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important question, "What is Spiritualism?" Mr. Robertson took a few notes of the lecture, which we give :

WHAT IS SPIRITUALISM?

This subject, to be treated exhaustively, comprehends the whole existence of man; one evening cannot embrace the field of inquiry, and all that can be done may only impart a desire to investigate the phenomena for yourselves. And we may visit you and lend a helping hand forward, or we may imprint on those minds who have heard of the subject higher thoughts and a grander conception of the theme, and while listening, you may perceive it to be God's truth ever unfolding brighter conceptions of the nature of God and the universe around you.

Spiritualism, when properly understood, is certainly an aid to the development of human nature becomes a remedial agent, placing a power in the hands of humanity that elevates and ennobles, and gives a clear definition of the plan whereby man is saved or redeemed. It likewise becomes an illuminating agent, a centre of light in the individual, and a halo of glory in the world around him. It will teach the existence of God, a centre of goodness-of light, wisdom, truth-to the whole of creation. It reveals a power more than any other institution to bring man back to this centre-to God. When properly understood it never deteriorates the beautiful, injures the good, or robs the mind of one vestige of its holy faith. Amid all the wild enthusiasm of revival meetings or loud proclamations in the churches, is it not true that Jesus remains clothed in the garb of obscurity, and incomprehensible to the minds of the people?

We certainly say Spiritualism is destined more than any other part of its work to give humanity clear and loving ideas of this mighty power of ancient times.

It brings a new angel from heaven-Knowledge,—which, linked to Faith, will accomplish mighty deeds in the unfoldment of the Unseen-will certainly make Atheism a name without a meaning.

It rings the changes, and, amid the revolutionary tendencies of the present age, sings the song of future peace and brotherly love. The guiding power presiding over the destinies of individuals and nations will enter the new era or coming dispensation of love and goodness. God is a spirit, and thus Spiritualism is a revealer of the Divine nature, and the same genius of inspiration will breathe its life into the future of the experience of man.

How grandly clear become the records of the ancient Hebrews: doubts are dispelled and contradictory points are removed, the communion of saints verified. It makes the angel-presence amongst mankind an outgrowth of man's spiritual nature and a necessary adjunct to the life of humanity. It teaches men an important lesson, that however humble, however obscure, however despised, we can hold the cords of sympathy with heaven-with the angels. Even children can open these gates of light and give the saddened heart of man cheering intelligence from the plains of blessedness.

You can understand why Jesus taught the truth of another existence through the simplicity of children: "Suffer little children to come unto me, for of such is the kingdom of heaven."

How clearly defined through Spiritualism is the path of humanity in a future existence. As the tree falls so shall it lie, is not proverbially true of the condition of the soul hereafter, but redemption is seen to be a spiritual work and in action even when the spirit is disembodied. It is in the very elements of human nature to progress, by sin or suffering, in life or in death.

No groundwork for a licentious existence is laid, but the elements of success are planted in the soul, the seeds of goodness are sown, and will be reaped in the future experience of mankind. The fallen and degraded never pass into hopeless conditions, but continue the objects of loving care and a sweet and holy administration.

By Spiritualism the sting of death is removed, and no broken link is found in the chain of human circumstance. Life is a sacred, holy, and eternal thing, and cannot be obliterated through any suicidal act of man. If anything more than another will stop the hand of the suicide it is a realisation of the truths of Spiritualism. Life is a holy trust, a precious legacy to be increased and intensified in the possession of man and as we grow in years we may increase in wisdom and in goodness.

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But there is another important aspect which must be considered that the good of earth or the intellect of humanity never fades, darkens, or dies. The gifted and the noble of the past return with new life, new thought, and reiterate the truth of a continued existence, lift up the pen of life and write a new page in its history, and endeavour to open the door to spiritual development.

How intrinsically precious to the household is the faith of Spiritualism when they gather round the dying-bed of the mother and hear the sound of the well-known voice becoming fainter, and the lips moving languidly, until everything ceases, and all is hushed! But what courage comes to the heart to brave that pathetic moment and act nobly the solemn scene of parting! No doubt, no dark despair, ring their sad echo there. The spiritual eye sees the radiant form of the new

born spirit-mother, the spiritual ear hears the heavenly sound of the well-known voice now become the angel-guardian of the household. How bright and lustrous would the eyes of humanity be, did Spiritualism but reign in the thoughts and affections of mankind. This is the New Dispensation when man will act from interior motives and principles, when not only the objective manifestations of the spirit-world will be facts beyond contradiction, but its subjective power likewise will be seen in human conduct and action.

Misrepresentation of Spiritualism is sadly prevalent in the minds of the people. The threefold cord of power in this country—that is, the Pulpit, the Press, and the Platformpulls hard to drag the vessel on to the rocks or wreck this beautiful power of God, an institution of heaven.

The crucifixion period of the hopes and felicities of mankind is approaching. But take courage, ye who are solicitous for the Ark of God, that the ministration of angels is a fact the spirit of God pours forth its light and truth, and the whole economy of spiritual forces tends towards the amelioration and freedom of humanity.

After the lecture a few anxious enquirers met to hear more about the new Light, and promised to hold correspondencə with the friends. It was considered that our visit had been successful in a spiritual point of view, although financially it cost us a good deal. We intend to carry forward the missionary enterprise in other quarters. A. DUGUID.

MEDIUMSHIP-THE SPIRIT-CIRCLE.

A CELESTIAL TEMPLE AND ITS TEACHERS.
REPORT OF A SEANCE.

Sunday, March 13th, 1881, again found me and my dear friends Mr. and Mrs. Catling sitting for the sweet communion of spirits with spirits.

Our sitting was opened with prayer by Mr. C-; Mrs. C— was then controlled by a spirit, who brought with him all the pangs he experienced at his departure from earth-life-most horrid choking, etc.-and left the medium in a very bad state (himself not being able to utter a sentence). "Mary Young

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then took control (" Mary Young" was a nun in earth-life), and offered a most impressive invocation to the all-supreme Father, and placing my hand on the head of the medium, helped her all she could. "Mary" said the first control was a judge who had been taken from earth-life very suddenly, that his name would not be given that time, but that he would try and control again when he had overcome his earthly clingings; that he was a Spiritualist and knew of these things, though not known and recognised as such by society. She then told us that good "Father Whitebeard," her dear Evangelist, was about to show us the beautiful temple in which he taught, that it was so sacred and lovely that she felt herself unworthy whenever she entered, and bowed in adoration and gratitude for so gracious a privilege. Mrs. C-then said: "Oh! what is that? Oh! so dazzlingly bright! Oh! how beautiful! Why, bless me if it is not a most beautiful palace, beyond human description."

Good "Father Whitebeard" then took control, and, addressing us, exhorted us to give ourselves over to God through prayer, and to teach the little ones to bow in adoration to our Father, God, and seek His blessings. He spoke very highly of Jesus, and called him "Our good Father Jesus"; also said that although he, "Father Whitebeard," was called Evangelist, there were many such; and we could become evangelists ourselves by giving utterance to truth and administering the light of truth to our fellow men.

Now I will try and pen down the description of this celestial temple, as given by our good "Father Whitebeard"; though friends must remember that I am but human, and, being such, am frail and forgetful, therefore, if I omit the names of various stones and their positions I trust it will be cverlooked and not condemned as a very poor expression of that which is celestial, for I, indeed, feel myself unfit to attempt the description as expressed by our good "Father"; but you may depend on me doing my best.

This beautiful temple was on the top of a lovely hill, and was reached by ascending upwards of fifty steps of pure white marble, on each side of these steps were arranged beautiful beds of flowers; the border flowers had a bright yellow bell with a crimson centre, set inside; between the border and centre of the beds, were lovely blue flowers, while in the centre of each bed arose a majestic white lily (love's emblem of truth).

The covering of the temple was one capacious dome, larger than anything our earthly senses hath seen or know of; this dome was supported from the interior by an enormous column of white stone which reached to its centre. On the top of the dome was a globe of white polished stone, on the globe was an open Bible and on the Bible was a dove, with olive branch in its beak, in the act of flying-said to be symbolical of "the love and knowledge of God bringeth peace" (the Bible, dove and branch were of pure white alabaster). On each side of this large dome was a spire of white and silver polished marble, in which were set most precious stones-there were the ruby, emerald, sapphire, pearls and diamonds; the first four mentioned stones

were set about one inch apart all over the spire, with a diamond glittering here and there, and on top of the spire was a very large pearl. These precious stones are the deeds and works of the martyrs of earth. The top of the walls of this temple, around the base of the dome, were laid in diamond-shaped stones of all sizes, which were said to be the aspirations of earth's children, caused through the past lives of the martyred ones. Over the doors in the front of the temple were two female figures, who held each other's right hand in friendship's grip, while their left hands were reaching upwards and were crossed back to back; in the hand of one was a cross, while the other held a branch of palm leaves: at the foot of these figures were kneeling little children, "with upstretched hands," in prayer-this was said to mean peace through faith in prayer." The figures were of white polished stone, but the cross and palm branch of alabaster.

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The windows of the dome and the sides of the temple were beyond the expression of human lips, for there, arrayed in living grandeur, was the life and earth-trials of the exalted martyrs impressed in colours on "celestial glass." In the interior of this beautiful temple, at the back, was a very magnificent organ, it seemed to be placed in an alcove, and from it was pealing forth the most celestial music, in the front was set a chair, which is generally used by Evangelist, or brothers of the same Order, when there to teach. In front of the chair was a white stone figure of a most lovely and beautiful female, with her head bent forward and her hands and arms extended as if blessing the ones assembled; on her shoulders rested the Bible, which, when opened, lay stretched over her head and armsthis figure was used as a reading desk. The framework of the seats of this temple was of pure gold, but the seats and backs were of crimson velvet. The floor of the temple was laid in diamond-shaped slabs of polished red granite.

Over the doors inside the temple was a beautiful golden beehive, with the "busy bee," ever passing in and out-a symbol that meant, only workers, not drones enter here. The doors were large and massive, and were thrown open wide to whomsoever would enter to worship and to learn.

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Father Whitebeard" says his temple is open for all nations and spheres, male or female, young or old; whomsoever will may come and partake of the pure and holy waters of life freely.

When this beautiful temple was seen the spiritual sun was just rising at the back of it, and appeared above the dome like a burning disc of gold, while its golden rays illuminated everything with its glory. Can human tongue express the effects this glorious sun's rays would have on the dome, the spires, through the windows on the interior and on every object around, especially when it is remembered that everything was of the celestial and not earthly clime. Can we wonder at spirits falling down on the steps thereof in adoration and praise, and feeling themselves unworthy to enter therein?

I now asked our good "Father" if he could tell me the meaning of an armoured figure, which appeared before me a few months back, at the side of which was a large shield on which was raised the square and compass in gold, at which time I heard exclaimed "Sir Knight." The good "Father" said the armour and shield represented truth encased, but the sword of the spirit would pierce into the armour and through the shield and proclaim the truths; also that my celestial guide belongs to the same Order as himself and being a knight, I was a knight also, but of this he would speak more fully when he had ascertained the meaning. Our good "Father" then blessed us and said: "I leave you now-there are spirits of all grades here to night, black, brown, red and white, male and female, young and old. You have a very good representation of the spheres, also of nationalities."

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"Houtad" then took control, and after a few words of welcome and blessings he left us, saying he was going hunting." "Willie Bacon 19 was the next control. He said when he entered the temple of the good father Evangelist, he had to fall on his bended kness in adoration and humility for he felt himself so unworthy: he then began telling us of those present and giving their names, also their short messages of love. There is a sweet child present who calls herself "Amy Sinclair." She seems happy with renewed joy, and says the cause is her mother had only lately come to her, had come over since our last seance. Her mother's name was Amy Caroline Sinclair that the father is in India; that he had taken the mother about for the good of her health from place to place, but had lately returned with her and but a short time before her demise from earth's trials and pain. Among the names then given were some relatives of Mr. and Mrs. Catling, one spirit being "Mrs. Julian," Mr. C's lately departed sister; then two or three named "McKinnys," an "Elizabeth Gordon,' a "Donald McCree," "Doctor Kenealy," a king, stout and jolly (recognised as jolly King Harry), a French lady and others that have been already named, also a French lady who gave the. name of "Rosali Clarborough," who said her father was labouring under a delusion, being troubled with softening of the brain, and thought everyone was his enemy; that she had a brother Lionel out somewhere in Australia who was rather wild. grieved that he should be so, and allow the home of his forefathers to pass away from him. She promised to tell us more at another time; she told us much of her history, and that of

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In the garden, in front of the palace early in the morning we find our friends from New Cottage-Mother Annika and Ola. The evening previous they had arrived in Stockholm, and there learned that the king, during summer, lived at Ulriksdal, so thither they went with the rising sun. Ola had now seen so much that was new and remarkable, that he could scarcely think of the errand upon which he and his mother had wandered so many miles. Mother Annika, however, did not lose sight of it. Her object was to see the king as soon as possible, so as to talk with him and return to her "gubbe" (old man) and the children.

A lackey clothed in livery was the first person that our wanderers met with, and his brilliant clothing produced quite an impression on mother Annika and Ola.

"It is someone belonging to the court," said mother Annika, "we'll, ask him if the king is up yet.”

She curtsied as lowly as possible, and Ola took off his cap and scraped the ground with his foot; but the lackey was, like many servants, more haughty than his master, and scarcely honoured our friends with a glance. Then they asked if they could see the king, to which they received a reply in a snubbing tone, that he was in town and would not be out before the afternoon. "Besides," he added, "he has not time to attend to all such wandering beggars as you."

There was nothing to be done, but to return to town, and this Ola had no objections to, for there was much to be seen. "That was some nobleman," said Ola, as they went away, "fancy how proud the king will be when that was such a great fellow."

Mother Annika made no reply. Her hopes of a fortunate result had been considerably damped by this little incident.

In spite of all the knowledge of the capital which she thought she possessed, she lost her way and that was not to be much wondered at, seeing that she had not been there for the last twenty years. Kind people soon put them right, and at four o'clock in the afternoon they were both again at Ulriksdal. The servant who met them, said that the king could not be seen, and besides they were ordered to leave the garden. Weary and sorrowful they both went down to the sea shore, and sat down in the soft grass under a shady tree.

"I think we are going to have nothing for this journey mother," said Ola, "but its no use being sorry for that. I can look for work at some place in the town, so that you can go home to father and the children."

Mother Annika decided next day to make another attempt, but if that failed, then she saw no other way than to do as Ola said.

After they had sat and talked a long time about their journey, they were suddenly interrupted by some one who hastily came towards them.

"Now you'll see that we'll be fast," whispered Ola, as the man came near them, "it's sure to be either the king's gardener or foreman."

He was dressed in plain grey clothing, and stopped on seeing the two strangers, who rose not a little frightened that they would be sworn at for having "sat down" the grass.

"Do you think it is nice here?" asked the stranger, nodding in a friendly manner, without taking any notice of the grass. "Yes," said mother Annika, "it's so fine everywhere, it's all just like a garden, but you must not be vexed with us for having sat down the grass, it will soon rise up again," she added, hoping to appease the anger of the "gardener."

"Yes, of course, it will," replied the grey clothed gentleman smiling. Are you looking for some one at the palace?" he

asked.

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"Yes, indeed we are," replied Annika, "we want to speak to the king himself, but it is so difficult to meet with him, and

if I cannot see him to-morrow, then I suppose I shall have to go back to Wermland and have my journey for nothing, because I cannot stay longer."

"And what is mother going to say to the king?"

"Well, look you, the boy there has such a monstrous desire to play the violin, and shame that it should be said if it does not sound better when he plays, then when the church clerk does, although he's so learned. Now, we thought there at home, if the boy could come to Stockholm and learn to play, then there might be something of him. But it costs so much money and we have none, so I thought I would ask the king to take Ola; and, look you, if he does, that Ola will be an honour to him, for he's a good boy."

"Well then, my dear Ola," said the stranger, "if you can play a piece let me hear."

Ola, who had all day borne his violin about with him, took it out and began to tune it, and then he asked:

"Shall I play Jösshäringen?"

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Certainly," replied the interrogated, "let us have that." Ola played with life and warmth the well known polka; pure and clear were the tones, and not a single false note was heard. The gentleman seemed astonished.

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"You seem to be a subject, out of which something can be made," said he. "Have you had any instruction? "Only a player at home there, but he was good for nothing," said Ola.

"Oh! mister gardener if you could only help us, so that we might meet the king it would be a real kindness," said mother Annika, who wanted to make the best of the opportunity.

"Certainly, that I think I can do," said the "gardener," smiling. "I don't know much about music myself, but come with me and we will go to a lady who does understand it."

Both mother and son followed the friendly "gardener," which they continued to call him, as he seemed to have no objection to the title. They all went over the palace garden and entered one of the wings. They soon stood in a room so magnificent that they had never imagined to themselves anything like it. Some ladies were there, but our wanderers looking and admiring the room, did not observe the respect with which they greeted the " gardener."

"Here is a little violinist," said he to one of the ladies, “and he seems to have good abilities; you understand it better than I do, be good enough to test him." Then he added a few words in a language which our wanderers did not understand.

The lady rose smiling, and in a friendly voice asked Ola to come forward to a piano, at which she sat down.

"Do you know, my little friend, what kind of an instrument this is?" she asked.

Yes, Ola knew what it was. "But I cannot play it, and I have never seen anything so nice before; that one that the clerk has there at home is only rubbish to this, that I can say for a fact," continued our little Wermländing, who overcame all shyness when it was a question of music.

After striking a few notes on the piano, the lady with excellent taste and ability played a piece which Ola listened to with the most rapt attention.

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How nice that sounds, I never heard anything like it," said Ola, in an ecstacy of delight. "Now I'll try to play it." And without a thought he lifted the violin to his chin and played the piece over again with such exactness that all were astonished.

"Have you never heard the piece before," asked the lady admiringly.

"No never," said Ola, "and when I hear anything sound so beautiful as that I never forget it either."

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[From the Number for April 1, of "The Kneph: Official Journal of the Antient and Primitive Rite of Masonry." Published under the Authority of the Sovereign Sanctuary for Great Britain and Ireland. Edited by Bro. Kenneth R. H. Mackenzie, IX. LL D., 32°. Monthly, Price, 1d.] THE ANACALYPSIS of Bro. Godfrey Higgins, 39, Vol I. Republished by J. Burns, 15, Southampton Row, Holborn, London. (Price, 12s. 6d.)

There is a wealth of closely reasoned information in this work which cannot fail to be of interest to Members of the Antient and Primitive Rite of Masonry. Almost every chapter of this interesting volume, collected with erudite industry from ancient and modern authors, illustrates in some form the broad and abstruse teaching of our valuable Rite, convincing, step by step, the diligent inquirer after truth that all other systems of Masonry are effete and puerile when compared with this. The object of the author is to prove that at the most remote period there existed a great and learned race of blacks, or perhaps negroes, who established a system of universal religion, and ruled peaceably over Asia, by a dogma which he shows to be the same as primitive Christianity. The religion of this ancient race was Jain Buddhism, as taught by the Gymnosophists or Samaneans, and spread from the regions of Balk and Sam

arcand. He traces the system amongst the Llamas of Thibet, through the Ethiopians to the Egyptians, amongst the Druids of Britain, the descendants of Abraham, Cushites, Babylonians, Parsees, Brahmins, Chinese, Greeks and Romans. He shows that Abraham paid tithes to the Canaanitish Melchisedek, king and priest of justice, occupying Mount Gerizim. All the myths of mankind, he argues, originated with the veneration paid to the sun, as the Shekinah of the Supreme Being, considered subjectively and objectively, as Creator, Preserver, and Regenerator; and following the sun came the Heavenly Hosts, or the planetary disporses, which have originated our days of the week -thus, the planet Budd is called by Anglo-Saxons, Woden. Possibly the very earliest system may yet be exhumed from the monuments of South America, seperated from us in distant ages by the sinking of the somewhat mythical Atlantis.

Our author argues that the first chapter of Genesis, or Book of Wisdom, is Buddhistic, which causes the world to be created by the Aleim, or Trinity in Unity. The second to the fourth chapter, or Book of Generations, is in agreement with the Persian and Babylonian "culti," the Deity is termed Jehovah Aleim, and we are informed that a tabernacle was erected in the east of the Gar-den of Eden, for the Persians turned to the East or rising Sun, the Jews to the West, as did the Egyptians, who term Osiris the Lord of the West. The third book, or fifth chapter, he terms Brahminical, the Supreme Being is termed Aleim or God, and allows animal food, which is denied in the previous book. Cain, like the primitive Buddhists, sacrificed the fruits of the earth, our bread and wine, whilst the Brahmins killed the lamb of the flock. This originated the first religious war, which separated the followers of Buddha and Vishnu, and is signified to those who understood the concealed sense in the death of Abel. Powerful arguments are brought to show that the first line of Genesis should read, "By Wisdom (the second person of the Cabalists) the Gods (triune) created the planets (or disposers) and the earth;"-a reference to judicial astrology as it existed at Babylon long prior to the time of Moses. In this species of Sabeism, reasoned to an abstraction, he finds the Trinity of the ancient races-the worship of AUM or HAM.

Not the least interesting part of this volume is the discovery of the Hindu Neros or great year of 600 years of 365 days, corrected from that of 608 years of 360 days, in all ancient chronology, it is the system of the Phoenix upon which the Jewish Rabbis based the chronology of their sacred law. He proves that at the period when the Jews were expecting their Messiah, the Hindus reckoned the lapse of eight Avatars or Neroses of 600 years, from the entrance of the sun into Taurus, and that other nations were looking forward for the ninth Cycle, beleiving that a tenth would close the Yug or Age, covering 6,000 years. The sun, at the vernal eqninox, entered Taurus about the year 4,700 B.C., but at the autumnal equinox 11,000 B.C. It is from this period that the religious Mythos of this 8th age was derived; and was perpetuated by the festival of the bull Apis, and the bull-headed representations of all nations, even the golden calf which Moses ground to powder. After a period of 2,160 years by the precession of the equinoxes, the sun entered Aries, the ram or lamb, Christna was recognised as an avatar, and religious wars occurred which separated the Brahmins and Buddhists. The mythos was corrected, and the ramheaded deites substituted for the bull-headed. The Egyptians adopted both symbols at their festivals, but worshipped them no more than the Roman Catholics do their images of saints. Buddha is Bacchus or the Sun in Taurus, and Christna is Hercules or the Sun in Aries, 7,600=4,200 years B.C., which brings the close of Christnas' cycle of the ram or lamb to the advent of the last recognised Buddha, or 600 years B.C., for doubtless three great and real incarnations are symbolised under the allegorical histories.

The weakest part of the theory seems to be that 4,800 years seem scarcely enough to allow sufficient time for the historical part of the eight Avatars, and to give a longer period of time would destroy the system of 600 years. But on this point the student of the "Anacalypsis" must form his own opinion. We may occasionally return to this valuable work, for the republication of which we are so deeply indebted to the enterprise of Bro. James Burns.

THE SPIRITUAL BROTHERHOOD, 15, RED LION STREET, CLERKENWELL, E.C. Mr. Burns. Dear Sir,-It is by permission of the guide superintending our circle that we place this work before you concerning The Spiritual Brotherhood which has been organised by the controlling spirit. Our polity in the future is to be truth, love, and liberty, as given by the aforesaid spirit. We, knowing that you are ever ready to aid all brother-workers in the Cause of Truth, appeal to your aid and sympathy in the future.

Public meetings are held as above on Sunday mornings at 11 o'clock, consisting of trance addresses and healing; Wednesday evenings at 8-30 prompt, developing circle, consisting of trance addresses and clairvoyance. Voluntary contributions. We are, Yours Fraternally, MR. HAWKINS, Healer, MR. ALLEN, Recorder.

MRS. HAWKINS, Clairvoyante, MR. WALKER, Trance Speaker,

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Last week we spoke of the passing time as the Evening of a Spiritual Day to be followed by a New Dawn, the early beams of which were expected during the course of the ensuing days. The interval between the old day and the new might recall to the mind of the contemplative the night "in which no man can work."

Spiritual Night! How appalling! No light to guide the mind, no home for the spirit-only a philosophical God and a theoretical immortality;-the hard soil of the world's surface galling the blistered feet, and the greatest aim of life reduced to the craven expediency of seeking the softest path through the wilderness, even though another less able to stumble over the sharp rocks should have to give place. Do these gloomy expressions not describe, all too faithfully, the chronic condition of the millions around us? Strange to say! these thoughts are appreciated in their true light only by those to whom they do not apply. The Garden of Gethsemane is reserved for those who have the best claim to Paradise. Such is the fate of the Spiritual Helper of mankind. The work is done, the day is ended, the darkness of night closes in, and the poor unprovidedfor soul is left to stumble on in gloom, loaded with the most sordid cares and without any higher desire than self-protection-the return, again, of the light of the Father's face, which has been withdrawn from view!

Why those painful moods, altogether foreign to the native tone of the mind? Possibly that the great needs of a world plunged in spiritual darkness, may be better realised and understood. For the time being the Enemy is in complete possession, and the righteous suffer the pangs that normally appertain to the wicked.

Like the initiation into secret Orders the spiritual student and worker passes through conditions of light and of dark

ness, felicity and unhappiness alternately, at each stage learning some necessary truth and gaining strength to overcome its opposite falsity. There is nothing more certain than that the work of Spiritualism is under the direction of a Grand Master; yea, there may be many masters, and the question stands before everyone: which master will ye serve?

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The Evening and the Morning indicate darkness as well as light a death, then a birth. It is not an occasion for riotous rejoicing, especially at the lone watches of the Night. But the dawn has already come-it was seen with prophetic vision afar off; and however painful the dread shadows of the Past may have been, let us now give thanks that a better time has been ushered in.

Our salutation, therefore, is-GOOD MORNING. As Spiritualists we awake up to the duties of a NEW DAY. What that may bring forth it is for no one to know. The lessons and experiences of the past are in the possession of the Movement. A new programme is placed in the hands of those who are worthy of promotion and see the new daydawn. Let us forget all of the past, except the lessons of wisdom its experiences may have bestowed, and press onwardto the future with its duties and its privileges, coutaining, as it does, all that the soul of mau can call its own.

NOTES AND COMMENTS.

The burden of our present number is the message or the Thirty Third Anniversary. It has been somewhat of a solemn and sorrowful occasion, altogether different from the Thirtieth, which we reported so fully three years ago. There is however a spirit and a power in the work to-day that never existed before. We commend our report to the earnest attention of our readers; they cannot fail to benefit by a careful study of it.

The papers on "Bible Spiritualism" are arresting attention. The series will perhaps comprise a dozen papers in all, and embrace the practical domain of Spiritualism.

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Next week we will publish on our first page, a sermon by the Rev. C. Ware of Plymouth, who has recently been cast out of the Methodist body, because of Spiritualism. It is his opening sermon before the Free Spiritual Society, and is entitled the "New Dispensation." It exhibits the relations between Spiritualism and the Bible, and is altogether most suitable for circulation amongst church people. We will supply quantities for distribution at 6s. per 100. Orders must be received on Wednesday morning. We hope our friends will inaugurate the New Dispensation by giving next week's MEDIUM a good circulation.

It is not true that the physical manifestations are on the decline. They are more powerful and plentiful than ever. We have another report in hard by Mr. Fitton, which we hope will appear next week, also a second article from Mr. Mc Dowall. Our next issue will be one of rare excellence.

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THE NEEDS OF THE HOUR,

The opening duties and requirements of this week remind me of twelve years ago, when arrangements were being made to secure the premises, 15, Southampton Row, for the use of the spiritual work. The need of a central place was felt, and on all hands I was urged to take the matter in hand.

But I had no wealth and little experience, and the step would not only require some hundreds of pounds of ready cash, but involve a heavy liability for the future, and require great energy and ability to make it a spiritual success, even with adequate pecuniary aid. For me to undertake the task seemed unwarrantable.

Riding in the Metropolitian Railway on a message concerning the project, I was impressed with a plan. I wrote it down, had it printed in a circular, and within a week I had hundreds of pounds at my command. I asked the friends of Spiritualism for deposits to be placed to their accounts, and to be repaid in requirements in the coming years. In addition to this, large advances were made to me spontaneously. I need not state that all these obligations have been satisfied many years ago. It was a universal inspiration poured out on the friends of the Movement, and to-day all who still remain in the flesh will testify that they were most honourably dealt with in return, and they all to a man feel glad at what they have done.

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From that starting point the work has gone on twelve years, and now it is making a fresh beginning. A solid basis has been laid, and the most trying storms and vicissitudes have been passed through. ruin and havoc of the past five years have fallen with concentrated force on this position, and yet strange to say the abuses had all been protested against, and the evils pointed out before the burden of them fell on the Movement. This work has been like a rock-a solid position amidst the stormy billows; it has been surrounded with the inconsistencies and inharmonies of the Movement, and yet it has been separated and apart from them. That it has fulfilled a purpose, and that a spiritual-not a personal-one, all will admit.

This retrospect is glanced at to give the friends of the Movement grounds for confidence. Nothing has occurred in this work to shake confidence. It has been from the beginning, and all along, a combination of human and spiritual forces, the union of which has produced the well know result of the last twelve years.

The proposition which I now beg to lay before the true friends of Spiritualism, is that the same plan be again adopted. I have now got the appurtinences of the work concentrated beneath my hand, and sustained by a valuable accumulation of stock and experience, with an extensive correspondence in all parts of the world of incalculable value. The work can be carried on at less cost, and accelerated by all the advantages which the past has bequeathed to it.

I wish it to be understood that I desire all transactions involving money, to be placed on a just and proper business basis. My minimum rate of payment is 20s. in the £. With capital, my publishing department may be readily developed into a successful business, doing incalculable good-as it has done in the past-and returning recompense to all who invest in it.

With increase of printing material and a small margin of cash to enable me to use it with advantage, I can soon make my Business Department sustain the Spiritual Department, and relieve unwilling souls from the call to take part in this spiritual work.

In strict confidence and with the most honourable intentions and reasonable prospects of being able to fulfil all engagements, I earnestly solicit the kind aid and co-operation of true friends of Progress, who are in a position to place deposits in my hands, the conditions of which may be regulated according to the mutual views of the contracting parties.

The Spiritual Department involving the use of the Progressive Library and the Spiritual Institution will always stand on its own merits, and increasingly earn

revenue for the spiritual phase of the work as it has done in the past. The Library has cost upwards of £1,000-many of the works being rare and invaluable. With release from the difficulties which the Movement has thrown around me, this department might be made -as was intended from the first-self-supporting, and give in return to subscribers most excellent value for their annual subscriptions.

There can be no more healthy Spiritualism than that which proceeds from the spontaneous inspiration of the workers, the material requirements being met by the hearty aid of those who are blessed with the more material gifts of Providence. However, on this point a victory has been fought out in the past which will not require to be done again, so that the conflict may not exhibit a like in its future progress. urgency To the Readers of the MEDIUM I would say: We, as an organisation of faithful and well-tried Spiritualists, are of immense power, and by mutual confidence and co-operation we may achieve the grandest results.

Our true bond of union and faith in one another isthe realisation of the grand and basic truth, that this Spiritual Work is of God, and must accomplish the good which mankind so urgently require to-day. Then we will be eager to be the instruments of the Divine purpose, by talent or by means as the conditions which surround us may determine. Supplant the Self idea with the Divine idea, and an irresistible force will proceed from every soul, which combining will form a mighty river, bearing on its bosom a rich freight of spiritual light and truth to the millions who perish for lack of knowledge.

I am, fellow-workers, yours as ever in the Cause of Truth, J. BURNS, O.S.T. Spiritual Institution,

April 6, 1881.

BIBLE

15, Southampton Row, London, W.C.

SPIRITUALISM.

II.-INTELLECTUAL CONDITIONS.

As we have said, everything is ruled by law; by which we mean that wherever we go, to the Dogstar or Jupiter, earth or heaven, there is an orderly method of procedure. In the Bible there is one remarkable text. "I am the Lord, I change not, therefore, ye sons of Jacob are not consumed." The science of our day has rendered that into the axiom-"Law reigns everywhere." The Creator has so constructed things that phenomena regulate themselves by unerring and invariable conditions. In other words, you may always depend on the Deity being the same.

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The old theologic dogma that God interposed by arbitrary will, and almost hap-hazard procedure, is all but abandoned by intelligent theologians of our day. We read more deeply into the true period chosen for the appearance of the Christ when we study carefully that phrase," the fulness of time." He came, as all leaders come, when the race is ready to receive a leader. Hence, in all these articles, we wish to impress upon minds of our readers this fact-that Abraham, Moses, Elijah, Daniel, Christ, Faul, and John, came not as hap-hazard men raised up by an omnipotent and arbitrary will, but because their ages upheaved them. They were above their times, without a doubt, but their times were the means of their coming forth. In fact, it is true that no leader of men is greater than his age. He is the impersonation of its ideas, passions, and yearnings, its local concentration.

And it must be remembered that throughout all the heavens this law holds good. Law reigns everywhere. Those unseen realms produce revolutions of thought, mighty upheavals of current ideas, and sway upward leading minds to rule and instruct. There, as here, there are epochal birth-times.

In proportion as a great movement on earth rises to

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