soul itself; for no justice is so very just as that which each soul, by virtue of its own nature, administers to itself, and through which its lower becomes subordinated to its higher and nobler faculties, qualities and powers. And this is the law that keeps many a one from entering the sacred penetralia until properly disciplined and prepared for the change.
I wondered at first why these truths were not more generally known and appreciated by the people, who, because they have an intellectual perception of the fact of immortality, call themselves "Spiritualists;" but as the veil was slowly drawn away, and I saw that much that had to me appeared real, proved now to be but seeming; there was no more marveling. There was, still is, and for a long time will be, four sorts of Spiritualism in the world: First, a mere bodily sensitiveness, nervous acuteness, and susceptibility to magnetic emanations and impressions,—out of which arises a great deal of the stagnant filth and social corruptions so prevalent,—the debaucheries and license, and great evils which pain so greatly the hearts of true men and women. Second, a Spiritualism of the brain alone;—a cerebral quickening,—a hot-house ripening of faculty, which gives rise to much talking, and sometimes leads to the discovery of many of the elements of the great principia underlying the Harmonead, and prophecies the good time that is yet to be. Third, "compact" Spiritualism, or that wherein and whereby a certain class of sensitives, be they male or female, become the dupes of their own folly, and the victims of disembodied maniacs, lunatics and self-deluded denizens of the middle state—Spirits who wander on the outskirts of three
