CHAPTER I.

ON THE DETERMINATION OF TRUTH.


In commencing the investigation of Spiritualism, it becomes necessary
in the outset that we find some point from which to start, or to
commence our examination; for, in the inquiry after truth, we must
find some standard by which we can determine truth—for unless we have
that to which we can appeal to determine infallibly what is truth,
however much we may investigate, we shall always be uncertain as to the
accuracy of our conclusions.

Man, as a conscious being, endowed with the faculty of perceiving
being and existence, and also being susceptible to the influence
of that which he perceives, himself becomes the center of all his
investigations in the universe; and if there is any standard by which
to try truth, he must find that standard within his own consciousness.
Outside of man’s consciousness there is no standard to him of truth.

I will illustrate briefly what I mean, that you may perceive how I wish
to direct you in the investigation of the question, What is Truth? and
how shall it be determined? The science of mathematics is said to
be certain and demonstrative. And why is the science of mathematics
any more demonstrable than is any other science? Why is it that the
truth which it affirms can be any more positively demonstrated than
any other truth? Is it because number and quantity are more fixed and
certain than are qualities and attributes of being and existence?
Why is it that the affirmations of mathematics are more demonstrable
than the truths of any other science? I answer, that it is simply
owing to the mode of proceeding in our investigations. If we will
adopt the same process that we do in mathematics, we can have the
same certainty upon all other questions that come within the sphere
of man’s perceptions and affections. The mathematician comes down
into his own consciousness, and finds certain conscious affirmations
pertaining to number and quantity. He puts them down as truths not to
be disregarded, and calls them self-evident truths or axioms. They are
such affirmations of the consciousness as everybody must, per force,
admit to be true; and when he has obtained the affirmations of his
consciousness pertaining to number and quantity, he puts them down
as truths not to be disregarded. They are always true everywhere,
and under all circumstances, where number and quantity are to be
investigated. He assumes nothing to be true which conflicts with these
conscious affirmations of the soul. “Things equal to the same thing
are equal to one another” must be received as true throughout the wide
universe, so far as the mathematician investigates; and he allows
nothing to controvert that self-evident truth; and so of all other
affirmations. He allows nothing, in his investigations, to conflict
at all; and whatever does conflict, he affirms to be false. Then,
before he takes another step, he is very careful to fix upon accurate
definitions, so that we may know precisely what he means—may understand
exactly the scope of what he says. For instance, speaking of geometry,
he will say that it pertains to the measurement of extent, and extent
has three dimensions—length, breadth, and thickness. He next goes on
to give definitions of that which is necessary to bound space—tells
you what is a straight line, what a curved line, what is a plain
surface, what is a curved surface, etc. After having ascertained the
affirmations of the consciousness of the soul, in respect to number
and quantity, and having fixed accurately upon the definition of all
terms to be used, he then commences by demonstration, and will not go
one step faster than demonstration attends him—does not launch at all
into conjecture. He makes the relation between premises and conclusion
inevitable; and if there be not an inevitable relation, he does not
establish his proposition mathematically.

Now, what is true in respect to mathematics, is true in respect to
every other subject that may come before the mind. There are conscious
affirmations of the soul lying at the basis of all investigation; and
in these conscious affirmations of the soul is to be found the standard
by which to try the truth of whatever plane or sphere of thought. The
first point to be taken is to ascertain what are the affirmations of
the soul upon these points to be investigated. Our next step is to fix
upon certain definitions, so that we can always understand precisely
what we mean in our use of terms. Then we must see next that the
relation between premises and conclusion be always inevitable. There
must never be left any opportunity for the premises to be true and the
conclusion false. Then we shall always be certain of having the truth.

In investigating the science of mind and spirit, I propose to
pursue this mathematical course; and not attempt to argue any point
that is not capable of demonstration—that is not based upon the
absolute affirmation of the soul, conducted with reference to strict
definitions, and making the relation of premises and conclusion
inevitable. The reason of being thus particular is, that the greatest
confusion prevails, not only in respect to the subject of the New
Philosophy, or Spiritualism, but in respect to all subjects pertaining
to spiritual life. Man does not know precisely where to begin his
investigation. He does not seem to know precisely where he is certain
of any thing pertaining to spiritual existence, and thinks that it must
be all conjectural.

Now here is an affirmation which I believe every man in the audience
will agree to be an affirmation of every one’s consciousness, and
that it lies at the basis of all our investigation of this and every
other subject. (I will say further, that, if any individual in the
audience disagrees with me, he will confer a favor by manifesting that
disagreement at any time; because I wish to be exceedingly near to
you as a lecturer, and wish you to be exceedingly near to me, so that
there may be the most perfect freedom of intercourse of thought and
expression between us.)

Then the first affirmation of the consciousness is this: That the mind
can perceive nothing but its own consciousness, and that which is
inwrought into that consciousness.

Now I wish you to try that in every possible way, to see if be true.
We talk about getting information and forming ideas from subjects
outside of ourselves, as though it were independent of our minds.
My proposition is, that the mind can perceive nothing but its own
consciousness, and that which is inwrought into that consciousness;
and, furthermore, that its perception of being and existence will
be according as it is inwrought into its consciousness; and by no
possibility can it be anything else to the individual; and, as a
matter of course, if there be any standard anywhere by which to try
truth, and know that it is true, that standard must be inwrought into
the consciousness of the individual who has to apply it; and he will
apply it accordingly as it is inwrought into his consciousness. Now
is there any one that does not perceive that this is absolutely true?
Then receiving that as a truth which every mind affirms—it can not
suppose the contrary of it to be true—we must set down every thing
as false which conflicts with this proposition, no matter whether it
overthrows authority or not. Whatever conflicts with this self-evident
truth, or affirmation of universal consciousness, must be false.
Truth does not conflict with truth. You may be assured that falsehood
always exists where you find conflict and antagonism. It follows then,
that all there is of being or of existence in the universe that will
ever be known to you or me will be that which is inwrought into our
consciousness. It follows, as a matter of course, the universe can
be no larger and no more perfect, than it can be inwrought into our
consciousness; and it will be limited to us by our mental unfolding.
Hence it will necessarily follow, that different individuals who are
differently unfolded in the different departments of their intellectual
and perceptional natures, will perceive being and existence in very
different lights; and yet each will suppose that each sees it in the
same lights, until we begin to compare notes. There will be as many
different New Yorks as there are different minds to form images or
conceptions of New York. So there will be as many different mental
Earths or mental universes as there are minds to form conceptions
of our Earth and the universe; and each mind will have the Earth or
the universe fashioned into his own consciousness, and when it will
investigate, it will investigate that which is then fashioned therein,
and study it as fashioned there. It follows then, as a matter of
course, that when the image of the existence within our consciousness
corresponds to the actuality, that is, when the ideal in man
corresponds to the real in God, then man has the truth—not till then.
That is, when my perception of being and existence corresponds with
the being and existence, then I have the truth of being and existence.
But just so far as my idea or perception of being or existence
deviates from its actuality, just so far my impression is false. These
conclusions follow as a matter of necessity. Hence you and I will
learn at once, that the first lesson for us to learn in commencing the
study of the universe, is to learn ourselves. The very first volume
that is opened before us, is that which God has given us in giving
us a conscious being. Here we must commence our first lesson, because
every thing must be recorded in the pages of this volume. God can never
manifest any part of the universe or himself to us beyond the capacity
of the pages of this volume to receive that manifestation. It follows
then, as a matter of course, that truth can never be communicated by
authority; and when a man tells me that a certain thing is true upon
his authority, I can not receive it simply upon his statement. You will
understand that I distinguish between stating a truth and narrating a
fact. I may receive a statement of fact upon authority.

A man may tell me that there is such a place as London, and I believe
it; and I may form an idea respecting it; but the ideal London I
have in my mind is very far from being the real London—is very far
from being a representation of the real London. That is, the ideal
London which I have exists only in my mind, has no representative
corresponding in the outward matter-of-fact London. But when the
real London is brought into my consciousness, I have _the_ London.
Before, I had a sort of _a_ London. Now you will understand what is
meant by a difference between forming a conception of a fact and a
truth. Suppose I should say to you that the sum of the squares of the
two sides of a right-angled triangle is equal to the square of its
hypotenuse, you having faith in my capacity to determine truth will
say, “I will believe it as a fact; but I have no perception of its
truth—I have only your word for it.” Now your faith is not in the
truth of the proposition, but in my word. There is a truth there, but
you can not receive it upon my authority. The reception of it as a
truth depends upon your mind being unfolded to the plane of that truth.
The question then for us to settle is, whether the conception in our
minds corresponds to the actuality. If we have the means of determining
that it does correspond, then we have the means of determining that our
perception is true. The truth is the perception by the mind of that
which is. You may apply this rule to any sphere of investigation that
you please. Then let us begin with man as a microcosm of the universe,
and who is destined in his spiritual unfolding to be a microcosm of
all that is in the universe; in other words, whose mind here is to
begin to translate the universe into its consciousness. The universe
is a great book, which it is man’s business to read and translate into
his consciousness, so that the image within shall correspond to the
actuality without—so that he shall be a universe of himself—so that
the individual in his affection by that which is transferred also
becomes a divine, a god. “Is it not written in your law, I said ye are
gods?” Man is to become in his impulses and character like the divine
of the universe, so that he has not only all the wisdom, fact, and
principle, but all the affection of the universe, to wit, the divine
translated into his affection, so that in his outward form and inward
being he is a child of God, created in his image. Thus, so far as we
proceed day by day in translating the actual and real universe into the
perceptive and ideal in us, so fast are we unfolding and growing up
into knowledge; and when that knowledge is united with the truth and
affectional impulses converted into wisdom, we are made temples for the
in-dwelling of the divine spirit. It becomes us, then, to make use of
all means within our power to perceive this great volume that God has
opened before us, and given us the means of studying, translating into
our minds, and making our own. Looking at man, then, as a conscious
being, one that possesses the faculty of perceiving existence in all
its various modes of manifestation, and also of perceiving being
itself, thus having within himself that whereon God can write not only
the phenomena, but the law and science of being itself, let us become
free men, lovers of the truth, determined to be honest with ourselves
and the world, determined to know what can be known, and not to be
deceived either by our own appetites, passions, or lusts, or by the
influences that others may extend over us to turn away our minds from
earnestly and truthfully investigating all subjects. The mind that is
afraid to look upon the wide universe, to receive the image that God
would impress upon it every day and moment of his life, is denying the
birthright of his soul.

Man, as a conscious being, is the subject of three degrees of
conscious perception—he can be subject to no less and no more; and
being influenced by what he perceives—three degrees of affection. In
other words, there is laid the foundation for three spheres of thought
and three spheres of affection. He can possess no more—no less. Now
I am to demonstrate this to be true in such a way that every one of
you shall know its truth. I begin first to prove that these spheres
of knowledge and affection exist in you, because it is my business,
after having proved this—if I should succeed in proving it—to show
that in the wide universe there are but those same three spheres of
knowledge and those same three spheres of affection and love—no less
and no more; that man possesses within himself the elements of all
knowledge and affection that exist in the wide universe. Unless he did
possess these elements, he could not investigate the universe; for
he can only investigate that, the elements of which exist within his
consciousness. In the first place, man has that faculty by which he
perceives the mere phenomena of existence, or, in other words, he has
that department of conscious being which is addressed by what we call
the physical senses, the scope of which is to reveal to him facts and
phenomena in the material plane of existence. The physical senses can
only reveal to him the facts and phenomena. In this respect man differs
not at all from the animal, which possesses the same number of physical
senses, and is impressed by the same light that impresses man’s
senses—is subject to the same conditions. The law by which perception
is awakened in the consciousness is the same in the animal as in the
man. But man possesses also another element that is not content with
mere investigation, or mere observation of forms and phenomena. You see
this other nature is manifested in the little child, after he begins to
walk about and observe the forms of things. There are certain things he
can not ascertain by the use of the physical senses, and he asks his
parents for further information. If you will examine the philosophy
of asking questions, you will perceive that it is a means of gaining
information by the exercise of some faculties higher than the physical
senses. It is seeking for information that shall be applied to the
consciousness, that shall be represented by ideas that exist in the
mind. We may suppose that Sir Isaac Newton and his dog were sitting
in the orchard, and that both saw an apple fall to the ground. The
dog could observe the fact as well as Sir Isaac Newton, but Sir Isaac
Newton perceived that there was something involved in the fall of that
apple, which the dog never thought of. The dog confined his observation
to the mere fact; but Sir Isaac Newton perceived, by the aid of a
higher faculty, that there existed a law which he wished to ascertain,
and therefore commenced investigation to discover it. This department
of mind which led Sir Isaac Newton to make this investigation was
not content with observing the mere facts or phenomena of existence,
but wished to investigate that which was concerned in the production
of the phenomenon. That faculty gives rise in man to this second
sphere, which observes not the phenomena, but investigates the law
or proximate causes of phenomena, and opens the field of science and
philosophy. Hence the second sphere of thought is that sphere which
investigates the relation of things and determines the law of action
and manifestation through that relation. It belongs to what we call
the relational, the middle, or mediatorial sphere; because it embraces
the means by which causes operate to produce effects. For instance,
I speak and you hear. I am a cause of producing a sound; your ears
are affected by the sound produced. The atmosphere is the medium by
which the action is transmitted from my organs of speech to those of
hearing. The physical senses notice the fact in the physical sphere;
the intellectual perceptions notice the means by which the fact is
produced. The next, the highest, the inmost, absolute nature is that
which perceives the absolute cause of these effects.

There is a sphere of mind in you that observes the mere effect; there
is a sphere that investigates the relation or law by which phenomena
are produced; there is also a sphere of mind which searches after
and perceives the absolute cause of the phenomena. Now, inasmuch as
all being or existence must come under one of these forms, either
its phenomena, the means by which they are produced, or the cause
which, through the means, has produced the phenomena, there can be
but these three departments of conscious perception: the physical or
intellectual, the moral or relational, and the divine or absolute,
which perceives the absolute of all being. To illustrate the difference
between the relational and the absolute: When Sir Isaac Newton
discovered the existence of the law of gravitation, and found it the
same that caused the motion of the planetary bodies, it was supposed
that he discovered the cause of their motion. He named that law
attraction, or attraction of gravitation. Now we turn upon Sir Isaac
Newton and ask, What is attraction of gravitation? The only reply
that can be made is to speak of its effects. However intellectual the
mind may be, it must be ignorant of the absolute, because it belongs
to the sphere of relations. You can not analyze the infinite. You can
not compare the infinite. It is only in the sphere of the finite that
the intellectual faculties have power to pursue their investigations.
That which perceives the absolute must of itself be absolute; that is,
the finite can not receive the infinite—the finite can not embrace the
infinite. Therefore, if the infinite is ever to be represented to man,
there must be a department that is receptive of the infinite; and that
department must be infinite, or it can not receive the infinite. When I
dwell more particularly upon this subject, I will endeavor to make it
apparent to you so far as language is capable of making it.

Corresponding to the three spheres of perception there are three
spheres of affection. The first sphere is called the sphere of
self-love, or, to use a word which would express it in every relation,
I would call it lust; that is, the desire for self-gratification. This
is the lowest sphere pertaining to the finite, and corresponding to
the sphere of fact or phenomena. The second sphere is the sphere of
relational love, and that divides naturally into two departments—the
love of unconscious nature, the love of sciences, etc., and the love
of conscious being, or moral love, by which man loves his neighbor,
some conscious being out of himself. That is the second sphere of love,
known as relational, and it belongs to the sphere of relational truth,
or the sphere of intellectual and moral investigation. There is a
third sphere of impulse or love, known as the divine or absolute love,
called the love of God, the love of the infinite. In one of these three
spheres is every man’s ruling affection to be found—in the sphere of
self-love, seeking self-gratification; or in the sphere of moral love,
seeking the welfare of his neighbor; or in the sphere of divine love,
loving as God loves, universally—not objectively, but subjectively,
all the wide universe. There can be but just these three spheres.
Now if each of you will investigate, you will readily recognize two
of the affections at least to which I have called your attention,
self-love, and social love, but more particularly self-love, desire
for self-gratification, desiring that you may be first mad happy, and
then leaving the world to be happy afterward. The love that goes out
of itself, and loves some being out of yourself, is exemplified in the
love of a true husband for his wife, of a parent for his child, of a
brother for a sister. All these loves give indication of the second
sphere of love, known as charity, good-will to the neighbor. This
love is the means by which self-love is first overcome or destroyed.
The individual is brought from self-love, through charity, to divine
love, just as, in his knowledge, he is brought from the sphere of
fact, through relation, to the absolute of being; and hence, in the
spheres of unfolding, the three degrees are necessarily absolute. Look
at society. What is it but the aggregate of individuals composing it?
Society, separate from individuals, is nothing. The love of society is
only the love of the aggregate of individuals. Now, inasmuch as the
love will belong either to the sphere of self-love, charity, or divine
love, you will find that society will always be expressive of one of
these three loves, never the third, though. We say of society, when
we look to the principles that govern it in its administration, it is
but the embodiment of the character and will of those constituting the
government —it is but an expression of the individuals composing it.
Therefore there are three spheres of government corresponding to the
three spheres of the individual. For individuals living in the selfish
nature, the government will be a government of force. The individual
who has come out of this obeys the truth because he loves the truth. He
does not feel the restraints of law that says, Thou shalt not steal,
Thou shalt not lie. He does not know that there are any such laws in
the State. He never felt any restraints. That individual is not in the
sphere of self-love; and the government over him is not a government of
force. The government over him is a moral government, and has its place
in his affection.

Coming out of the government of force, man comes into the second, the
Christian, or government of moral love, the government of charity. He
then comes under the “new commandment I give unto you, that ye love
one another.” This second, or mediatorial sphere, is a moral one;
hence this dispensation has been called the mediatorial dispensation.
Hence I say there will be a second sphere of government, or second
dispensation, as it was called; but that dispensation is only the
magnification of the individual. It is only the representation of
society as one great individual. Then there is a prophecy of the
third and perfect dispensation, which is called the millennial,
the divine dispensation. When the second shall have performed its
mediatorial work, when every individual will have been perfected in
his moral nature, and shall be prepared to receive influx from the
divine, then will arise the third dispensation of government, known
as the millennial. If we refer to the forms of expression by which
it is designated, we will find it spoken of as taking place at the
consummation of the age, at the end of the world, when that mediatorial
age is through, when man is perfected in his moral nature, has put
down all rule and power; then Christ himself becomes subject to the
Father, and God, the Divine, becomes all in all. That brings in the
third dispensation, the third sphere of government. These three spheres
of love in man lay the foundation for the spheres exhibited in the
Spirit-world. The governments upon the earth, as well as in heaven,
have their basis in man. Man is but the footings-up of all past ages;
and the Spiritual worlds have their foundation in him. Therefore, when
you and I wish to study the Spirit-spheres, to know what constitutes
a sphere and degree, we are not obliged to go out of ourselves and
look into space ten, fifteen, or a thousand miles away. That is not
the way to study the Spirit-world. The way is to go within and study
the spheres of Spiritual being and affection. Individuals who are in
either of these spheres are allied to one of the three spheres in the
Spiritual world. The first is called the lowest, or dark sphere, the
sphere of outer darkness, sometimes called the grave. The grave was
called the place of darkness, where there was neither knowledge, or
device, or wisdom, and was that to which allusion was made in saying,
that those in the graves shall hear the voice of God, and shall live.
It is sometimes called “Gehenna.” It corresponds to man’s lustful
nature, and represents the darkness and impurity of man under the
influence of his lusts. That is what characterizes the first or lowest
sphere of Spiritual being. The second sphere corresponds to man’s
intellectual or moral nature. It is called “Paradise,” the place of
happiness. Jesus said to the thief on the cross, “To-day shalt thou be
with me in Paradise.” Two days after, when Mary met him at the tomb,
and offered to embrace him, he said, “Touch me not, for I have not yet
ascended to my Father.”

He had been in Paradise—in the second sphere—and he told them that
when he ascended to his Father they should see him no more. Both
Gehenna and Paradise are spheres of Spirit-manifestation. Those who are
charitable, and who do possess truly spiritual natures or affections,
are in alliance with Paradise. Those in lust are in alliance with the
sphere of lust or Gehenna. Those who have passed through, and fulfilled
every impulse and every love in the second sphere, are said then to
be brought into the divine presence. They no longer need a middle man
between them and the Divine, because the Father can then speak directly
to them. But so long as man is in the sphere of outer darkness or in
Paradise, there is between him and the Divine (and he must approach
by a mediator) something that can take the things of the Father and
make them manifest to him in the visible sense. But when man has come
into the third sphere, there is no longer a middle man; Christ himself
becomes subject to the Father, and God becomes all in all. Then comes
the New Dispensation, or the Consummation of the Christian Age. The
point to which I wish to call your attention is, that the governments
in earth, as well as in heaven, all have their basis in man —man being
but the footings-up of all the ages of eternity. All is summed up in
him; and he is the footings-up of all that preceded him; hence all the
Spiritual spheres have their basis in man. Therefore, when we wish to
study the Spirit-spheres, we are not obliged to go out of ourselves and
begin to look off into space ten, fifteen, or one thousand miles away.
The way is to come within, and ascertain the sphere of Spiritual being,
Spiritual perception and affection; for all there is of the Spiritual
universe is what has its basis in the individual Spirits who constitute
the spheres.

As the societies of earth are composed of the individuals of earth,
so are the spheres of the heavens composed of the individuals of the
heavens, and the ruling nature of the different spheres is but the
aggregate of the ruling loves of those composing those spheres. The
laws of the spheres are but the laws of those composing the spheres. We
are germinal universes. We are to be developed and unfolded consciously
till the whole universe is translated into our consciousness. There
is but one way to study the universe, and that is to come down into
ourselves and study ourselves. This idea of looking out of ourselves,
looking to any external method outside of our consciousness to find
out what constitutes a Spiritual sphere or degree, is all fallacious.
Spirits may come and rap, talk, and preach till doomsday; if they can
not find the elements within your consciousness out of which they can
construct that Spiritual sphere, you can not perceive or get any true
idea of Spirit-spheres. It is as though I were born blind, and had
never seen the light, and of course knew nothing of light, color,
and darkness, and some individual should endeavor to make me believe
that I was living in total darkness, when there would be no part of my
being to which he could appeal to make me believe. There would be no
possibility of conveying the thought to my mind, because I should have
no conscious experience of light, color, etc. Outward language could
not give me the idea. Unless I have had the conscious experience to
give me the idea out of which to construct the idea, the Spirits from
the Spirit-world may come from every sphere and degree, and they can
not convey to my mind an accurate idea of those spheres and degrees.
If they would make me understand who God is, and what he is, they must
find in me the elements out of which to construct that God. I say it
is useless to look for information out of yourselves until you know
what is in yourselves. The first lesson is to learn who and what am