THE PLANCHETTE MYSTERY. (continued 2)

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 constitution, but is a spiritual substance, and as such extends indefinitely into space, or rather has only an indirect relation to space 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 illustration. 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 embarrassing 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 space?

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.

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 mass 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]

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 analogous nervous disorders; and the persons are often of a low organization, and very ignorant.

THE MORAL AND RELIGIOUS DIFFICULTY.

I. I am constrained to say, my mysterious friend, that the novelty and ingenuity of your ideas surprise me greatly, and I do, in all candor, acknowledge that you have skillfully disposed of my objections to the spiritual theory of these phenomena on rational grounds, and explained the philosophy of this thing, in a manner which I am at present unable to gainsay. I must still hesitate, however, to enroll myself among the converts to the spiritual theory unless you can remove another serious objection, which rests on moral and religious grounds. From so important and startling a development as general open communications from spirits, it seems to me that we would have a right to expect some conspicuous good to mankind; yet, although this thing has been before the world now over twenty years, I am unable to see the evidence that it has wrought any improvement in the moral and social condition of the converts to its claims. Pray, how do you account for that fact?

P. My friend, that question should be addressed to the Spiritualists, not to me. I will say, however, that this whole subject, long as it has been before the world, is still in a chaotic state, its laws have been very little understood, and even its essential objects and uses have been very much misconceived. I may add that, from its very nature, its real practical fruits as well as its true philosophy must necessarily be the growth of a considerable period of time.

I. I will not, then, press the objection in that form. When we look, however, at the Religious tendencies of the thing, I do not think we find much promise of the “practical fruits” which you here intimate may yet come of it. I lay it down as a proposition which all history proves, that Infidelity, in all its forms, is an enemy to the human race, and that it never has done or can do anybody any good, but always has done and must do harm. But it is notorious that the spirits, if they be such, with their mediums and disciples, have generally (though not universally, I grant) assumed an attitude at least of apparent hostility to almost every thing peculiar to the Christian religion, and most essential to it, and are constantly reiterating the almost identical ribaldry and sophistry of the infidels of the last century. How shall a good and Christian person who knows and has felt the truth of the vital principles of Christianity become a Spiritualist while Spiritualism thus denies and scoffs at doctrines which he feels and knows to be true?

P. The point you thus make is apparently a very strong one. But let me ask, Can you not conceive that there may be a difference between the mere word-teaching of Spiritualists and even spirits themselves, and the real teaching of Spiritualism as such? that is to say, between mere verbal utterances and phenomenal demonstrations? For illustration, suppose a man asserts at noonday that there is no sun, does he teach you there is no sun? or does he teach you that he is blind?

I. That he is blind, of course.

P. So, then, when a spirit comes to you and asserts that there is no God—it is seldom that they assert that, but we will take an extreme case—does he teach you that there is no God, or does he teach you that he himself is a fool?

I. Well, I should say he would teach the latter; but what use would the knowledge that he is such a fool be to us?

P. It is one of the important providential designs of these manifestations to teach mankind that spirits in general maintain the characters that they formed to themselves during their earthly life—that, indeed, they are the identical persons they were while dwelling in the flesh—hence, that while there are just, truthful, wise, and Christian spirits, there are also spirits addicted to lying, profanity, obscenity, mischief, and violence, and spirits who deny God and religion, just as they did while in your world. It has become very necessary for mankind to know all this; it certainly could in no other way be so effectually made known as by an actual manifestation of it; and it is just as necessary that you should see the dark side as the bright side of the picture.

I. Yet a person already adopting, or predisposed to adopt, any false doctrine asserted by a spirit, would, it seems to me, be in danger of receiving the spirit-assertion as verbally true.

P. That is to say, a person already in, or inclined to adopt, the same error that a spirit is in, would be in danger of being confirmed, for the time being, in that error, by listening to the spirit’s asseveration. This, I admit, is just the effect produced for a time by the infidel word-teaching of some spirits upon those already embracing, or inclined to embrace, infidel sentiments. But if you will look beyond this superficial aspect of the subject at its great phenomenal and rational teachings, I think you will see that its deeper, stronger, and more permanent tendency is, not to promote infidelity, but ultimately to destroy it for ever. I have said before, that the real object of this development has been very much misconceived; I tell you now that the great object is to purge the Church itself of its latent infidelity; to renovate the Christian faith; and to bring theology and religion up to that high standard which will be equal to the wants of this age, as it certainly now is not.

I. Planchette, you are now touching upon a delicate subject. You should know that we are inclined to be somewhat tenacious of our theological and religious sentiments, and not to look with favor on any innovations. Nevertheless, I am curious to know how you justify yourself in this disparaging remark on the theology and religion of the day?

P. I do not mean to be understood that there is not much that is true and good in it. There is; and I would not by a single harsh word wound the loving hearts of those who have a spark of real religious life in them. I would bind up the bruised reed, rather than break it; I would fan the smoking flax into a flame, rather than quench it. This is the sentiment of all good spirits, of whom I trust I am one. But let me say most emphatically, that you want a public religion that will tower high above all other influences whatsoever; that will predominate over all, and ask favors of none; that will unite mankind in charity and brotherly love, and not divide them into hostile sects, and that will infuse its spirit into, and thus give direction to, all social and political movements. Such a religion the world must have, or from this hour degenerate.

I. Why might not the religion of the existing churches accomplish these results, provided its professors would manifest the requisite zeal and energy?

P. It is doing much good, and might, on the conditions you specify, do much more. Yet the public religion has become negative to other influences, instead of positive, as it should be, from which false position it can not be reclaimed without such great and vital improvements as would almost seem to amount to a renewal ab ovo.

I. On what ground do you assert that the religion of the day stands in a position “negative” to other influences?

P. I will answer by asking: Is it not patent to you and all other intelligent persons, that for the last hundred years the Christian Church and theology have been standing mainly on the defensive against the assaults of materialism and the encroachments of science? Has it not, without adequate examination, poured contempt on Mesmerism, denounced Phrenology, endeavored to explain away the facts of Geology and some of the higher branches of Astronomy? Has it not looked with a jealous eye upon the progress of science generally? and has it not been at infinite labor in merely defending the history of the life, miracles, death, and resurrection of Christ, against the negations of materialists, which labor might, in a great measure, have been saved if an adequate proof could have been given of the power and omnipotent working of a present Christ? And what is the course it has taken with reference to the present spiritual manifestations, the claims of which it can no more overthrow than it can drag the sun from the firmament? Now a true church—a church to which is given the power to cast out devils, and take up serpents, or drink any deadly thing, without being harmed—will always be able to stand on the aggressive against its real spiritual foes more than on the mere defensive, and in no case will it ever turn its back to a fact in science. Its power will be the power of the Holy Spirit, and not the power of worldly wealth and fashion. When it reasons of righteousness, temperance, and judgment, Felix will tremble, but it will never tremble before Felix, lest he withdraw his patronage from it.

I. I admit that the facts you state about the Church’s warfare in these latter days have not the most favorable aspect; but how the needed elements of theology and religion are to be supplied by demonstrations afforded by these latter-day phenomena, I do not yet quite see.

P. If religious teachers will but study these facts, simply as facts, in all the different aspects which they have presented, from their first appearance up to this time—study them in the same spirit in which the chemist studies affinities, equivalents, and isomeric compounds—in the same spirit in which the astronomer observes planets, suns, and nebulæ—in the same spirit in which the microscopist studies monads, blood-discs, and protoplasm—always hospitable to a new fact, always willing to give up an old error for the sake of a new truth; never receiving the mere dicta either of spirits or men as absolute authority, but always trusting the guidance of right reason wherever she may lead—if, I say, they will but study these great latter-day signs, providential warnings and monitions, in this spirit, I promise them that they shall soon find a rational and scientific ground on which to rest every real Christian doctrine, from the Incarnation to the crown of glory—miracles, the regeneration, the resurrection, and all, with the great advantage of having the doctrine of immortality taken out of the sphere of faith and made a fixed fact. Furthermore, I promise them, on those conditions, that they shall hereafter be able to lead science rather than be dragged along unwillingly in its trail; and then science will be forever enrolled in the service of God’s religion, and no longer in that of the world’s materialism and infidelity.

I. Planchette, your communication has, upon the whole, been of a most startling character; tell me, I pray you, what do you call all this thing, and what is to come of it?

WHAT THIS MODERN DEVELOPMENT IS, AND WHAT IS TO COME OF IT.

P. Can you, then, bear an announcement still more startling than any I have yet made?

I. I really know not; I will try; let us have it.

P. Well, then, I call it a Fourth Great Divine Epiphany or Manifestation; or what you will perhaps better understand as one of the developments characterizing the beginning of a Fourth Great Divine Dispensation. What is to come of it, you will be able to judge as well as I when you understand its nature.

I. What! so great an event heralded by so questionable an instrumentality as the rapping and table tipping spirits?

P. Be calm, and at the same time be humble. Remember that it is not unusual for God to employ the foolish things of this world to confound the wise, and that when He comes to visit His people, He almost always comes in disguises, and sometimes even “as a thief in the night.” Besides the spirits of which you speak are only the rough but very useful pioneers to open a highway through which the King is coming with innumerable hosts of angels, who, indeed, are already near you, though you see them not. It is, indeed, an hour of temptation that has come upon all the world; but be watchful and true, prayerful and faithful, and fear not.

I. Please tell us then, if you can, something of the nature and objects of this new Divine Epiphany which you announce; and as you say it is a Fourth, please tell us, in brief, what were the preceding Three, the times of their occurrence, and how they are all distinguished from each other.

P. The First appealed only to the affections and the inner sense of the soul, and was the Dispensation of the most ancient Church, when God walked with man in the midst of the garden of his own interior delights, and when “Enoch walked with God and was not, for God took him.” But as this sense of the indwelling presence of God was little more than a mere emotion, for which, in that period of humanity’s childhood, there was no adequate, rational, and directive intelligence, men, in process of time, began to mistake every delight as being divine and holy; thus they justified themselves in their evil delights, or in the gratification of their lusts and passions, considering even these as all divine. [The “sons of God” marrying the “daughters of men.”—Gen. vi. 2-4.] And as they possessed no adequate reasoning faculty to which appeals might be made for the correction of these tendencies, and thus no ground of reformation, the race gradually grew to such a towering height of wickedness that it had to be almost entirely destroyed. The Second age or Dispensation, commencing with Noah, was distinctively characterized by the more special manifestation of God in outward types and shadows, in the adyta of temples and other consecrated places and things, from which, as representative seats of the Divine Presence, and through inspired men, were issued laws to which terrible penalties were annexed, as is exemplified by the law issued from Mount Sinai. The evil passions of men were thus put under restraint, and a rational faculty of discriminating between right and wrong—that is to say, a Conscience—was at the same time developed. But the sophistical use of these types and shadows (of which all ancient mythology is an outgrowth), and the accompanying perversion of the general conscience of mankind, gradually generated Idolatry and Magic with all their complicated evils, against which the Jewish Church, though belonging to the same general Dispensation, was specially instituted to react. Furthermore, as the mere restraints of penal law necessarily imply the existence in man of latent evils upon which the restraint is imposed, it is manifest that such a dispensation alone could not bring human nature to a state of perfection; and so a Third was instituted, in which God was manifested in the flesh. That is to say, He became incarnate in one man who was so constituted as to embody in himself the qualitative totality of Human Nature, that through this one Man as the Head of the Body of which other men were the subordinate organs, He might become united with all others—so that by the spontaneous movings of the living Christ within, and thus in perfect freedom, they might live the divine life in their very fleshly nature, previously the source of all sinful lusts, but now, together with the inner man, wholly regenerated and made anew. Here, then, is a Trinity of Divine manifestations, to the corresponding triune degrees of the nature of man—the inner or affectional degree, the intermediate, rational, or conscience degree, and the external, or sensuous degree.

But while this was all that was necessary as a ground for the perfect union of man with God, in the graduated triune degrees here mentioned, and thus all that was necessary for his personal salvation in a sphere of being beyond and above the earthy, it was not all that was necessary to perfect his relations to the great and mysterious realm of forms, materials, and forces which constitute the theater of his earthly struggles; nor was it quite all that was necessary to project and carry into execution the plan of that true and divine structure, order and government of human society which might be appropriately termed “the kingdom of heaven upon earth; wherefore you have now, according to a divine promise frequently repeated in the New Testament, a Fourth Great Divine Manifestation, which proves to be a manifestation of God in universal science.

I. But that “Fourth Manifestation” (or “second coming,” as we are in the habit of calling it), which was promised in the New Testament, was to be attended with imposing phenomena, of which we have as yet seen nothing. It was to be a coming of Christ “in the clouds of heaven, with power and great glory,” and the resurrection of the dead, the final judgment, etc., were to occur at the same time?

P. Certainly; but you would not, of course, insist upon putting a strictly literal interpretation upon this language, and thus turning it into utter and senseless absurdity. The real “heaven” is not that boundary of your vision in upper space which you call the sky, but the interior and living reality of things. The “clouds” that are meant are not those sheets of condensed aqueous vapor which float above your head, but the material coatings which have hitherto obscured interior realities, and through which the Divine Logos, the “Sun of Righteousness,” is now breaking with a “power” which moves dead matter without visible hands, and with a “great glory,” or light, which reveals a spiritual world within the natural. The “Resurrection” is not the opening of the literal graves, and re-assembling of the identical flesh, blood, and bones of dead men and nations which, during hundreds and even thousands of years, have been combining and re-combining with the universal elements; but it is the re-establishment of the long-suspended relations of spirits with the earthly sphere of being, by which they are enabled to freely manifest themselves again to their friends in the earthly life, and often to receive great benefits in return; and if you do not yet see, as accompanying and growing out of all this, the beginning of an ordeal that is to try souls, institutions, creeds, churches, and nations, as by fire, you had better wait awhile for a more full exposition of the “last judgment.” People should learn that the kingdom of God comes not to outward but to inward observation, and that as for the prophetic words which have been spoken on this subject, “they are spirit, and they are life.”

I. And what of the changed aspects of science that is to grow out of this alleged peculiar Divine manifestation?

P. To answer that question fully would require volumes. Be content, then, for the present, with the following brief words: Hitherto science has been almost wholly materialistic in its tendencies, having nothing to do with spiritual things, but ignoring and casting doubts upon them; while spiritual matters, on the other hand, have been regarded by the Church wholly as matters of faith with which science has nothing to do. But through these modern manifestations, God is providentially furnishing to the world all the elements of a spiritual science which, when established and recognized, will be the stand-point from which all physical science will be viewed. It will then be more distinctly known that all external and visible forms and motions originate from invisible, spiritual, and ultimately divine causes; that between cause and effect there is always a necessary and intimate correspondence; and hence that the whole outer universe is but the symbol and sure index of an invisible and vastly more real universe within. From this unitary basis of thought the different sciences as now correctly understood may be co-related in harmonic order as One Grand Science, the known of which, by the rule of correspondence, will lead by easy clews to the unknown. The true structure and government of human society will be clearly hinted by the structure and laws of the universe, and especially by that microcosm, or little universe, the human organization. All the great stirring questions of the day, including the questions of suffrage, woman’s rights, the relations between labor and capital, and the questions of general political reform, will be put into the way of an easy and speedy solution; and mankind will be ushered into the light of a brighter day, socially, politically, and religiously, than has ever yet dawned upon the world.

I. My invisible friend, the wonderful nature of your communication excites my curiosity to know your name ere we part. Will you have the kindness to gratify me in this particular?

P. That I may not do. My name is of no consequence in any respect. Besides, if I should give it, you might, unconsciously to yourself, be influenced to attach to it the weight of a personal authority, which is specially to be avoided in communications of this kind. There is nothing to prevent deceiving spirits from assuming great names, and you have no way of holding them responsible for their statements. With thinkers—minds that are developed to a vigorous maturity—the truth itself should be its only and sufficient authority. If what I have told you appears intrinsically rational, logical, scientific, in harmony with known facts, and appeals to your convictions with the force of truth, accept it; if not, reject it; but I advise you not to reject it before giving it a candid and careful examination. I may tell you more at some future time, but for the present, farewell.

CONCLUSION.

Here the interview ended. It was a part of my original plan, after reviewing various theories on this mysterious subject, to propound one of my own; but this interview with Planchette has changed my mind. I confess I am amazed and confounded, and have nothing to say. The commendable motive which the invisible intelligence, whatever it may be, assigned in the last paragraph for refusing to give its name, also prompts me to withhold my own name from this publication for the present, and likewise to abstain from the explanation I intended to give of certain particulars as to the manner and circumstances of this communication. On its own intrinsic merits alone it should be permitted to rest; and as I certainly feel that my own conceptions have been greatly enlarged, not to say that I have been greatly instructed, I give it forth in the hope that it may have the same effect upon my readers.

HOW TO WORK PLANCHETTE.

We have received letters from different persons who have tried Planchette, but failed to make her work. Our correspondents wish to know the reason of the failure, and what conditions must be complied with on their part to remedy the difficulty. We reply by the insertion of the following rules, which should be read in connection with the descriptive paragraph near the commencement of this pamphlet:

RULES TO BE OBSERVED IN USING PLANCHETTE.

For some persons (strong magnetizers), “Planchette” moves at once, and for one such person it moves rapidly and writes distinctly. With such a person it is not necessary for another to put their hands on; it will operate alone for them, and better than with two persons.

It has been noticed that one pair of male and one pair of female hands form a more perfect Battery to work “Planchette” than two males or two females would do.

It has also been noticed that one light and one dark complexioned person are better than two light or two dark persons would be together; also, that two females, with their hands on together, are better than the hands of two males would be.

If, after observing these rules, “Planchette” should refuse to write, or move, different persons must try until the necessary Battery is formed to make it operate. (It is here remarked that the average number of persons able to work “Planchette” is about five to eight; but it is still possible, but improbable, to have an assemblage of eight persons and not any be able to make “Planchette” go.) After it is ascertained who are the proper persons to move “Planchette,” no end of fun, amusement, and possibly instruction, will be afforded.

According to the experience of the present writer, the proportional number of those for whom Planchette will work promptly, and from the first, is not quite so great as here given. But by perseverance through repeated trials, under the right mental and physical conditions, most persons may at length obtain responsive movements, more or less satisfactory. Planchette, however (or the intelligence which moves her), likes to be treated with a decent respect, and has a repugnance to confusion. Ask her, therefore, none but respectful questions, and only one of these at a time; and when there are several persons in the company anxious to obtain responses, while one is consulting let all the others keep perfectly quiet, and each patiently await his turn. A non-compliance with these conditions generally spoils the experiment.