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%e Philosopkj of hidlu/dudl Life 

Addressed to 
The Progressive Intelligence of the Age 

The Great Work 


Vol. Ill 


This book carries a hope, a message, a suggestion 
and a warning to all who arc honestly, patiently 
and persistently seeking to prove that Death does 
not end all. 

It shows that there is a great difference between 
Belief and Real Knowledge, and proves that mere 
beliefs are not of any value to the one who would 
prove that there is a life beyond the grave. He 
must Know and Do, and this book points the way. 

It is unique in that its statements are verified 
farts which every reader may prove for himself 
under right guidance, if he but have the "Intelli- 
gence to know, the Courage to dare, and the Per- 
severance to do." 

The philosophy taught in this book appeals to 
both Reason and Conscience, and is an inspiration 
to "Live the Life and Know the Law." 

The science and philosophy it presents agree in 
all essentials with the demonstrated facts of mod- 
ern physiciaJ science, but go beyond them into the 
realm of the Spiritual World. There it presents 
an entirely new field of personally demonstrated 
facts, which enlarges the scope of hitherto accepted 
science, and points the way to new discoveries. 

In this, as in any other science, the investigator 
is confronted with certain definite propositions and 
is given a working formula for their solution. In 
this, as in any other science, successful solution 
depends chiefly upon the individual ability, capac- 
ity and character of the student. 




U/ie Philosophjoflqdii/idudlLife 

The Great 
Psychological Crime 

The Destructive Principle of Nature 
In Individual Life 

Vol. II 


Revised Edition 


Author of 
Volumes III, IV and V 



Editor of Volume I 


Copyright, 1928 



Published July. 1928 


The Great Psychological Crime 






FEAR V 51 































The Great Psychological Crime 

'Fools Deride, Philosophers Investigate' 



1. That which dispels, disintegrates, dis- 
sipates or destroys any of Nature's construc- 
tive individualities, v^hether they be physical, 
spiritual, mental, moral or psychical, is The 
Destructive Principle of Nature in Individ- 
ual Life. 

2. That vi^hich deprives the Intelligent 
Soul, or essential Entity of Man, of any of 
the inalienable rights, privileges, benefits, 
powers or possibilities with which God or 
Nature has invested it, is A Psychological 

3. That which subjects the Will, Volun- 
tary Powers and Sensory Organism of the 
Intelligent Soul, or essential Entity of Man, 
to the Will and Domination of another, is 
The Great Psychological Crime, 



Back of every fact of Nature there is a 
principle to which that fact is related, and 
to which it must be referred for its proper 
interpretation and meaning. 

There is a principle in Nature which, in 
all its operations and manifestations, is cre- 
ative, formative, integrating, developing, or- 
ganizing and evolutionary in its nature and 
tendencies. It is known to science as "Na- 
ture's Constructive Principle." 

There is a principle in Nature which, in 
all its operations and manifestations, is dis- 
solving, disintegrating, disorganizing, decom- 
posing and devolutionary in its nature and 
tendencies. It is known to science as "Na- 
ture's Destructive Principle." 

"Construction" and "Destruction." These 
terms give expression to a duality of extreme 
opposites. They define two of the most im- 
portant, extensive, conflicting and antagonis- 



tic processes of all Nature. They represent 
the two great fundamental and essential op- 
posites in Nature which are known and rec- 
ognized by scientific thinkers and investi- 
gators everywhere. 

Ethically considered, there are but two 
fundamental principles in Nature. In their 
relation to individual life the one is construc- 
tive, or what we are accustomed to regard as 
"normal," and the other destructive, or "ab- 
normal." Every fact of Nature, whether 
scientific, philosophic, political, religious or 
otherwise, aligns itself as a direct result of 
one or the other of these two fundamental 
principles in operation. 

The great problem of individual life is 
that of identifying these two principles in 
their relation to the objective facts of Nature, 
so that we may be able to conform to the one 
and avoid the other. 

Duality is expressed in every department 
of Nature. Human intelligence recognizes 
the principle everywhere. In the following 
expressions we endeavor to clothe it in human 



Finite and infinite. 

Time and eternity. 

Beginning and end- 

Light and darkness. 

Day and night. 

Transparent and 

White and black. 

Heat and cold. 

Summer and winter. 

Wet and dry. 

Hard and soft. 

Heavy and light. 

Large and small. 

Fine and coarse. 

Much and little. 

Many and few. 

Length and breadth. 

Height and depth. 

Up and down. 

In and out. 

Back and forth. 

Tall and short. 

Straight and crooked. 

Motion and inertia. 

Strength and weak- 

Male and female. 

Man and woman. 

Waking and sleeping. 

Active and passive. 

Positive and negative. 

Sweet and bitter. 

Joy and sorrow. 

Pleasure and pain, 

Hope and despair. 

Faith and distrust. 

Belief and skepticism. 

Good and evil. 

Right and wrong. 

Truth and falsehood. 

Sincerity and deceit. 

Knowledge and ignor- 

Wisdom and folly. 

Humility and pride. 

Generosity and selfish- 

Kindness and cruelty. 

Love and hate. 

Receiving and giving. 



Expansion and con- 

Mind and matter. 

Sound and silence. 

Harmony and dis- 

Labor and rest. 

Wealth and poverty. 

Responsibility and 

Sanity and insanity. 

Evolution and invo- 

Integration and dis- 

Growth and decay. 

Health and sickness. 

Consciousness and un- 

Voluntary and invol- 

Self-control and sub- 

Independence and de- 

Freedom and slavery. 

Progress and retro- 

Construction and de- 

Immortality and mor- 

Life and death. 

Heaven and Hell. 

The foregoing will disclose to the careful 
analyst that in whatever sphere or depart- 
ment of Nature the principle of duality man- 
ifests itself, it is an expression of either simple 
contrast or extreme opposites. 

As an example, heat and cold constitute a 
duality which expresses a mere contrast in 
degrees of temperature with that of the indi- 
vidual. Heat merely expresses a higher dc- 



gree of temperature than cold. Both, how- 
ever, express temperature. 

So also, the terms large and small, fine and 
coarse, heavy and light, express qualities of 
contrast only. They represent merely a dif- 
ference in the degree of a single quality or 
property of physical Nature. 

On the other hand, the terms truth and 
falsehood constitute a duality which repre- 
sents two distinct and separate principles dia- 
metrically opposite in their essential natures. 
In like manner love and hate, integration and 
disintegration, life and death, are dual terms 
which express extreme opposites in Nature. 

As far as we are able to trace the authentic 
history of mankind human intelligence has 
intuitively sensed a great fundamental law 
which runs throughout all the manifestations 
of Nature. 

The application of this great law to the 
ethics of human life constitutes the basis of 
all religious and philosophic systems of the 
past and likewise of the present. 

The limitations of human intelligence in 
its efforts to grasp and comprehend this law 
in its entirety and apply it as a rule and guide 



of conduct in the daily lives of men, are re- 
sponsible for all the sectarianism of both 
religion and philosophy, as well as of all the 
variations in governmental systems and pol- 
icies throughout all the nations of earth. 

In its constructive aspect we recognize it 
as the Law of Compensation, or Compensa- 
tory Justice, in accordance with the Har- 
monics of Evolution. 

In its destructive aspect we recognize it as 
the Law of Retribution, or Retributive Jus- 
tice, in accordance with the Discords of 

To the constructive side of this great Law 
of Justice is referable all that there is of in- 
dividual growth, development, progress, 
strength, health, energy, life, love and happi- 
ness, both here and hereafter. This is the do- 
main of Nature's compensatory rewards to 
individual intelligence for obedience to Na- 
ture's Evolutionary Principle. 

The ultimate goal of individual achieve- 
ment under and in accordance with the oper- 
ation of Nature's Constructive Principle is, 
so far as science knows, Individual Immor- 
tality and perfect Happiness, in "the fulfill- 



ing of the law." This is the achievement 
which opens to the soul the "Gates of Para- 
dise." And this is THE WAY OF LIFE. 

To the destructive side of this same great 
Law of Justice is referable all that there is of 
individual atrophy, weakness, enervation, 
sickness, suffering, sorrow, hate, fear, disease, 
dissolution, disintegration, decay, unhappi- 
ness and death. 

This, indeed, is the domain of Nature's 
Retributive Punishments to individual intel- 
ligence for disobedience of Nature's Evolu- 
tionary Principle. 

The law itself is a unit in essense. It mani- 
fests itself to human intelligence in its two- 
fold aspect as one of the most stupendous and 
comprehensive dualities of all Nature — the 
duality of Construction and Destruction. 




There is that in Nature which disintegrates 
physical matter and tears down the individ- 
ualized forms which have been built up 
through the constructive process. It destroys 
— not the matter itself — but the individual- 
ized forms into which it has been constructed, 
moulded and fashioned by Nature. On the basis 
of the results it produces, the process has been 
called "Destructive," and the principle back 
of the process has been named "The Destruc- 
tive Principle of Nature." In its effects upon 
the "Individualities" of material form, it is 
the exact opposite of construction. The one 
integrates individualities of form. The other 
disintegrates them. The one builds up indi- 
vidualities. The other tears them down. The 
one constructs individualities. The other de- 
stroys them. From this viewpoint the one is 
constructive and the other destructive. 

Let us assume that you have just completed 



the construction of an ideally beautiful house 
for your home. From the beginning to the 
end it has been a work of construction, of in- 
tegration, of building and combining the ma- 
terials into definite individuality of form. 
When it is finished you look upon it as a beau- 
tiful individuality expressed in material form. 
There comes a storm. One flash of lightning, 
and your beautiful home is on fire. In a few 
short hours you see it transformed from an 
individualized entity called a "house" to a 
bed of ashes and a chaotic heap of debris 
called a "wreck," a "ruin." 

The scientific friend would console you 
with the assurance that "Not an atom of the 
material substance of which your house was 
composed has been destroyed. It has sim- 
ply undergone a chemical transition. Fire is 
nothing more than a physical phenomenon 
which results from rapid chemical change 
called combustion. There is precisely the 
same amount of physical matter and energy 
in the universe there was before your house 
burned. Not even so much as one hypothet- 
ical corpuscle has been lost." 

You look at him in respectful but sad-eyed 



appreciation of his profound knowledge and 
in tones of gentle timidity murmur: "But 
where is my house? Where is that beautiful 
material embodiment, that individualized 
concretion I called my home?" 

With an air of injured scientific dignity he 
informs you that he was not talking of your 
house as an entity or individuality at all. No 
such unscientific thought had entered his 
mind. He was considering only the hypo- 
thetical atoms of which your house was 
scientifically supposed to have been composed. 

But you are in no frame of mind to have 
any special interest in the mere chemistry of 
the subject. You have neither time nor in- 
clination to follow the hypothetical atoms of 
which your house may have been composed, 
through their alleged transitions in the proc- 
ess of combustion. The thing in which you 
are most vitally interested is that individual- 
ized entity you called your house, your home, 
wherein you enjoyed life, liberty and the pur- 
suit of happiness. That beautiful individual- 
ity is gone. It is no longer in existence. It 
is destroyed, and that very same chemical 
combustion about which he has been so 



learnedly discoursing is the process by which 
its destruction was accomplished. 

Thus it would appear that you and your 
scientific friend have been considering and 
discussing two very different subjects. You 
have had in mind the concrete individuality 
of a house, he the individual particles of ma- 
terial substance of which that individuality 
was constructed. 

So far as we can demonstrate, the scientist 
is correct when he tells us there is no suck 
thing as the destruction of matter. 

But, at the same time we know that the 
house, as such, was destroyed. We know 
that its physical individuality as a home was 
literally annihilated and wiped out of exist- 
ence. And thus, whatever may be the truth 
concerning the destructibility or indestructi- 
bility of physical matter itself, we know that 
the individualities into which it is integrated 
are destructible. 

The physical individuality of a tree or an 
animal is built up by the integrating or Con- 
structive Principle and Process of Nature. In 
time it will be torn down and disintegrated 
by the Destructive Principle and Process of 



Nature. The same is equally true of the 
physical organism of man himself. As a 
physical individuality he is built up by Na- 
ture through the integrating or Constructive 
Process. As such, he may be torn down again 
through the disintegrating or Destructive 
Process. That vv^hich integrates and builds up 
the physical man is constructive in its relation 
to his physical individuality. That which 
disintegrates and tears down the physical in- 
dividual is destructive in its relation to that 

The same is equally true of the spiritual, 
the mental and the moral man. In other 
words, man has a spiritual individuality, a 
mental individuality, and a moral individ- 
uality, as well as a physical individuality. 
Moreover, these are all subject to the same 
general principles of integration and disinte- 
gration, construction and destruction. 

The mental individuality of a highly intel- 
ligent man or woman is as truly a result of 
growth as are his physical and spiritual or- 
ganisms. It is the result of unfoldment, in- 
tegration and construction. The principle 



back of it is the Constructive Principle of 
Nature in Individual Life. 

There is also a principle in Nature which, 
when set in motion upon the physical plane, 
disintegrates our physical bodies, tears them 
down, destroys their individualities and re- 
solves them back into the elements from 
which they were built up. We also know 
that there is a principle or process which, 
when it becomes dominant in human life, 
tears down or destroys the individuality of 
human intelligence. With the same unerring 
certainty we know that there is in Nature that 
which, when it becomes a dominant factor in 
human nature, tears down, dissipates, or de- 
stroys the most beautiful individualities of 
Moral Character. 

As the mature mental individuality is built 
up and is the result of Nature's Constructive 
Principle and Process, so also it may be torn 
down and destroyed by the operation of Na- 
ture's Destructive Principle and Process. 

The insane asylums all over our land are 
sad but monumental evidences which no sane 
and honest man will attempt to deny. These 
enormous and overcrowded institutions exist 



only because of the mental wreckage, ruin 
and destruction that are going on everywhere 
in the midst of human society. They stand 
for Nature's Destructive Principle in opera- 

In like manner, there are the wrecks and 
ruins of moral individualities all along the 
pathway of life. We have all seen them. We 
all admit the sad realities. They are the re- 
sults of the operation of Nature's Destructive 
Principle within the realm of man's moral 
life and nature. 

To disprove the existence of a Destructive 
Principle, is to prove that there is no such 
thing as a Constructive Principle of Nature. 
For, if it be true that the process we have all 
been designating as "Destructive" is nothing 
but a law of "Infinite Change" in operation, 
then it is equally true that the antithetical 
process which we have been calling "Con- 
structive" is also but the same law of change 
in operation. For it is true that both of these 
processes — Construction and Destruction — 
represent "change" from the existing condi- 
tions immediately preceding them. // is 
equally true, so far as we know, that neither 


process alters the quantity or amount of mat- 
ter in the universe. It merely changes its 
combination and outward form or expression. 

When the gigantic boulder which has 
been formed by and through the operation 
of Nature's Constructive Principle is lifted 
from its native bed and exposed to the sum- 
mer's heat, the winter's cold, the dry winds 
and the beating rain, its outer surface soon 
begins to disintegrate and crumble away. In 
this we observe the first effects of Nature's 
Destructive Principle in operation. 

The Electro-Magnetic Life Element of the 
great giant is being withdrawn and death is 
setting his seal where life has once reigned 

The summers and the winters come and go. 
The summer sun continues to burn and the 
winter cold to bite. The wind's dry breath 
continues to blow and the rains to beat. 
Slowly but surely the work of desolation and 
destruction goes on. T h e g i a n t boulder 
shrinks and shrivels away beneath the con- 
tinued play of Nature's hostile forces until at 
last nothing remains of its once gigantic form. 
Where it once rested nothing but common 


earth remains. The life element which once 
sustained it has been dissipated and its exist- 
ence as an individual entity is destroyed. Its 
original particles, both physical and ethereal, 
are scattered to the ends of the earth. Its 
vital principle being withdrawn, under the 
operation of Nature's Destructive Principle, 
the once great boulder as an individual entity 
has been disorganized, disintegrated, scat- 
tered and resolved back into Nature's ele- 
ments from which it came, and the work of 
destruction is completed. 

Ascending one round higher in the scale 
of Nature into the realm of the vegetable 
kingdom we find the same principle in opera- 

The splendid oak which, under the power 
of Nature's Constructive Principle, operating 
through the Electro-Magnetic Life Element 
of mineral Nature and the Vito-Chemical 
Life Element of vegetable Nature, has grown 
from the tiny acorn to its full and majestic 
maturity, stands a veritable "Monarch of the 
Forest." But the storm comes. The lightning 
flashes. The great monarch is torn from the 


earth. Its huge body lies prostrate upon the 

Soon the green leaves begin to fade. Then 
they wither and fall from the branches. 
The corpse of the dead monarch lies bare 
upon the earth. Its naked body and bare 
limbs glisten in the sunlight. 

The waters come and cover it over. The 
soil of the earth is washed around and over it. 
At last, after many ages, it lies buried deep 
within its earthly grave. The centuries come 
and go. Other great trees have grown to ma- 
turity above it. The once mighty monarch 
has become a bed of coal. At last the waters 
recede. Man comes with his pick and 
shovel. The bed of coal is lifted to the earth's 
surface. Thence it is carried into many 
homes and there burned to ashes. These 
ashes are scattered to the four winds, and 
where is the once stately oak? 

With the lightning's stroke began the 
dominant play of Nature's Destructive 
Forces. When the great tree lay prostrate 
upon the ground and its roots glistened in the 
sunlight the channel of Nature's Construc- 
tive Energy was broken. The Vito-Chemical 



Life Element of vegetable Nature, the high- 
est Life Element upon which the oak was in- 
tegrated, escaped from the body, branches 
and leaves and was dissipated. 

When the waters came and burled its great 
form deep down beneath the surface of the 
earth the chemical action of Nature's ele- 
ments transmuted it into the bed of coal. In 
this transition we note another step in the de- 
struction of its individuality as a tree. When 
man with his pick and shovel uncovered the 
bed of coal, lifted it to the earth's surface and 
carried it into many homes, this marked an- 
other step in the process of disintegration. 
Then it was consumed as fuel and converted 
into heat and ashes. This marked yet another 
step in the process of dissolution. When 
these ashes were scattered and lost and the 
heat was diffused into space the operation of 
Nature's Destructive Principle was com- 

The splendid oak, the monarch of the for- 
est, typifying vitality, strength, organization 
and constructive energy, under the operation 
of Nature's Destructive Principle has been 
both physically and ethereally disorganized, 



disintegrated, scattered and resolved back into 
Nature's elements from which it came. Its 
individuality on both planes of life as an or- 
ganic entity is destroyed. And thus is accom- 
plished its complete individual extinction. 

But what is the primary cause of this won- 
derful change? Only this. The organizing, 
integrating, developing and renewing proc- 
esses of vegetation depend upon the active 
principle of the Electro-Magnetic and Vito- 
Chemical Life Elements of Nature. The 
supply of these Life Elements has been cut 
oft and the process of growth has ceased. 
At the point where growth ceases decay in- 
evitably begins. The ultimate end of this De- 
structive Principle in Operation is complete 
individual extinction. 

Let us now go one round higher in the 
scale of organic Nature to the plane of the 
animal kingdom. 

Under Nature's Constructive Principle — 
operating through the two lower Life Ele- 
ments of the mineral and vegetable kingdoms 
and the Spiritual Life Element of animal 
Nature — the single, nucleated life cell germi- 
nates, grows, multiplies and develops into ag- 


gregates which form themselves into definite 
organs. These organs constitute the structural 
basis upon which the physical and spiritual 
bodies of the infant lion are integrated. 

The baby lion is born. It grows and de- 
velops from infancy to full maturity. It be- 
comes another veritable "Monarch of the 
Forest." At the zenith of its individual 
strength and animal development the hunter's 
bullet pierces its heart. The physical lion 
lies prostrate in death. 

The process of physical dissolution imme- 
diately begins. The flesh is torn from the 
bones and devoured by other animals. Its 
constituent physical parts enter into the tex- 
ture and organic structures of many animals 
and plants. The bones bleach in the sun. 
They crumble and disintegrate. Their indi- 
vidual particles are scattered over the earth 
and enter into other chemical, vegetable and 
animal combinations and are lost. The work 
of physical dissolution and disintegration is 

Under the operation of Nature's Destruc- 
tive Principle the physical organism of the 
mighty monarch is disorganized, disinte- 


grated, scattered and resolved back into Na- 
ture's elements from which it came. 

Its individuality as an organic physical en- 
tity is destroyed, and thus is accomplished its 
individual extinction upon the physical plane 
of its being. 

But what of the finer spiritual organism? 
Is this also disintegrated and dissolved? No, 
not yet. 

When the hunter's bullet pierced the lion's 
heart the chain of vital relationship, which 
bound the two organisms together in one in- 
dividual animate entity, was broken. The 
two bodies immediately separated. Had he 
possessed the independent power of spiritual 
vision, the hunter might have witnessed with 
perfect distinctness and absolute certainty the 
separation of the two bodies at the moment 
of physical death. 

With his physical eyes he would have seen 
the dead physical form and with his spiritual 
vision he would have seen the live and active 
spiritual body — a perfect duplicate of the 
physical, except that the one is dead and the 
other is alive. 

Under Nature's Constructive Principle, 



operating through the three lower Life Ele- 
ments of Nature and the Soul Element of hu- 
man life, the human infant is born upon the 
physical plane of its being. As a physical 
organism it grows and develops from infancy 
through childhood and youth to full ma- 

Up to this time the constructive forces of 
its physical being have been in the ascend- 
ency. But there comes a time when physical 
maturity is fully reached. At this point the 
constructive forces of the physical body be- 
gin to wane and the destructive forces begin 
to augment. This transition continues until 
the meridian line of physical life is reached. 
From this point we mark the declining years 
of old age. When Nature's Destructive Prin- 
ciple reaches its climax upon the physical 
plane man's physical death ensues. 

At this point, as in the case of the animal, 
the physical body and the spiritual body sepa- 
rate. One who possesses the power of inde- 
pendent, spiritual vision is able to observe 
this transition with perfect distinctness and 
absolute scientific certainty. 

Natural Science has delved into the mys- 



terics of Nature in search of the magical key 
of knowledge and power with which to un- 
lock the secrets of ultimate individual being. 
From this scientific point of view the 
course of individual life upon the spiritual 
plane has been observed, its various phases 
noted and a considerable amount of scientific 
data accumulated and classified. 




In all the varied forms of animal life we 
are forced to recognize evidences of a certain 
character, degree or quality of consciousness. 
How^ever low down the scale of animal life 
we may choose to go, we fail to reach a point 
where this faculty or capacity appears to be 
wholly wanting. This would appear to es- 
tablish with reasonable certainty the fact that 
Consciousness is a primary faculty or capac- 
ity of the individual, animal entity. 

Consciousness is, indeed, that faculty or ca- 
pacity of the individual Intelligence, Ego, 
Soul or Entity, by and through which it be- 
comes aware of the existence of a world out- 
side itself as well as a world of demands 
within. Through this faculty or capacity the 
appetites, passions, desires, impulses, affec- 
tions, emotions, instincts and intuitions make 
their impression upon the individual entity 
and command recognition. Through this fac- 



ulty or capacity alone are the five physical 
senses able to convey their messages to the en- 
tity itself and have them recorded. 

In all the realm of animal life there appear 
to be such fixed limitations upon this faculty 
or capacity as to mark a distinct line of dif- 
ferentiation between the animal conscious- 
ness and the consciousness of man. This fact 
would seem to indicate that the Soul Element 
of Nature, which is individualized in man 
alone, has undoubtedly added to animal con- 
sciousness something which is distinctively 
and exclusively human in its character, de- 
gree or quality. 

To distinguish between the character, de- 
gree or quality of consciousness in animals 
and men we designate animal consciousness 
as simple "consciousness" and human con- 
sciousness as "Self-Consciousness." 

Self-Consciousness is that character, de- 
gree or quality of consciousness which en- 
ables us to know and understand ourselves. 
It is that which enables us to perform our 
acts knowingly and intentionally. It involves 
the consciousness of the relations which exist 
between this self and those other selves. It 



is that consciousness which is able to recog- 
nize the self as a responsible, individual in- 
telligence. It is, indeed, one of the primary, 
fundamental and essential elements of human 
character upon which individual responsibil- 
ity is based and upon which it depends. 

As with Consciousness, so with Reason. 
Whatever may be said concerning the intel- 
ligence of animals, however closely they bor- 
der the realm of the human, there is a subtle 
dividing line, which is not easily mistaken, 
running between the two kingdoms of Na- 

We recognize our intimate relationship to 
the animal kingdom in the appetites, pas- 
sions, emotions, desires, instincts and im- 
pulses which we experience in common with 
the animal. Even our motives, when judged 
by our actions, are often such as to suggest 
the animal rather than the man. 

But when we enter the realm of the purely 
psychical and ethical we at once become 
aware that we are in a field unoccupied by 
the animal, a field which appears to be re- 
served to man alone. It is in the realm of the 
soul that man rises to a distinct and exclusive 


level above and beyond the limitations of the 

This is not intended to deny nor in the 
least degree minimize the intelligence of ani- 
mals. It will be conceded by every intelli- 
gent student of natural history that the ani- 
mal displays many unmistakable evidences of 
a nascent or dawning intelligence. A careful 
investigation and study of these evidences, 
however, would seem to establish certain 
fixed and definite limitations within which 
the operations of animal intelligence are cir- 

To a considerable extent, indeed, the ani- 
mal intelligence appears to operate as a nat- 
ural reflex of the purely physical motives of 
animal Nature. It is, to all appearances, 
concerned with an exclusive interest in its 
physical life and environment. The struggle 
for nutrition, for individual life, for self-pro- 
tection, for the gratification of the purely 
physical appetites, passions, affections, emo- 
tions and desires, the instinct of reproduc- 
tion, the mother's care of her young, all com- 
bine to make up the little world within which 


animal intelligence finds the limits of its 

But not so in the larger domain of human 
intelligence. Here we have most clearly de- 
fined those higher, sustained activities of the 
analytic and synthetic mind which we desig- 
nate as "Reason." 

This power of inductive and deductive 
reasoning which appears to be almost, if not 
entirely, wanting in the animal, rises in man 
to a development apparently without fixed 
limitations. Man reasons analytically, syn- 
thetically, inductively and deductively on all 
the affairs of his own life as well as on the 
lives of his fellow-men. He reasons upon his 
physical body, his appetites, passions, im- 
pulses, desires and functions. He reasons 
upon this life and the life to come. He rea- 
sons upon the Soul. He reasons upon what 
he is, what he has been, and what he may yet 
become. He reasons upon himself as an in- 
dividual intelligence and as a part of the 
great aggregate of Universal Intelligence. 
He reasons upon things finite and things 
which appear to him to be infinite. He rea- 
sons upon God and Nature, finite intelligence 



and infinite intelligence. He reasons upon 
reason itself, and in all his reasoning he is 
seldom content to stop short of the ultimate. 

It is upon this power of reason that he de- 
pends to guard himself from the errors, mis- 
takes and accidents of life. This is the power 
which enables him to anticipate the natural 
and logical results of his own actions. 

Reason, in truth, is another of the primary, 
fundamental and essential elements of human 
character at the basis of individual respon- 

A further study and comparison of ani- 
mals and men discovers another marked dis- 
tinction between them in the power of inde- 
pendent Choice. The distinction here, as in 
the case of consciousness and reason, is un- 
doubtedly of a psychic nature and referable 
to the Soul Element of Nature, which is in- 
dividualized in man alone. 

The power of individual choice in the ani- 
mal is so nearly a reflex of the physical appe- 
tites, passions, affections, emotions, desires 
and instincts that it apparently loses the ele- 
ment of independence to a very large extent. 
In the elections and selections of the animal 



we seldom discover anything to indicate a 
clear and unqualified act of reason over- 
throwing the appetites, passions, affections, 
desires, emotions and instincts. But a careful 
analysis of the act and its motive seems to 
establish a natural concurrence of whatever 
reason is manifested, with the physical and 
spiritual demands above enumerated. The 
moral element appears to be wanting in the 
motives which govern animal life and action. 

In man this power of independent choice 
rises to the highest level of his ethical nature. 
To the extent only that man may, in truth, be 
said to be a creature of environment would 
his power of individual choice appear to lack 
the element of independence. 

However much we may endeavor to ex- 
cuse ourselves from the natural penalties of 
our own mistakes, derelictions and transgres- 
sions upon the theory that we are but "crea- 
tures of circumstances," we know that our 
fellow men almost unanimously deal with us 
upon the assumption that we really do pos- 
sess the power of independent choice. Nor 
do we protest against such an assumption. 
On the contrary, we encourage it. Indeed, 



our pride of intelligence would be most 
deeply offended if our friends and fellows 
should presume to doubt or question our per- 
fect independence. We therefore accept the 
common judgment of our fellow men and in 
return we hold them to the same standard of 

In this power of independent and rational 
election, selection and choice we recognize 
another of the primary, fundamental and es- 
sential elements of human character at the 
foundation of individual responsibility. 

An independent, self-conscious and ration- 
al act is never performed without an impulse 
of the Will to set in motion the processes by 
and through which the act is to be accom- 
plished. This impulse of the Will we call 

This power of volition is possessed by ani- 
mals as well as by men. But here again we 
find a distinct line of differentiation mani- 
fest. The animal volition responds in what 
appears to be a semi-automatic manner to the 
animal impulses. It is apparently little more 
than a reflex of the animal appetities, passions, 
affections, emotions, desires and instincts. 



To a marked degree, therefore, it lacks in 
one or more of the elements of Independence, 
Self-Consciousness and Reason. To the same 
degree it lacks the moral elements at the 
foundation of Individual Responsibility. 

Man in his normal physical and mental 
state of being possesses the power to act in- 
dependently. This means that he is able to act 
unaided and uninfluenced by his fellow men. 
He also possesses the power to act self-con- 
sciously. This means that he is able to act 
knowingly and intentionally. And finally, he 
has the power to act rationally. This means 
that he is able to anticipate the natural and 
logical results of his own acts within the 
scope of his acquired knowledge. 

The following brief diagram is suggested 
as a valuable object lesson: 














This simple diagram carries its own ex- 
planation. Whether we admit it or not, the 



elements therein suggested are those upon 
which we must and do depend in determin- 
ing the question of individual responsibility. 

The unqualified truth of this statement 
will become perfectly apparent to every in- 
telligent thinker who will take the trouble to 
familiarize himself with the fundamental 
principles underlying the criminal jurispru- 
dence of our country. Upon this subject the 
ablest minds of all the ages have been em- 
ployed in an effort to work out a system or 
standard by which to try and determine the 
motives and the actions of men with perfect 
equity, justice and right. 

From the "indictment," which is the first 
legal document containing the criminal 
charges, through all the evidence, the testi- 
mony of witnesses, the objections of counsel, 
the rulings of the court, the charge to the 
jury, the finding of the verdict and the final 
judgment of the court upon the verdict, there 
is but one general purpose. That purpose is 
to determine the guilt or innocence of the 

The first thing to be determined is whether 
the act charged in the indictment was ac- 



tually committed. If this be proved, the sec- 
ond step is to determine whether the accused 
is the person who committed the act so 
charged. If this also be proved, then the 
third step is to determine whether he did it 
of his own volition. If it can be shown that 
he committed the act charged, and did it 
voluntarily, then the inquiry is narrowed to 
three simple questions: 

Even though he committed the act charged 
and did it of his own volition, did he act en- 
tirely independently? In other words, was 
he aided or influenced by any one else? If 
so, by whom and to what extent? 

Did he commit the act entirely self-con- 
sciously? That is to say, did he act know- 
ingly and intentionally? 

Was he in the full possession of his reason 
at the time the act was committed? Or was 
the act his own rational act? This means, 
was he at the time able to anticipate the logi- 
cal and natural results of his act? 

If all these conditions can be shown to 
have existed at the time the act was com- 
mitted, then the jury has nothing to do but 
return a verdict of "Guilty as charged in the 



'ndictment" (unless the element of self-de- 
fense enters into the case) and the accused 
must suffer the full penalty of the law. 

But if it can be shown that he did not act 
independently, then it is the business of the 
court and jury to ascertain to what extent he 
was aided or influenced by others, and by 
whom. In just so far as it can be determined 
that he was aided or influenced by others to 
commit the act, to that extent it is the intent 
of the law to condone the offense. To that 
extent also he is relieved of responsibility. To 
the same extent the responsibility for his act 
is fixed upon those who are found to have 
aided or influenced him to commit it, and it 
becomes the duty of the court to see that they 
are adequately punished, if this be possible. 

Again, if it can be shown that at the time 
of the commission of the act complained of 
he was not entirely self-conscious; in other 
words, if in any measure the act was com- 
mitted without knowledge or intent on his 
part, then it is necessary and proper to as- 
certain to what extent this was the case. 
When it is determined to what extent the ele- 
ment of self-consciousness was lacking at the 


time the act was committed, to that extent he 
must be held not responsible. In the verdict 
of the jury and the final judgment of the 
court upon the verdict and in the sentence 
pronounced by the court the effort will be 
made to give him the benefit to whatever ex- 
tent he is found to be not responsible. 

And finally, the question of his sanity must 
be determined. If it can be shown that at the 
time of the commission of the act he was not 
in full possession of his reason, it becomes 
the duty of the court and jury to ascertain to 
what extent he was unable to exercise his ra- 
tional faculties, capacities and powers. To 
what extent was he at the time unable to ra- 
tionally anticipate the logical and natural re- 
sults of his act? When this question is deter- 
mined it is the intent of the law to condone 
the offense to a degree commensurate with 
his lack of rational understanding. 

In just so far as it can be determined that 
he was, at the time of the commission of the 
act, not in possession of all his rational facul- 
ties, capacities and powers, to that extent he 
is relieved from responsibility for the act so 
committed. To that extent he is held to be 



excused from the consequences of his act, and 
to the same extent his sentence will be miti- 

It is equally true that if it can be shown 
that he was deprived of the use of any of his 
natural faculties, capacities or powers 
through the independent, self-conscious and 
rational volition of another party, then he is 
not only relieved from responsibility but the 
responsibility for his act is transferred to such 
third party, who must suffer the law's penalty 

Thus it is found, and universally admit- 
ted, that the primary, fundamental and essen- 
tial elements of individual responsibility are: 

1. Self-Consciousness. 

2. Independent Choice. 

3. Reason. 

4. Independent, Self-Conscious and 
Rational Volition. 

Animals do not possess them. Man does, 
and they belong to Man alone. 

To these distinctive and exclusive, human 
possessions science is compelled to turn for 
the key which unlocks to man the door to 
Individual Progression. 



Man possesses the power. 

He is the only individualized intelligent 
entity which does possess it. 

He is the only entity within the range of 
scientific knowledge in which are present all 
the elements of character upon which indi- 
vidual responsibility depends. 

Universal Intelligence has invested man 
with certain intelligent faculties, capacities 
and powers which make him individually re- 
sponsible under the law of his being. By the 
proper exercise and use of these intelligent 
faculties, capacities and powers he discharges 
his individual responsibility and at the same 
time achieves Nature's just reward. 

By the surrender or abuse of these intelli- 
gent faculties, capacities and powers he vio- 
lates the constructive law of his being, in- 
vokes upon himself the operation of Nature's 
Destructive Principle, and enters upon the 
downward path of life, the ultimate destina- 
tion of which appears to be individual ex- 
tinction, dissolution and a resolution back 
into Nature's elements from which he came. 

Whatever in Nature shall interfere with 
the free and independent exercise and use of 



those primary', fundamental and essential 
faculties, capacities and powers which form 
the basis of man's individual responsibilit}*, 
must inevitably obstruct his pathway to indi- 
vidual progress. 

Anger, fear, jealousy, en\'y, greed, selfish- 
ness, passion, emotionalism, negativity*, sub- 
jectivit>'. intolerance, dogmatism, dishonesty, 
immoralit\'. and even,' other evil tendency of 
the individual Soul, are the demoralizing 
and degradmg elements of human nature 
which do so interfere and which intensify the 
gravity of the individual Soul, or essential 
Entit\' of man. ultimately dragging him 
down to Degeneracy, Disintegration, and 

Whatsoever, or whosoever shall divest or 
deprive man of the free exercise and use of 
those faculties, capacities and powers upon 
which his individual responsibility' depends 
attacks the ver>' essence of his being and in- 
vokes upon him the operation of Nature's 
Destructive Principle. 



There is no more destructive internal psy- 
chological force or process in all Nature than 
Fear, in all its many different degrees, phases 
and expressions. 

Fear is a destructive process and force 
v^hich arises within the individual himself. 
It is a part of himself. Its effects are psycho- 
logical paralysis and nervous disorganization 
and disintegration. 

Fear is a thing of such varying degrees, 
shades, phases and aspects, that the average 
individual has but the faintest conception of 
its possibilities, or of the extent to which it 
is a factor in the realm of man's emotional 
nature. If the subject is new to him he will 
be astonished to learn how many are the 
forms and phases in which it expresses itself 
and to what extent it enters into his own emo- 
tional life and nature. 

The fact that some form, phase or degree 



of Fear is expressed in each of the following 
terms in common use, will suggest something 
of the destructive possibilities of this malevo- 
lent influence and process in human nature: 
Timidity, Alarm, 

Apprehension, Awe, 

Anxiety, Horror, 

Mistrust, Consternation, 

Shyness Despondency, 

Fright, Diffidence, 

Dread, Solicitude, 

Terror, Misgiving, 

Dismay, Suspicion, 

Despair, Bashfulness. 

Such phases and degrees as are expressed in 
Despondency, Diffidence, Suspicion or Bash- 
fulness, arc not easily distinguished. There 
are those, perhaps, who do not relate these 
to the subject of Fear at all. If so, it is only 
because they have not taken the trouble to 
reduce the subject to its final analysis. 

Dread, Despondency, Apprehension, and 

Anxiety, give expressions to those phases and 

degrees of "Fear" that take possession of so 

many and make their lives a burden to them- 



selves and an affliction to others. The effects 
are inevitably destructive. 

Such terms as Fright, Terror, Horror, and 
Dismay, give expression to some of the most 
intense degrees and phases of Fear. The in- 
tensity of fear indicated by these terms is 
most destructive in its effects. It often pro- 
duces instant mental and nervous paralysis, 
and not infrequently physical death. Its de- 
structive nature is recognized by every indi- 
vidual who has the intelligence to analyze the 
process. It would seem that the process is one 
which is in some respects analogous to that of 
freezing. It does not produce internal heat. 
It is not "consuming" in its nature. It is sim- 
ply paralyzing. It might, with some consist- 
ency, be termed '^Psychological Refrigera- 
tion'' or the process of psychological freez- 
ing, or the freezing of the Soul. 




As in the case of Fear, Anger expresses 
itself in many different forms and phases: 
Rage, Fury, 

Desperation, Wrath, 

Irritation, Pettishness, 

111 Temper, Revenge, 

Pique, Bitterness, 

Resentment, Displeasure, 

Animosity Indignation, 

Rancour, Exasperation, 

Hate, Detestation, 

Impatience, Annoyance. 

The extreme forms and degrees, such as 
Rage, Fury, Hate, Wrath, and Revenge, are 
intensely destructive in their psychological 
effects upon the individual who harbors 
them. They are like a consuming fire within 
a house of dry kindling wood. They destroy 
the house as well as all that it contains. They 
consume the Soul as well as the Spiritual 



Body and the Physical Body. Their action is 
not only intensely destructive, but also very 
rapid. Oftentimes they result in the most 
serious illness, always in great depletion, and 
many times in instant death. Whilst their 
motive and intent are the destruction of oth- 
ers, they inevitably destroy those who enter- 
tain them. And they destroy not only the 
physical body, but the Soul itself of him who 
harbors them. 

Pettishness, Irritation, Bitterness, Resent- 
ment, Impatience and 111 Temper are the 
more common forms and degrees. These we 
meet at every turn in the daily affairs of life. 
So common are they, both in the home and 
in the larger world of business, as well as in 
society in general, that we have come to re- 
gard them almost as a necessity. Whilst they 
arc slower in their disintegrating action, they 
are nevertheless as surely destructive in their 
effects upon the individual who harbors them 
as are the most intense phases and degrees. 
They are psychic combustion of a slower or- 
der. That is the only real difference in their 
action upon the individual. They destroy, 


but they destroy more slowly than Rage or 

Then we have certain psychological 
combinations of Fear and Anger which are 
equally destructive in their effects. Among 
these are: 


Jealousy is made up of Fear that another 
may obtain possession of that which we re- 
gard as our own, and Anger against him 
because of his desire or attempt to accomplish 
that end. On the side of Fear it often takes 
the phase of Suspicion, Apprehension, and 
Distrust, while on the side of Anger it ex- 
presses itself as Hate, Wrath or Revenge. A 
husband regards the love of his wife as his 
own. He observes her unusual interest in 
another man. If he is like the very large 
majority of his fellows, a sense of apprehen- 
sion, uncertainty, anxiety, or suspicion (all of 
which are phases of Fear), takes possession 
of him. Then immediately follows within 
his being the sense of indignation, bitterness, 
resentment, wrath, hate or revenge (all of 
which are phases of Anger) . The natural and 



inevitable result is that he is consumed by 

The psychological process of Anger is the 
exact antithesis of Fear. It is consuming in 
its effects upon the individual within whom 
it exists. The blood becomes hot instead of 
cold. Nervous activity is intensified instead 
of paralyzed. The psychological process is 
that of destruction through heat, and might 
well be termed "Psychological Combustion." 



"Self-Pity" is found by this School to be 
one of the most unfortunate weaknesses to 
which erring human nature is subject. It is 
the immediate basis of a very large percent- 
age of all human misery. It finds a lodgment 
in the consciousness of almost every individ- 
ual who is striving for that which he sees his 
fellow men and women enjoying. It is pro- 
foundly destructive in its effects upon him or 
her who harbors it. Moreover, it is both sci- 
entifically unnecessary and morally wrong. 

Self-Pity is based upon the assumption that 
the world, or Nature, or the Great Intelli- 
gence back of these, has dealt with us cruelly 
and unjustly. Out of this assumption grows, 
very naturally, too, the conviction that we are 
aggrieved and injured parties. Oftentimes 
our grievance, or assumed grievance, resolves 
itself into a definite conviction that we justly 
and rightly deserve vastly more than we now 



possess or have ever received from God, or 
Nature, or our fellow man. 

And thus, without the slightest attempt on 
our part to justify such an assumption by a 
schedule of "deserts" on the one hand and 
"possessions" on the other, we jump to the 
conclusion that the ledger of life shows a 
large balance due us which has never been 

On the basis of this imaginary balance we 
forthwith develop within us a condition of 
mental or psychological acidity which has the 
effect to sour everything sweet within us, and 
curdle the "milk of human kindness" outside 
of us and within the radius of our influence. 

There are within the confines of human 
society both men and women who might well 
and truly be designated as "Constitutional 
Martyrs." We have all seen them. They are 
a distinct type. These are they who are for- 
ever playing the role of Martyr. They are 
martyrs in the home. They are martyrs in 
society. They are martyrs to duty. They are 
martyrs to their religion. They are, in truth, 
martyrs all the time, everywhere and to every- 



thing with which they find it possible to iden- 
tify themselves. 

Individuals of this type, whether men or 
women, are never quite so nearly happy as 
when they are utterly miserable, or can make 
others think they are miserable. About the 
only comfort they seem to enjoy is that which 
they extract from the enervating emotion of 
Self-Pity. Their principal occupation is that 
of endeavoring to make the rest of mankind 
as miserable as they pretend to be. 

Like a pestilence, they carry misery and 
sorrow and the shadow of death wherever 
their influence radiates. They poison every 
atmosphere into which they come. The 
amount of misery and unhappiness which just 
one such individual is able to generate and 
diffuse in a given time is something truly won- 
derful. If it were not for the fact that joy 
and life and happiness are as truly contagious 
as misery, there are enough men and women 
of the type referred to, in society, to make of 
this a sorry old world. 

It is not an exaggeration to say that the 
greater part of Self-Pity in the world has for 
its basis no loftier desire than that of Material 



Greed. And the Self-Pity that is akin to 
Greed is the kind of self-commiseration we 
indulge when we are denied material things 
we are forced to see others enjoy. 

No more degrading emotion can rend the 
Soul than that character of Self-Pity which is 
at once the hankerings of Greed and the 
pangs of Envy. 

Over the Self-Pity that flows from defeated 
Ambitions and unsatisfied Vanities neither 
men nor "angels'' can be expected to waste 
great sympathy. For the mere craving to 
excel, in the ordinary activities and arts of the 
world, is not of itself a very exalted desire 
nor a very ennobling impulse. If one were 
to desire "exaltation" only in accordance with 
the merit of his purpose, or his real capaci- 
ties, or his worthy industry, and if his defeat 
were a matter of exterior circumstances, then 
would he be entitled to a just measure of sym- 
pathy. But even in this case Self-Pity would 
only weaken his real powers and chill fresh 
impulses and fresh endeavors for future 

For the Self-Pity that flows from loneli- 
ness, from lack of appreciation, from per- 



sonal deformities, from unjust condemnation 
or from unrequited love, we should have a 
just measure of genuine sympathy. The im- 
pulses that lie back of these sorrows are nat- 
ural. They have their rise in the higher na- 
ture of the individual and represent the loftier 
demands of the Soul. Such as these should 
not be condemned that they long for compan- 
ionship, for appreciation, for personal attrac- 
tiveness, for justice, nor for the happiness of 
an exclusive love relation. Their error 
lies in the weak surrender to these emotions 
and a surrender of self to the kind of sorrow 
that stands in the pathway of fresh opportuni- 
ties and happier future possibilities. 

There is no form of Self-Pity, nor is there 
any character of "cause" that can sanction or 
justify or sanctify that which weakens, de- 
feats and destroys the Soul of man. 

All men and women desire to be loved, and 
it is the hope of this realization that inspires 
us all in the Struggle for Happiness both here 
and in the realms of spiritual life beyond. 
Many of us, as yet, are denied the love for 
which the Soul hungers and thirsts. As yet, 
we are unable to command it, to win it, to find 



it, or to realize it. Because of this the Soul 
turns back upon itself in disappointment and 
the heart grows sick with "hope deferred." 

If the weakness of Self-Pity were ever jus- 
tifiable surely it should be under circum- 
stances of this character. 

Self-Pity softens and weakens and lets 
down the barriers to all deadly psychological 

Self-Pity may well be defined as "Psycho- 
logical Phthisis." This means psychological 
tuberculosis, or consumption. It may not be 
a "germ disease," but it manifests, in a psychic 
sense, all the evidences of a self-consuming 
process. It slowly but surely eats away at the 
vitals of the Soul itself until all that sustains 
health, strength, vitality, courage, hope and 
happiness is consumed. Health fails, strength 
departs, vitality is consumed, courage goes, 
hope fades and happiness is impossible. All 
that gives to life its meaning and its inspira- 
tion is thus consumed. And this is truly 
"Psychological Consumption." 



Any consideration of the subject of our 
"possessions" suggests a natural "companion 
piece" for Self-Pity. This we recognize 
through all its many disguises as Greed for 
Material Things. 

While the one might well be classed as an 
error of negation, the other is assuredly well 
defined as a crime of aggression. Both, how- 
ever, belong to the Destructive Process and 
are fairly well balanced in their effects upon 
the individual man or woman who indulges 

Greed, like Self-Pity, grows out of a mis- 
understanding as to our "just deserts" under 
natural law, and a misconception of the real 
meaning of the term "possessions." 

Greed is the inordinate and insatiable 
thirst for material possessions regardless of 
the merit or the earning capacity of the 
greedy one. 



Self-Pity is weak. Greed is strong. While 
one laments its "poverty," the other goes 
forth into the world to wrest from Nature or 
his fellow man that which his greed demands. 

Self-Pity weeps. Greed demands. Self- 
Pity is timid, introspective and inert. Greed 
is cunning, active and alert. Self-Pity is an 
emotion and an indulgence of the imagina- 
tion. Greed is a passion and an over-stimula- 
tion of Selfishness. 

To those who independently and at Will 
are able to view the conditions of life beyond 
the incident we call physical death, there are 
few sadder spectacles than that of the "earth- 
bound" Soul seeking to regain its lost phys- 
ical "possessions." The miser whose physical 
life has been spent in the accumulation of 
material wealth, finds nothing in spiritual life 
to attract him. His Soul hovers about the 
vaults of earth where his physical treasures 
lie buried. He cannot leave them. Day 
after day, month after month, and year after 
year he wanders amid the familiar scenes of 
his earth life with his Soul set upon the task 
of regaining his lost possessions. But they 
forever elude him. They bind him, and yet 



he cannot reach them. He realizes that oth- 
ers must find them and use them and scatter 
them to the four winds. And when at last his 
treasure is discovered he protests in vain. No 
one can hear his cry of anguish. None will 
heed him. And when his treasures are scat- 
tered, the magnetic bond his greedy Soul in 
physical life established between him and 
them draws him after them, and he is torn by 
a thousand pangs in his effort to follow them 
and regain them. Specific instances are 
known wherein not only years but centuries 
have been spent in this hopeless struggle after 
material "Things" of the physical plane. 

There are thousands of men and women to- 
day who are unwittingly binding the chains 
of material slavery upon their Souls by their 
greed for and absorption in the purely ma- 
terial "Things" of earth. It may be the things 
that beautify and adorn the physical body, 
such as jewels and fine clothes; or it may be 
material wealth such as mortgages, stocks, 
bonds and currency, and the things which 
these will buy. It matters not which it 
may be. If the soul finds its enjoyment 
in these, revels in them and lives in the 



selfish enjoyment of them, every such mate- 
rial "Thing" becomes an incumbrance of the 
Soul. It binds the Soul to the plane of earth 
after the death of the body. There it must 
suffer the pangs of privation, even the priva- 
tion of these identical "Things" to which a 
life of selfishness has attached it, until it is 
able, one by one, to break the material bonds 
it has thus riveted upon it through Selfish- 
ness and Greed of material Things. Greed 
so hardens the best and tenderest impulses 
and emotions that the greedy Soul seems to 
drop even below the level of the animal and 
find his native element in the cold and hard 
and flinty rocks. 

Greed is "Psychological Ossification/' 



An agitated condition of the Soul due to 
intense feeling (more especially the feeling 
of hostility or resentment or bitterness), in- 
volves a state of being wherein deep and pro- 
found thought is impossible. The fundamen- 
tal basis of all emotion is "feeling." The 
emotion itself is in no sense an intellectual 
process, although experienced by an intelli- 
gent being. We unconsciously recognize the 
truth of this by the manner in w^hich we ver- 
bally express our emotions. It is perfectly 
natural as well as accurate to say, "I feel an- 
gry." "I feel sorry." "I feel glad." "I feel 
a sense of fear or dread," etc. 

That is to say, we feel all these various emo- 
tions. They translate themselves to our intel- 
ligence as feeling and not as intellection. 
Thus it is that the emotional nature of man 
is within the realm of individual feeling. 



Emotionalism is therefore confined entirely 
to the sensuous plane of individual life. 

The indulgence of Religious Emotional- 
ism, beyond its legitimate function, is quite 
as destructive of Individual Intelligence as 
Self-Indulgence of any of the many appetites 
or passions which lure men and women into 
the Pathway of Destruction. But Religion 
and Religious Emotions have reference to 
elements and aspects of human nature wholly 
above and beyond the level of all that we des- 
ignate as unmoral in the animal kingdom. 

It may be said with equal truth that emo- 
tionalism of any and every character, if in- 
dulged beyond the point of ^'Temperance," 
becomes destructive. 

Emotionalism is upon a plane entirely dis- 
tinct from that of the purely intellectual or 
rational processes. 

We feel things whether we will or not. Our 
emotional natures act quite independently of 
our intelligence or reason. It is true that 
after an emotion has been excited or set in 
motion we may by the exercise of Will con- 
trol it, but the exciting cause is entirely in- 
voluntary. When an emotion has been once 



brought into existence it is then a contest be- 
tween it and the intelligent Will of the indi- 
vidual for supremacy. If the Will succeeds 
in controlling the emotion the intelligence 
maintains its positive status or condition. If 
the emotion controls the Will the intelligence 
thereby falls into a negative or passive state. 
The extent to which our emotions control us 
at any given time determines the measure to 
which they produce in us a psychically nega- 
tive or passive condition. 

Let us suppose that a mother is informed 
of the death of her child. Instantly the emo- 
tion of deepest sorrow takes possession of her. 
If she but yield to its power it will overcome 
and completely master her. If she exercise 
her power of Will upon it, she may control 
its violence and ultimately master it. 

In this instance it is clear that the excitant 
or cause of her emotion is wholly involuntary 
on her part. The emotion of sorrow takes 
possession of her without even so much as 
consulting her Intelligence, Will or Desire. 
But after it has come into active existence 
within her emotional nature, it is then possi- 
ble for her to apply to it the power of her 



Will and Intelligence and thus control it. On 
the other hand, she may fail or refuse to exer- 
cise her Will upon it, in which event the 
emotion will completely master her. 

We have all seen both men and women in 
the midst of deepest sorrow and affliction 
who, by the intelligent exercise of the power 
of Will alone, have passed through the trying 
ordeal with a self-control which never fails to 
command our unlimited admiration and re- 

In the latter case the individual controls 
his emotions; in the former he is controlled 
by them. 

It is now possible to understand that while 
an emotion is the result of an active state of 
feeling, it does not necessarily mean an active 
state of intelligence. Indeed, it is possible to 
understand that it may involve an inactive or 
passive condition of the mind or intelligence. 
This is suggested by the well-known fact that 
animals experience all the simple emotions 
common to mankind. 

It is a fact known to science and fully rec- 
ognized by the world in general, that among 
all the different races the negro represents the 



most emotional type of human nature. His 
life, habits, customs and character all com- 
bine to express emotional feeling. He lives 
almost entirely upon the plane of the senses. 
Naturally, therefore, the negro in his native 
element is the intellectual infant of humanity. 

Nothing more peculiarly illustrates these 
predominating characteristics of the race 
than the old-fashioned negro revival. They 
throw themselves into these services v^ith an 
emotional abandon w^hich carries everything 
before it. They appear to fairly revel in the 
sensuous pleasure it affords them. Their re- 
ligion is to them very largely a matter of feel- 
ing. Even the music which best expresses 
their character and state of being has a 
rhythm and a swing which act as a powerful 
emotional excitant. 

The ruling characteristic of the negro is 
emotionalism. He has never tried to control 
it. It is everywhere and at all times at the 
very surface of his nature and ready to de- 
mand expression. For this reason the negro 
finds it not only easy but perfectly natural to 
fall into a state of emotional subjectivity. An 
hour of religious emotionalism is sufficient 



to carry an entire negro camp meeting to the 
verge of hysteria, if not to a state of complete 

It is found that the animal which has not 
yet risen to the plane of intellectuality is nev- 
ertheless an intensely emotional being. He 
lives entirely upon the plane of the senses. In 
his emotional nature he approaches very 
closely the level of human nature. He expe- 
riences with intensity the emotions of jeal- 
ousy, affection, anger, fear, joy, and sorrow, 
and he gives instant and unrestrained expres- 
sion to his emotional nature only because he 
does not possess the power of reason. 

There is never a time when men and women 
so much resemble the animal as when they 
give unrestrained expression to ultra emo- 
tionalism. Why? Because then it is that they 
manifest the least reason and the most feeling. 
In proportion as an individual lives upon the 
plane of his sensuous nature he gives expres- 
sion to his animal nature. In proportion as 
he lives upon the plane of his intelligence he 
manifests his distinctively human nature. 

It is therefore a fact of Nature that unre- 
strained emotionalism tends toward animal- 



ism. This is a scientific fact from which 
there is no escape. 

It is a frequent occurrence in medical prac- 
tice to find an individual in a state of hysteria 
as the result of unrestrained or uncontrolled 
emotions. It may be the result of sorrow, or 
anger, or fear, or excessive joy. It matters 
not what the particular emotion may be, 
whether of the most exalting or the most de- 
basing character, if the individual but yield 
to its influence it will ultimately control every 
faculty, capacity and power of the Soul, in- 
cluding the Power of Will. 

In its final analysis Emotionalism is the re- 
sult of sensuous activity and intellectual pas- 
sivity. The intensity of the emotion measures 
the degree of sensuous activity. In propor- 
tion as the sensuous activity increases the in- 
telligence becomes passive. 

In proportion as we permit our emotions 
to control us we thereby surrender the power 
of Self-Control. 

In proportion as we control our emotions 
we preserve intact the power of Self-Control. 

Intense emotion produces paralysis of the 



Paralysis of the Will, from whatever cause, 
involves a psychically negative state or con- 
dition of the intelligence. 

Whatever produces in the individual a 
psychically negative state or condition de- 
prives us of our individual responsibility. 

That which deprives us of our individual 
responsibility is inimical to the moral status 
of both the individual and society. It fol- 
lows with irresistible logic that emotionalism 
is not only a question of science, but that it is 
an ethical problem as well. 

Emotionalism is "Psychological Intoxica- 




There is something in the spirit of "Self- 
ishness" that chains the Soul to earthly condi- 
tions. The man whose attitude of Soul impels 
him to strive for the advantage in every 
exchange, the kind of selfishness that impels 
an individual to take unfair advantage of an- 
other, to receive that for which he is unwill- 
ing to render a just equivalent, or to withhold 
from another that which he knows to be his 
just due, acts upon the Soul in a manner 
somewhat akin to the action of opium upon 
the physical nervous organism. 

Why is this so? We do not know, any 
more than we know why opium produces 
coma. We simply know that it is one of the 
many facts of Nature which is susceptible of 
demonstration, and which has been demon- 
strated with absolute certainty. This is suffi- 
cient for all practical purposes, for once 
knowing the fact, we are in position to govern 



ourselves accordingly. The destructive effects 
of a poison having been fully and conclu- 
sively demonstrated, it is sufficient for the 
protection of mankind that the fact be known 
without attempting to determine why it is so. 

The individual who is seeking to take ad- 
vantage of Nature, and receive something for 
nothing, will strive to find some way of avoid- 
ing or evading the great Law of Compensa- 
tion. There is something of consolation to 
the honest searcher for Spiritual Light in the 
fact that he will never succeed. This is true 
for the reason that it is a comfort to the honest 
seeker for truth, to know that Nature is con- 

If it were possible for the vain, the selfish 
and the mean, in the spirit of vanity, selfish- 
ness and meanness, to achieve Spiritual Inde- 
pendence and Mastership, that fact of itself 
would constitute a complete justification of 
vanity, selfishness and meanness in human life 
and conduct. If it were possible for the 
subtle trickster, the clever pretender, the vain 
boaster, and the morally degenerate to skulk 
past the Law of Compensation into the King- 
dom of Spiritual Light, then would Nature 



not only condone trickery, pretense, vanity 
and immorality, but would become a party to 
them. If this were possible, then also would 
there be no meaning in honesty, sincerity, hu- 
mility and morality. For if Nature made no 
distinction why should man? If Nature pro- 
vided obscure bypaths whereby the vicious 
and the cunning might slip past the Law of 
Spiritual Unfoldment and, through a dark 
subterranean passage and a secret panel, reach 
the guest chamber of the Temple of Spiritual 
Light from the rear, such a provision would 
constitute "Class Legislation" of the most 
vicious and degrading character in favor of 
immorality and wickedness in human nature. 
In this event Nature, or the Great Universal 
Intelligence that expresses itself to man 
through Nature, would stand condemned as a 
party to fraud, injustice, dishonesty and vice 
in all its hideous deformity. 

In the legislature of Nature there is no 
such thing as class legislation. 

Intellectual Vanity begets the desire for 
"leadership" and public applause. These im- 
pel men to force themselves into the front of 
every movement. But to sustain themselves 



as leaders requires the power to command 
men in a manner which wealth alone can 
accomplish. Material wealth, therefore, is 
one of the potential elements which enable 
vain men to gratify their vanity. This fact 
stimulates the spirit of greed. It is for this 
reason that Vanity and Greed go hand in 
hand as concomitant factors throughout all 
human society. But it is the spirit of greed, 
the inordinate and selfish desire for material 
wealth wherewith to buy the applause of the 
masses, that impels vain and ambitious men 
to resort to trickery, fraud, dishonesty and 
immoral practices. Hence it is that Vanity, 
impelled by Selfishness, leads first to Greed 
and thence to Dishonesty and Immorality. 
Vanity, Greed, Dishonesty, Immorality. That 
tells the story in all its simplicity. 

The very essense of it all is Selfishness. 
And Selfishness is "Psychological Paralysis." 



There are two kinds of Vanity: 

Vanity of Person. 

Vanity of Intelligence. 

Personal Vanity is self-admiration of per- 
sonal appearance. It is undue admiration of 
one's own form, figure, face, dress, decora- 
tion, ornamentation, personal possessions and 
material belongings. It stimulates in us the 
craving desire for the admiration, the homage 
and the applause of others as to our personal 

Intellectual Vanity is unjustifiable admira- 
tion of one's own intelligence or intellectual 
attainments. It impels us to seek the admira- 
tion and the applause of others as to our in- 
tellectual brilliancy, wit, humor, knowledge, 
judgment and intellectual superiority over 

Vanity, like both Fear and Anger, expresses 
itself in many different forms and phases; 


















It expresses itself outwardly by: 
Arrogance, Boastfulness, 

Haughtiness, Superciliousness, 

Disdain, Imperiousness, 

Ostentation, Pretentiousness, 

Arbitrariness, Dogmatism, 

Flippancy, Audacity, 

Impertinence, Frivolity. 

As between the sexes, it would seem that 
Personal Vanity, or Vanity of Person, is a 
weakness more common to women than to 
men; while Intellectual Vanity is, without 
question, one of man's most conspicuous 
faults and most glaring defects of character. 

The vanities of women manifest themselves 
more conspicuously in their love of dress, 
jewelry, decoration, and the effort, through 
the art of self-adornment, to command atten- 



tion and applause for their personal beauty 
and apparent loveliness. The vain woman is 
more likely to betray her weakness through 
evidences of self-consciousness in all of its 
many subtle forms, through haughtiness, im- 
periousness, disdain, ostentation, flippancy, 
self-assurance, self-praise and self-conceit. 

The vanities of men betray themselves most 
frequently through marked evidences of self- 
confidence, boastfulness, arrogance, egotism, 
self-sufficiency, arbitrariness and dogmatism. 

Of course there are many exceptions among 
both the sexes. There are women who are 
consumed with Intellectual Vanity, and there 
are men who are equally devoured by Per- 
sonal Vanity; but these would appear to be 
the exceptions rather than the rule. 

From a psychological standpoint Vanity in 
all its forms and phases is destructive. The 
vanities of men are no less so than those of 
women. In many respects they are even more 
to be deplored. 

The ambition for power, so common among 
men, is impelled by their desire for public 
applause. The struggle for political and so- 
cial leadership is but a struggle that is im- 


pelled by Vanity. The impulse back of it all 
is the love of approbation and the insatiate 
desire for personal admiration and public 
applause. The selfish desire for personal 
glorification is back of most of the ambitious 

Vanity, in all its manifold forms and 
phases, is an expression of the most inordinate 
selfishness. It is an impulse of self-gratifica- 
tion without regard of any kind whatsoever 
for the well-being of others. 

There is, perhaps, no single trait of human 
character which more clearly and surely be- 
trays the charlatan and the faker than that 
form of Vanity which impels men to the 
struggle for leadership and power. The 
badge of the charlatan is Intellectual Vanity. 

There is yet another form of Intellectual 
Vanity among men that deserves special at- 
tention and consideration. It is that which 
betrays itself in Dogmatism and Arbitrari- 
ness of both speech and manner. 

The arbitrary man is forever getting him- 
self into awkward and humiliating situations. 
He generally talks volubly, if not learnedly, 
upon subjects with which he is but indifTer- 



ently acquainted. He makes many statements 
and assertions which he finds it impossible to 
support by either facts, logic or reason. He 
depends upon an arbitrary assertiveness and 
dogmatic emphasis to silence those who are 
inclined to question his statements. Many 
times this fails to work, for he finds that there 
are many other men just as arbitrary and dog- 
matic as he, and some of them often know 
much more concerning the facts than he does. 
Such as these do not hesitate to join issue with 
him. And when they defeat him, show his 
ignorance and his error, and drive him into a 
corner, he seldom has the manly grace to 
acknowledge his defeat or admit his error. It 
is a rare thing to find an intellectually vain 
man who can or will listen with patience to 
those who do not agree with him. It is an 
equally rare thing to find one who will grace- 
fully admit an error when it is pointed out to 
him. For this reason such men make poor 
students. They are so intent upon impress- 
ing their knowledge, or assumed knowledge, 
or beliefs upon others that all the receiving 
avenues of the Soul are closed. They cannot 



take in that which others have to give. The 
receptive element of character is wanting. 

Another inevitable result of Intellectual 
Vanity among men is the natural tendency to 
intellectual combat. It is impossible for men 
of this type to meet for the mutual considera- 
tion of important problems, whether social, 
economic, scientific, political, ethical, educa- 
tional, philosophical or religious, without 
dropping at once to the level of disputation, 
debate, controversy and intellectual battle. 

It is impossible for men of this type to listen 
to each other's views patiently, calmly, re- 
spectfully, and with the gracious attitude of 
Soul which makes the transmission of knowl- 
edge possible. The spirit of reciprocity is 
entirely wanting. Among such men there is 
no such thing possible as mutual intellectual 
exchange. The mental attitude is that of in- 
tellectual thrust and parry, stroke and guard, 
until one or the other is either helpless or 
driven from the field of combat. Even then 
the spirit of hostility is not conquered. It 
proceeds at once to prepare for further con- 
flict, in the hope of retrieving lost honors. 



And thus the irrepressible conflict continues 
until physical death closes the struggle. 
^Tride is: 

1. ^'Unreasonable conceit of one's own su- 
periority, whether as to talents, wealth, 
beauty, accomplishment, rank, office, or other 
distinction, with correspondingly contemptu- 
ous feeling toward others." 

2. "The manifestation of this feeling in 
one's intercourse with others, as by haughti- 
ness, arrogance, or superciliousness." 

3. "A proper sense of personal dignity, 
character and worth; self-respect," etc. 

Its synonyms are: "Conceit, ostentation, 
self-complacency, self-conceit, self-esteem, 
self-exaltation, self-respect, vainglory, and 

The first and second definitions given fall 
clearly within the field of Vanity, while the 
third is with equal exactness within the field 
of Self-respect. The following analysis is to 
be found in the Standard Dictionary: 

''Conceit and Vanity are associated with 
weakness. Pride with strength. Conceit may 
be founded upon nothing; Pride is founded 
upon something that one is, or has, or has 



done; Vanity, too, is commonly founded on 
something real, though far slighter than 
would afford foundation for Pride. Vanity is 
eager for admiration and praise, is elated if 
they are rendered, and pained if they are 
withheld, and seeks them; Pride could never 
solicit admiration or praise. Self-conceit is 
ridiculous; Conceit is offensive. Self-respect 
is a thoroughly worthy feeling; Self-esteem 
is a more generous estimate of one's own char- 
acter and abilities than the rest of the world 
are ready to allow," etc. 

The extreme latitude thus given to the term 
"Pride" makes of it a word of great uncer- 
tainty in common use. For this reason, if the 
term is ever used to express a condition of 
Soul or state of being that is within Construc- 
tive limitations, it should always be preceded 
by the adjectives "just," or "worthy," or some 
other qualifying explanation that would indi- 
cate clearly and unmistakably the specific 
sense in which it is employed. When used 
without some such qualification it should be 
understood to fall within the field of "Van- 
ity." In this manner alone is it possible to 
unmask the pretensions of those who employ 



the word in an ambiguous sense for the ex- 
press purpose of taking credit for that which 
they do not possess. It should never be possi- 
ble to confuse the Pride that means "Self- 
respect" with the Pride that means only 

Those who are familiar with religious his- 
tory covering the period of the development 
of dogmatic interpretation will have in mind 
a practical illustration of the manner in 
which Intellectual Vanity leads to contro- 
versy, dispute and intellectual conflict. The 
intellectual battle of the ages was that which 
grew out of the dogmatic interpretations of 
Scripture. It continued for many centuries 
without abating, and in a somewhat milder 
form the controversy has come down even to 
the present time. 

The "Doctrines" and "Dogmas" of the va- 
rious Christian denominations are entirely 
due to the interpretations of men. The doc- 
trine of the "Trinity," for instance, grew out 
of the desire of religious men to understand 
something of the "Anatomy of God." They 
have taken the Bible as their text book on the 



subject, and with this as a basis have wrought 
out the interpretation of the Trinity. 

Mohammed, however, with the same data 
at his command, reached a very different in- 
terpretation of the same subject. He found 
that 'There is but one God," and with the 
sword as his "scalpel" he came very nearly 
proving himself to be an "authority" on the 
subject of "Anatomy" of both God and Man. 

Theological dogmatism, as truly as other 
brands of dogmatism, is the result of Intel- 
lectual Vanity, and not of Piety, as many 
appear to believe. 

Vanity, in whatever form or phase it may 
express itself, is the essence of Selfishness and 
is destructive in its spiritual and psychical ef- 

It is ''Psychological Poison." 



Self-indulgence is a weakness of human 
nature that touches every element and phase 
of individual character. As the term is gen- 
erally employed, it has reference more espe- 
cially to indulgence of the propensities, ap- 
petites, passions and desires. 

The appetites, passions, desires and emo- 
tions of man are as necessary to his existence 
(especially so long as he remains upon the 
plane of physical nature), as are the elements 
which enter into the other sides of his life 
and nature. Its natural functions are there- 
fore not only legitimate and proper, but they 
are necessary and should be respected. But 
the man or woman who becomes a slave to 
them to the exclusion of the care and the 
health of the Soul, soon sinks to a level of 
Morality below that of the animal. This is 
the result which must inevitably come to 
those who fall into the habit of Self-In- 



dulgence of the appetites, passions, emotions 
and desires of their natures. 

But Self-indulgence is by no means lim- 
ited to the field of the animal nature. It not 
only may, but often does, extend to all the 
departments of human nature, the Soul as 
well as the Body. It is as easy for some men 
to indulge the tendency to Impatience or Irri- 
tability, or other phases of Anger, as it is for 
others to indulge the physical appetites and 
passions. The one is just as destructive as 
the other. There are, perhaps, as many wo- 
men who indulge themselves in the habit of 
Anxiety, Despondency, Suspicion, or Dread, 
as there are who fall victims of their grosser 
natures. The indulgence of any phase of 
Fear is as truly and as intensely destructive 
as the indulgence of the purely physical ap- 
petites and passions. 

Much of man's intelligent effort in all ages 
has been spent in an attempt either to justify 
or excuse himself for yielding to all the evil 
appetites, passions, emotions, impulses, de- 
sires and tendencies of his nature. Because 
these tendencies are a part of his natural in- 
heritance they are therefore "natural," and 



he seeks to acquit himself for their indul- 
gence because of his profound respect for the 
"established institutions of nature." Ingen- 
ious man, clever trickster that he is, has thus 
invented the fascinating philosophy (more 
accurately sophistry) of Self-Indulgence. 

Humiliating as the fact must be to every 
honest and aspiring soul, nevertheless it is 
true that men, bright and intelligent men, too, 
have labored long and wilfully and deter- 
minedly to formulate and promulgate philos- 
ophies and religions that will justify them in 
the indulgence of all the baser impulses and 
desires of gross human nature. In some in- 
stances they have invented the most unique 
and subtle devices of thought in order that 
they may look with complacency upon their 
own weaknesses, shortcomings, moral laxities, 
evil tendencies and degrading self-indul- 

A certain business man of large brain, 
clever intelligence, strong physical nature and 
abbreviated conscience, spent some years and 
much energy and thought in the formulation 
of a philosophy of life that would justify him 
in doing as he pleased, rather than as he 



should. The fundamental tenet of his philos- 
ophy was based upon the evolutionary princi- 
ple. It was exceedingly enticing (to those of 
his kind) and brought him results in great 
abundance. His formulary was something 
after this fashion: 

"Individual evolution is the result of Ex- 
perience. Experience, therefore, is the one 
thing which Nature has in mind as the basis 
of the evolutionary process. The purpose of 
life, therefore, is to 'get experience.' In 
order that the Soul may graduate from 
earth's evolutionary school, it must have had 
all the experiences possible to any Soul. This 
earth life is but the primary grade in the 
evolutionary school of nature. It is, there- 
fore, not only the legitimate business, but the 
specific duty of every individual to get out of 
this physical life all the experience possible 
to physical nature." 

On the basis of this unique formulary he 
was able to present an ingenious excuse for 
all his conduct, however immoral, dishonest, 
wicked or criminal it might be. It was neces- 
sary to his evolutionary development and self- 
completion that he have "all experiences," 


and in all his self-indulgences, however wick- 
ed, immoral and degrading, he was simply 
"getting experience." He was merely "evolv- 
ing" to something higher and better. 

His philosophy worked all right for a time, 
and the rapidity of his "evolution" was some- 
thing Darwin had never dreamed of. But he 
was evidently too far ahead of the age in 
which he lived. If not, then the legislature of 
his state was too slow in accommodating itself 
to his philosophy by repealing all the statutes 
against crime, and as a result one of his un- 
evolved victims landed him in jail, where he 
had "more experience." 

Every individual who has arrived at the 
age of discretion knows how broad and 
smooth and seductive is the road that leads to 
self-surrender, self-indulgence and self-de- 
struction. He knows that it is the way which 
leads downward to the valley of Darkness, 
Desolation and Devolution. 

Self-indulgence is ^'Psychological Sui- 




Man is a triune being. He is composed of 
a physical body, a spiritual body, and a Soul. 
The physical body is that part of man con- 
cerning which most men are best informed. 
Many do not know that they have a spiritual 
body, and a good many others are in grave 
doubt as to whether there is such a thing as a 
Soul. This, however, does not alter the facts. 
The physical body is composed of physical 
material. The spiritual body is composed of 
spiritual matter. The Soul is the intelligent 
entity which operates both bodies. What it is 
in essence we do not know. All we know of 
it are its manifestations. We know that it 
manifests itself through its material bodies. 
Whether or not it also is "material" we do 
not know. 

One body is composed of physical mate- 
rial, coarse in particle and slow in vibratory 
activity. The other is composed of spiritual 



material, fine in particle and rapid in vibra- 
tory activity. These two material bodies 
occupy the same material area or volume, 
though not absolutely the same "space," as 
this term is used by physical science. They 
interblend in a manner somewhat analogous 
to the interblending of the "muscular man" 
and the "nerve man" of the physical organ- 
ism. A more fitting illustration, perhaps, 
would be suggested by the manner in which 
water and sand interpenetrate when placed in 
the same vessel. The water, being finer of 
particle than sand, runs into the interstices 
between the particles of the sand. Owing 
entirely to this difference in the degree of 
fineness of their particles, a cup full of sand 
will also hold at the same time a considerable 
quantity of water. 

After many centuries of experimentation 
the Great School of the Masters has demon- 
strated, with what would appear to be abso- 
lute scientific certainty, that there are an 
Electro-Magnetic Life Element and a Vito- 
Chemical Life Element of Nature, both of 
which interpenetrate the two material bodies 
of man during his physical life. From all 



the evidence at command it is determined 
that the presence of these two Life Elements 
is necessary to constitute a perfect material 
link of connection in man between the coarse 
physical body and the refined spiritual body. 

Whilst this Magnetic Element individual- 
izes itself in the organism of man, it is also 
what would seem to be a universal Element 
of Nature. It is finer of particle than what 
we know as physical matter, and not so fine 
as spiritual matter. It has been proven with 
scientific certainty that this Magnetic Ele- 
ment within man's individual composition is 
subject to the control of his individual Will. 

Every physically embodied Soul has two 
material bodies, a physical body and a spir- 
itual body. These are held in definite rela- 
tion to each other during physical life by 
what Natural Science designates the "Mag- 
netic Element." 

This Magnetic Element is double in its 
essential relation to the two bodies. There is 
a definite line of cleavage. That which lies 
below this line in its degree of refinement and 
vibratory activity seems to partake more 
strongly of the condition of physical matter. 


It is, for this reason, termed "Physical Mag- 
netism." That which lies above the line of 
cleavage seems to partake more strongly of 
the nature and condition of spiritual matter. 
For this reason it is designated as "Spiritual 

Physical Magnetism, during physical life, 
has a strong attraction for the physical body. 

Spiritual Magnetism has an equally strong 
attraction for the spiritual body. 

Physical Magnetism and Spiritual Mag- 
netism have a strong attraction for each other. 

Here is a distinct threefold magnetic at- 
traction in peculiar combination. Study it a 

A simple experiment with four physical 
magnets will furnish us an illustration which 
will help those who may not be familiar with 
the subject to understand what occurs at the 
point of physical death. 

Take four magnetic bars (Fig. 1) so mag- 
netically related that when lying side by side 
No. 1 and No. 2 are strongly attracted to each 
other; No. 3 and No. 4 are equally attracted 
to each other; and No. 2 and No. 3 are like- 
wise attracted to each other. Bring them to- 


gether in that order, and it will be found that 
the four bars are at once bound together as 
if by a common bond of sympathy. 





FIG 4 




Let us suppose that, by a process under 
your own control, you can break or destroy 
the attraction between No. 2 and No. 3 — 
what will be the physical result? Simply this, 


that the couplet 1 and 2 will separate from 
the couplet 3 and 4. (Fig. 2.) 

Let us suppose that you restore them to 
their original condition, and then break the 
attraction benveen No. 3 and No. 4. What 
is the result? In this event No. 4 falls away 
from the other three, and Nos. 1, 2 and 3 re- 
main bound together in the common bond. 
(Fig. 3.) 

Let us assume that No. 1 represents the 
Spiritual Body of a living, physically em- 
bodied man. No. 2 represents the Spiritual 
Magnetism. No. 3 represents the Physical 
Magnetism, and No. 4 represents the Phys- 
ical Body of Man. (Fig. 4.) 

Let us suppose, again, that by some process 
of nature the bond of attraction between Nos. 
2 and 3 is broken. What happens? The Spir- 
itual Body with its Spiritual NLignetism sep- 
arates from the Physical Body and its Phys- 
ical Magnetism. (Fig. S.) Now in this 
instance, let us also suppose the Spiritual 
Body is still inhabited by the Soul. What 
then? In this event we have the Soul with its 
Spiritual Body and its Spiritual Magnetism 
(Spiritual Magnetic Body) liberated entirely 



from the Physical Body and its Physical 
Magnetism (Physical Magnetic Body). 

In this case the Soul has parted from all 
that binds it to earth's conditions, and it rises 
at once into the realm of pure Spiritual Con- 
ditions unencumbered. 

Now let us suppose that the four elements 
are once more united in physical life, and 
that by some natural process the attraction is 
broken beuveen Xos. 3 and 4. What then? 
The Physical Body alone falls away from the 
combination, and leaves the other three ele- 
ments bound together. (Fig. 6.) 

Assuming that the Soul still inhabits the 
Spiritual Body after this separation, we then 
have the Soul with its Spiritual Body and 
Spiritual Magnetism still bound to and en- 
cumbered by its original Physical Magnet- 
ism (the Physical Magnetic Body). 

Thus encumbered, the Soul is unable to rise 
to the level of the pure Spiritual Condition, 
or Plane. As a result, it remains in the realm 
of the Magnetic Field until such time as it is 
able to cast off its Physical Magnetic Body. 
Its Physical Magnetic Body gives to the com- 
bination a ''Gravity'' which binds it closely 



to the plane of earth. While in this condition 
the Soul remains in what has been designated 
as an ^'earth-bound" condition. While it re- 
mains in this condition it is known as an 
"earth-bound Soul." 

In course of time, however, if it continues 
its evolutionary struggle it will be able to cast 
oflF its Physical Magnetic Body, and we then 
have the analogy for Fig. 7. 

In this case the Physical Magnetic Body, 
being detached from all its moorings, floats 
in the Magnetic Field until it is finally dis- 
solved by the processes of Nature and is re- 
solved back into the elements from which it 
was originally formed. 




All that is claimed for these definitions is 
the simple fact that they are in strict conform- 
ity with the knowledge thus far acquired by 
the writer and his colaborers in the Great 
School of the Masters concerning the subjects 
covered by them, and that wherever the terms 
so defined appear in this work and in subse- 
quent works of this Series, they are to be 
strictly interpreted as here indicated. 

Magic. — The individual exercise and use 
of the natural powers of the physical body, 
the spiritual body and the Soul in controlling 
and applying the forces, activities and proc- 
esses of Nature. 

White Magic. — The right individual ex- 
ercise and use of the natural powers of the 
physical body, the spiritual body and the 
Soul in controlling and applying the forces, 
activities and processes of Nature in such 



manner as to supplement and conform to 
Nature's Constructive Principle. 

Black Magic. — The wrong individual ex- 
ercise and use of the natural powers of the 
physical body, the spiritual body and the 
Soul in controlling and applying the forces, 
activities and processes of Nature in such 
manner as to supplement and conform to 
Nature's Destructive Principle. 

Hypnotist. — A person in the physical 
body who voluntarily controls the Will, vol- 
untary powers and sensory organism of an- 
other physically embodied person. 

This definition has reference to a cer- 
tain relation existing between physically em- 
bodied persons only; that is, between phys- 
ical beings. Attention is called to this partic- 
ular limitation, for the reason that upon it 
depends an important distinction between a 
"hypnotist" and a "spiritual control." 

A hypnotist controls the Will (as well as 
the voluntary powers and sensory organism) 
of his subject during the continuance of the 
hypnotic process. 

Within the meaning of the definition hyp- 



notism involves a relationship between at 
least tv^o persons. 

One of these persons is in a state of subjec- 
tion to the Will of the other. Therefore one 
dominates or controls and the other is domi- 
nated or controlled. 

The limitations of the definition entirely 
exclude w^hat is commonly knov^n as "Auto- 
Hypnotism," or "Self-Hypnotism." 

Spiritual Control: A spiritually em- 
bodied person who voluntarily controls the 
Will, voluntary powers and sensory organism 
of a person in the physical body. 

Special attention is called to the distinction 
here made between a control and a hypnotist. 
The hypnotist is in the physical body while 
the control is in the spiritual body only. The 
one is a physical being while the other is a 
spiritual being. The hypnotist operates from 
the plane of the earth while the control oper- 
ates from the spiritual plane. The hypnotist 
is a physically embodied person while the 
control is a spiritually embodied person. The 
hypnotist is a human being while the control 
is aq ex-human being. 

Subject. — A physically embodied person 



whose Will, voluntary powers and sensory or- 
ganism are under the domination and subject 
to the control of a hypnotist. 

Medium: A physically embodied person 
whose Will, voluntary powers and sensory or- 
ganism are subject to the Will or domination 
of a spiritual control. 

The distinctive difference between a me- 
dium and a hypnotic subject lies in the fact 
that the medium is under the control of a 
spiritually embodied intelligence, while the 
subject is under the control of a physically 
embodied intelligence. 

Hypnotism. — The process by and through 
which a hypnotist obtains, holds and exer- 
cises control of the Will, voluntary powers 
and sensory organism of his subject. Also 
the psychic relation which exists between the 
two parties during the continuance of the 
hypnotic process. 

Mediumship: The process by and through 
which a spiritual control obtains, holds and 
exercises control of the Will, voluntary pow- 
ers and sensory organism of a medium. Also 
the relation which exists between the two in- 
telligences during the mediumistic process. 



A comparison of this definition with that 
of hypnotism, discloses the fact that medium- 
ship is nothing more and nothing less than 
spiritual hypnotism. It is, indeed, the hypno- 
tization of a physically embodied individual 
by a spiritually embodied intelligence. 

Spiritualist: One who accepts medium- 
ship as a legitimate and proper method and 
process by and through which to obtain com- 
munications between those in the spiritual 
life and those in the physical. 

Spiritualism : That particular school, 
cult, religion, philosophy or metaphysical 
system which is founded upon its acceptance 
of mediumship as a legitimate and proper 
method and process by and through which to 
establish and maintain personal communica- 
tion between those in the spiritual life and 
those in the physical. 

Attention is called to the sharply defined 
limitations of the last two definitions. They 
purposely exclude all those who do not ac- 
cept, believe in, and sanction the process and 
the practice of mediumship. 

There are, indeed, coming to be a good 
many intelligent investigators of psychic phe- 



nomena who do not in the least question the 
fact of spiritual communication through me- 
diumistic processes, but who thoroughly dis- 
approve and even condemn the method or 
process by which these communications arc 
obtained. In other words, while they admit 
that mediumship is a fact, they do not ap- 
prove of it as a method or practice. 

Such as these are not here classed as 

Neither is any philosophy, science or re- 
ligion which condemns mediumship called 

Spiritual Organism: The spiritual body 
of an individual, with all its various organs 
and organic parts, by and through which the 
intelligent Soul manifests itself upon the 
spiritual planes of life. 

Soul: The intelligent ego, entity, or es- 
sential being which inhabits and operates 
both the physical body and the spiritual body, 
and manifests itself through them. 




The threefold nature of man, physical, 
spiritual and psychical, constitutes the fun- 
damental fact from which it is possible to 
obtain a rational understanding of hypnotism 
in its physiological, pathological and psycho- 
logical aspects. 

The physical brain is the primary physical 
organ of the Soul or essential Intelligence. 
It is the central organic instrument by and 
through which the individual intelligence re- 
ceives impressions from the outside world of 
physical nature. It is the physical instrument 
first employed by the intelligent Soul in 
communicating its impressions, ideas and 
thoughts to other intelligences. 

Whatever affects the intelligent faculties, 
capacities and powers of the Soul from the 
purely physical plane is necessarily related 
to the central physical organ of the Soul — the 
physical brain. 



Any adequate understanding of the physio- 
logical action of hypnosis calls for definite 
knowledge of the relation of the hypnotic 
process to the physical brain itself. 

By the term brain, as here employed, is 
meant that part of the central nervous organ- 
ism which is inclosed within the cavity of the 
human skull. This organ of the intelligence 
is divided into three distinct parts. For the 
purpose of this work these three distinct 
parts or general divisions constitute three dis- 
tinct and separate brains which, according to 
scientific nomenclature, are designated as 

Medulla Oblongata. This, to the unin- 
structed observer, would appear to be little 
more than the enlarged upper end of the 
spinal cord. It lies just inside the opening 
through which the spinal cord enters the 
skull at its base. It is somewhat in the form 
of a pyramid, and is about one and one-fourth 
inches long by one inch broad at its broadest 
part. It is continuous with the spinal cord 
below, and seems to be nothing more than an 
extension of it. It is connected above with 



both the other brains by a bridge of nervous 
tissues, technically known as the Pons Varolii. 

Cerebellum, or little brain. This brain oc- 
cupies the lower back portion of the skull 
cavity, somewhat back of the Medulla. It is 
connected with the Medulla and also the 
upper brain by the bridge above named. 

Cerebrum, or great brain. This brain en- 
tirely fills all the front and upper parts of the 
skull cavity and is known as the intellectual 
brain. It is connected below with both the 
other brains by the same bridge of nervous 
tissues above referred to. 

Each of these three brains is divided into 
two parts, right and left. In the Cerebrum 
and Cerebellum these two halves are called 
hemispheres or lobes. 

For the sake of easy reference the three 
brains will be hereinafter designated in the 
order above mentioned, as the primary, sec- 
ondary and third brains, the Medulla being 
designated as the primary, the Cerebellum as 
the secondary and the Cerebrum as the third 

This sequence is adopted for the reason 
that it represents the exact order in which 



Nature has evolved the animal brain. That 
is to say, the lowest forms of animal life, 
such as the mollusk, have only the pri- 
mary brain. This is found to be but an en- 
larged terminal section of a central nerve 
cord. To this extent it is analogous to the 
central nerve organism of man — minus the 
second and third brains. 

The intelligence manifested through such 
a brain is of the lowest type and the most lim- 
ited in its scope and operation. It seems to 
be confined almost entirely to the one line of 
activity which has to do with the struggle for 
nutrition. Even here in this narrowly limited 
field of operation, it seems to be little more 
than a reflex of the purely physical demand 
for food. It seeks its nourishment with little 
more evidence of an individualized intelli- 
gence than is manifest in the sunflower when 
it turns its face to the sunlight. It seems to 
operate almost as an automatic instrument 
under the control of natural law, as if it were 
so impelled by the great Universal Intelli- 
gence which lies back of all life. 

Ascending the scale of animal life in the 
order of evolutionary development, the sec- 



ond brain is slowly evolved. In proportion 
as this fact is accomplished the individualiz- 
ing of intelligence is evidenced. The range 
of its activity is enlarged. The number and 
nature of the animal demands increase and 
become more and more complex. But still 
the character of intelligence is such as to sug- 
gest that its operations are much more nearly 
a mere reflex of the operation of universal 
law than the result of individual intelligence 
operating independently. 

Nature continues this process of brain evo- 
lution until the third, or intellectual brain, 
makes its appearance in higher forms of ani- 
mal life. This third brain reaches its climax 
of development in the highest type of human 
life. While there are many species below the 
level of human life in which the third brain 
is present in varying degrees of development, 
yet in man it finds its highest proportional 
development. The nascent or slumbering in- 
telligence of the lower animal becomes the 
wakeful, self-conscious, rational and volun- 
tary power in man. 

These facts of physical science are of fun- 
damental importance to a clear understand- 



ing of what occurs when a human being is 
subjected to the blighting power of hypnotic 

Surgery has definitely traced the action of 
various organs of the body to certain specific 
areas in the cortex of the brain. It has even 
platted the surface of the brain in such man- 
ner as to show what portions are directly re- 
lated in their action to the various organs of 
the body. 

Through the action of the perceptive or- 
gans we come into intelligent and rational 
touch with the outside or objective world. 
Because of this these are frequently, and very 
aptly, designated as the "objective faculties" 
of the mind. 

Those particular convolutions of the third 
brain through which we exercise our percep- 
tive faculties are located in the front portion 
of the upper brain cavity just above and back 
of the eyes. That is to say, the organs through 
which we perceive physical form, size, 
weight, color, locality, number, order, events, 
time, tunc, language, causality, all lie within 
a comparatively small space mainly above 
and just back of the eyes. These are the 


organs which give prominence and elevation 
to the forehead of man as compared with that 
of the animal. 

Through these the purely intellectual proc- 
esses of the mind find expression. When we 
observe a physical object, note its form, size, 
weight and color, and then compare it with 
other objects with which we are familiar, 
we are making use of our objective and per- 
ceptive faculties and powers through these 

That portion of the skull cavity just above 
and back of these perceptive or objective or- 
gans of the mind is supposed to contain the 
particular convolutions of the brain through 
which the emotional nature of man mainly 
finds expression. 

Those convolutions of the brain which oc- 
cupy the posterior portion of the third brain 
cavity are in some way related to the physical 
appetites, passions and desires. 

The chief function of the second or mid- 
dle brain thus far specifically identified by 
physical science is that of co-ordinating the 
motions of the physical body. By this is 
meant that process by and through which the 



entire body, as a single instrument, is brought 
under control of the individual Will. 

In the process of walking many individual 
muscles are brought into action. The power 
of the Will to so co-ordinate the action of all 
the different muscles as to direct the body, as 
a whole, in the desired manner, is referable 
to the second brain. 

Among the most important functions of 
the primary brain (the Medulla), thus far 
fully identified by physical science, attention 
is called to the following: 

It acts as a conductor of both motor and 
sensory impressions from all parts of the 

It constitutes a reflex center for numerous 
special nerves governing respiration, circu- 
lation, deglutition, the voice, etc. 

The three human brains correspond to the 
triune nature of man — physical, spiritual and 
psychical. The action of Hypnosis upon the 
three physical brains has a corresponding 
correlative effect upon the three sides of his 
triune nature. 




Hypnotism involves a relationship between 
at least two individuals. Mediumship does 
the same thing. 

A hypnotist controls the Will and volun- 
tary powers of his subject. A spiritual con- 
trol does the same thing to his medium. 

In the development of hypnosis the subject 
is required to place himself in a negative or 
passive condition and surrender himself to 
the Will of the hypnotist. The medium is 
required to do the same thing and surrender 
himself to the Will of his spiritual controls. 

After hypnotic control is fully established 
the subject becomes a mere instrument for the 
execution of the hypnotist's Will. After me- 
diumship has been fully established the me- 
dium sustains the same relation to his spirit- 
ual control. 

In the development of hypnotic control the 
process becomes easier for the dominating in- 



telligence (the hypnotist) at each succeeding 
subjection. The same is literally true in the 
development of mediumship. 

In exact ratio as a hypnotist gains ease and 
facility in the establishment of hypnotic con- 
trol, the subject loses his own power of re- 
sistance. A medium loses the power of re- 
sistance to the Will of his spiritual controls 
under the same conditions and in exactly the 
same ratio. 

In the development of hypnotism, where 
the sittings arc frequent and persistent, a 
point is soon reached where all of Nature's 
barriers for the protection of individual in- 
telligence are swept away, and the subject be- 
comes a helpless instrument, bound under a 
bondage of the Soul by an irresistible bond 
which he alone, without the consent and co- 
operation of his hypnotist, or other help, can 
never break. In the development of me- 
diumship the same conditions obtain on the 
part of the medium. 

As far as the phenomena of hypnotism have 
been thus far developed they are identical 
with the phenomena of mediumship. It is a 
notable fact, that up to the present time mc- 



diumship has produced a greater variety of 
phenomena than hypnotism, and some which 
hypnotism has not thus far been able to 

The physiology of mediumship is found to 
be identical with that of hypnotism. The ac- 
tion of the subjective process upon the three 
brains and nervous organism of the medium is 
identical with that of the hypnotic process 
upon those of the hypnotic subject. 

There is just one particular and one only 
in which mediumship and hypnotism may be 
said to differ. It has been scientifically dem- 
onstrated, however, that this difference per- 
tains only to the method of establishing the 
relation and not to the process involved in the 
relation after it has been once established. 
The importance of this distinction will ap- 
pear more vividly to those who are acquainted 
with the essential difference between mes- 
merism and hypnotism. 

As far back as the history of civilization 
carries the modern intelligence it has been 
known that every human, physical organism 
is the generator of a subtle fluid, which has 



come to be known and designated as "phys- 
ical magnetism." 

It has been scientifically demonstrated that 
this magnetic fluid is susceptible to mental 
domination and control in its action. Mes- 
merism was founded upon a partial under- 
standing of these facts. Mesmer employed 
physical magnetism as the foundation of all 
his work. He made it the basis of obtaining 
control of his subjects, and fully believed that 
its action was in some way intimately con- 
nected with all the phenomena growing out 
oi the relation thereby established. He ob- 
tained control of his subjects by making mag- 
netic passes over them from the head down- 
ward, and at the same time gazing intently in 
their eyes until the mesmeric sleep was thus 

Mesmer, however, made the mistake of as- 
suming that the somnambulic sleep cannot be 
induced by any other means or methods. 

Dr. Braid, who adopted the term "Hyp- 
notism," demonstrated that the somnambulic 
sleep may be induced without the use of mag- 
netic passes or other means that supported the 
magnetic theory. He therefore assumed that 



Mcsmer was wholly in error, and that phys- 
ical magnetism had nothing to do with the 
process under any circumstances or condi- 
tions whatever. 

And here Dr. Braid made his fundamental 

Since the time of these pioneers in the field 
of psychical research two prominent schools 
have grown up, each of which has exercised 
a strong influence upon the literature of the 
subject. Both of these are supposed to be 
schools of "Hypnotism," as this term is dis- 
tinguished from "Mesmerism." Both ap- 
parently intend to employ non-magnetic 
methods and processes for inducing the hyp- 
notic state, although they differ very radi- 
cally in their theories concerning the value 
and effect of "Suggestion" in the hypnotic 

One of these two schools was founded by 
Charcot, and is known as the Paris School. 
The other was founded by Liebault, and has 
come to be known as the Nancy School. 

The single point to be noted is that mes- 
merism admittedly involves the use of phys- 
ical magnetism in the process of obtaining 



control of a subject, while hypnotism does 
not admit it. 

An operator who calls himself a "hypno- 
tist" (and who would be very deeply offended 
with the designation of "mesmerist") assumes 
that there is no such thing as physical mag- 
netism, and that "suggestion" alone is at the 
foundation of the hypnotic process. Acting 
upon this supposition, he proceeds to its ex- 
emplification. To induce the hypnotic sleep 
he takes his subject by the hand, looks him 
squarely in the eyes with a fixed and steady 
gaze, all the while strongly "suggesting" the 
idea of sleep. 

Slowly but surely the subject yields to the 
dominant influence and is finally brought un- 
der complete subjection and control. Per- 
chance the operator is a disciple of the Nancy 
School of hypnotism. If so, he assumes, and 
therefore alleges, that the results are due 
solely to the power of "suggestion." And in 
this assumption lies his error. For it is a fact 
that those who arc in position to study the 
action of physical magnetism and the laws 
which control it, know that the eyes and the 
hands of an operator are Nature's most pow- 



erful and open channels for the transmission 
of the magnetic fluid. 

Just as it is impossible to bring the positive 
and negative poles of a magnetic battery to- 
gether without thereby generating a current 
of magnetism, so it is equally impossible for 
an operator who is in a positive mental atti- 
tude to lay his hand upon a subject while the 
latter is in a negative mental condition with- 
out thereby transmitting at once to the subject 
a strong current of physical magnetism. In 
like manner it is equally impossible for one 
who is mentally active to look into the eyes 
of one who is mentally passive without there- 
by transmitting to him through the channel 
of the eyes a strong current of physical mag- 

One who employs either hands or eyes in 
the process of inducing the somnambulic 
sleep or the subjective condition is in truth 
much more a mesmerist than a hypnotist, in 
the strict meanings of those terms. 

Natural Science is in position to declare 
and does so declare upon the basis of actual 
demonstration that a fundamental error ex- 
ists in the assumption of the Nancy School. 



The same error, in a slightly different form, 
is at the basis of the Paris School. For this 
reason the data thus far accumulated by the 
various schools of so-called hypnotism are 
wholly unreliable, in that they assume to en- 
tirely exclude physical magnetism from the 
process of inducing the state known to them 
as hypnotic. 

A careful analytical study of the subject 
from the standpoint of science develops the 
following interesting and significant facts: 

As far as hypnotism goes its phenomena are 
identical with those of mesmerism. But the 
phenomena of hypnotism (in the strict sense 
of that term as here used) arc limited to a 
narrower range than are those of mesmerism. 

Mesmerism, therefore, includes hypnotism 
and something more. There are certain mani- 
festations which writers are wont to designate 
as "The Higher Phenomena" — such, for in- 
stance, as clairvoyance, clairaudicnce and te- 
lepathy — quite common to mesmerism, but 
rarely if ever the results of hypnotism. 

The phenomena of mcdiumship are iden- 
tical with those of hypnotism, as far as hyp- 
notism goes. They are also identical with 



those of mesmerism, as far as mesmerism 
goes. But mediumship covers a distinctly 
wider range of phenomena than both hypno- 
tism and mesmerism combined. For instance, 
materialization, trumpet speaking, tattoo writ- 
ing and various other phenomena are com- 
mon to mediumship, but entirely transcend 
the limitations of both hypnotism and mes- 

Mediumship is hypnotism. But it is hyp- 
notism ivith something added. It is also mes- 
merism. But it is mesmerism with something 
added. It is hypnotism plus mesmerism plus 
something else. The something else is found 
by Natural Science to be the action of inde- 
pendent, spiritual intelligences operating 
from the spiritual plane of activity. 

The results of these three schools are also 
identical in so far as the relation established 
between operator and subject is concerned. 
That is to say, hypnotism establishes a rela- 
tion which enables the hypnotist to control 
the Will, voluntary powers and sensory or- 
ganism of his subject, within certain limita- 
tions. Mesmerism establishes a relation (by 
a different method only), which enables the 



mesmerist to do the same thing. Medium- 
ship establishes a relation which enables 
spiritual intelligences to accomplish precise- 
ly the same results. 

The differences in the range and variety of 
phenomena under these three systems are due 
entirely to the varying degrees of knowledge 
on the part of the operators and to the fa- 
cilities at their command. That is to say, the 
mesmerist who employs physical magnetism 
intelligently from the physical plane is in 
possession of an added facility for the pro- 
duction of phenomena, not possessed by the 
hypnotist who endeavors to exclude physical 
magnetism from the process. The spiritual 
intelligences who employ both physical and 
spiritual magnetism possess added facilities 
for the production of phenomena over both 
the hypnotist and the mesmerist. Spiritual 
intelligences work intelligently from a higher 
plane of activity. 

In order that his position shall not be mis- 
understood nor his motives misinterpreted, 
the writer desires to state at this time, in the 
most explicit terms possible: 

That he is not a medium. 


That he never has been a medium. 

That he never has been hypnotized. 

That he never has been mesmerized. 

That he never has been a subject of psychic 
control in any form, degree or manner what- 

That notwithstanding these facts he has 
developed the ability to exercise his spiritual 
sensory organism independently, self-con- 
sciously and voluntarily, at any time. 

That the method by which this power has 
been acquired and the process involved in its 
exercise are as different from those of me- 
diumship, mesmerism and hypnotism as the 
principle of affirmation is different from that 
of negation, or as construction is different 
from destruction. 

That under competent instruction any man 
of equal intelligence, courage and persever- 
ance, and a right motive, may accomplish the 
same results, provided he have the time, op- 
portunity and facilities for carrying on the 

From this unreserved statement of facts it 
will be observed that the declarations here- 
inbefore made concerning the subject of 



mediumship arc not mere idle fancies, nijr in- 
genious tiicories, nor interesting speculations, 
nor clever beliefs, nor dcjubiful hypotheses, 
nor elaborate arguments; but the results of a 
definite, personal knowledge of the facts 

The mediumistic process is, for all prac- 
tical purposes, identical with that of mesmer- 
ism and hypnotism, with the exceptions noted. 
This process is, under all conditions and cir- 
cumstances, a subjective, psychic process. 
This is true regardless of the form of me- 
diumship established, the character of phe- 
nomena presented, or the degree of control 

The principle back of this process is the 
Dcstrucl'ivc Principle of Nature in Individ- 
ual Life. 




There are all shades and degrees of hyp- 
nosis, ranging from the lightest form of hyp- 
notic influence through all the deepening 
stages to the most profound state of complete 
functional suspension of the physical or- 

In the incipient stages the subject appears 
to be almost entirely conscious of all that is 
transpiring about him on the physical plane. 
But as the state is intensified he gradually 
loses control of his independent faculties and 
capacities as well as his voluntary powers, 
and his impressions from the outside, phys- 
ical world about him. In the deeper state of 
complete lethargy or catalepsy his conscious- 
ness is wholly out of touch with his physical 
sensory organism. In this condition he be- 
comes an automatic instrument under the 
control of the operator's Will. 

Natural Science has been able to demon- 



stratc that the primary physiological action 
of the hypnotic process is registered upon the 
physical brain of the subject. It operates 
upon the physical brain in the reverse order 
of its evolutionary development. That is to 
say, its first apparent effects are registered 
upon the third or intellectual brain, its deeper 
cfTccts upon the secondary brain and its final 
effects upon the primary brain, or Medulla 

It is found that the process has its incep- 
tion in the extreme front portion of the third 
brain in the region of the physical organs of 
perception. Thence, as the hypnotic state 
deepens, it sweeps backward through the 
third brain, downward through the second 
brain, and in its final stages is communicated 
to the primary brain. 

One of the most invariable manifestations 
which follow the inception of the hypnotic 
process is the inability of the subject to con- 
trol the objective and perceptive faculties of 
the mind. His physical sensory organism 
becomes confused in its reports from the ob- 
jective world of physical nature. The sub- 



ject begins to receive mixed and imperfect 

But when these impressions are analyzed 
they are found to be a composite of those re- 
ceived through the physical sensory organs 
from his physical environment, and those 
which are produced by the mental impulses 
of the operator's Will. To these are also often 
added the results of imagination. This clearly 
indicates that the hypnotic process interferes 
with the natural action of those organs of the 
physical brain through which the objective 
and perceptive faculties of the mind operate. 

As the hypnotic condition is intensified 
those convolutions of the third brain which 
lie immediately above and back of the eyes 
pass into a state of complete anaesthesia, or 
temporary paralysis. As a natural result the 
voluntary perception of the objective, phys- 
ical world is destroyed. Consciousness is 
driven backward from the objective plane. 
The Will of the operator comes into partial 
control of the channels through which the 
consciousness of the subject is reached upon 
the spiritual plane. 

When this stage of hypnosis has been at- 



taineil ihe operator is able to produce many 
and various cfTccts upon the consciousness of 
his subject by simple impulses of his WiU. 
In the language of no less an authority than 
Prof. John Duncan Quackenbos, of Colum- 
bia University, "He (the hypnotized subject) 
is sensitive only to what the operator tells him 
he is sensitive to, and is wholly subject, so far 
as his mental operations and physical actions 
arc concerned, to the volition of his hypno- 
tist. He sees, hears, tastes, smells and feels 
what the operator says that he sees, hears, 
tastes, smells and feels — and nothing else. 
For the time being, his individuality is sur- 
rendered to the person who has hypnotized 

The operator wishes the subject to obtain 
the impression that he is giving him an apple 
to eat. Although the physical eyes of the sub- 
ject are wide open and apparently looking 
straight at the object, instead of an apple the 
operator hands him a piece of wood, or a 
book, or substitutes any other object which 
happens to be handy. The subject invariably 
accepts V hatcver is given him under the im- 
pression that it is an apple, and unless re- 



strained will proceed to eat it, or endeavor 
to do so, and will manifest every evidence of 
perfect satisfaction in the process. The phys- 
ical sensory organs being in a state of anaes- 
thesia, or temporary paralysis, convey no im- 
pression whatever to his consciousness. How, 
then, does he receive the impression of the 
apple, if not through the physical sensory 

It is projected upon his consciousness by 
the menfal impulse of the hypnotist, through 
the spiritual sensory organs of the subject. In 
this condition the spiritual sensory organism 
of the subject is within the power and under 
the domination and control of the operator's 
Will, and as an automatic instrument re- 
sponds to its impulses. 

The operator speaks to the subject just as 
he would do if the subject were wide awake 
and in full possession of all his physical 
senses. He tells him in spoken words which 
anyone in the room might hear, that the ob- 
ject he presents to him is an apple. The sub- 
ject also acts just as he might be expected to 
do if he had heard the spoken words through 
the medium of his physical sensory organs of 



hearing. The natural presumption would be 
that he did so hear them. Such, however, is 
not the case wherever hypnosis has reached 
the stage here referred to. 

Let the subject's physical ears be com- 
pletely muffled in such manner as to entirely 
shut out all physical sound of the operator's 
voice. Repeat the experiment under these 
conditions and it will be found that the sub- 
ject will hear just the same and will obtain 
exactly the same impression as before. 

Or, reverse the process. Instead of muffling 
the subject's physical ears to shut ofif the 
physical sound of the operator's voice, let a 
dozen or more of the spectators present (or 
a hundred for that matter) create all the 
noise and confusion possible. Let them carry 
this to a point where it is impossible for 
anyone in the room to hear a word the oper- 
ator says. Under these cc^nditions repeat the 
experiment. It will he found that exactly the 
same results will obtain. The physical noise 
which would otherwise drown the operator's 
voice will have not the least effect upon the 
subject. He will seemingly hear every word 



the operator says and will implicitly obey his 
every command. 

When the hypnotist has acquired complete 
control of all the channels through which the 
consciousness of the subject is approached, he 
may convey the same impression without an 
audible word. In this case it is not even nec- 
essary for him to present to the subject a 
physical object of any kind. A simple im- 
pulse of the Will is sufficient. 

Everyone who is at all familiar with the 
processes of telepathy will understand how it 
is possible to convey an exact impression, or 
thought, or impulse of the Will, to the con- 
sciousness of another quite independently of 
the physical senses. Independent telepathy, 
however, must not be confused with the hyp- 
notic process, for it is no more related to hyp- 
Qotism than it is to the ordinary process of 

An impulse of the mind formulated in a 
thought is a wholly different thing from the 
words in which that thought is clothed. It 
requires the spoken words to convey an exact 
thought from one mind to another through 
the instrumentality of the physical auditory 



ncTvc. In like manner, it requires the printed 
letters and words to convey the thought of a 
writer to the mind of his reader through the 
agency of the physical optic nerve. Al- 
though words are necessary in both instances, 
nevertheless, the words themselves do not 
constitute the thought in either case. They do 
not even constitute any part of the thought. 

In the first instance they are merely a com- 
bination of physical sounds so arranged and 
modulated as to convey to the listener's con- 
sciousness through his physical sense of hear- 
ing the thought in the mind of the speaker. 
In the other they arc only a set of physical 
signs so arranged as to convey the same 
thought from one mind to another through 
the physical sense of sight. In both cases 
they are simply used as instruments or vehi- 
cles for carrying thoughts from one intelli- 
gence to another. 

It is a scientific fact that the impulse of the 
human Soul formulated into a definite thought 
is a force. This force, under proper condi- 
tions, may be impressed upon the conscious- 
ness of another intelligent Soul without the 
aid of words either spoken, written or printed. 



This may be done without the use of the 
physical sensory organs at all. It may be ac- 
complished through spiritual agencies exclu- 
sively. And the channels through which this 
may be accomplished are the spiritual sen- 
sory organs which are analogous to the phys- 
ical sensory organs in both number and char- 
acter, except that they operate upon a higher 
plane of refinement and vibratory activity. 

This is precisely what occurs in that stage 
of hypnosis. The physical sensory organism 
is, for the time being, completely paralyzed. 
It conveys no impressions whatever to the 
imprisoned consciousness of the subject. In 
this condition his spiritual sensory organism 
becomes a mere instrument under the control 
of the hypnotist's Will. All the channels of 
ingress to the subject's consciousness are un- 
der control of the operator, who is, for the 
time being, an absolute censor, possessing un- 
limited authority and power. He sees noth- 
ing, hears nothing, feels nothing; is, in fact, 
conscious of nothing whatsoever save the 
dominating presence and power of his hyp- 
notist's Will. 

The hypnotic subject in the deep lethargic 



condition is insensible to physical pain. In 
this condition the most painful surgical oper- 
ations may be performed upon him without 
the least indication of physical suffering. 

Paralysis of the physical sensory organism, 
by means of which the channels of conscious- 
ness upon the physical plane are entirely cut 
off, is responsible for this startling physiolog- 
ical action or condition. 

The question has been often asked by hyp- 
notists themselves, why it is that in this con- 
dition the subject invariably accepts without 
question every suggestion or impression com- 
ing to his consciousness from the mind of the 
hypnotist. Often the operator has been sur- 
prised to find that his unexpressed thoughts 
and impulses have been indelibly impressed 
upon the consciousness of his subject. The 
author quoted, in his work on hypnotism 

"I have often been startled by having 
patients tell me days after hypnotization of 
feelings and incentives to action of which I 
had said nothing, but which I knew to be in 
the background of my consciousness at the 
time of treatment." 



It is worth while to pause and contemplate 
what must have been the results had the im- 
pulses and incentives to action "in the back- 
ground" of the operator's consciousness at the 
time of treatment been of a vicious and im- 
moral character. 

This phase of the subject will explain one 
of the most common fallacies of hypnotists 
who claim to have made many experiments 
which tend to show that a subject cannot be 
impelled by hypnotic processes to commit a 
crime. The experiments, when fully under- 
stood, prove the exact reverse of the claim 
they make. 

The average experiment is something as 
follows : The subject is first hypnotized. He 
is then strongly impressed with the "sugges- 
tion" that a certain person in the audience 
has deeply wronged him and deserves to be 
killed. He is given a knife and commanded 
to kill the person so designated. He pro- 
ceeds to carry out the demand. He even 
carries it to the point of stealthily approach- 
ing the victim and raising the knife over him. 
But he will not strike the fatal blow. Why 



does he stop at this critical point in the ex- 

The subject is impelled by llie real motive 
and intention in the mind of his hypnotist, 
and not by the spoken word of command. 

In this condition and relation words mean 
nothing to the subject, unless they convey the 
real intent of the Soul that projects him. In 
fact, the subject does not hear the words of 
command at all. 

lie receives only the conscious intent of 
his hypnotist. 

A hypnotist cannot possibly prt)ject a mur- 
derous intent or impulse unless he actually 
feels it. He cannot inspire his subject to com- 
mit a murder unless he has murder in his own 
Soul. As the author quoted very aptly ex- 
presses it, he cannot project the impulse of 
murder upon his subject unless there is "in 
the background" of his own consciousness the 
criminal impulse which inspires murder. 

In all the public so-called tests, such as the 
one above suggested, the hypnotist does not 
intend that his subject shall carry the experi- 
ment to the final act of murder. There is "in 
the background" of his consciousness all the 



time the protruding reservation. The real in- 
tent in his Soul is that the subject shall carry 
the experiment to the very point where he 
stops. He does not intend that he shall ac- 
tually strike the fatal blow. He could not in- 
spire such an act unless he were a murderer 
at heart and fully intended that his subject 
should execute the murderous design in his 
own Soul. The subject is impelled by the 
real impulse in the Soul of his hypnotist and 
not by the spoken words of command. 

Let the operator once project the real mur- 
derous impulse upon the consciousness of his 
subject under the conditions named and mur- 
der will be the result in every instance. 

In his normal state man depends upon his 
physical senses to furnish him information as 
to his immediate physical environments. In 
most instances he has not yet come to know 
that he has a spiritual organism. It has 
never been called into action by him in such 
manner as to identify it to his consciousness 
as something apart from his physical. But as 
the physical sensory organism yields to the 
paralyzing effects of the hypnotic process, the 
spiritual continues its activity to a certain ex- 



tent independently of the physical. This is 
true even in the final stages of hypnosis. In 
this partial independence of the spiritual or- 
ganism it takes the place of the physical, for 
the time being, in its relation to the con- 
sciousness of the subject. For the time, it is 
the only channel through which he receives 
impressions from without. Whatever he re- 
ceives through this channel, is as much a ver- 
ity to his consciousness as are the impressions 
which come to him through the physical sen- 
sory organs in his normal condition, and are 
accepted by him just as if they were of phys- 
ical origin and reached him through the 
physical sensory organism. 

The impulses of the operator's Will are as 
much a fact to him in this condition of com- 
plete subjectivity as are the objects of Na- 
ture which impress the physical sensory or- 
ganism in his natural, waking condition. 
Every thought of the operator, every impulse 
of his Will, is a thing, something which 
makes its impress upon the subject's con- 
sciousness as definitely as do the tangible ob- 
jects of Nature under other conditions. Its 
integrity is no more a matter of doubt to him 



in this state than is the sight of any physical 
object with the physical eyes in his normal, 
waking condition. 

In the state and condition here referred to 
the mind and Will of the hypnotist take the 
place of the physical world in their relation 
to the consciousness of the subject. They 
constitute the only world with which the sub- 
ject is, for the time being, in conscious touch. 
It is, therefore, not strange but perfectly nat- 
ural that "he sees, hears, tastes, smells and 
feels what the operator says that he sees, 
hears, tastes, smells and feels — and nothing 

The author quoted unwittingly explains 
the reason for this when he says that "for the 
time being his individuality is surrendered to 
the person who has hypnotized him." 

This is but another method of saying that 
the operator has obtained absolute control of 
all the active channels through which the 
conscious intelligence of the subject may be 
reached and impressed. These channels are, 
for the time being, the spiritual, sensory or- 
gans. The operator who controls these chan- 
nels is in position to impress upon the con- 



sciousness of the subject whatever mental im- 
pulses he may desire. He is likewise in po- 
sition to enforce the execution of his Will 
through the same channels. 

During the continuance of this relation his 
mind and Will are the sole (joverninij factors 
in the conscious life of the subject. 

The only impulses the subject has. for good 
or ill, "ivhile in this state are those which come 
to him from the Will of his hypnotist. 

He can no more disobey the JVill of the op- 
erator, during this relation, than he can dis- 
obey his own JFill in his normal condition. 

This follows from the fact that the only 
IVill he has during the continuance of the 
hypnotic relation, at this particular stage, is 
the Will of the hypnotist to whom "his indi- 
viduality is surrendered.'' 

The final stage of hypnosis is one seldom 
successfully produced by our western prac- 
titioners. It involves the complete suspension 
of physical animation. In this state every 
function of the physical organism is wholly 
arrested. Even respiration ceases. Circula- 
tion stops. The body, in some instances, be- 
comes cold and rigid. To every outward ap- 



pearance physical death has actually taken 

In its physiological aspect complete func- 
tional suspension of the physical organism 
has occurred. In its downward sweep through 
the central nervous organism the hypnotic 
process has at last overwhelmed the primary 
brain and the involuntary or reflex centers of 
nervous energy. In this condition the phys- 
ical body is no longer an active part of the 

Notwithstanding this complete suspension 
of all functional activity of the physical or- 
ganism, the subject is even more intently con- 
scious of every thought, intention and men- 
tal impulse of the hypnotist than he is during 
any of the less profound states of hypnosis. 

In proportion as the consciousness of the 
subject is acted upon through the physical 
organism, his attention is absorbed in the im- 
pressions made through those dominant chan- 
nels, and correspondingly diverted from all 
other impressions. But as these physical or- 
gans are silenced and gradually paralyzed by 
the power of hypnosis the impulses which 
reach his consciousness through the spiritual 



sensory organism become more and more dis- 
tinct to him. The relatively stronger of the 
two sets of impulses is the one which absorbs 
the attention so long as its dominance con- 

When the final state of profound hypnosis 
has been attained the physical world is en- 
tirely cut off from the consciousness of the 
subject. All impressions from that source 
cease. In this condition, there is nothing to 
divert his attention from the impressions 
which now reach him through the spiritual 
sensory organism alone. 

But these channels of ingress to the im- 
prisoned consciousness of the subject are un- 
der control of the hypnotist. He therefore 
commands the absolute and undivided atten- 
tion of his subject. Mence it is that in exact 
proportion as this state of hypnosis is attained 
the consciousness of the subject responds to 
the Will of the operator, and his attention 
becomes more and more completely riveted 
upon all that the hypnotist conveys to him. 

This will explain why it is that the hypno- 
tist can, by a simple command or impulse of 
the Will, waken his subject from even this 



profound condition of seeming physical 
death. His ability to waken his subject is at 
all times commensurate with the degree of 
control he is able to exercise over him. 

If, perchance, in the condition above re- 
ferred to, some accident should occur to 
break the control of the hypnotist, the phys- 
ical death of the subject would instantly 

At this stage of hypnosis, the operator s 
Will is the only power in existence that holds 
the two organisms together. 

In this state of complete functional suspen- 
sion of the physical organism it is even pos- 
sible for the operator to force a complete tem- 
porary separation of the two organisms, and 
by the power of his Will alone unite them 
again. In such case he is able to send the 
temporarily liberated spiritual body and Soul 
of his subject to distant points and there en- 
force implicit obedience to his commands 
within certain well defined limitations. He 
may thus obtain definite information con- 
cerning matters at a distance of which he is 
at the time entirely ignorant. 

By the authority and sanction of Natural 



Science, by the voluntary, public admissions 
of hypnotists themselves, by the wrecked 
lives and dethroned reason of hypnotic sub- 
jects, and finally, by the personal demonstra- 
tions and definite knowledge of the writer, 
it is declared as an indisputable and a dem- 
onstrable fact that a hypnotist does control 
the will and voluntary ptnvcrs, as well as the 
sensory organism of his subject during the 
continuance of the hypnotic relation. 

In like manner it is again declared that 
hypnotism is the process by and through 
which a hypnotist obtains, holds and exer- 
cises control of the Will, voluntary powers 
and sensory organism of his subject, and only 
in so far as such control exists is the process 




Like hypnotism, mediumship involves at 
least two intelligences. One of these is a spir- 
itual intelligence, while the other is in the 
physical body. The spiritual intelligence 
dominates and controls the Will, voluntary 
powers and sensory organism of the medium. 
The medium, being thus under the domina- 
tion and control of the outside, spiritual in- 
telligence, is therefore in a subjective con- 
dition and relation to the exact extent that 
such control exists. 

Mediumship, like hypnotism, involves all 
shades and degrees of control, from the mild- 
est form of impressional subjection to the 
deepest and most profound state of lethargic 
or trance control. 

Impressional Mediumship. Under this 
form of subjection the medium never becomes 
unconscious of his physical environment to 
any noticeable degree. He is usually left al- 



most entirely free from what is commonly 
known and designated as "control." This 
general form of mediumship may, for con- 
venience, be very properly subdivided into: 

Coxscious Impressioxal Mediumship. 
In this case the medium is not only conscious 
of his physical environment, but is also con- 
sciously aware of the fact that he is in touch 
with outside, spiritual intelligences, although 
he is unable to either see or hear them. He 
comes into such close relation to them, in fact, 
that they arc able to control his mental opera- 
tions to a considerable extent. 

Even where the medium is admitted to be 
both honest and intelligent, it is found that 
this form of mediumship cannot be relied 
upon with any degree of assurance or cer- 
tainty. This unreliability arises from the 
fact that mediums of this class arc unable to 
diflferentiate accurately between their own in- 
dependent thoughts and those which are im- 
pressed upon them from without. 

Unxoxscious Impressioxal Medium- 
ship. Under this form of subjection the me- 
dium is entirely unaware of the fact that he is 
in touch with outside, spiritual intelligences 



who are able to control him. Their control 
over him is of so subtle a character that he 
does not recognize it as a power independent 
of himself. Of this class the following may 
be taken as typical examples: 

So-Called "Inspirational Speakers." 
Such an individual as this goes before his 
audience wholly unprepared. He depends 
entirely upon "the inspiration of the mo- 
ment." When he faces his audience he waits 
an instant for the "inspiration" to take posses- 
sion of him. When this occurs his whole 
manner changes. His entire physical body 
becomes animated. His face takes on an ex- 
pression of exaltation and rapturous enthusi- 
asm. Although conscious of what is passing 
about him upon the physical plane, and fully 
aware, at the moment, of all he is saying, yet 
the instant his address is finished his manner 
changes again even more markedly than at 
the beginning. There comes an expression 
of lassitude, a depression of spirit, a physical 
exhaustion, a general inertia of the entire be- 
ing. In many instances sleep is an immediate 
necessity. It is not infrequently the case that 
the substance of the speaker's address, lecture 



or sermon, as the case may be, soon passes 
from his memory entirely, or is recalled witli 
great difficulty. iMediums of this character, 
when not under control, are often exceed- 
ingly impulsive, or moody, and are generally 
of a highly wrought, nervous temperament. 

Emotioxal Ixsaxitv. This is the name 
which the medical fraternity have given to 
certain phases of unconscious, imprcssional 
mediumship. Cases of this nature are found 
in our insane asylums all over the country. 
They make up a considerable percentage of 
the so-called insane all over the world. In 
such cases the medium may gradually settle 
into a state of melancholy, or become violent- 
ly hysterical at times, or obtain the impres- 
sion that he is going to die, or that he is going 
to fail in business, or that some terrible disas- 
ter is impending. 

Such an individual is likely to prophesy all 
manner of things, fully believing they will 
surely come true at the appointed time. If he 
should be of the devoutly religious type, he 
not infrequently receives the impression that 
God has commanded him to do some extraor- 
dinary thing, such as offer up one of his chil- 



dren as a propitiatory sacrifice, and unless re- 
strained will carry out the command with 
religious fervor and enthusiasm. 

These prophetic and mandatory impres- 
sions come to him without his bidding, and, 
being ignorant of their nature or source, he 
accepts them as true. If he but knew whence 
they come, he might be able to guard against 
them, but in the absence of such knowledge 
on his part he becomes a victim of these im- 
pressions and is locked up with the insane. 

Neurotic Mediumship. The process in- 
volved in this general form of mediumship 
acts more directly upon the nervous organism 
of the medium. Its phenomena cover a wide 
range and it manifests itself in many differ- 
ent forms. 

Clairvoyance. Under this form of me- 
diumship spiritual intelligences who under- 
stand the process are able to control the nerv- 
ous organism of the eye through which im- 
pressions are conveyed to the consciousness 
of the medium. By this method of operation 
they are able to impress upon the conscious- 
ness of the medium whatever picture or 
image they may desire. 



Or, they may, in a deeper form of clairvoy- 
ance, produce a condition which opens, for 
the time being, a direct channel between the 
spiritual world and the consciousness of the 
medium. In this latter case the medium 
unconsciously employs the spiritual sensory 
organs of sight. He thus sees whatever there 
is to be seen upon the spiritual plane within 
the immediate range of his spiritual vision. 

Clairaudienxe. This process is identical 
with that of clairvoyance, except that it is 
applied to the nervous organism of the ear 
instead of the eye. In this case the medium 
hears whatever the controlling intelligences 
desire that he shall hear, and nothing else. 

Or, if the process be carried far enough, a 
direct channel may be opened between the 
spiritual plane and the consciousness of the 
medium, through the organ of hearing. In 
this latter case the medium hears whatever 
there is to be heard upon the spiritual plane 
within the range of his spiritual hearing. 

Touch, Taste axd Smell. In precisely 
the same manner the remaining senses may be 
used by spiritual intelligences to convey im- 
pressions to the consciousness of the medium, 



Wherever this occurs he may, for the time 
being, enjoy the sense of spiritual touch, taste 
and smell, as well as those of sight and 

Delusional Insanity. Certain forms of 
so-called "Delusional Insanity" also fall un- 
der this form of neurotic mediumship. 

Trance Mediumship. The manifestations 
of trance mediumship are those which usually 
attract the largest amount of public attention. 
This is chiefly because they are of a more ex- 
aggerated and mysterious character, and for 
this reason appeal with added force to our 
human sense of curiosity. The phenomena 
of trance mediumship are many and varied. 
Those which are most familiar to the general 
public may be designated as follows: 

Speaking Mediumship. Under this form 
of control the medium, generally speaking, is 
thrown into the deep, lethargic trance. Wher- 
ever this occurs he is entirely unconscious of 
what transpires during the trance condition. 
The dominating intelligences take complete 
control of his voluntary physical organism 
and employ it as an instrument for the expres- 
sion of their own thoughts and desires. 



Through this absolute subjection of the Will 
and voluntary powers of tlie medium tlic con- 
trolling spiritual intelligences arc able to use 
his vocal organs at will. 

Materializing Mediumship. Under this 
form of control the medium is first thrown 
into a state of profound trance. Spiritual in- 
telligences who understand the process em- 
ploy t/w vital and jfin^/rietic properties, forces 
and ener(jies of the medium's physical and 
spiritual organisms, in conjunction ivith out- 
side elemental conditions, in such manner as 
to produce the phenomena of so-called "Ma- 

Every living, human, physical organism is 
a natural generator of physical magnetism 
and vital energy. In this respect it is closely 
analogous to an electric dynamo. 

During the physically negative or passive 
hours of sleep this human dynamo is con- 
stantly engaged in generating the necessary 
magnetism and vital energy with which to 
propel the machinery of the physical body 
during the waking hours of the day. The 
moment an individual awakens from sleep he 
begins to draw upon this accumulated supply 



and continues to do so until sleep once more 
locks the doors of the storehouse and prevents 
further escape. 

Physical magnetism and vital energy are 
constantly expended by the physical body 
during the waking condition of every indi- 

While the medium is in the deep, lethargic 
trance state the physical body is in a negative 
or passive condition. In this condition it 
generates physical magnetism very rapidly. 

While the physical body of the medium is 
in this negative condition spiritual forces may 
be so applied, by those who understand the 
process, as to draw ofif its physical magnetism 
and vital energy as rapidly as they are gen- 

The liberated physical magnetism of a me- 
dium may be controlled by the action of the 
Will of one who understands the process by 
which this is accomplished. 

When the medium is in a state of deep 
trance the spiritual controls who understand 
the process of materialization withdraw from 
the physical body of the medium all the phys- 
ical magnetism and vital energy possible. To 



this they are able to add a sufficient amount 
of attenuated matter drawn from the sur- 
rounding elements to bring the whole com- 
pound within the range of physical vision. 
With this magnetic compound they are able 
to envelop a spiritual form and thus bring it 
within the physical view of the sitters. This 
constitutes what is known as "Materializa- 
tion," as it is usually witnessed in the materi- 
alizing seance. 

Neither the Soul, however, nor the spir- 
itual body of the departed is made visible to 
the physical eye. These are just as far from 
the sight of mortal eyes as they were before 
the "materialization" occurred. 

The process of "spirit materialization" 
therefore, even when it is genuine, (which is 
very rarely the case), does not bring the 
spiritual world nor any of its inhabitants 
within the limitations of our physical sense 
perceptions. The only results of that process 
which are visible to the physical eye of man 
are entirely physical and not spiritual. True, 
the spiritual form and entity are back of the 
physical "materialization", or within it; but 



these are not seen nor sensed by the physical 

Spiritual controls who understand materi- 
alization are also able to use the medium's 
physical body as a "fashion form," and invest 
it with this materializing substance in such 
manner as to transfigure or transform it into 
the representation of many different person- 
alities. This sort of impersonation is often 
practiced by unscrupulous spiritual controls, 
who find it less difficult than complete ma- 

Obsession. In its strict sense it is the com- 
plete possession and domination of a physic- 
ally embodied individual by an outside intel- 
ligence. It involves complete trance control 
wherein : 

The obsessing intelligence deliberately re- 
fuses to relinquish his control; 

Or, the obsessing intelligence is unable to 
relinquish his control. 

In either case the obsessed individual is 
under complete trance control and is wholly 
unconscious of what he says or does. 

It is known to the medical profession and 
the public in general as Insanity. 



There are other forms of trance medium- 
ship which might be mentioned, but the 
classes here designated will be sufficient to 
enable the intelligent reader to understand 
the principle underlying them all. 

Independent Slate Writing. This form 
of mediumship is of a composite nature and 
therefore does not fall entirely under any one 
of the general classes mentioned. It com- 
bines the elements of a number of them. 

In this case the medium may be either con- 
scious or unconscious, according to the intelli- 
gence of the spiritual controls using him. 
Two slates are bound together securely, some- 
times with a small piece of pencil between 
them, but quite frequently without. Some- 
times the medium touches the top or edge of 
the upper slate with the tips of his fingers. 
Other times the slates are left untouched by 
anyone until the message is completed. While 
the slates thus lie in full view oi the sitter 
messages are written upon their two inside 
surfaces, or upon a sheet of paper where 
paper is placed between the slates before 
binding them together. 

There are numerous variations upon the 



particular method here outlined, but these 
variations do not alter the essential process 
employed in the production of the messages. 

Trumpet Speaking. This is another form 
of mediumship which does not fall entirely 
under any one of the general classes above 
defined. It is also of a composite nature, in- 
volving elements of two or more of the sim- 
pler forms. 

In this character of mediumship the me- 
dium and the sitters usually sit in darkness 
around a table or in a circle. A speaking 
trumpet is placed upon the table or within 
the circle for the use of the controls. When 
the conditions are right the spiritual intelli- 
gences are able to lift this trumpet from the 
table, place it to the ear of a sitter and whis- 
per or speak audibly through it so that the 
sitter may hear with perfect distinctness. 

Spiritual Tattoo Writing. This is one 
of the most interesting and unique forms of 
mediumship thus far developed. It is about 
the only one for which physical scientists 
have thus far found no explanation which is 
entirely satisfactory to themselves, upon a 
purely physical basis. 



The medium in this case, with rare excep- 
tions, is an infant from one to three months 
old. The process employed by the control- 
ling spiritual intelligences acts upon the cir- 
culatory system of the medium, and to this 
extent involves a control of the involuntary 
functions of the physical body. 

By this control of the circulation of the 
medium his skin may be flushed to a deep 
scarlet or made perfectly white, as the blood 
is either forced to the surface or withdrawn 
from it, at the Will of the controlling intelli- 
gences. By their ability to thus control the 
circulation of the medium they are able to 
outline upon his body scarlet pictures or let- 
ters upon a white background, or white pic- 
tures and letters upon a scarlet background, 
with great facility. 

By this method written messages may be 
made to appear upon the surface of the me- 
dium's body. Messages of this character 
have been received even explaining the proc- 
ess by which these communications are trans- 
mitted. This form of mediumship, however, 
is rare. 

Other methods of applying mediumistic 



control in the transmission of spiritual mes- 
sages might be mentioned, but for the most 
part they are but variations upon those here 
outlined. It will not be difficult, in the light 
of the foregoing illustrations, to understand 
that these various forms of mediumship may 
be combined into an almost unlimited number 
of composite forms and variations. 

One of the invariable signs of a subjective, 
mental state on the part of a medium is a cer- 
tain faraway, hazy, abstract, introspective or 
glassy stare of the eyes. 

A gradual and progressive loss of memory 
of things present. 

A growing inability to hold the mind in- 
tently, for any length of time, upon any sub- 
ject which demands thoughtful study. 

A growing inability to think consecutively 
or logically upon any subject which calls for 
analytical thought. 

A growing inability to give undivided at- 
tention to an ordinary conversation. 

An increasing tendency to lapse into a state 
of mental abstraction and introspection. 

A gradual and progressive loss of Will- 



power and energy to perform hard mental 
labor of any kind. 

A growing suspicion concerning the mo- 
tives and intentions of those with whom he 
comes in contact. 

An increasing sensitiveness to unimportant 

A growing irritability of temperament. 

Increasing nervousness. 

A growing childishness and vanity con- 
cerning little things. 

Increasing egotism and selfishness in al- 
most everything that concerns the individual. 

And finally, a gradual decrease of the pure- 
ly intellectual activities of the mind, accom- 
panied by a corresponding increase of emo- 
tionalism and of the physical appetites, 
passions and desires. 

JVhoever may be induced to undertake the 
development of any form of mediumship 
whatsoever, upon the theory that it does not 
affect the mind, is cruelly deceived. 




There is no such thing as "Auto-Hypno- 

"Auto" means "Self," and "Auto-Hypno- 
tism," therefore, means "'iS^//- Hypnotism." 

This would convey the impression that it 
is possible for an individual to hypnotize 
himself. This seems to be the impression 
which those who employ the term intend to 
convey. It is the impression which the term 
conveys to the world, and it is the impression 
the public in general has obtained. It is pos- 
sible for an individual to throw himself into a 
condition of artificial sleep, somewhat analo- 
gous to somnambulism. It is this self-induced, 
artificial sleep that has been improperly des- 
ignated "Auto-Hypnotism." 

This is not hypnotism in any form. 

Let it be supposed that A is the owner and 
possessor of a magnificent jewel. Its value to 
him exceeds that of all his other material 



possessions combined. But it is his, and n«j 
matter what its intrinsic value may be, he 
therefore has the power, if not the right, to 
risk it or dispose of it as he wilL He may 
even recklessly throw it away, and no one 
dares interfere. 

Following a whim of his nature, he deter- 
mines to try an experiment with this jewel to 
determine, in his own mind, whether or not 
there are burglars in the neighborhood. It 
is a hazardous experiment, so far as his pos- 
session of the jewel is concerned, and one 
which few men in their right minds would 
indulge. But it possesses the merit of afford- 
ing a very effectual and satisfactory test. 

Before retiring for the night he takes his 
precious jewel from its safety-deposit vault, 
unwraps it and places it in a conspicuous 
place in the middle of a table. He then 
moves the table near the front door, where it 
will be the first object seen on entering. He 
unlocks the door, so that anyone who will 
may open it, and then retires to a distant part 
of the house and deliberately goes to sleep. 

A has opened the way to a most easy and 
successful burglary. He has prepared a most 



tempting situation which will surely induce 
the first unscrupulous individual who learns 
of it to enter his home and commit a crime 
against the laws of the land. 

It is just possible that he may sleep soundly 
throughout the night and waken to find that 
his jewel remains undisturbed. If so, he 
would seem to be justified in assuming that 
his premises have not been invaded by bur- 
glars during the night. At least, no burglary 
has thus far been committed. His property 
is still there. This, however, would appear 
to be the result of his good luck rather than 
that of his good sense. 

He repeats the experiment the following 
night, and upon waking the next morning 
finds that his jewel is gone. During the night, 
while sleep has encompassed him and shut his 
consciousness away from the objective plane 
of the physical world, someone has entered 
his home and taken unlawful possession of his 
property. In other words, a crime has been 
committed: "Burglary." So long as no sec- 
ond party entered upon the scene the crime of 
burglary could not be committed. It is a 
moral, legal and scientific impossibility for a 



man to commit this particular crime against 

To accomplish the crime of burglary it is 

That there be at least two parties to the 

That one of these enter upon the premises 
of the other. 

That the party so entering take unlawful 
possession of personal property which does 
not belong to him, or which belongs to the 
owner of the invaded premises. 

In like manner, the individual who throws 
himself into the artificial sleep which writers 
and authorities have erroneously designated 
**Auto-Hypnotism" has done nothing more 
than create conditions which make hypnotism 
an easy possibility. 

He may, perchance, put himself in this un- 
natural condition and waken again without 
having come in touch with a hypnotist at all. 
In such case hypnosis, in its proper sense, 
does not occur. Why? Because no outside 
party has entered the domain of his individ- 
ual life and taken possession of that which 
belongs to the occupant and rightful owner. 



No intruder or trespasser has entered the tem- 
ple of the Soul and deprived the sleeper of 
his precious jewel — the power of Self- 

But let him repeat the foolish experiment 
often enough and the inviting conditions will 
sooner or later attract the attention of some 
passing hypnotist, who will thereupon enter 
and complete the process of hypnotism by 
taking possession and control of his Will, 
voluntary powers and sensory organism. 

Reverting once more to the definition of 
hypnotism, it will be observed that it involves 
elements and conditions which are strangely 
and significantly analogous to those involved 
in the crime of burglary. 

There must be at least two parties to the 

One of these must enter the temple of the 
other, as it were. 

The one so entering must take unlawful 
possession of that which of right belongs to 
the other party. 

The interesting analogy between these two 
processes might, with value and propriety, be 
carried much further. But it is only intended 



at this point to suggest the one fundamental 
fact, that they both involve the commission of 
a wrong by one person against another. Both, 
therefore, involve a violation of law, for 
which offense there are corresponding penal- 
ties which must be inflicted upon the culprit. 

The individual who thus throws himself 
into the artificial sleep invites thereby many 
results and conditions of which he is gener- 
ally ignorant. Among others, he makes it 
easily possible for any one of the following 
results to obtain: 

He may, unless interfered with, withdraw 
his consciousness from the objective plane of 
physical nature and in a perfectly conscious 
manner — through the medium of his spiritual 
sensory organs — see, hear and observe what- 
ever may occur upon the spiritual plane with- 
in the range of spiritual vision, hearing and 
observation. His waking memory of all he 
has thus observed and experienced will be 
commensurate with the extent to which his 
consciousness still occupies and continues to 
register through the third physical brain. If 
the objective faculties alone are asleep upon 
the physical plane, all that part of the third 



brain lying back of and above the organs of 
perception is awake and active, and the wak- 
ing memory will be clear and distinct. 

He may go still further and withdraw all 
consciousness from the third physical brain. 
In this event he brings back to his waking 
consciousness no remembrance of what he 
may have seen, heard or observed through 
the medium of his spiritual sensory organs. 
To him it has been but a sound and dreamless 
sleep, often followed by the most intense 
nervous headache. 

In either of the above named conditions 
the door is wide open to the hypnotist, from 
either plane of life, who may chance to pass 
that way. If it be a physically embodied 
hypnotist, he may enter the domain of the 
sleeper's Soul and take undisputed possession 
and control of the Will, voluntary powers and 
sensory organism of his subject, without the 
least possible resistance or opposition. In this 
event the sleeper becomes a hypnotic subject 
under the control of his hypnotizer, and can 
be made to produce such phenomena as the 
operator would be able to "suggest" or com- 



mand if he had obtained his control in the 
ordinary way. 

It should never be forgotten that there are 
spiritual hypnotists as well as those yet in the 
physical body. Those spiritual intelligences 
represent all kinds and classes of individuals. 
The lower the type the more closely they ap- 
proach the plane of the purely physical. 

The ignorant and the vicious upon the spir- 
itual side of life generally seek to attach 
themselves to earth's conditions as closely as 
may be possible. There are perfectly natural 
reasons for this desire, as well as for the ef- 
forts they put forth to accomplish its realiza- 
tion. Such an one as this is ever watchful for 
an opportunity to fasten itself upon one who 
is yet in the physical body. 

The individual who enters into the artifi- 
cial and abnormal sleep mistakenly named 
"Auto-Hypnosis" opens the door of his in- 
most life to these spiritual intelligences as 
well as to the hypnotist upon the physical 
plane. If his abnormal condition is observed 
and understood by an unscrupulous or igno- 
rant intelligence on the spiritual side of life, 
such spiritual intelligence may, without the 


least difficulty, take possession and control of 
the sleeper's Will, voluntary powers and 
sensory organism, precisely as the hypnotist 
might do from the physical plane. 

In this event the sleeper becomes a "trance 
medium," in the possession of a "spiritual 

If such "control" refuse to release its vic- 
tim, or if he should be unable to do so (which 
is quite possible among ignorant controls), 
the case is pronounced "insanity" by physi- 
cians of the regular schools and is known as 
"obsession" by The Great School of Natural 
Science. In this event the "Auto-Hypnotist" 
is sent to an asylum for the insane, where he 
is likely to remain until physical death comes 
to his release. 

Self-Hypnotism, or ''Auto-Hypnotism/' is 
a scientific impossibility. 




Mediumship without mental domination 
is a scientific impossibility. 

Those who comfort themselves with any 
hope, theory or belief at variance with this 
fact are cruelly deceived. 

Perhaps none of the many forms of me- 
diumship has contributed more to the popular 
errors concerning this subject than that known 
as the "Ouija Board," unless perhaps it may 
be the "Planchette," the "Psychagraph," or 
''Automatic Writing." 

Muscular Mediumship. This general 
form of mediumship manifests itself in a 
wide variety of phenomena. Typical illus- 
trations of this general class are: 

The Ouija Board. The hand of the me- 
dium is placed upon the Ouija and allowed 
to rest lightly upon the tips of the fingers 
and thumb. The medium then places him- 
self in as negative or passive a condition of 



mind as possible and awaits developments. 
Soon the Ouija begins to move about over 
the smooth surface. It moves from letter to 
letter of the alphabet, thus spelling out 
words and sentences with great facility. In 
this manner authentic messages from spirit- 
ual intelligences have been and may be re- 

Automatic Writing. Under this form of 
mediumship the medium places a pencil in 
his hand, rests his hand upon a slate or piece 
of paper in position to write, assumes a neg- 
ative or passive mental condition or attitude, 
and then quietly awaits results. He is con- 
scious of all that is passing about him upon 
the physical plane, and so far as he knows is 
in full possession of all his mental faculties 
and powers. 

But while he thus sits with his mind possi- 
bly in a contemplative mood, perchance 
thinking of some subject entirely foreign to 
that of the mediumistic process, suddenly his 
hand begins to move. To his surprise, it may 
be, he observes it writes sentence after sen- 
tence upon a subject matter with which he is 
entirely unfamiliar. At first the process ap- 



pears to be slow and labored, but as the sit- 
ting progresses the hand moves with greater 
assurance and facility, just as if the operator 
were constantly obtaining better control of 
the instrument. 

In the case of a beginner, the following 
conditions almost invariably obtain: 

The medium is absolutely positive that his 
hand moves automatically. He is not con- 
scious that its movements are in the slightest 
degree responsive to his own volition. 

He has no conscious, anticipatory knowl- 
edge of what his hand is going to write. 

He may be consciously thinking upon a 
subject entirely foreign to that with which 
the operating intelligence is concerned. 

The message written by his hand under 
these conditions may, and often does, contain 
information clearly beyond the range of his 
conscious intelligence or knowledge. 

All these facts naturally go to convince him 
that whatever the process may be, it is one 
which does not, in the least, interfere with his 
own control of all his mental faculties and 

He is ready to declare that his mind is en- 



tirely free from domination or control of any 
and every kind. And from the standpoint of 
his own conscious, personal experience his 
conclusion would appear to be entirely justi- 
fied. Herein lies the subtle error. 

It must not be forgotten that mediumship, 
like hypnotism, is a subjective, psychic proc- 
ess. Its primary, motive power is the Soul or 
intelligence of the dominating control. Those 
intelligent acts of the physical organism of an 
individual which are the results of the me- 
diumistic process, are but reflex activities re- 
sulting from the action of one mind or intelli- 
gence upon another. 

Nature has constituted each individual in- 
telligence the motive power by which to 
operate the voluntary processes of his own 

Through this motive power alone can those 
organs of the physical body which respond to 
the Will be intelligently set in motion. 

The intelligence which seeks to control the 
movements of any voluntary organ of another 
intelligent individual can do so only by con- 
trolling the motive power by which its owner 
operates it 



The spiritual intelligence which controls 
the hand of a medium does so only by con- 
trolling the motive power by which the me- 
dium himself controls it when acting inde- 
pendently, namely, his Will. 

But the medium insists that such action of 
the hand is the result of a purely automatic, 
physical process. He does this because he is 
not conscious of any act of Will on his part. 
In short, he maintains that it is impossible for 
him to act voluntarily without being con- 
scious that the act performed is responsive to 
his own Will. 

It is just here that the mind becomes di- 
verted from the real principle involved in the 
mediumistic process. The acts of the me- 
dium's hand in what is known as automatic 
writing, considered from the standpoint of 
the primary impulse which inspires them, are 
not the results of his own volition. They are 
the results of an outside Will acting upon his 
own and through this channel upon the nerv- 
ous organism which controls the muscles of 
the hand. 

The primary, volitional impulse is that of 
the controlling intelligence and not that of 



the medium. This is precisely the reason the 
medium is not conscious of any relation be- 
tween the acts of his hand and the impulses 
of his own Will. His Will acts automatically 
under the impulse of another Will. And be- 
cause its action is automatic he is unconscious 
of it. 

Suppose half a dozen or more individuals 
have met for the purpose of experimentation. 
They select from their number one whom we 
will designate as "A." This individual re- 
tires from the room and beyond the range of 
sight or hearing, so that he shall have no 
knowledge of what occurs during his absence. 
Those who remain agree among themselves 
that upon his return they will mentally com- 
pel him to perform some specific and definite 
physical act; say, that of placing his left hand 
squarely upon the top of his own head. 

When all is agreed upon, A is brought into 
the room blindfolded so that he shall obtain 
no visible suggestion from anyone as to the 
act agreed upon. He is asked to assume a 
negative or passive condition of mind and 
ofiFer no opposition to whatever impulses may 
move him. His companions form a circle 



about him and fix their minds upon his own. 
They center all the power of their combined 
Wills upon his own, constantly and intently 
willing all the while that he shall perform the 
particular act agreed upon. 

Where the conditions are right, after a few 
moments of silent willing, A will slowly raise 
his left hand and lay it squarely upon his own 

When asked as to the motive or impulse 
which prompted him to perform that partic- 
ular act, he will almost invariably say: 

That he was not conscious of any motive or 
impulse of his own mind or Will whatever. 

That his hand appeared to him to move of 
its own accord, just as if impelled by a power 
entirely independent of himself. 

If it were not for the prearranged condi- 
tions the subject in this case would almost in- 
variably insist, just as the medium does, that 
the act of his hand was purely automatic, and 
that his mind and Will were absolutely free 
from domination or control of any kind. Nev- 
ertheless, the facts are all against him, for 
here is a purely mental process, known to be 



such by all the parties thereto. Will-power 
alone was the force employed. 

In proportion as the Will of the medium 
becomes subject to the domination and con- 
trol of outside, spiritual intelligences it loses 
the power of Self-Control. 

In proportion as a medium loses the power 
of self-control his own Will becomes an auto- 
matic instrument under the domination and 
control of outside, spiritual intelligences. 

In proportion as the Will of a medium be- 
comes automatic in its action under the dom- 
ination and control of spiritual intelligences, 
the medium himself becomes unconscious of 
the relation of his own Will to those acts 
which are the results of the automatic 

When the medium's hand writes in the 
manner above indicated, it is his JVill that 
acts automatically, and not his hand. His 
hand acts only for the reason, and to the ex- 
tent, that his Will responds automatically to 
the Will of his spiritual controls. 

The hypnotic subject and the medium are 
alike unconscious of all automatic impulses 
of their own Wills. To the medium, his hand 



seems to act automatically merely because he 
is not conscious of the action of his automatic 
Will to which it responds. It appears to be 
moved by an outside, independent impulse or 
force merely because the automatic action of 
his own Will does not translate itself to his 
consciousness at all. 

It is true that in many instances the hand 
of such a medium writes words and sentences 
of which the medium has no anticipatory 
knowledge whatever, so far as he is con- 
sciously aware. He often does not know what 
his hand has written until he sees the written 
message or follows mentally the movements 
of his fingers as they write it out. These facts, 
which are fully admitted, would seem, upon 
their face, strongly to bear out the general 
impression among mediums that this form of 
mediumship is wholly automatic and does not 
affect the mind of the medium at all. 

In both these characters of mediumship the 
medium almost invariably labors under the 
impression that he is entirely free from men- 
tal domination or control, and that the action 
of the hand in writing and spelling out the 
words is wholly automatic. 



If it be true that the hand of a medium 
cannot be moved by psychic process, except 
by controlling the Will of its owner, how is it 
possible for spiritual controls to move inani- 
mate objects such as chairs, tables, and vari- 
ous other articles of furniture which have no 
Will to be controlled or acted upon? 

To one who is not entirely familiar with 
the nature, action and office of physical mag- 
netism in the economy of the human organ- 
ism, it would appear that this question is un- 
answerable. But to one who fully under- 
stands the subject from the standpoint of per- 
sonal demonstration the question almost 
answers itself. 

In the case of inanimate objects, such as 
chairs and tables, there is no internal Will to 
be considered, and nothing internal to be 
overcome and conquered. In other words, 
there is nothing to interfere with the direct 
application of the magnetic energy of the 
medium to the object from without. There 
are no natural barriers to be overcome save 
(hose involved in making the necessary mag- 
netic conditions. 

When magnetic conditions have been estab- 



lished which enable the controlling, spiritual 
intelligences to move a table, let a two hun- 
dred pound man, who is not a medium nor in 
the least mediumistically inclined, stand upon 
it. Then ask the spiritual intelligences to lift 
both the table and the man, if possible. It 
will be found that the table with its two hun- 
dred pound weight upon it will rise from the 
floor with as much apparent ease and facility 
as if the table alone were being lifted. 

After this has been done then ask the con- 
trolling intelligences to lift the man alone 
without the table. It will be found that they 
cannot move him in the least, nor will he be 
able to feel the slightest impulse of force ap- 
plied to him. 

Let the same individual sit at the same 
table. Place a pencil in his hand and then 
ask the spiritual intelligences to use his 
hand in the writing of a message. It will be 
found that they are entirely unable to move 
his hand or a single muscle of it, even though 
they are able to move the table under it 
weighing many times as much. 

Let him lay the pencil down and then ask 
the controlling intelligences to use it alone in 



the writing of the message. Instantly the 
pencil will get up in obedience to the request 
and proceed to the accomplishment of its task 
with perfect apparent case and facility. 

Why can the spiritual intelligences lift the 
table with a two hundred pound man on it, 
when they cannot lift the man alone, whose 
weight is much less? 

Because they are able to apply the magnetic 
forces of the medium, upon which they must 
depend, to the inanimate substance of the 
table without having first to overcome an in- 
telligent and independent Will within it. 

The human body is completely insulated, as 
it were, with an aura of physical magnetism 
which is under the control of its owner and 
inhabitant (so long as he is not under mental 
domination and control), while this is not the 
case with the body of the table. 

Why can they not lift the non-mediumistic 
man alone? 

Because he alone is master of the magnetic 
forces which act through and upon his own 
physical body. In order to turn these forces 
back upon him in such manner as to apply 
them to the lifting of his physical body they 



must first neutralize his own control over 
them. But they cannot control these forces 
except by controlling that within him which 
has dominion and power over them, namely, 
his Will. But he is not a medium, nor sub- 
ject to mediumistic subjection or control. 
They, therefore, cannot control his Will. 
Hence they cannot control his magnetic 
forces. Hence they cannot lift his body. 

For the same reason they cannot move his 
hand with the pencil in it, while they can 
easily move the pencil alone. To move the 
hand they must be able to control the mag- 
netic forces which play through and upon it. 
To do this, however, they must control that 
within him which controls these forces, name- 
ly, his Will. But he is not a medium. There- 
fore they cannot control his Will. Hence they 
cannot move his hand. 

Try these same experiments, substituting 
one of the mediums present in place of the 
non-mediumistic man. It will be found that 
the spiritual intelligences can lift the table 
and the medium together, or they can lift the 
medium alone. They can move the medium's 



hand with the pencil in it, or they can move 
the pencil alone. 

This is only because they are able to con- 
trol the TV ill of the medium and through this 
the magnetic forces and energies of his body. 
These forces, once under control by them, 
may be applied to the hand of the medium or 
to an inanimate object with equal effect. And 
so it is, that even the moving of a table by 
mediumistic means involves the control of 
some intelligent individual's Will to such a 
degree that his magnetic forces and energies 
may be diverted to that end. 

There is no such thing as automatic phys- 
ical mediumship. There is no form of me- 
diumship which does not act upon the mind 
of the medium to a greater or less degree. 




Every thought, every impression, every im- 
pulse of the Will projected by a hypnotist 
upon the consciousness of his subject during 
the hypnotic relation has, just as far as the 
hypnotic process is able to carry it, the force 
and binding effect of a definite and inviolable 
"Command." It is not presented to the sub- 
ject for his consideration as an independent, 
self-conscious and rational intelligence pos- 
sessing discretionary powers. It is not sub- 
mitted to the rational judgment of the subject 
at all. It is not offered upon the theory that 
it may possibly be rejected. It is forced upon 
him under conditions v^hich, according to the 
laws of Nature, make its rejection an impos- 

Notwithstanding all this, it is called "Sug- 
gestion" by learned men who are wise enough 
to instantly discover many a less conspicuous 



It does not require a high degree of intelli- 
gence to understand that when one man fires 
a bullet into the brain of another he does not 
simply offer it as a "suggestion" to be taken 
under advisement and possibly returned with 
thanks. He projects it there to stay, regard- 
less of the desires of the other party, because 
he has both the power and the Will to do so. 
The law of Nature, bound up in the explosive 
power of the powder back of it, is inexorable. 
No matter if he accompany the discharge of 
the weapon with the most polite and gracious 
"suggestion" possible, this cannot reduce the 
force of the charge, slacken the speed of the 
bullet, reduce its penetrating power, nor 
lessen its destructive effects. In other words, 
it cannot modify the results in the slightest 
degree. Under the conditions named he sets 
in motion a process by means of a power 
which, when once applied, produces an inev- 
itable result. 

It should not require the mind of a scientist 
to understand and appreciate the impropriety 
as well as the absurdity of calling this "Sug- 

And yet, in essence, the term "Suggestion" 



defines, with as much scientific exactness and 
literary acuteness, the process by which one 
man lodges a bullet in the brain of another by 
the use of a revolver, as it does the process by 
which a hypnotist lodges an impression in the 
consciousness of his subject by an impulse of 
his Will. It is just as fitting, proper and scien- 
tifically correct to assert that a man may "sug- 
gest" a bullet into the brain of his fellow by 
the aid of a gun as that a hypnotist employs 
"Suggestion" as any part of the process by 
and through which he impresses his thoughts, 
impulses, desires and Will upon the con- 
sciousness of his subject. 

Hypnotic-"Suggestion," for the purposes 
of this work, has been defined as : "A sugges- 
tion made by a hypnotist to his subject while 
the latter is under the hypnotic control of the 

The word "Suggestion" in this connection, 
and wherever else it may be connected with 
the hypnotic process, is always equivalent to 
"Irresistible Impulse," or "Imperative Com- 
mand," in just so far as the hypnotic relation 
exists at the time and under the conditions re- 
ferred to. 



It is anticipated that as science becomes ac- 
quainted with the nature and effects of the 
hypnotic process the term "Command" will 
naturally supersede the term "Suggestion." 
Thus a terminology will ultimately be adopt- 
ed which will convey to the world a definite 
and accurate understanding of the difference 
between voluntary and involuntary processes, 
between independent and subjective states of 
being, and between responsible and irrespon- 
sible conditions of individual intelligence. 

For the purpose of distinguishing True 
Suggestion from Hypnotic-"Suggestion," the 
genuine has been designated as "Independent 

Independent suggestion, accurately defined, 
may be said to be a suggestion made by one 
person to another while each is in full and 
undisputed control of all his independent, 
self-conscious and rational faculties, capaci- 
ties and powers. That is to say, while neither 
is under hypnotic control. Each party acts 
independently of the other, and of his own 
free Will and accord. 

Independent Suggestion differs from Hyp- 
notic-"Suggestion" in: 



That neither party is under hypnotic con- 

That each is in undisputed possession and 
control of all his own independent, self-con- 
scious and rational faculties, capacities and 

That each applies his own individual in- 
telligence to the subject matter under consid- 
eration and accepts the suggestion or rejects 
it, as the case may be, in accordance with his 
own independent judgment and of his own 
free choice. 

That each is at all times individually re- 
sponsible for having made his own decision 
as well as for the results of his own actions 
in accordance therewith. 

Men of science have come to know that 
there are at least two very different and dis- 
tinct methods by which an Independent Sug- 
gestion may be conveyed by one person to 
another : 

By the usual means and channels of com- 
munication upon the purely physical plane, 
such as the voice, the facial expression, gestic- 
ulation, by written or printed words, signs, 
characters and symbols, as well as by tele- 


phone, telegraph, and other mechanical 
means and methods. 

By mental processes alone. 

For the purpose of indicating this impor- 
tant distinction the term "Telepathic Sugges- 
tion" has been employed. 

Telepathic Suggestion has been defined as 
an Independent Suggestion conveyed by one 
person to another by mental processes alone, 
without the aid of the usual physical means of 

Hypnotic-"Suggestion." Let it be sup- 
posed that A undertakes to convey a Hyp- 
notic-"Suggestion" to B. In order to accom- 
plish the desired result he must invoke a proc- 
ess and a power which will first paralyze B's 
physical sensory organism and deprive him 
of the power of individual self-control. 
Through this method A obtains complete 
control of all the channels by and through 
which the consciousness of B may be im- 

In this relation A becomes absolute master, 
and B becomes a helpless automatic instru- 
ment under the Operation and control of his 
Will. When this relation of operator and in- 


strument has been fully established between 
them, A conveys to B what hypnotists are 
pleased to designate as a "Suggestion," but 
which, under all the conditions and circum- 
stances, is, in the very nature of things, equiv- 
alent to an irresistible impulse or an impera- 
tive command. By the law of relationship 
thus established, B has no alternative but to 
obey just as far as the hypnotic process is in- 
voked. This is called Hypnotic-^^ Sugges- 

Independent Suggestion. Suppose that 
A, who is friendly to B, discovers what he be- 
lieves to be an excellent opportunity for B to 
make a safe and profitable investment. Moved 
by the impulse of friendship, he goes to B and 
carefully lays before him all the facts at his 
command bearing upon the subject, and then 
suggests that B follow up the inquiry and look 
into the matter for himself. 

A, having thus kindly and deferentially 
called B's attention to the matter and invited 
his favorable consideration of the same, feels 
that his mission of friendship has been fully 
performed. He goes his way and leaves B to 
investigate the matter for himself and accept 



or reject his suggestion in accordance with the 
dictates of his own free and independent 

This is Independent Suggestion, conveyed 
by the usual physical means of communica- 

Telepathic Suggestion. Let it be sup- 
posed that A desires to acquaint B at a dis- 
tance with the fact that he is perplexed 
and needs B's counsel and assistance. A 
desires to communicate the fact to B tele- 
pathically. He therefore goes to his room, 
where everything is quiet and nothing is 
likely to divert his attention. He places 
himself in a position and condition of com- 
plete physical relaxation, and then intently 
fixes his mind on B, charging it all the 
while with the earnest desire that B call and 
see him at once. At the same instant B ob- 
tains the impression that A is in distress and 
desires to see him. He immediately responds 
to the impulse and accordingly calls on A. 

This is Telepathic Suggestion. It is Inde- 
pendent Suggestion by mental processes 
alone, without the aid of the usual physical 
means of communication. 


The various processes involved in the fore- 
going illustrations mark a radical distinction 
between what is known as Hypnotic-"Sug- 
gestion" and true, or Independent Sugges- 

Constant association of the word "Sugges- 
tion" with the thought of hypnotism, with 
hypnotic processes and hypnotic experiments, 
has invested it with a meaning which, so far 
as the facts are concerned, is purely fictitious 
and wholly misleading. Whenever and wher- 
ever a hypnotist employs the term "Sugges- 
tion" the reader is either led or permitted to 
infer that it means Hypnotic-^Suggestion." 
In fact, in the language of the hypnotist, the 
word has come to be but a synonym of hyp- 

No more subtle error could be devised than 
that which is couched and concealed in the 
word "Suggestion" as it is employed in con- 
nection with Hypnotism and the Hypnotic 




There are no three words in the English 
language which are more entirely harmless 
and free from obloquy, when properly em- 
ployed, than those which follow: 

"Gift." This word, when employed, is 
defined as "Anything given or bestowed," or 
"A special talent," etc. Its most usual syno- 
nyms are, "Present, donation, benefaction, 
boon, endowment, talent, faculty," etc. From 
these it will be seen at once that the term car- 
ries with it a distinct suggestion of good and 
nothing but good. 

"Power.'' "Ability to act. The exercise 
of a faculty. The employment of strength. 
The exercise of any kind of control, influ- 
ence, domination or sway. Mental or moral 
ability to act," etc. Its usual and acknowl- 
edged synonyms are "Potency, might, fofce, 
strength, ability, capacity, capability," etc. 
When applied to the individual who is sup- 



posed to possess it, it conveys the distinct idea 
of merit, worth, desirability, value and indi- 
vidual power, all of which are good. 

"Development." In its common accepta- 
tion this word means "A gradual unfolding. 
A formative process by natural growth. Im- 
provement by natural processes," etc. The 
word carries with it in its general use the un- 
mistakable suggestion of progression and im- 
provement by natural processes. It is asso- 
ciated with the constructive side of Nature's 
evolutionary processes. 

So numerously and conspicuously do these 
excellent qualities cluster about and so tena- 
ciously do they cling to the mere words them- 
selves that it seems almost impossible to un- 
derstand how they could ever be employed 
to conceal a fallacy or befog the intelligence. 

When the medium honestly and conscien- 
tiously speaks of his mediumship as a "gift," 
the credulous, the unthinking and the unsci- 
entific take for granted that he uses the word 
in its usual and legitimate sense. They are 
led to assume that he is the possessor of "a 
special talent," or that he has been the recip- 
ient of a "beneficent endowment" which God 



or Nature bestows upon only a select and 
favored few. 

What are the facts? Mediumship is a sub- 
jective process on the part of the medium, 
and is so admitted. There are no exceptions. 
It is a dominating process on the part of his 
spiritual controls, and is so admitted. There 
are no exceptions. Any process which estab- 
lishes a different relation than this is not me- 
diumistic. Mediumship is possible only in 
proportion as the medium becomes an instru- 
ment under the domination and control of 
outside, spiritual intelligences. But he be- 
comes such an instrument only in just so far 
as he surrenders himself, body and soul, to 
the domination of his controls. In exact pro- 
portion as outside intelligences control him 
and convert him into a medium, they rob him 
of his power of self-control. 

From the standpoint of the recipient, me- 
diumship represents nothing whatever in the 
nature of a "gift" to the medium. On the 
contrary, it represents only a loss of individ- 
ual power. Instead of being the recipient of 
a valuable "gift," the medium is robbed of 
his most valuable possession, the power of in- 



dependent, self-conscious and rational voli- 
tion upon which the poiver of self-control de- 
pends. Mediumship from the standpoint of 
the medium is a purely negative proposition. 
It is a self-surrender and not a "gift." If gift 
in any sense, it is a gift from the medium in- 
stead of a gift to him. 

It is true that the negative quality of mind 
and Soul which forms the basis of medium- 
ship may be, and often is, transmitted by her- 
edity to some extent. In so far as this is true, 
in any given case, it may be said to represent 
a natural condition. To that extent it comes 
to the individual without effort on his part. 
It is just possible that this is the reason me- 
diums themselves have come to regard their 
mcdiumistic tendencies as "gifts of nature." 

However this may be, it must not be for- 
gotten that insanity is also very often a "gift" 
in precisely the same sense. In like manner 
drunkenness and licentiousness may become 
"gifts." In precisely the same sense rheuma- 
tism, scrofula, cancer, consumption and vari- 
ous other ills and misfortunes are very often 
"gifts of nature." In the sense that these 
things are "gifts," however, they are those of 



which no man is proud, and they do not fall 
within the accepted meaning of the term at 
all. They are in no sense benefactions. They 
are not generous gratuities. They are not val- 
uable endowments. On the other hand, they 
represent only human frailties and natural 
weaknesses. They stand for the absence of 
health, strength, virtue and individual power. 
We therefore do not call them "gifts." They 
are, in truth, but robberies. 

When it comes to be generally known 
among the people that mediumship is only a 
negative quality as well as a negative quan- 
tity, and that it represents the absence of all 
that is desirable in individual life, mediums 
will cease to call it a "gift." It will then be 
given a name in accord with the facts. It 
will come to be known for what it is in real- 
ity — a deprivation, a robbery, a weakness, a 
detriment, a deterioration, a retrogression, a 
degeneracy, a devolution. 

In like manner, mediums are wont to speak 
of their mediumistic "powers." Although 
this is done honestly in many instances and 
without intent to deceive, nevertheless it is 
misleading. It conveys to the casual student, 



the credulous and the unsophisticated, the un- 
mistakable impression that mediumship real- 
ly gives to the medium added powers. It 
conveys the idea that it makes him stronger 
in himself, gives him independent control 
over new forces and processes in Nature, and 
adds to his individual ability, efficiency and 
strength. It conveys all this, whereas, the 
exact reverse is true. 

Every medium of intelligence knows and 
admits that in exact proportion as he becomes 
a medium he surrenders the power of self- 
control. In precisely the same proportion he 
becomes subject to the domination and con- 
trol of outside intelligences. It is true that in 
one view of the subject the mediumistic proc- 
ess involves the development of "powers," 
but not those on the part of the medium. All 
the ''power" it develops is on the part of the 
dominating, spiritual controls. Moreover, 
the power which the controls thus acquire is 
that power which enables them to rob the me- 
dium of his own natural rightful power of 

The truth of all this is demonstrated in 
every phase of mediumship. From the be- 



ginning to the end the mediumistic process 
involves a continued loss of pov^er on the 
part of the medium, and a corresponding ac- 
quisition of pov^er on the part of his controls. 

This strange and ingenious misuse of terms 
vsrhich is so apparent in spiritualistic liter- 
ature involves an error so subtle that even 
mediums themselves appear to have become 
confused as to the principle back of the me- 
diumistic process. 

They often speak of clairvoyance as if it 
were a definite povs^er possessed by the me- 
dium, whereas the exact reverse is true. The 
fallacy is so patent to those who understand 
the subjective process back of mediumship 
that to them it needs no explanation. But the 
great multitude who have relied upon the ac- 
curacy of the terminology employed, rather 
than upon a demonstration of the principle 
at the foundation of the mediumistic process, 
have been in the past and will continue to be 
in the future, grievously misled. It is espe- 
cially important that they too should under- 
stand the true principle for the purpose of 

For the benefit of those who may not have 



personally demonstrated the error for them- 
selves, the following facts, which are familiar 
to every medium, are here presented: 

An individual who has become clairvoy- 
ant through the subjective process of me- 
diumship does not see clairvoyantly when- 
ever he so desires any more than does the 
hypnotic subject. 

He is not able, as many suppose, to open 
his spiritual eyes at will and see whatever 
there is to be seen upon the spiritual plane 
about him. 

He sees clairvoyantly, just as the hypnotic 
subject does, only when conditions are made 
for him by his controls. 

He sees only those things which his con- 
trols desire him to see and which they ac- 
tually place before his spiritual vision. 

His spiritual vision comes to him without 
his knowledge of the process involved. It 
comes without an effort on his part. It comes 
and goes regardless of his own efforts or his 
own Will. // is something over which he has 
no control whatever. He may desire with all 
his soul to see. He may exert every power at 
his command to accomplish that desire. But 



his own volition unaided is without avail. His 
spiritual vision, so long as subjective methods 
and processes are employed, will remain 
closed until it is opened for him by his con- 
trolling, spiritual intelligences, 

A vision is flashed before his eyes. He sees 
it for an instant and it is gone. The more he 
tries to see it the more quickly it evades him. 
Let him exert every power of his being to 
follow it. He cannot do it. In spite of all 
his individual efforts it passes from him. His 
spiritual vision opens and closes regardless of 
his individual Will or wish. It takes posses- 
sion of him and departs from him in defiance 
of all his own powers. He is its plaything 
and not its master. It controls him. He does 
not control it. All the powers involved in the 
process are upon him and not within him. 

The very attitude he assumes betrays the 
fact that his clairvoyance is anything but a 
"power" of his own. When he desires to see 
things upon the spiritual plane he places him- 
self in a negative or passive condition of both 
body and mind, and then what does he do? 
Simply waits. For what? For his controls 
to do the rest. Without their co-operation he 



is helpless. He can no more open his spirit- 
ual vision of his own volition than he can 
change the course of the stars. He must await 
the pleasure of his controls. Unless they 
choose to make conditions for him he will re- 
main spiritually blind until death shall re- 
move the scales from his eyes. 

And yet, he calls his clairvoyance a "pow- 
er," thereby projecting the suggestion that it 
is a power which he controls, whereas it is a 
power which controls him and to which he 
is only a subject. By this gross misapplication 
of the word he inevitably conveys to the unin- 
formed the mistaken impression that it is 
something over which he has perfect com- 
mand and individual control. He thus er- 
roneously leads them to believe that it is some- 
thing which he can exercise at will. Thus 
they are deceived. In like manner the world 
in general has been deceived and is still de- 
ceived concerning many of the most impor- 
tant facts of mediumship and the medium- 
istic process. 

With precisely the same degree of consis- 
tency it may be said that insanity is a "power," 
or that paralysis and impotency are "pow- 



ers," or that weakness, helplessness and bond- 
age are "powers." 

Mediumistic "development" is often spoken 
of in the same manner. The word is used in 
such manner as to convey the impression that 
mediumship is the result of a process of in- 
dividual self-development. It is the exact re- 
verse of this. The medium does not develop 
himself. He is developed. 

All the developing work is done by his spir- 
itual controls and not by the medium himself. 
He is developed in precisely the same sense 
that a patient is developed under the influence 
of an anaesthetic. He is "developed" into a 
condition of subjectivity which, to precisely 
the degree it exists, marks the surrender of 
his individual and independent powers. 

While mediumship is at all times and un- 
der all conditions and circumstances a sub- 
jective process and invariably results in a 
surrender and sacrifice of individual powers 
on the part of the medium, this does not mean 
that all psychical development is mediumis- 
tic. Quite the reverse is true. 

The words "gift," "power" and "develop- 
ment," whenever and wherever applied to 



the state or condition of the medium, are mis- 

To the inversion and misuse of these terms 
in their relation to the mediumistic process 
is due a very large proportion of the con- 
fusion and misunderstanding on the part of 
the public in general concerning the prin- 
ciple back of mediumship and the subjec- 
tive process. 

Mediumship, from the position of the me- 
dium, is neither a "gift" nor a "power." It 
is the antithesis of both. 

From the standpoint of the medium, it is 
not a "development." // is a progressive sup- 
pression, retrogression and degeneracy. 




Up to this point the subject of hypnotism 
has been viewed from the standpoint of 
physical Nature entirely. But there is yet an- 
other, a higher and more comprehensive po- 
sition from which to examine it. 

If the facts thus far taken into account 
leave in the mind a possible doubt as to the 
destructive character of the hypnotic process 
that doubt will be dissolved by the added 
light of Natural Science. 

It has come to be pretty generally con- 
ceded, even by men of physical science, that 
the physical body of man is but an instru- 
ment of the intelligent Soul which inhabits 
and operates it. It is, perhaps, not so gener- 
ally understood and acknowledged that this 
intelligent entity, the Soul, continues to exist 
independently of the physical body after the 
transition called death. 



Such is the case. This is one of the demon- 
strated facts of Natural vScicnce. 

This, therefore, is the primary and funda- 
mental fact which must be taken into account 
in the final determination of the merits or de- 
merits of hypnosis as a therapeutic agent. 

Those who are prepared to accept the fact 
of a life after physical death, even tenta- 
tively, will not hesitate to entertain, upon the 
same basis, its natural corollary, which is that 
whatever affects the essential individual, the 
intelligent entity, the Soul, is of vastly greater 
importance to him than that which affects 
only the temporary physical instrument of 
that intelligent Soul, the physical body. 

Natural Science has not only demonstrated 
with absolute certainty the continuity of life 
after physical death. It has done much more 
than this. Among other things, it has studied 
the subject of hypnotism and Hypnotic- 
"Suggestion" (command) from the same 
high plane and point of vantage. It has anal- 
yzed the process and carefully noted the re- 
sults from the planes of spiritual and psychi- 
cal Nature. The facts of Natural Science, 
therefore, which bear upon this subject from 



the plane of man's essential being, the Soul, 
must be accorded their full measure of value 
and importance in the final solution of the 
great problem. 

These are the facts which physical science 
has thus far almost entirely ignored. These 
are the facts to which the professional hyp- 
notist never refers. These are the essential 
facts upon which alone the intelligent stu- 
dent must depend in his final analysis. These 
are the facts upon which the cause of hypno- 
tism and the professional hypnotist must ul- 
timately stand or fall. 

The one primary and fundamental fact 
upon which all other facts depend for their 
correct reading is, that there is a ''Post-Mor- 
tem" view of this question which cannot be 
ignored by those who love the truth, nor by 
those who desire to guard themselves and 
their loved ones from the insidious dangers 
which menace them under the seductive guise 
and fascinating names of "Hypnotism" and 

It is a fact that The Great School of the 
Masters has followed the hypnotist and 
his subject into the realm of spiritual life 



which has been designated by the school of 
physical science as the "Unknowable." It 
has there gathered many additional facts of 
Nature bearing upon the subject which it is 
able to definitely formulate and present with 
unqualified assurance. 

Hypnotism, in its essential nature, is a sub- 
jective, psychic process. 

Its most direct and essential results are re- 
lated to and registered upon the Soul, rather 
than upon the physical body. 

Physical death does not necessarily break, 
destroy, counteract nor even mitigate the hyp- 
notic relation when the same has been fully 
entered into and established upon the phys- 
ical plane. 

It is a well-known fact, fully established by 
oft-repeated demonstrations, to which hyp- 
notists of all grades, kinds and schools will 
testify, that a "suggestion" or command given 
to a subject while he is in a state of profound 
hypnosis, to be executed or performed at 
some future time (commonly designated as a 
post-hypnotic suggestion), will be obeyed 
with absolute fidelity at the time and place 
and in the exact manner prescribed. 



An Hypnotic-"Suggestion" (command) 
may be given today to be executed by the 
subject a week, a month, a year, or even ten 
years hence, and when the time comes the 
command will be executed with perfect fi- 
delity, even though the subject and the oper- 
ator may at the time be thousands of miles 
apart, and the hypnotist may have forgotten 
the incident entirely. 

The following carefully worded statement 
is quoted from the work of Prof. De Law- 
rence, fully sustaining every assertion made: 

"Suggest to a subject while he is sound 
asleep that in eight weeks he will mail you a 
letter with a blank piece of note paper inside, 
and during the intervening period you may 
yourself forget the occurrence, but, in exact- 
ly eight weeks, he will carry out the sugges- 

"Suggest to a subject that in ninety days 
from a given date he will come to your house 
with his coat on inside out, and he will most 
certainly do so." 

The deep and ominous importance of all 
this will be better understood when the fur- 
ther fact is known that, after a subject in a 



State of profound hypnosis has thus been 
given a command to be executed at a future 
date, and is then awakened, he retains no 
memory or knowledge of what has occurred 
during the hypnotic sleep. He has no knowl- 
edge that he has been charged with the execu- 
tion of a command or "suggestion" of any 
kind. He immediately goes about his own 
affairs in a manner which would lead the 
most acute detective or the most learned psy- 
chologist to infer that he is entirely free from 
all hypnotic influence and in a perfectly nor- 
mal condition. No one, in fact, would ever 
suspect that his consciousness has been irre- 
vocably impressed with a "suggestion" (or 
command) which he is bound to execute when 
the time comes. He not only conducts him- 
self after the manner of a free moral agent 
in full possession of all his rational faculties, 
capacities and powers, but if questioned on 
the subject would undoubtedly assert and 
maintain with strenuous vigor his perfect 
freedom from all hypnotic influence or con- 

Notwithstanding all this, when the ap- 
pointed time arrives for the execution of the 



post-Hypnotic-"Suggestion" or command, he 
goes and does the thing "suggested" or com- 
manded to be done, with absolute obedience 
and with the utmost fidelity to every detail. 
The perfectly natural manner in which he 
conducts himself through it all would lead 
any intelligent observer, who did not know 
the facts, to infer that he was impelled by his 
own independent, self-conscious and ration- 
al volition. Even the subject himself is under 
the impression that this is so. 

The fact remains that he is simply execut- 
ing a ''suggestion" or command which was 
given him weeks, months, or perhaps years 
before while he was in a profound hypnotic 
sleep of which he has no knowledge or re- 
membrance whatever. Ask him why he does 
the particular thing commanded to be done, 
and in all probability he cannot tell you. 
Pressed for an explanation of the motive 
which impelled him, he will tell you that he 
simply felt an impulse to go and do that par- 
ticular thing, and that he did it in obedience 
to the impulse without stopping to reason 
upon it or anticipate the results which might 



Thus it has come to be known as a scien- 
tific fact that the hypnotic relation, once es- 
tablished, continues indefinitely. Not only 
this, it continues even though the hypnotist 
may have entirely forgotten both the subject 
and the incident in the meantime. It con- 
tinues though the subject be wholly uncon- 
scious of the fact. It continues regardless of 
the Will, wish, memory or knowledge of 
either party, or of both. It continues though 
the parties be separated as far as the opposite 
poles of the earth. It continues without re- 
gard to time, place, distance or physical en- 
vironment. It continues, in fact, unbroken 
and unabated until both shall come to recog- 
nize the law they have thus violated and 
shall, of their own volition, unite in a mutual 
effort to restore themselves to a normal rela- 
tion. Even then it often becomes a labor of 
years on the part of both to return again to 
the condition of independence from which 
they started. 

With these established facts in mind, those 
who know that there is a life beyond the 
grave, as well as those who honestly believe 
that there is such a life, will readily under- 




Stand and appreciate the horrible truth that 
even physical death is, of itself, no barrier to 
the operation of this subtle and mysterious 
power when once the hypnotic relation has 
been fully entered into. 

This is but another demonstration of the 
seemingly universal continuity of natural law. 

Every law of individual life upon the 
plane of physical Nature has its correlation 
upon the spiritual planes of being. They are 
but the same laws running through all the 
varied phases and conditions of Nature, The 
laws of spiritual life are but an extension or 
continuation of the laws of life upon the phys- 
ical plane. 

More accurately speaking, the law^s of 
physical life are but an extension or continu- 
ation of the laws of life upon the spiritual 

As a natural sequel of all this, it has been 
found that in every instance where the hyp- 
notist survives his subject upon the physical 
plane the disembodied subject is still irrevoc- 
ably bound by the same immutable and in- 
exorable law which bound him upon earth. 
He is thus bound regardless of his own Will 



or desire. He is so bound notwithstanding 
the physically embodied hypnotist may be 
entirely ignorant of the fact and quite uncon- 
scious of the bond. This strange bondage 
continues throughout the lifetime of the hyp- 
notist, and during this period, however long 
or short it may be, the subject is known upon 
the spiritual planes of life as an "earth- 
bound'' Soul. 

What could better define his real condi- 
tion? He is, indeed, "earth-bound," in the 
most exact and literal meaning of the term. 
He is compelled by the subtle and over- 
whelming power of that mysterious force to 
walk the paths of earth in expiation of his 
ofTense against the primary and fundamental 
law of his individual being. 

Not only this, in an agony of protest born 
of suffering and repentance, he is compelled 
to dog the footsteps of his self-appointed hu- 
man master through all the varied scenes and 
experiences of that master's earthly career. 
He is compelled by this law of association to 
look upon his hypnotist in all the deformity 
of his perverted and distorted human nature. 
Added to all this, he is bound by that mys- 



terious bond to stand in mute and helpless 
agony and see the chains of abject servitude 
forged about the Souls of other victims. 

And so the narration of actual, known re- 
sults and conditions might be continued, until 
the brain is weary and the heart is sick, but 
the cry of the Soul rings louder still that the 
end is not yet. 

The final reckoning is reserved for that 
time which cannot be avoided, when physical 
nature and human flesh shall no longer con- 
ceal the truths of the Soul. 

In that hour when the hypnotist shall stand 
face to face with his subject upon the lowest 
plane of spiritual life — the Magnetic Field — 
and both shall come to recognize the immut- 
able and inexorable law of individual re- 
sponsibility, this is the real beginning of mu- 
tual retribution. 

For they stand together upon the path 
which leads into THE WAY OF DEATH. 




Mediumship is a martyrdom. It is a mar- 
tyrdom both cruel and unnecessary. The 
cause which it is supposed to represent 
neither needs nor demands martyrdom of 

The pitiless deceptions and relentless bru- 
talities practiced upon the honest, simple- 
minded and credulous mediums by unscrupu- 
lous, selfish and vicious spiritual controls, in 
order to insure their willing and continued 
submission to the mediumistic process, should 
command the generous sympathy and un- 
feigned pity of every honest lover of fair 
play. It should also stimulate an indignant 
protest in the mind of every one who has 
even the most limited appreciation of what 
we know as common decency and honor. 

The experience of mediums themselves and 
the observations of every honest and intelli- 
gent student and investigator of mediumistic 



phenomena all bear eloquent testimony con- 
cerning the intellectual and moral status or 
level of the average spiritual control. 

The question has often been asked why it is 
that the "departed spirits" of American In- 
dians constitute so large and important a per- 
centage of mediumistic controls. 

The American Indian is essentially a "child 
of earth." His intelligence, habits of life and 
standard of morality are such that when he 
passes to the "Happy Hunting Ground" the 
Universal Law of Gravity binds him very 
closely to the plane of physical nature. He 
finds himself among that vast and innumer- 
able multitude known to science as "earth- 
bound" Souls. He is, by the very law of his 
being, brought into close touch and intimate 
relationship with men and women upon the 
physical side of life. 

He is not slow in learning the important 
fact that through the power of hypnotism he 
may, by the exercise of his indomitable Will, 
gain control of the physical organism of some 
physically embodied individual and through 
this as an instrument find the means of par- 
tially gratifying the grosser appetites, pas- 



sions and desires of his nature. He therefore 
finds him a "medium," to whom he attaches 
himself, and by the power of his imperious 
Will subjects to his domination and control. 
Through the physical organism of his me- 
dium he finds the channels through which to 
partially gratify his baser nature. By means 
of a subtle fiction he appoints himself as his 
medium's "spiritual guardian," and thus es- 
tablishes a relation which is satisfactory to 
him, only in so far as it enables him to grat- 
ify his own personal desires. 

The question is also asked why it is that 
the standard of intelligence and morality 
among mediumistic controls is, on the aver- 
age, so much lower than that of the medium, 
and why do they practice so much wilful de- 
ception and deliberate dishonesty. 

The answer (usually given by the spiritual 
controls themselves through the lips of their 
mediums) is to the effect that they are unable 
to use the organism of the medium with per- 
fect facility. They claim that the mind of 
the medium often asserts itself, to a certain 
degree, and says things, or causes them to say 
things, which they do not intend to say. 



While this would appear to have an ele- 
ment of plausibility in it, it is nevertheless an 
ingenious falsehood invented for the express 
purpose of covering a deliberate fraud which 
the medium would not tolerate if he knew it. 

A significant fact is that the spiritual con- 
trols never attempt to correct these falsehoods 
of their own accord. They invariably wait 
until they are caught in them and then at- 
tempt to shift the blame upon the innocent 
and helpless medium who is entirely irre- 
sponsible. This is both cowardly and unjust. 

The coarse, the vulgar, the licentious, the 
dishonest, the ignorant, the vicious, the vainly 
ambitious and the immoral in general ivho 
pass from this life, under the operation of the 
Universal Law of Gravity, find their imme- 
diate abiding place in the Magnetic Field. 
They are therefore closely bound to the plane 
of physical nature for the time being. 

They find themselves still possessed of the 
same appetites, passions, desires, habits, sel- 
fish ambitions and propensities in which they 
were most intently absorbed while in the 
physical body. Many of these they are un- 
able to gratify from spiritual nature alone. 



They find, however, that through the hyp- 
notic process they are able to attach them- 
selves to those yet in the physical body. By 
so doing they are able to obtain partial grati- 
fication of their evil passions and vicious hab- 
its through the physical organisms of their 
subjects. For this purpose, and this alone, 
they adopt the profession of spiritual con- 
trols. They then proceed to locate mediums 
v^hom they can control, and through these 
they educate others. By the aid of the me- 
diumistic process they are able to find par- 
tial gratification of their grosser appetites, 
passions and desires. 

In order that they shall not unvs^ittingly 
disclose their real designs and thereby incur 
the hostility of their mediums, they adopt the 
cunning pretense of unselfish devotion to the 
cause of spiritualism. By this means they be- 
guile their mediums into a willing submis- 
sion and a ready co-operation. It is not in- 
frequently the case that more than one hun- 
dred spiritual controls use the same medium 
regularly to obtain gratification of their vari- 
ous evil passions and selfish desires. The 
world in general knows nothing whatever of 



this phase of mediumship, save as the results 
are registered upon the life of the medium. 
Even the medium himself is often deceived 
as to the purpose, though fully aware of the 
harmful results to himself. Like the patient 
martyr he is, he accepts his degradation as a 
duty in the mistaken belief that it is for the 
benefit of humanity. 

A Mr. W. was a successful business man. 
He was a man of fine intelligence, finished 
education, unimpeachable moral character 
and a devoutly religious nature. Through the 
practice of asceticism and the introspective 
tendencies of an emotional religious devotion, 
he gradually fell into a negative condition of 
both mind and body. As a result he became 
extremely sensitive to his spiritual environ- 

As often occurs under similar conditions, 
he at length began to hear a voice "from out 
the silence." It spoke to him, called him by 
name, and told him that the voice he heard 
was indeed the voice of the Son of God, the 
Lord Jesus Christ. To him who had prayed 
to the Master daily for many years, this 
seemed the most natural thing in the world. 



It came as if it were a direct answer to prayer. 
It appealed to his religious sense and satisfied 
his emotional desires. 

After the voice of the "Master" came other 
voices. Those of Moses, Aaron, Elijah, Paul, 
Peter, John, Thomas, Luke, Matthew, Mark, 
Joshua and many others of the prophets, 
apostles, disciples and wise men of religious 
history became familiar to him and con- 
versed with him daily. 

This all appealed to his sense of the "eter- 
nal fitness of things," and was accepted by 
him with absolute sincerity and good faith as 
the truth and nothing but the truth. He was 
taught to believe with all his heart that he 
was the specially chosen instrument of God 
the Omnipotent for the re-establishment of 
His kingdom upon earth. 

He left his business, gave up everything 
else and submitted himself in perfect faith to 
the guidance of the "Master," as he verily 
believed. Day and night he spent in what to 
him was sacred communion with the mighty 
men of old, as well as with God Himself. 
They told him many wonderful things (con- 
cerning matters and things which were quite 



beyond the possibility of his verification or 
disproof). They unroHed to him the scroll of 
the heavens, as it were, named the stars and 
the inhabited planets and gave him the names 
of all the planetary rulers of the universe, 
with all of which he became as familiar as 
with the names of his nearest earthly friends 
and acquaintances. They opened to his fev- 
ered imagination the great book of divine 
mysteries, and thus kept his attention riveted 
and his interest transfixed. 

At length the strain began to tell upon him. 
He grew physically weak and nervous and 
debilitated. He realized that he was breaking 
under the continued tension. This was the 
moment for which his controls had patiently 
waited. They told him the work they had for 
him to do was more than his physical body 
could endure without stimulants. He must 
have liquor. He must drink and drink freely 
in order that he might be able to endure the 
strain of the mighty work before him. In 
the name of the "Master" he was commanded 
to drink, but with the assurance that it was 
only a sacramental service required of him in 
order that he might do his appointed work, 



and thereby become worthy to receive still 
more important secrets from the great store- 
house of universal v^isdom. To him this was 
law. He began the use of liquors as a sacra- 
mental stimulant. For three years he did 
nothing but drink "to the glory of God" and 
listen to the wonderful teachings of the 
"Master" and His chosen people. 

At the end of this time he was as pitiful an 
object as human eyes ever beheld. Bloated 
to almost double his normal size, skin 
parched and fiery red with the fever of alco- 
holic fire, eyes bloodshot, bleared and wild 
with an unnatural agony, and yet with a faith 
unshaken and a Soul ready for the tortures of 
even a more terrible hell, if but the voice of 
the "Master" should demand it. 

Was this man insane? 

No. He was as far from insanity as is the 
average physical scientist who denies the ex- 
istence of another life, or who, admitting the 
possibilities of another life, denies that the 
establishment of such a relation is a possibil- 
ity. He was simply deceived as to the iden- 
tity of the intelligences with whom he had 
come into personal communication, just as 



the scientist is deceived as to the possibility 
of such an experience, or as the unsophisti- 
cated farmer is deceived by the confidence 

Why are this intelligent man and the phys- 
ical scientist both deceived concerning that 
which lies beyond the veil of physical na- 
ture? Merely because neither is able to see 
behind that veil. The spiritual sense of sight 
would enable both to apprehend the truth 
and thus avoid deceptions. 

His controls approached him through the 
spiritual sense of hearing alone. They did 
not develop his spiritual sense of sight. Why? 
Because this would have enabled him to de- 
tect the fraud they desired to practice upon 

Had Mr. W. been able to see his controls, 
as the writer was able to see them, he would 
have known at once that the voice of the 
"Master" was but the voice of an ex-drunk- 
ard, who upon the physical plane of life had 
been a prominent and brilliant lawyer, but 
who had fallen a victim to the habit of drink, 
and had died in a delirium of drunkenness. 
In the voice of "St. John" he would in like 




manner have recognized that of an ex-physi- 
cian of some note who had died from the 
same cause. The various prophets, apostles, 
disciples and wise men would have been dis- 
closed to him as so many other like individ- 
uals who had passed to the spiritual life bur- 
dened with the weight of evil passions, appe- 
tites, desires, habits, ambitions and propen- 
sities which they had permitted to control 
them during their earthly lives. For this 
reason the spiritual eyes of their victim were 
kept carefully and securely closed. 

They approached him along the lines of 
least resistance, namely, his religious convic- 
tions and personal vanity. Why? Because 
they understood the overwhelming force of 
these elements of his nature. They knew that 
if, through the subtle power of credulity, 
they could impress him with the conviction 
that he was the specially chosen instrument 
of God for the accomplishment of some 
great and exalted work, they could hold his 
interest and command his willing and con- 
tinued co-operation. Through this course 
they could make him a willing instead of an 



unwilling sacrifice. And their judgment was 

What has been said concerning the habit 
of drink may be said with equal truth con- 
cerning every pernicious physical appetite, 
passion, desire, habit, ambition and unre- 
strained inclination of human nature. To the 
exact extent they become fixed and permanent 
demands upon the Soul and govern the lives 
and conduct of men in the physical body they 
are carried into the spiritual life at physical 
death and must be conquered from that side 
of life if at all. 

Numerous instances have come under the 
personal observation of the writer wherein 
the efforts of vicious and degraded spiritual 
intelligences, to gratify their licentious pas- 
sions and desires, through the mediumistic 
process, have resulted in the complete down- 
fall of the medium. The methods employed 
by spiritual controls along this particular 
line are such as would horrify the most de- 
graded and abandoned profligate of earth if 
he could but witness them. There are no 
words in which to portray the hideous pic- 



A large percentage of prostitution, among 
both men and women, is due to the pernicious 
interposition of outside, spiritual intelli- 
gences. It is true that in every instance the 
undeveloped possibilities are in the individ- 
ual himself. But if left alone to contend with 
them he might be able to control his vicious 
tendencies and hold in check the lawless im- 
pulses of his baser nature. 

It must not be inferred from the foregoing 
that mediumship is an institution established 
and maintained exclusively by vicious spir- 
itual intelligences for the sole purpose of en- 
abling them to satiate their unconquered and 
unsatisfied appetites, passions and desires of 
the flesh which they have carried with them 
into the spiritual life. Neither must it be un- 
derstood that all spiritual controls are crim- 
inally vicious and wilfully dishonest. There 
are undoubtedly spiritual intelligences who 
honestly believe they are doing a great work 
and rendering to the world a valuable serv- 
ice through the exercise of spiritual control. 

Mediumship opens a comparatively easy 
method of bringing the two worlds within 
speaking distance of each other. Spiritual 



controls who have this purpose only in view 
do not consider that the mere matter of meth- 
od is of vital significance or importance. 
Mediumship is the easiest and in most in- 
stances the only method or process known to 
those who employ it. Many of these under- 
stand and fully recognize the destructive 
nature of the mediumistic process, but they 
do not understand the remedy for it. 

To them the sacrifice of a few thousand 
mediums annually seems a small thing as 
compared with the supposed benefits to ac- 
crue to humanity in general therefrom. They 
know that thousands of missionaries of earth 
are annually suffering martyrdom to carry 
the cross of Christ into heathendom. Why, 
then, should anyone seriously object if they 
add a few more individuals to the number 
of candidates for canonization? This reason- 
ing isn't bad. It is fully up to the logical 
level of much of the philosophy and religion 
by which mankind is governed today all over 
the world. // is nevertheless all wrong just 
the same. 

Suppose a band of Sioux Indians were liv- 
ing upon a near-by reservation where they 


were perfectly free to give expression to all 
the savagery and depravity of their Indian 
natures. Suppose they were all professional 
hypnotists, how^ many of the men and women 
who are today practicing mediumship would 
be willing to submit themselves to the dom- 
ination and control of such a band, or of any 
single member of it? It is safe to say, not 
one. Why? 

Because they understand enough of human 
nature to know that any individual is in a 
much safer, healthier and altogether better 
and more respectable condition and state of 
being while in his own right mind and in the 
rightful possession of his natural faculties, 
capacities and powers than he could possibly 
hope to be in the hands and under the abso- 
lute mental domination and control of the 
wisest and best Indian on earth. 

An Indian upon the spiritual plane is only 
an ex-human Indian. He is identically the 
same intelligence, neither better nor worse, 
neither wiser nor more honest. Why, then, 
should we permit him to control us from the 
spiritual plane when we would only run from 
such a proposition on earth? 



Suppose an adjacent room is filled with 
people, some of whom are known to be of 
the most depraved and vicious character. 
The proposition comes from the room in a 
general way that among the number therein 
are several individuals who will undertake 
to hypnotize anyone who will submit himself 
to them for that purpose. 

How many people now living would ac- 
cept the invitation without first knowing 
something of the character of the individual 
who is to do the hypnotizing? 

This is precisely what every individual 
does who sits for mediumistic development. 
He knows absolutely nothing concerning the 
character, individuality, knowledge, virtue, 
honesty, morality or purpose of a single in- 
telligence to whom he is submitting himself 
as a subject. 

He is offering himself, body and Soul, to 
the veriest strangers without even so much as 
an introduction^ an inquiry or a credential 
of any kind. 

The most degrading part of it all is in the 
fact that perhaps ninety-nine out of every 
one hundred of those who would control him, 



if they could, are those with whom upon 
earth he would have deemed it a lasting dis- 
grace to associate upon terms of equality, to 
say nothing of becoming their pliant and 
willing subject and tool. 

It would seem almost inexplicable that this 
phase of mediumship, which is so apparent 
to every one who thinks, should have made 
so slight and so indifferent an impression 
upon the minds of those who are in position 
to understand something of the nature of the 
mediumistic process and of the subjective 
principle involved. 

It may be accepted as an axiom of spiritual 
life that no spiritual intelligence, to what- 
ever sphere he may have attained, from the 
first to the thirteenth, who has learned the 
meaning and the results of the mediumistic 
process, and who is honest, will ever subject 
any individual of earth to the blighting in- 
fluence of mediumistic control. 

Whoever does so thereby convicts himself 
of either gross ignorance, deliberate dishon- 
esty or unconscionable immorality. For who- 
ever understands the true character of the 
mediumistic process and the nature of its in- 


evitable results knows that it is but an expres- 
sion of The Destructive Principle of Nature 
in Individual Life, and that it leads ever and 
always to THE WAY OF DEATH. 




The proper number of individuals organ- 
ize themselves into what is known as a "De- 
veloping CircW or "Spiritualistic Seance" 
for the purpose of developing into mediums 
as many of their number as may be possible. 
Assuming that they are under the guidance 
and direction of spiritual intelligences who 
are familiar with the conduct of such enter- 
prises, they receive, in substance, the follow- 
ing specific instructions from their spiritual 

Agree upon a regular evening and meet as 
often as once each week, always on the same 
evening of the week. Fix a definite hour for 
sitting, and begin each sitting promptly at the 
moment agreed upon. If you ask why this 
exceeding promptness, it is only necessary to 
remind you that this is as much for our bene- 
fit as it is for yours. We who are upon the 
spiritual plane are as busy as you who are 


upon the physical. We have duties to per- 
form and obligations to discharge analogous 
to your own. The performance of these 
duties and the discharge of these obligations 
require both time and labor here as they do 
there. We upon the spiritual plane must 
therefore accommodate ourselves to these sit- 
tings, just as you upon the physical plane 
must do. In order that we may so arrange as 
to be with you and do the developing work, 
we must know in advance just when the meet- 
ings will be held, so that other duties and 
obligations may not interfere. Inasmuch as 
we do all the work, while you have only to 
meet and give us the opportunity, it is not 
asking too much to insist that you meet at a 
definite and regular time and begin your sit- 
tings promptly at the moment agreed upon, 
so as to consume as little of our time unneces- 
sarily as possible. 

Select a definite room in which to hold 
your sittings and always meet in the same 
room. There is a very exact and scientific 
reason for this instruction: 

Physical magnetism is an important factor 
in the development of mediumship. In order 



to accomplish rapid results and waste neither 
time nor energy, the room in which the sit- 
tings are held must become thoroughly mag- 
netized with the physical magnetism of the 
physical sitters and the spiritual magnetism of 
the controlling intelligences. This requires 
time. The first six or seven sittings are often re- 
quired to create a sufficiently strong magnetic 
atmosphere in which to work with effect. But 
a room once thoroughly magnetized remains 
charged for many days. If the sittings are 
held in a different room each time all this 
work of magnetization is lost. The time and 
energy necessary for the actual developing 
work must be spent at each sitting in creating 
a new magnetic atmosphere and environ- 
ment. Therefore hold your sittings in the 
same room. 

Until development is well advanced hold 
all your sittings as nearly as possible in abso- 
lute darkness. Why? Because the develop- 
ment of mediumship is a purely negative 
process on the part of the medium. Darkness 
is the negative pole of light. It is a necessary 
part of the environment and condition in 
which to work upon a "negative." Just as 



the photographer must have a "dark room" 
in which to "develop a negative," so must we 
have a ''dark room" in which to ''develop our 
negative" (the medium). In the midst of 
darkness physical vision is cut off. In pro- 
portion as the objective physical world is re- 
moved from the individual consciousness the 
mind becomes introspective and passive. As 
the mind becomes passive the whole condi- 
tion of the individual becomes negative. The 
object of the sitter should be to attain as near- 
ly as possible a state of absolute negation. In 
so doing he assists to "develop a negative" in- 
strument for the accomplishment of our 
purposes. Darkness strongly contributes to 
that end. Therefore sit in darkness. 

Dismiss from your thoughts, while you sit, 
every disturbing suggestion, and bring your 
minds into as perfect accord as possible. 
Nothing contributes to this result more than 
soft, sweet music. Music is exclusively a vi- 
bratory process. Those who sit under the 
spell of the same music arc unconsciously 
brought into the same state and condition of 
vibratory activity as far as music may influ- 
ence them. To obtain the most powerful re- 



suits, however, the sitters should never be per- 
formers. They should take no part in the 
production of the music. To do so requires 
a certain amount of thought and effort on the 
part of the performer. Both thought and ef- 
fort are active processes and are, therefore, 
inimical to the negative condition necessary 
to the development of mediumistic control. 
For these reasons, among others, the music 
should be furnished by those who are not 
members of the developing circle. 

When you sit arrange yourselves in a circle 
in such manner that those of you who are of 
the negative type or tendency shall alternate 
with those of you who are of the positive type. 
Sit with your feet slightly separated and rest- 
ing squarely on the floor. Join your hands in 
such manner that the right hand of each sitter 
shall rest upon the left hand of his next neigh- 
bor. When the hands are so joined either rest 
them upon your knees in an easy position, or 
lay them upon a circular table. The purpose 
in keeping the feet slightly separated is to 
throw the full force of the current through 
the hands and thence into the brains of the 



sitters, where it must be centered and em- 
ployed in the developing process. 

When you have fully conformed to all these 
instructions, then sit quietly, resign yourselves 
to us without fear, hostility, doubt or protest 
of any kind, and wait. We will do the rest. 
But we cannot develop a medium at a single 
sitting. Give us time. Be patient and wait. 
Do not ask questions. Do not even think, if 
you can prevent it, but simply wait. 

Assuming that a circle has been completed 
in conformity to these instructions, a strong 
current of physical magnetism flows from 
hand to hand of the sitters, always from right 
to left about the circle. The law of magnet- 
ism is that (except when under control of the 
Will) it flows from the left hand; that is to 
say, from right to left about the circle. 
Scarcely a circle is ever thus formed, but one 
or more of the sitters, and oftentimes all of 
them, will be able to feel the magnetic cur- 
rent with perfect distinctness. 

One who possesses the power of independ- 
ent, spiritual vision is able under these con- 
ditions to observe with wonderful distinct- 
ness the strong, luminous current of magnet- 



ism as it courses in an endless chain about the 
circle. To such an one the following most 
interesting phenomena are distinctly ap- 

This current of magnetic light makes a 
complete chain about the circle. But it ap- 
pears to make the physical nerve centers its 
depots, relay stations or storehouses of energy. 
The unbroken stream of magnetic light passes 
from hand to hand and thence along the arm, 
forming a great, round, luminous cord. From 
each armpit this luminous rope spreads out 
into a fanlike form until it connects with the 
central nerve of the spinal column. Thence 
it converges at the base of the brain, from 
which point it illumines the entire skull with 
an intense brilliancy. Thus each head in the 
circle becomes a center of magnetic energy, 
and to the eye of one who has independent 
spiritual vision appears like a great round 
ball of radiating light. 

In this position and under these conditions 
the sitters surrender themselves unreservedly 
to the Will of their (to them) invisible con- 
trols and await with calm complacency the 
results of the "developing" process. 



It is now the privilege of one who is able to 
speak from personal observation to explain 
this "developing" process as it is conducted 
by spiritual intelligences who are known and 
aptly designated as "spiritual controls." 

The "controlling band" — as they designate 
themselves and are familiarly known to me- 
diums in particular and to spiritualists in 
general — are generally under the guiding di- 
rection and supervision of some one intelli- 
gence usually selected by them from among 
their number for that purpose. 

When the sitters are in proper position and 
condition for work the controlling band 
usually arrange themselves in a larger circle, 
enclosing them in such manner that the joined 
hands of the controls rest directly upon the 
heads of the sitters. In this position their 
hands meet at the several magazines, or de- 
pots of magnetic energy, immediately over 
the nerve centers. This enables the spiritual 
intelligences to voluntarily control and ma- 
nipulate the magnetic current with the most 
perfect facility. In this relation they are 
able to center the full force of the current 
upon any one of the sitters they may desire. 



They now proceed to their preliminary ex- 
perimentation. The directing control selects 
from the sitters the individual who appears 
to him most likely to become an easy subject. 
He directs his assistants to turn the magnetic 
current upon the brain of this particular sit- 
ter, in such manner that it shall pass through 
the three brains in the inverse order of their 
evolutionary development. The current is 
applied to the sitter s forehead in such man- 
ner as to pass directly through the objective 
organs of the third brain, which lie immedi- 
ately above and back of the eyes. Thence it is 
caused to sweep backward and downward 
through the secondary and primary brains in 
the order named. 

The exact part which this magnetic current 
plays in the controlling process depends 
somewhat upon the particular form of me- 
diumship sought to be developed. Let it be 
supposed that the experiment is for the pur- 
pose of developing trance control. In this 
case the current is surcharged with the "sug- 
gestion" of submission and sleep. If the sit- 
ter should prove to be a tractable subject the 
effect upon him will soon become distinctly 



apparent. A sense of drowsiness creeps into 
the brain. He begins to lose control of his 
objective faculties, and then of his nervous 
and muscular organism. His hands and arms 
begin to quiver and tremble as if charged 
with a strong current of electricity. In many 
instances violent muscular spasms and invol- 
untary contortions follow, as if the sitter were 
in a death struggle with a powerful and mer- 
ciless enemy. 

Gradually the muscular contortions cease. 
The tension of the nervous organism relaxes. 
The head falls upon the breast. The body 
settles into a reclining position, and profound 
trance ensues. But the magnetic current is 
still permitted to course through his already 
paralyzed brain. Upon this vital current the 
controlling intellujence is able to ride into the 
inmost consciousness of the sleeping subject, 
as it were, and there voluntarily assume con- 
trol of the Will, voluntary powers and sensory 
organism of the subject. 

This relation once established, the impris- 
oned Soul is but an automatic instrument un- 
der the Will of the intelligent control. By 
and through this control over the Will and 



voluntary powers of the medium a spiritual 
intelligence is able to use the physical body 
of the medium as if it were his own. Every 
impulse of his Will is executed by the phys- 
ical organism of the medium with absolute 
fidelity. He may speak, laugh, sing or cry 
through the vocal organs of the medium, or 
write through his hand, or perform any other 
act he may desire, by controlling the me- 
dium's Will and voluntary powers. 

When deep, trance control has been once 
established it may be passed from one spirit- 
ual intelligence to another without in the least 
disturbing the trance condition. Even those 
of the sitters who are unable to witness the 
process from the plane of spiritual vision are 
nevertheless able to detect from the expres- 
sion, tone, manner, gesture and language of 
the medium when these changes occur. A 
single medium in this condition has been 
known to pass under the successive control of 
more than a hundred different spiritual in- 
telligences in a single evening, and in so do- 
ing clearly identify to the sitters that number 
of distinct and recognizable personalities. 
Hypnotists who understand the process may, 


in like manner, pass the control of their sub- 
jects from one operator to another without 
disturbing the trance condition. 

In one instance which came under the per- 
sonal observation of the writer a boy of six 
years was the medium. During a single hour, 
while under trance control, this infant spoke 
fluently nine distinct and different languages, 
with eight of which he was unfamiliar, and 
six of which he had never heard spoken. The 
writer was the only person out of the fourteen 
present on that occasion who, from the phys- 
ical side, was able to observe the process upon 
the spiritual plane. He desires to state here, 
for what it may be worth to the individual 
reader, that he not only witnessed this process, 
but that in every instance the spiritual control 
thus speaking through the medium appeared 
to him to represent the nationality of the lan- 
guage spoken, with one exception; and that 
among the parties present on the physical 
plane but four distinct nationalities were rep- 




Some years ago the writer attended a re- 
vival service. It was conducted by one of the 
most eloquent and enthusiastic revivalists of 
the country. From the results of his work it 
would appear that he possessed the ability to 
play upon all the strings of emotional human 
nature at will. His stock of pathetic stories 
seemed inexhaustible, and the manner in 
which he employed them as fuel to warm up 
the emotional sympathies of his hearers was 
both dramatic and artistic as well as highly 

A "mourners' bench" was provided in the 
foreground, where "sinsick" souls were urged 
to go and kneel for prayer. Those who went 
were supposed to be "under conviction." 
These constituted the specific storm center of 
interest and effort. The special purpose was 
to carry them to the point of "conversion." 



This was the goal toward which all effort 

A choir of sympathetic voices sang and 
chanted pathetic hymns, and all things com- 
bined to excite religious enthusiasm and emo- 
tional fervor. 

The Revivalist preached, then prayed, then 
exhorted, then told pathetic stories. The 
choir sang. Then followed more preaching, 
praying and exhortation, with more pathetic 
stories and songs. This continued with an 
ever-increasing enthusiasm, until the atmos- 
phere seemed to vibrate with intense emotion. 

Gradually men and women began to give 
way to their emotions. One after another 
they found their way to the "mourners' 
bench," where they knelt to pray and mourn 
over their sins. In the midst of prayers and 
songs and exhortations and agonizing groans 
and ecstatic shouts they worked themselves 
and each other, and were worked, into a state 
of emotional frenzy. 

When, through the eflPects of emotional sub- 
jectivity, an individual felt himself distinctly 
in touch with the spiritual plane of intelli- 
gence, he sprang to his feet and proclaimed in 



ecstatic shouts that he was "saved." In some 
instances, the individual fell prostrate upon 
the floor in a condition of trance. In this 
event he was removed and cared for by those 
whose intelligence was still intact. 

Through the process of emotional subject- 
ivity many were thus brought into direct con- 
tact with the spiritual plane. They were thus 
conscious of definite spiritual experiences. 
For the time being they felt that they were in 
the atmosphere of another world, and so they 
were. This to them meant "salvation." All 
their effort had been to receive seme "sign" 
which should be to them a token that their 
sins had been forgiven. This touch with the 
spiritual world answered to them as the 
"sign" for which they had labored and suf- 
fered. It therefore had but one meaning. It 
was the tangible and therefore unmistakable 
evidence of "salvation." It could mean noth- 
ing else. And thus, "many were brought to 
Christ," and the revival was deemed a great 

Those who assume to assert that the experi- 
ences of these good people are but the results 
of imagination are grievously mistaken. Their 



experiences are genuine. Not only this, they 
are spiritual experiences. The fact that they 
are interpreted by the individuals as direct 
communications from God is not to be won- 
dered at. This is precisely what anyone else 
would do under the same conditions. Many 
are thus "converted," and many more receive 
what to them is "sanctification" or the "sec- 
ond blessing." 

It was the writer's privilege to spend a 
week in the company of a prominent revival- 
ist of the East, who is well known from one 
end of the country to the other as a man who 
possesses "the power" to an unusual degree. 
During the course of the acquaintance, in re- 
sponse to a line of inquiry, he stated that he 
seldom made any definite or special prepara- 
tion for his meetings. He had found that he 
seemed to do better work when he trusted en- 
tirely to "the inspiration of the moment." It 
was his custom to enter upon a revival meet- 
ing with just one central purpose, and that 
was to "Work 'em up, work 'em up, and keep 
right on working 'em up," until he got them 
to "climbing over each other to get to the 
mourners' bench." 



With much enjoyable enthusiasm he re- 
counted an instance wherein he succeeded in 
rousing his hearers to such a pitch of emo- 
tional enthusiasm that as many as twenty or 
more fell in convulsions during a single serv- 
ice and had to be removed from the room. 
With the light of a splendid enthusiasm burn- 
ing in his eyes, as he recalled the incident, and 
his face aglow with the memory of it, he 
washed his hands in imaginary water and re- 
peated over and over: "My, but it was fun!" 

Upon being asked what was the most diffi- 
cult problem with which he had to deal in his 
religious work, he replied, with a twinkle of 
humor, "To make 'em stick." He afterwards 
explained the meaning of this quaint phrase 
by stating that soon after the close of each 
revival season even the most ardent religious 
enthusiasts began to grow cold and indiffer- 
ent, and within a few weeks were in the same 
lethargic state of religious coma as before. 
When the revival season came on again and 
he returned to them, he found it necessary to 
begin all over again and "work 'em up" from 
the beginning. 

It seemed a marvelous and inexplicable 



thing to him that he could not "make 'em 
stick." Many of them had even compLiined 
to him that they had never been able to feel 
the "power" except in the midst of the revival 
services. From the hour the meeting closed 
they could no longer feel the wonderful 
"thrill" of the "Divine Presence." It was to 
them just as if God had left when the minister 

To one who is able at Will to view a revival 
service from the spiritual plane as well as 
from the physical, these perplexing questions 
are all fully and rationally answered. 

There are within the first spiritual plane 
vast multitudes of spiritual intelligences who 
actively participate in these revival services. 
Many of these are religious fanatics who have 
carried their religious enthusiasm with them 
into the spiritual life. They find a character 
of sensuous satisfaction in the magnetic con- 
ditions which result from these revival serv- 
ices. From the spiritual plane they supple- 
ment the work of the minister as far as possi- 
ble. Whenever and wherever they find it 
possible to do so they bring to those who are 
upon the earth plane definite spiritual ex- 



periences. It is these and such as these who 
furnish the "power" which is so distinctly 
felt by many of the most emotional workers 
from the physical plane. 

Then again, in addition to these religious 
devotees upon the spiritual plane there are 
also vast multitudes of "earth-bound" spir- 
itual people who find a wholly different and 
much less worthy character of satisfaction in 
these revival meetings. Through the nega- 
tive condition of intense emotionalism these 
often find it possible to ride into the con- 
sciousness of the sinner "under conviction," 
as it were, and take complete control of all 
his intelligent faculties, capacities and pow- 
ers. In such instances the unfortunate indi- 
vidual is generally pronounced insane and 
sent to an asylum, from which statistics show 
that comparatively few escape. 

When the meeting closes and the revivalist 
goes to another field of labor his spiritual 
helpers accompany him. And thus it is that 
their influence is no longer felt by those who 
are left behind. This is why it is that to many 
an earnest Soul it appears that God leaves 
when the revivalist goes away. This is why 



it is that the revivalist finds it impossible to 
"make 'em stick." This is the solution of the 
mystery of "backsliding." This is the reason 
it becomes necessary to "work 'em up" each 
time from the beginning. This also explains 
why it is that many a troubled Soul is unable 
to feel the "thrill" of the "Divine Presence" 
except when the revival is on. To feel good 
is one thing. To be good or do good is quite 

It not infrequently occurs that those upon 
the earth plane who have been most success- 
ful in reaching a state of emotional subjectiv- 
ity are left unprotected upon the spiritual 
plane when the revivalist and his helpers 
pass to other fields of labor. In such instances 
it almost invariably follows that evil spiritual 
people take the place of the helpers and grad- 
ually obtain complete control of the individ- 
ual. The result is some form of insanity or 
religious mania, often ending in murder, sui- 
cide, or a formal commitment to an insane 

The magnetic conditions which accompany 
the religious revival closely resemble those of 
the spiritualistic seance. They are such as to 



enable the spiritual workers to approach very 
closely the plane of physical nature and exert 
their influence with more or less directness 
upon those in the physical body. There is, 
however, one essential difference. In the 
spiritual seance those upon the physical plane 
understand with some degree of accuracy the 
specific purpose of the meeting. They there- 
fore more or less intelligently supplement the 
spiritual intelligences in their efforts to de- 
velop mediumistic control. 

In the religious revival this is not true to 
the same extent. Few, if any, of the members 
of the church know that the "power" they 
feel and recognize is the result of spirit- 
ual intelligences working upon them by and 
through the magnetic conditions which sur- 
round them. Most, if not all of them, attrib- 
ute the "power" to nothing else than God 
himself. Few, if any of them, understand 
that intense emotionalism produces paralysis 
of the Will and thereby a psychically nega- 
tive condition. They work upon each other's 
emotional natures without definite purpose. 
They only know that this, in course of time 
and by persistent effort, will produce a condi- 



tion of emotional ecstasy which, during the 
period of its transcendency, puts them in 
touch with the spiritual world. To them this 
spiritual touch is the "Divine Presence." 
This is the religion of feeling. 

Now and then during these emotional cat- 
aclysms an individual is subjected to complete 
trance control. Such cases are usually pro- 
nounced "emotional insanity" or "religious 
insanity" or "religious mania," and the indi- 
vidual is sent to an asylum for the insane. 

An authentic instance is reported where al- 
most an entire community was thrown into a 
state of emotional religious frenzy as a result 
of just such a revival as above referred to. 
Three of the leaders were officially pro- 
nounced insane and committed to the asylum, 
while many others were temporarily non 

It was reported from a neighboring coun- 
try that an entire colony, numbering into the 
thousands, had fallen under the spell of a re- 
ligious emotionalism which resulted in a 
practical dethronement of reason. 

Religious revivalism of this character is 



but an Americanized version of the Indian 
Sun Dance. 

The ruling characteristic of the American 
Indian is his indomitable Will. He has cul- 
tivated this with great care and persistence. 
His own emotional nature is under the abso- 
lute control of his Will. He finds it much 
more difficult to produce in himself the con- 
dition of subjectivity necessary to reach the 
plane of psychic experiences. His religious 
dance is a complete verification of this fact. 
He usually prepares for it with fasting and 
solitude. He proceeds to the task deliber- 
ately and methodically. He begins with slow 
and measured tread and for hours, often days, 
without ceasing, goes on and on with an ever- 
ascending scale of enthusiasm until at last 
physical nature is completely exhausted and 
he finds himself in touch with the spiritual 
plane, whereupon he falls into a state of 
trance. Then it is that he communes with the 
spiritual braves of his tribe. 

The dance of the Dervishes is but the same 
thing in a still more primitive and barbaric 
form. This dance only illustrates their own 



peculiar method of reaching the same state of 
emotional subjectivity. 

Almost from the time of John Wesley, the 
founder of what is known as Wesleyan Meth- 
odism, the subject of religious emotionalism 
has been a mooted question within the body 
of the Methodist Episcopal Church. With 
comparatively few exceptions, other religious 
organizations, especially those denominated 
Christian, seem to recognize the fact that ul- 
tra emotionalism in religious work and serv- 
ice is inimical to the best interests of both the 
individual and the church. 

It is true that their reasons do not always 
appear to be very well or clearly defined. In 
many instances, in fact, the opposition to 
ultra religious emotionalism appears to be 
much more a matter of intuition than that of 
reason. To such, however, as view the sub- 
ject from this standpoint it may be of interest 
and possible value to know that science fully 
sustains their objections to that form of emo- 
tionalism in religious service specifically cov- 
ered by the term "Revivalism." 




There are many different methods of de- 
veloping the negative state or condition nec- 
essary to place a man or w^oman subjectively 
in touch w^ith the world of spiritual intelli- 
gence, vs^ithout regularly sitting for medium- 
istic development. When this state or condi- 
tion is once developed, by any of the dififerent 
methods known to science, it exposes the in- 
dividual to mediumistic control just the same 
as if he had acquired it through the regular 
methods known and practiced by mediums 
and spiritualists. The only difference lies in 
the simple fact that the acknowledged me- 
dium goes about it intelligently and purpose- 
fully, while those who are ignorant of spirit- 
ualistic methods stumble into the condition 
without knowing it or intending to do so. 
These latter are pronounced "insane" and 
promptly locked up in the various insane 
asylums throughout the country, while the 



regular medium is permitted to run at large 
merely because he calls himself a "medium." 
This "distinction without a diflFerence" has 
lodged many a man and woman in the insane 
asylum, who is no more "insane" than the 
average medium. 

There are various different and specific 
causes which lead men and women into the 
negative state or condition which opens the 
door to mediumistic control: 

Heredity and prenatal conditions, 








Cases almost without number might be 
cited showing the effects of heredity and pre- 
natal conditions upon children. The follow- 
ing, for which the writer can personally 
vouch, will be sufficient to illustrate the prin- 
ciple involved: 

Mrs. W. was, in her essential nature, of the 
negative type of physical organism and intel- 



ligence. In addition to this natural condition 
she became interested in the subject of spirit- 
ualism and was ultimately developed as a 
medium. After this, for some time, she de- 
voted the larger part of her time and energies 
to her mediumistic work. During the entire 
year immediately preceding the birth of her 
daughter she was the principal medium for a 
group of scientific investigators of psychic 
phenomena. The daughter was born under 
these conditions. 

From the time she was old enough to ex- 
press herself this child was what is often 
termed a "natural psychic." She saw clair- 
voyantly and heard clairaudiently without the 
necessity for any effort on her part. Until 
she was six years old she spent the greater 
portion of her waking hours playing with 
her "invisible" playmates from the spiritual 
world. At the age of seven she was regularly 
developed as a trance medium. 

This instance clearly shows the effects of 
heredity as well as those of prenatal condi- 
tions upon the development of children. 

Those who reach the negative condition of 
mediumship through the process of dietetics 



alone represent a very considerable number 
of those who afterwards become known either 
as mediums or as insane. Diet has its most 
direct and positive effects upon the purely 
physical organism of the individual. It is a 
fact of science, well known to most physi- 
cians, and especially to those who are known 
to the world as dietitians, that foods as well a3 
medicines naturally divide themselves into 
two great general classes which are known 
and designated as "positive" and "negative." 

Positive foods and medicines have the gen- 
eral effect of producing positive magnetic 
conditions within the physical organism. 
Negative foods, on the other hand, as well as 
negative medicines, produce the opposite or 
negative condition of the physical organism. 

With the simple principle of food values in 
mind, it will not be difficult to understand that 
diet is a most important factor in the develop- 
ment of the positive or negative magnetic 
condition of the physical organism. In like 
measure it has its effects upon the relation of 
the individual to his spiritual environment. 

// often occurs that a man or woman is 



physically positive and mentally negative at 
the same time. 

In all such instances a negative diet alone 
would be sufficient to open wide the door to 
mediumistic control. It is not necessary for 
such an individual to sit in a circle for me- 
diumistic development. All he needs is to 
live for a time on a negative vegetable diet. 
Spiritual intelligences will do the rest. 

Solitude has the effect of producing a men- 
tally negative condition. This is because of 
the natural tendency to mental abstraction 
which follows from solitude. Man upon the 
physical plane is eminently a social being. If 
deprived of the society of his kind his mind 
involuntarily seeks companionship in the 
realms of thought. This habit of contempla- 
tion without definite purpose produces a psy- 
chically negative condition. The developed 
medium is able to demonstrate the truth of 
this proposition at any time. The presence 
of his friends occupies his mind upon the 
plane of his physical environment, and he ac- 
cordingly finds it difficult to surrender him- 
self to the mediumistic process in their pres- 
ence. But a few moments of solitude pro- 



duces the negative condition necessary and he 
falls into subjection without effort. 

Darkness is a negative physical condition. 
It has upon man a double negative effect. It 
produces natural relaxation of the physical 
organism and at the same time an introspect- 
ive condition of the mind. Both of these are 
negative in effect. Darkness, therefore, is 
most favorable to mediumistic control. This 
has been fully demonstrated by mediums 
themselves very often. This is the secret of 
the dark circle. It is the principle at the 
foundation of the dark cabinet and the dark 
materializing seance. 

Introspection means "looking within," or, 
"inspection of the within." As a metaphys- 
ical proposition it is a condition of conscious- 
ness in which the objective faculties of the 
mind are inactive. The mind takes no note 
or account of the things that are at the time 
occurring upon the physical plane. It is con- 
cerned with those things only which lie with- 
in the conscious Soul of the individual him- 
self. It is occupied with the internal plane 
of conscious intelligence. In this condition 
the physical body is always in a negative or 



passive state. In this condition the active, 
dominating intelligence from w^ithout may 
ride into the very center of individual con- 
sciousness and, unless opposed, may assume 
control of all the faculties, capacities and 
powers of the Soul. 

Emotionalism paralyzes the Will. Emo- 
tionalism therefore removes from the path- 
vsray of both the hypnotist and the spiritual 
control the one most important obstacle in the 
vs^ay of their success, namely, the active and 
intelligent pov^er of Will. By so doing it 
opens the wslj to either hypnotic or spiritual 

Fasting is, primarily, a purely physical 
process, although it has a strong reflex action 
upon the mind also. When the stomach is 
supplied with food all the organs of the phys- 
ical body related to the processes of digestion, 
distribution, assimilation and secretion are in 
a state of involuntary activity. The physical 
organism is then busy with the renovating 
and renewing processes. When, through the 
process of fasting, all the nutriment supplied 
to the system has been disposed of, the phys- 
ical organism has nothing more to do in its 



own behalf but wait for more food. During 
this period of waiting the internal organism 
of the physical body is in a negative or 
passive condition. It then becomes a magnet 
which strongly attracts those upon the spirit- 
ual plane, and (unless the mind is properly 
schooled and on guard) opens the door to 
spiritual control. 

Solitude, Introspection, Emotionalism and 
Self-Indulgence are all conducive to psychic 

To the exact degree that an individual in- 
telligence becomes a subject of the hypnotic 
process it divests him of his own independent 
control of each and every one of those dis- 
tinctive and exclusive attributes and powers 
of the Soul which lift him above the level of 
animal life and animal nature. 

It makes of him a negative quantity, a nulli- 
ty, a nonentity in the great world of activity, 
of thought, of accomplishment and achieve- 

It destroys in him everything he possesses 
that commands the admiration, the confi- 
dence and the respect of his fellow men. 

It makes of him a mere plaything for the 



entertainment of those of his fellows who 
desire to amuse themselves at his expense. 

Worst of all, it makes of him a dependent, 
a mere servant, a slave, a menial, a puppet, a 

As such he Invokes upon himself the op- 
eration of The Destructive Principle of Na- 
ture in Individual Life. As such he must, 
in addition, suffer the penalty which Nature 
prescribes therefor. 

There is no vicarious atonement possible to 
those who deliberately participate in the 
commission of this vital oftense against the 
law of individual life. 

To the full measure of an individual's own 
conscious and intentional part in it the crime 
is his. To this extent he and he alone must 
expiate it. 

If, therefore, he would guard himself 
from the blighting effects of hypnotic sub- 
jection and spiritualistic control, and pre- 
serve his independence and his powers as a 
sovereign, individual intelligence, he must 
assert his Individuality. He must use his 
Reason. He must maintain the highest pos- 
sible measure of Self-Control over all the 



faculties, capacities and powers of his own 
individual being. 

As a "sensitive" the individual stands at 
the parting of the ways. One of these leads 
onward and upward along the pathway of 
individual growth, development, acquisition, 
power, self-respect and the respect of his 
fellow-man. The other leads downward along 
the pathway of individual weakness, nega- 
tion, inertia, self-surrender, degeneracy, self- 
condemnation and the condemnation of his 

It is found that in exact proportion as the 
hypnotist gains ease and facility in the exer- 
cise of his power of control, his subject loses 
the power of resistance and the power of self- 
control. At the first sitting the subject finds 
that he is easily able to withstand the voli- 
tional assaults of the operator. It even be- 
comes necessary for him to put himself in a 
negative or passive attitude of mind and body 
and thus become a voluntary accessory or ac- 
complice with the hypnotist in his effort to 
obtain control. 

But the second time he finds that the oper- 
ator does not seem to require his assistance or 



co-operation to the same extent. The subject 
falls into the hypnotic state without any par- 
ticular effort on his own part. The third at- 
tempt he becomes conscious of the fact that 
he not only enters into the hypnotic relation 
still more easily than before, but that his 
power of resistance to the hypnotic influence 
is being undermined and destroyed. At the 
fourth experiment he is made to realize the 
horrible fact that his power of resistance is 
still more rapidly waning, and that with 
equal pace he is losing the power of self- 

This progressive condition continues, with 
each succeeding subjection, until a point is at 
last reached where all power of resistance is 
gone from him. It is but a matter of time 
when all the barriers and safeguards which 
Nature has so carefully and so wisely erected 
about his individual intelligence as a fortress 
of defense against the vicious assaults of his 
fellow men have been overcome and de- 

He finds himself uncovered and alone in 
the presence of the enemy, without means of 
defense, a helpless victim in the power and 



under the control of a merciless conqueror. 
He is bound Soul and body by an irresistible 
bond more relentless and powerful than the 
felon's shackles. He finds himself at last 
stripped of every valuable possession of the 
human Soul, and powerless to control a sin- 
gle one of the primary faculties, capacities 
or powers of his being with which God or 
Nature originally invested him as an individ- 
ualized, intelligent entity. He has become 
but an automaton, a plaything, a bankrupt, a 
lost Soul. 

It binds him to a base, an ignoble and a 
humiliating servitude both here and here- 
after. With these facts thus plainly before 
him, to whatever extent he invites it, permits 
it, or knowingly and intentionally becomes a 
party to it, he thereby and at the same time 
becomes also an ACCESSORY TO THE GRE.\T 




Ethically or morally considered, hypno- 
tists naturally divide themselves into three 
distinct and separate classes: 

Those whose motives and intentions are 

Those whose motives and intentions are 

Those whose motives and intentions are 

In the class with those whose motives and 
intentions are both good and pure and in 
every other way commendable we have: 

The scientist. 

The physician. 

The chief motive which inspires the scien- 
tist is the accumulation of exact and definite 
knowledge. We all admit the value of knowl- 
edge. We recognize its transcendent impor- 
tance in every department of individual life. 
It is at the very foundation of all our prog- 



ress. It determines the status of nations as 
well as that of individuals. Upon it we build 
our ethical standards. Although he may 
practice the processes of hypnotism upon a 
thousand subjects, and thereby become a 
party to the violation of a primary and funda- 
mental law of individual being, the law of 
individual responsibility, yet by the laws and 
the standards of men he stands acquitted, be- 
cause his motives and intentions are in accord 
with our ethical ideas and moral conceptions. 
He is a hunter for truth and a searcher for 
knowledge, and therefore, from the stand- 
point of ethics, we permit him to pass un- 

It is a fact that some of our leading 
physicians and surgeons are employing hyp- 
notism and Hypnotic-"Suggestion" (com- 
mand) to some extent as an accompaniment 
of their materia viedica. They have found 
that in certain cases of a neurotic character 
they have been able to produce temporary 
anaesthesia. They have not gone beyond this 
simple fact as a general thing. For their spe- 
cific and immediate purposes it would seem 
to be unnecessary. They are chiefly con- 



cerned with disease in its purely objective ex- 
pression upon the physical plane. Whatever 
will produce a seemingly desirable result is 
therefore generally deemed both expedient 
and professionally admissible. 

It is conceded that the physician who re- 
sorts to hypnotism as a final possible agency 
for the relief of suffering humanity is in- 
spired by a most worthy and noble purpose, 
entirely regardless of the results accom- 
plished. Measuring his deeds, therefore, not 
by their results, but by his motives and inten- 
tions, all society is ready to accord to him an 
ethical status above and beyond reproach or 

So deeply important is exact and definite 
knowledge to the life and well being of all 
men, that we are inclined to look with for- 
bearance and toleration upon whatever 
means or methods men may employ in their 
pursuit of it. 

However lenient we may be, however 
ready to forgive and forget, there is yet a law 
that is higher than the caprices of men, a law 
which is above and beyond their sanctions or 
their confutations, and to this law the scien- 



tist and the sciolist alike must render an indi- 
vidual accounting. 

Wc judge men much more by their motives 
and intentions than by the actual results of 
their actions. We prefer to be so judged our- 
selves, especially when we know that our mo- 
tives and intentions are just. 

We may fully intend to do a noble and gen- 
erous act, only to find when we come to look 
upon the results that it was a grievous and 
unhappy mistake. We may even plan a de- 
liberate wrong, only to find that the results 
are, after all, just and beneficent. From the 
ethical point of view wc must in both in- 
stances be judged hy the motive and intent by 
ivhich ive were actuated. 

It is now in order to briefly consider the 
second general class, namely, those hypnotists 
whose motives and intentions are neither good 
nor bad, but are properly classified under the 
head of "Indifferent." In this general group 
may be found : 

The social entertainer, 

The practical joker, 

The chronic experimenter. 

The first of these, the social entertainer, 



generally speaking, has in mind nothing more 
beneficent and commendable than the mere 
passing of a pleasant hour, and nothing more 
malevolent than the gratification of his own 

The second, the practical joker, intends 
neither good nor ill, as a general rule, but 
seeks only to gratify his sense of amusement 
at the harmless expense of his friends. 

The third, the chronic experimenter, is 
moved almost entirely by the desire to satisfy 
his sense of the curious and the mysterious. 
He has, in reality, neither good nor evil in 
his mind, and thinks little or nothing of the 
results in so far as they may affect others. He 
cares for neither the advancement of science 
on the one hand nor the alleviation of human 
suffering on the other. 

Judged by their motives and intentions 
alone, and from the purely ethical views of 
men, there is in the attitude of these three 
classes of hypnotists little to condemn and 
practically nothing to commend. Their po- 
sition is indeed one which may be fittingly 
designated as morally indifferent. 

Passing to the third general class, it is 



found that those hypnotists whose motives 
and intentions are unquestionably bad nat- 
urally group themselves into three distinct 
classes : 

Those who practice hypnotism as a profes- 
sion or business, and depend upon such prac- 
tice for their financial support. 

Those who employ it as a means of power 
whereby to achieve their individual ambi- 
tions in life and gratify their desire for a 
personal popularity before the world. 

Those who use it as a subtle means and 
method whereby to commit unusual crimes 
in such manner as to avoid detection and 
evade the just penalties of the law. 

In the first instance the impelling motive 
is money, in the second power and popular- 
ity, and in the third self-gratification and con- 
quest. The first represents the gratification of 
Greed, the second means the gratification of 
Vanity, and the third stands for Self-indul- 
gence — gratification of the baser appetites, 
evil passions and criminal desires. 

The first class, whose ruling motive is 
money and all that money means to the sordid 
and avaricious, may be seen upon the public 



platform with his subjects ranged about him. 
In the presence of the multitudes who have 
paid their money for the spectator's privi- 
leges, he gives a weird and revolting exhibi- 
tion of all the varied hypnotic "experiments" 
known to the "profession." He is permitted 
to subject the minds and mental powers of 
children, boys and girls, and men and women 
of all ages and stations of life, to his own hyp- 
notic domination and thus convert them into 
mere automatic machines, under the auto- 
cratic power and control of his Will. He 
thus fulfills his part of the contract by fur- 
nishing the promised "entertainment" and in 
return pockets the gate receipts and passes 
on to fill other engagements. 

This type of intelligence is the one most 
generally seen at the heads of the numerous 
hypnotic "Schools," "Colleges" and "Insti- 
tutes" throughout the country. These shrewd 
and enterprising individuals have been quick 
to analyze the common weaknesses of men 
and take advantage of the credulity and cu- 
pidity of their natures. They have made an 
exhaustive study of the ways, means and arts 
by and through which the average man may 


be induced to part with his money. They 
have proven themselves to be high-class 
adepts in the fascinating art of playing upon 
the sordid and selfish strings of human 

As an evidence of the unique and fetching 
methods employed to attract the attention 
and secure the patronage of the ignorant, the 
selfish, the vain, the ambitious, the unscrupu- 
lous, the conscienceless and the criminal 
classes of society, by an appeal to all the baser 
elements of the most vicious side of human 
nature, the following quotation bears elo- 
quent testimony. 

Such advertisements as this are being dis- 
tributed daily by these so-called hypnotic 
schools, colleges and institutes, and by hun- 
dreds of individual hypnotists in almost every 
leading city in the United States, and many 
such even come to us from European coun- 


"I fully explain my celebrated instantaneous method, 
by which you can hypnotize as quick as a fiash. 

"I tell you how to bring your subjects complrtcly 
under your control. 

"I tell you how to compel them to obey your slightest 



"I teach you how to fasten the eyes, hands and feet of 
a subject at the word of command. 

"I teach you how your subject's Will may be brought 
in direct subjection to your own. 

"I tell you how his Will may be placed in abeyance, 
and how his mental operations may be directed by you. 

"I tell you how to control your subjects without 
speaking to them. 

"I expose the vanity of persons who maintain that 
they cannot be hypnotized. 

"I show you how the subject obeys the hypnotist as 
a locomotive does the manipulations of the driver. 

"I tell you how to direct your subject's thoughts into 
any channel desired, and how to compel him to execute 
any command. 

"I tell you how to hypnotize at a distance. 

"I tell you how you can compel a person to be at a 
certain place at a specified time. 

"I tell you how to give your subjects commands and 
suggestions that they will be obliged to carry out months 
and even years after the command has been given. 

"I tell you how to control your subjects instantly. 

"I tell you how it is possible to hypnotize a person 
who is in a natural sleep, who will waken the next 
morning without knowing that he has been hypnotized, 
and will be compelled to carry out any command that 
has been given him while in the trance. 

"I tell you how to walk up to a person anj^vhere and 
hypnotize him instantly by a simple wave of the hand or 
a glance of the eye. 

"I explain to you how a hypnotist feels when he be- 
gins to taste the sweets of power. 

"I teach you how to paralyze a subject as instantly 
and completely as a knockout blow. 

"I give you special hints for impressing the public 
with your wonderful and mysterious powers. 

"I tell you how hypnotism can be used in ordinary 
business transactions to the great advantage of the oper- 

"I give you information that will prevent other peo- 



pic from hypnotizing you. This secret is priceless and 
should be understood by all hypnotists." 

In conclusion, this remarkable genius re- 
minds the credulous public that his "Lessons 
in Hypnotism" are the only benefits for which 
he makes any charge. For the altogether in- 
significant sum of $5 any person who may 
choose to apply — provided he accompanies 
his application with the necessary $5 — will 
receive "by return mail" the "Lessons," to- 
gether with an "Elaborate Diploma" (in ad- 
vance), fifty "Professional Cards" free of 
cost, and a few other articles of merchandise 
supposed to be of enormous value. 

The advertisement itself is a work of art. 
It is accompanied by some fifty or more artis- 
tic cuts and designs, showing the hypnotist 
and his subjects in various postures, all of 
which exhibit the hypnotist as the imperious 
master and his subjects as the helpless, auto- 
matic instruments of his Will. 

The self-confessed motive in the mind of 
the hypnotist is money. He makes of his sup- 
posed knowledge a matter of merchandise. 
He oflfers it for sale to whomsoever he can 
induce to pay the price. It matters not to him 



what use may be made of the power he offers 
to confer upon those who yield to his solicita- 
tions. For the sum of $5 he guarantees to in- 
vest every purchaser of his ^'Lessons" with 
the power to conquer the Will and enslave the 
Souls of men, women and children, and sug- 
gests to him that he may then gratify his 
baser appetites, passions, desires and purposes 
without the possibility of interference or op- 

He promises to tell his prospective "stu- 
dents" how to use hypnotism in ordinary 
business transactions "to the great advantage 
of the operator." Properly translated, this 
means that for the small sum of $5 this self- 
exalted adept in the mystery of Black Magic 
will invest anyone who applies with the pow- 
er to hypnotize a business man and take a de- 
liberate and mean advantage of him in a 
business way, or even pick his pockets with- 
out opposition or likelihood of discovery. 

A perfectly fair and reasonable interpreta- 
tion of the great offer this malefactor of the 
human race places before an innocent and 
unsuspecting public is as follows : 

"For the sum of five good and lawful dol- 



lars, whenever the same shall be received by 
me, I hereby covenant and agree with the 
party of the second part, whoever he may be, 
and entirely regardless of his motives, pur- 
poses, personal reputation or moral charac- 
ter, that I will invest him with a power which 
will enable him: 

"1. To exercise absolute control over the 
Will and voluntary powers of his fellow-men 
without their power of resistance. 

"2. To overcome the rational intelligence 
of business men and deprive them of their 
money and their property without due proc- 
ess of law, but in such manner as to overcome 
all opposition and defy the powers of the 
most experienced detectives. 

"3. To so influence a court and jury as to 
obtain from them any verdict he may desire, 
the law and the evidence to the contrary not- 

"4. To obtain swift and terrible revenge 
upon his enemies, by the aid of hypnotized 
subjects, who are obliged to carry out his 
every command, even to the commission of 
murder, and who will even suffer the extreme 



penalties of the law without ever disclosing 
the real culprit. 

"5. To fascinate innocent girls and virtu- 
ous women and lead them into paths of wick- 
edness and shame. 

'^6. To debauch little children without 
likelihood of discovery by their unsuspecting 

"7. To gratify every carnal appetite, pas- 
sion and desire whenever and with whomso- 
ever he wills, and inspire the commission of 
every crime known to the laws of God or 
men, but in such manner as to entirely disarm 
suspicion, or fasten the guilt upon his helpless 

All this and as much more as the mind can 
imagine is clearly and forcibly suggested by 
the inducements held out through this and 
other equally vicious advertisements to pros- 
pective students and would-be hypnotists. 

With these simple facts in evidence the 
ethical quality of the hypnotist's motives and 
intentions becomes clearly apparent. His pur- 
poses are vicious, his intentions are dishon- 
est, his motives are immoral and his actions, 
which fully conform thereto, are inimical to 



the rights, duties, privileges, obligations, re- 
sponsibilities, and best interests of society in 
general and each and every individual in 

All this, and even more, is fully confessed 
by the last paragraph of the advertisement. 
For, this advertiser says, "I give you infor- 
mation that will prevent other people from 
hypnotizing you. This secret is priceless and 
should hjp understood by all hypnotists." 

By this one sentence alone the dishonesty 
and criminality of the scheme stand revealed 
in all their hideous proportions. Note the 
declaration that "this secret is priceless and 
should be understood by all hypnotists." 
What secret? The secret ''that will prevent 
other people from hypnotizing you." But 
why is it so vitally important to be able to 
"prevent other people from hypnotizing 
you"? If hypnotism is the innocent, harmless 
and beneficent process claimed, why is it of 
such vital importance that it should not be 
used on hypnotists themselves? Why is it that 
the one "priceless secret" out of the many he 
offers for sale is that which enables the hyp- 



notist to "prevent other people from hypno- 
tizing you"? 

He wisely refrains from taking the public 
into his confidence on this important point, 
but this is not because he is ignorant of the 
answer. He knows full well the vital prin- 
ciple involved. He knows it just as every 
honest and intelligent student must know it 
when he has analyzed the subject in the light 
of the indisputable facts of science and of hu- 
man experience. He knows that it is because 
the one ''priceless" possession of every honest 
and intelligent Soul is the power of Self-Con- 
trol, and the inalienable right of self-con- 
sciousness at all times and under all condi- 
tions except such as Nature herself has pre- 

He frankly confesses to his prospective stu- 
dents that the power of self-control is the one 
power above all others most valuable and im- 
portant to the individual. And yet, upon the 
same page he guarantees to instruct his stu- 
dents in the art of grand larceny until they 
shall be able to successfully steal this one 
"priceless" possession from their fellow men, 
women and children wherever they go, 



Perhaps the most astounding feature of all 
this is the fact that the hypnotist accompanies 
his offer with the autographic recommenda- 
tion and enthusiastic approval of reputable 
physicians, surgeons, lawyers, bankers, poli- 
ticians and business and professional men of 
education whose acuteness of intelligence 
would readily detect dishonesty and fraud in 
any other profession or line of business, and 
who would not intentionally become parties 
to deliberate crime. 

Of the three classes of hypnotists whose 
motives and intentions are bad, consideration 
has thus far been confined to the first, namely, 
the professional hypnotist who makes of his 
profession and practice a mere matter of 
merchandise. The two remaining classes in- 

The vainly and unscrupulously ambitious. 

The criminal. 

These require but a passing notice, inas- 
much as they are but a natural outgrowth and 
logical result of the first. Moved only by the 
base and evil passions of human nature, they 
naturally seek the shortest, safest and surest 



road which will lead them to the accomplish- 
ment of their wicked and shameless desires. 

These are they who are naturally the first 
to respond to the alluring promises and 
tempting guaranties contained in such adver- 
tisements as are daily flashed before their de- 
praved imaginations by professional hypno- 
tists of the first class. They find it consistent 
with their nefarious purposes to obtain their 
knowledge of hypnotism in the least con- 
spicuous manner possible. For, unlike the 
first class, their success in the field of hypno- 
tism and hypnotic practice is commensurate 
with their ability to conceal their knowledge 
and practice of it from public view. Like 
their fitting companions in crime — the thief, 
the burglar, the ravisher and the murderer — 
they work under cover of darkness as far as 
possible. Hence it is that they almost en- 
tirely escape public attention and are thus 
enabled to exercise the subtle and irresistible 
power of Black Magic without even so much 
as a fear of detection. 

With all the power, authority and empha- 
sis of universal language, Nature invests the 
individual human Intelligence, Ego, Soul or 



Entity, with the power of self-control and 
fixes upon him the primary duty of himself 
alone exercising that individual right and 
power, and discharging that duty. 

The right and duty of each individual to 
at all times exercise the power of self-control 
involves in equal measure the concomitant 
obligation upon the hypnotist and all man- 
kind to respect that right and duty. 

By the hypnotist's violation of this funda- 
mental obligation and his infraction of Na- 
ture's law in relation thereto he deprives the 
Soul of his fellow man of the one transcend- 
ent power upon which its Individual Immor- 
tality depends and stands convicted before 
the bar of Nature and the judgments of men, 

He thereby and at the same time invokes 
upon himself the irrevocable penalty which 
Nature perscribes therefor. He cannot evade 
it. He cannot avoid it. He can neither miti- 
gate nor modify it. Alone he must walk the 
path of life and alone he must expiate this 
Crime against the fundamental Law of Jus- 
tice and against the life and liberty of his 
fellow man. 




Measured by their motives and intentions 
alone mediums naturally divide themselves 
into three distinct and separate classes: 

Those whose motives and intentions are 

Those v^hose motives and intentions are in- 

Those whose motives and intentions are 

The actual results accomplished do not 
necessarily correspond with the motives and 
ijitentions of the medium in any case. Re- 
sults, therefore, cannot be taken as an index 
of the motives which inspire them. 

Among those mediums whose motives and 
intentions are admittedly good, are: 

The religious medium. 

The melancholy medium. 

The student medium. 

The healing medium. 



The religious medium, like the religious 
minister, verily believes that he is divinely 
called to do an important work among men. 
His mission is to preach and teach the gos- 
pel of truth as he sees it and understands it. 
His confidence in the integrity and the wis- 
dom of his spiritual guides and controls is as 
implicit as that of the minister in his God, 
and, as a general rule, far more definite and 

The melancholy medium has but one mo- 
tive. He desires to be reunited with the loved 
ones who have descended ahead of him into 
the valley of the shadow and have passed 
from his physical vision. The impelling mo- 
tive is love, the highest and noblest activity 
of the Soul. It is the one motive of all mo- 
tives which commends itself to every intelli- 
gent man and woman. Inspired by the hope 
of bridging the dark gulf which separates the 
average mortal from the absent loved ones, 
many an honest man and woman have sub- 
mitted to the mediumistic process with no 
thought of its possible danger or harmfulness 
or immorality. 
The student medium is in search of knowl- 



edge. He devotes himself to the practice of 
mediumship in order that he may acquire it. 
There is not so much of the altruistic in his 
motives and intentions as there is in those of 
the religious medium. But we all recognize 
the value of knovs^ledge, even though the 
purpose which inspires the search for it may 
be more or less tinged with selfishness. 

The healing medium occupies a somewhat 
different position. He is led by his controls 
to believe that he possesses great healing 
powers which he is under obligation to de- 
vote to the interests of humanity. By a sort 
of compact between him and his controls he 
surrenders himself as an instrument in their 
hands for healing purposes in return for the 
services they render him in a financial way. 
It is a species of bargain and sale which is 
recognized by most men and women as en- 
tirely legitimate. From the standpoint of mo- 
tive alone, quite aside from the question of 
the principle and the process involved, we 
are therefore not in position to condemn the 
healing medium any more than we are the 
Christian Scientist or the metaphysical 



It must not be forgotten, that in all these 
instances we are always compelled to con- 
sider the results to both the individual and 
societ}\ Therefore, in the final analysis of 
mediumship and the mediumistic process we 
cannot stop with the motives and intentions 
of the medium any more than we can with 
those of the anarchist who assassinates the 
president of a great nation under the mis- 
taken conviction that he is thereby rendering 
a great and valuable service to society. The 
final tribunal to which all these questions 
must be submitted for ethical judgment must 
take into account not only the motives and in- 
tentions of the individual, but his rights, 
duties and obligations as well, both to him- 
self and to society of which he is an integral 

Among those mediums whose motives and 
intentions are neither good nor bad, but more 
properly designated as indifferent, the fol- 
lowing classes are most conspicuous: 

The curiosity seeker. 

The entertainer. 

There are a good many mediums who be- 
come such solely because of their desire to 



satisfy their sense of curiosity concerning 
mediumistic phenomena. After this has been 
satisfied their interest in the subject ceases. 
They have in their minds neither good nor 
evil, and think little or nothing of the results 
to either themselves or others. 

There are many others who submit them- 
selves to the mediumistic process solely for 
the pleasure it affords their friends. By this 
method they become successful entertainers 
and thereby gratify a certain sense of vanity 
which is not at all uncommon among both 
men and women. The motive is more or less 
complex in its essential nature, but when 
analyzed carefully, defines itself as neither 
essentially good nor essentially bad. 

Since there is little, if anything, to con- 
demn and practically nothing to commend in 
the motives of these two classes of mediums, 
it seems both consistent and proper to classify 
them among those whose motives and inten- 
tions are indifferent. 

Those mediums whose motives and inten- 
tions are unquestionably bad naturally group 
themselves as follows : 



The business medium. 

The ambitious medium. 

The vicious medium. 

The faker medium. 

In the first and fourth classes here men- 
tioned the impelling motive is money, in the 
second power and popularity, and in the 
third self -gratification and conquest. The 
first and fourth, therefore, stand for the 
gratification of Greed, the second for the 
gratification of Vanity, and the third for the 
gratification of all the baser appetites, evil 
passions and criminal desires of degenerate 
human nature. 

The business medium flourishes in great 
abundance in all the large cities of the coun- 
try. His advertisements are found in all the 
leading metropolitan journals. They are, for 
the most part, as false as it is possible to 
frame falsehoods in human language. The 
following extracts taken at random from the 
leading journals will give some slight im- 
pression of the depths of moral turpitude to 
which the average professional business me- 
dium is ready to descend in his greed for 
money : 



"Hundreds turned away! Doubters awe-stricken 1 
Your life an open book! Wonderful gifts! Extraordi- 
nary clairvoyant powers combined with superior knowl- 
edge of occult forces. Tells you names of your friends 
and enemies, who is true and who is false. Who you are, 
your name, age, occupation, where you live, the number 
of your house, and street you live on. Settles lovers* 
quarrels, reunites the separated. Causes a speedy and 
happy marriage with the one of your choice. The earth 
reveals to him her hidden treasures. He locates mines, 
removes evil influences, locates buried treasures, settles 
old estates that time has placed beyond the lawyers' 
shrewdness, makes you successful in business, restores lost 
affections, locates lost friends. Pretenders copy his ad- 
vertisements! Beware of FRAUDS! Consult ONLY 

Every man and woman with sufficient in- 
telligence to seek shelter when it rains knows 
that if any one of these wonder-workers were 
able to discover "the hidden treasures of 
earth," or could successfully "locate mines," 
he would be selling $1 shares of mining stock 
at $5 each, instead of $5 readings at $1 each. 
It would require the location of but just one 
good gold, silver, copper, iron, or coal mine 
to make a multi-millionaire of any one of 
these exalted seers and seeresses to whom God 
has turned over the keys which unlock the 
doors to the most profound secrets of Nature. 

The falsehood is so glaringly patent it 
would seem utterly impossible that anyone 



should fail to see it and note it and profit by 
it. And yet, there are supposedly intelligent 
men and women in all the varied walks and 
stations of life whose patronage makes it pos- 
sible for such charlatans to thrive. 

Many of these advertisers are mediums in 
fact. They have been regularly "developed" 
as such, and might be able to demonstrate 
some degree of reliability within certain 
fixed limitations. But they are not satisfied 
with their limitations. The great speculative 
world that gambles in spiritualistic stocks de- 
mands something more occult and more won- 
derful than they are able to furnish. In 
other words, there is not sufficient merit in 
their mediumship to command the money 
they so much covet. They, therefore, supply 
the deficiency by falsehood and fraudulent 
promises in their advertisements, never in- 
tending to fulfill them. 

It is the demand of the ignorant for "phe- 
nomena" that has brought such scandal and 
unjust criticism upon the cause of modern 
Spiritualism, until the name "Medium" has 
almost become a synonym for "Fraud." 

All this has come about in a perfectly logi- 



cal and sequential manner, and is the result 
of a natural evolution. 

By the ordinary and well known methods 
of subjection, a medium is developed. 

Let us say the particular phase of devel- 
opment is that of ''materialization." 

For a time it works beautifully and every- 
thing is lovely. But the medium and his 
"controls" soon discover that the mediumistic 
process involves an enormous outlay of the 
medium's vitality. This is a phase of the 
business that had not been taken into account. 

As a result, there are times when the me- 
dium's stock of vitality is so low he is unable 
to furnish sufficient to meet the demands of 
his controls for genuine materialization. 

But the public has been invited and has 
paid its hard-earned money to see the 
wonderful "phenomenon" of materialization. 
After the first failure they go away dissatis- 
fied. No amount of explanation on the part 
of the medium or his spiritual controls is 
sufficient to allay the feeling on the part of 
the public that it has been abused, possibly 

The medium and his spiritual controls 



observe that it will never do to have a failure. 
Two or three would "kill the business." 
They must therefore find some method of 
guarding against failures (to satisfy the pub- 
lic that pays the price). How shall it be 

It is discovered that there is a regular 
manufacturer of artificial devices for the ex- 
press purpose of meeting such emergencies. 
For $75 to $100 he can provide himself a 
complete outfit of artificial paraphernalia for 
the successful imitation of all kinds and sizes 
of "materialized spirits." This outfit is fami- 
liar to many honest and worthy Spiritualists 
who have been instrumental in exposing a 
number of mediums who employ the same. 

From this time forward there are no "fail- 
ures" on the part of the medium to furnish 
"phenomena" to the satisfaction of all but the 
intelligent skeptics. His "business" thrives. 
It is wonderful how his stock of vitality for 
"materializing" purposes holds out. 

Each night he "materializes" a veritable 
host of "spirits" for the delectation of the de- 
luded public, until some honest investigator 
suddenly clasps him in his strong arms while 




another turns on the light. Then his dishon- 
esty is discovered — and he is put to the seri- 
ous inconvenience of moving to some other 
city, and sometimes of even changing his 
name, before it is possible for him to re-es- 
tablish himself in his "business." In course 
of time, hov^ever, he is successful and once 
more becomes a center of spiritual interest 
tow^ard v^hich large streams of money flow. 

It is safe to say that there is not a profes- 
sional business medium before the public to- 
day who advertises himself strictly within the 
lines of truth when stating his claims to the 

The faker medium differs from the ordi- 
nary business medium only in the fact that he 
does not stop at simply advertising more than 
he can perform. He resorts to deliberate 
legerdemain. What he is unable to accom- 
plish honestly and legitimately he attempts to 
cover by sleight-of-hand. By a species of ar- 
tifice, jugglery and fraudulent pretense he 
attempts, at the risk of exposure, to satisfy 
his patrons with deception and purchase their 
confidence with trickery. It is astonishing 



how many of these succeed and how well they 
manage to avoid detection. 

This phase of the subject, it would appear, 
now and then makes its impress upon the 
minds of spiritualists themselves, as shown 
by the following quotation from a leading 
spiritualistic journal. The author says: 

"Is it the law of the survival of the fittest, 
or is it merely the fault of spiritualism that 
only the most impudent quacks and impos- 
tors of all kinds should flourish and fatten 
under its banner? 

"Having for many years traveled in Eng- 
land, France, Germany, Australia, New Zea- 
land, and America, and throughout the best 
part of twenty years taken an intelligent in- 
terest in spiritualism and its adherents, the 
above query is the result." 

The ambitious medium is the "politician" 
of his cult. He is forever "playing for place." 
It is not so much money as popularity, or 
even notoriety he seeks. He employs his me- 
diumistic arts, "gifts" and "powers" to at- 
tract the attention and command the homage 
of the world to him as a sort of "superior be- 
ing" or "special creation." This flatters him 



and satisfies his vanity. The motive is almost 
as base as that w^hich inspires the business 
medium and the faker. 

The vicious medium belongs to a class by 
himself. His central purpose is to gratify as 
far as possible the baser appetites, evil pas- 
sions and criminal desires of a perverse and 
degenerate nature. He lives entirely upon 
the plane of the senses. His mediumship rep- 
resents a voluntary alliance between degen- 
erate spiritual intelligences on the one side 
and a depraved human intelligence on the 
other. The purpose is mutual sensuous grati- 

It is a vs^ell known fact of Natural Science 
that between the licentious of earth and the 
licentious of the spiritual world the sex ap- 
petites, passions and desires constitute a 
powerful magnetic bond. It Is known that 
through the mediumistic process these libid- 
inous appetites, passions and desires may be 
gratified, to a considerable extent. It is also 
known that in many instances this abnormal 
and illegitimate relation between medium 
and control is substituted for the normal rela- 
tion upon the plane of physical nature. 



The fact that prostitution of this lascivious 
character is a possibility will come to many 
an honest Soul with a shock of horror and 
profound disgust. The extent to which it is 
actually practiced would seem to those who 
are not acquainted with the facts to be an ut- 
ter impossibility. 

One of the best known and most prominent 
mediums of the United States, whose me- 
diumistic work has favorably impressed many 
of those who have known her, has confessed 
to her friends that she sustains such a relation 
to a spiritual lover who is her chief control, 
and that she has done so for many years. 

From the standpoint of the actor the moral 
quality of every act of an intelligent individ- 
ual must be measured by the motive which 
prompts it. 

Measuring the subject of mediumship from 
the standpoint of the medium, therefore, it is 
only fair that each individual medium should 
be given credit for whatever worthy motives 
inspire him in his mediumship and charged 
with only those which are manifestly un- 




There are two general classes of results 
which must be taken into account: 

Those which affect the medium. 

Those which do not affect the medium. 

Those results of the mediumistic process 
which do not affect the medium may be sub- 
divided as follows: 

(a) Those results which affect such of the 
sitters, in a spiritualistic seance or circle, as 
are not in the least mediumistic. 

For the sake of avoiding all questions of 
controversy it will be admitted that a fair 
proportionate number of this class have been 
convinced by mediumistic phenomena that 
there is a life after physical death. These 
have come to believe that through medium- 
ship it is possible to communicate with and 
receive communications from those on the 
spiritual side of life. Thus they are given a 
belief, and their faith is established. 



The nature of the messages received and 
the phenomena witnessed, however, has pro- 
duced upon them very different results. On 
the one hand, where the communications 
have been intelligent and of a sufficiently 
high moral tone, the results have been, to all 
appearances, of a beneficial character. They 
have, at least, brought to the recipients a cer- 
tain amount of hope and a comforting assur- 
ance that physical death does not end all. 

On the other hand, in quite as many in- 
stances, the nature of the messages received 
and the character of the phenomena wit- 
nessed have been so entirely devoid of intel- 
lectual merit, moral quality and common 
honesty as to convey the impression that the 
spiritual world is exclusively inhabited by 
imbeciles, fools, liars and knaves. In all 
such instances the results have been of the 
most unfortunate character. They have 
brought neither comfort nor hope nor an in- 
spiration to better living. 

Then again, many of this class have spent 
years investigating the subject only to turn 
from it all, weary and heart-sick and dis- 
gusted, with the firm and unalterable con- 



viction that it is all a fraud from beginning 
to end. If skeptical at the beginning, their 
skepticism has been thereby many times in- 
tensified. If religiously inclined, their faith 
in both God and man has been completely 
shattered. Their hope of a future life and 
their inspiration to higher ideals have been 
taken from them. To all such as these me- 
diumship has brought nothing but disap- 
pointment and direct personal injury. 

(b) The results of mediumship which af- 
fect those sitters who are not yet mediums, 
but who are of the negative types and more 
or less susceptible to spiritual influences. 

With comparatively few exceptions, the re- 
sult is that individuals of this class are ulti- 
mately overwhelmed by the spiritual influ- 
ences and either become mediums of the vari- 
ous forms and the varying degrees or they are 
adjudged insane and committed to the various 
institutions for the insane throughout the 

The purely physical effects of the medium- 
istic process upon the medium himself nat- 
urally divide themselves into two general 
classes : 



Immediate results. 

Subsequent results. 

The immediate physical results of the me- 
diumistic process upon the medium may be 
briefly summarized: 

(a) The mediumistic process acts direct- 
ly upon the physical brain of the medium in 
the reverse order of its evolutionary devel- 

(b) Its primary physiological action is 
upon the objective and perceptive organs of 
the brain which lie immediately above and 
back of the eyes. 

(c) Thence, as the subjective state deep- 
ens, its effects sweep backward and down- 
ward through the middle brain, and in its 
most profound state of catalepsy or lethargic, 
trance control, it acts upon the primary 

(d) The direct and specific effect of the 
mediumistic process, from its inception to its 
conclusion, is paralysis of the physical brain 
and physical sensory organism of the me- 

(e) The degree of paralysis at any given 



Stage of the process is measured by the de- 
gree of mediumistic control attained. 

(f) The varying degrees of paralysis 
range all the way from the first faint me- 
diumistic impulse of subjection through all 
its deepening stages to the state of complete 
catalepsy or lethargic, trance control. 

The subsequent results of the mediumistic 
process upon the physical organism of the 
medium are: 

(a) As the mediumistic state or condi- 
tion is developed through a series of sittings 
the nervous organism of the medium be- 
comes more and more acutely sensitive to the 
pressure of its environment. This at first 
manifests itself in v^hat is often defined as 
simple nervousness. As the process of me- 
diumistic subjection progresses this state of 
nervous sensibility to environment usually 
leads to insomnia and thence to intense ner- 
vous irritability. 

(b) Long continued or oft repeated sub- 
jection of the medium to the mediumistic 
process almost invariably results in complete 
nervous prostration. 

(c) If the process be carried far enough 



the physical brain tissues become impaired, 
from which condition brain diseases of vari- 
ous kinds and degrees follow as a natural 

(d) Wherever mediumistic control be- 
comes continuous insanity follows as a nat- 
ural result. 

(e) The very nature of the mediumistic 
process is such that in the production of me- 
diumistic phenomena it is necessary for the 
spiritual controls to appropriate and expend 
the medium's physical magnetism and vital 
energy as rapidly as the same are generated 
by his physical organism. 

This is illustrated by the fact that wher- 
ever the medium voluntarily submits to con- 
trol (under the mutual agreement that the 
spiritual intelligences are to have the use of 
the medium's physical organism at stated in- 
tervals without opposition), they seldom hold 
the medium under complete and continuous 
subjection longer than from one to two hours 
at any one time. 

Mediums themselves invariably recognize 
this condition of magnetic and vital depletion 
after each mediumistic subjection. Often- 


times it is so marked as to result in complete 
physical exhaustion. 

(f) The amount of magnetic and vital 
energy thus appropriated and expended by 
the controls depends somewhat on the form 
of mediumship employed. 

It is a fact well known to every one who 
has given the subject consideration that the 
process of materialization calls for the largest 
expenditure of magnetic and vital energy 
within a given period of time. Other forms 
of complete trance control follow next in reg- 
ular order, and so on down through all the 
other forms of partial control. 

(g) It is found that this depletion of 
magnetic and vital energy is, with very rare 
exceptions, commensurate with the degree 
and continuity of the control exercised. 

(h) The power possessed by every hu- 
man, physical organism to resist the en- 
croachments of disease is measured by the 
volume of its magnetic and vital energy in 
stock at any given time. The literal truth of 
this statement is known to every practicing 
physician throughout the country. It will 
therefore be observed that the inevitable de- 



pletion which follows from the mediumistic 
process leaves the physical organism of the 
medium, for the time being, practically de- 
fenseless against the arch enemy of mankind 
in the form of physical disease. 

This is also fully verified by the most re- 
cent and reliable statistics, which show that 
the average life of the medium, dating from 
the development of the mediumistic condi- 
tion, is only a fraction over seven years. This 
includes mediums of both sexes and all ages 
who have given themselves up to the prac- 
tice of mediumship either regularly or as a 

It is true that there are a few very remark- 
able exceptions where mediumistic subjection 
has followed with reasonable regularity over 
a period of years. These cases, however, are 
the rare exceptions and only serve to prove 
more fully the general rule. It is found that 
in every such exception there is a specific 
cause, which only serves to verify more fully 
the principle. 

A certain well known medium of interna- 
tional reputation gave public seances and 
public sermons under complete trance con- 


trol for something like twenty-five years. 
The question very naturally arises as to how 
this is possible, when the mediumistic proc- 
ess, under all ordinary conditions, is known 
to be so extremely enervating and paralyzing 
to the physical organism of the medium. 

It is known that in this particular instance 
the magnetic and vital energies of the me- 
dium, appropriated by her controls, were im- 
mediately resupplied to her from the nega- 
tive and mediumistic members of her audi- 
ence. In this event the largest ultimate draft 
was upon the audience instead of the me- 
dium. The audience was the sufferer in this 
instance without knowing it. Certain mem- 
bers of her regular audience ivere so com- 
pletely enervated by this draft upon them 
that for hours after each regular service they 
were seriously affected. 

This same medium, subjected to the same 
character of control under conditions which 
precluded the possibility of such draft upon 
her audience, would break under the strain 
in a very short time. 

The results of the mediumistic process 
upon the mental condition of the medium in 



like manner divide themselves into two dis- 
tinct classes: 

Immediate and more or less transitory re- 

Subsequent and more enduring results. 

The immediate and more or less transitory 
results of the mediumistic process upon the 
mind of the medium are: 

(a) During the continuance of the me- 
diumistic process the Will, voluntary powers 
and sensory organism of the medium are 
under the domination and control of spiritual 
intelligences to the exact degree that the me- 
diumistic relation is established. 

(b) In proportion to the degree of me- 
diumistic control established, at any given 
time, the medium is deprived of the indepen- 
dent power to exercise his own Will. 

(c) In the same proportion he loses his 
independent control of the voluntary organs 
of his own physical body. 

[(d) In exactly the same proportion his 
physical sensory organism fails to report to 
his own consciousness accurate impressions 
as to passing events upon the physical plane. 

(e) To the extent that the mediumistic 



process interferes with the normal action of 
his physical sensory organism the medium's 
judgment concerning the ordinary affairs of 
life is impaired. 

(f) In proportion as the medium loses 
the power of independent volition under the 
mediumistic process his Will becomes an 
automatic instrument under the domination 
of his controls. 

(g) In all forms of trance mediumship 
the medium is deprived of the independent 
exercise of all his mental faculties, capacities 
and powers, during the continuance of the 
mediumistic process. 

(h) In all the lighter forms of medium- 
ship his loss of the independent power of 
self-control is exactly commensurate with the 
degree of mediumistic control to which he is 
thereby subjected. 

These results upon the mind of the me- 
dium are all immediate. They are also of a 
more or less transitory nature, except to the 
extent that injury follows. 

The subsequent and more enduring results 
of the mediumistic process upon the mind of 
the medium are: 



(a) As the process of mediumistic sub- 
jugation progresses the dominating spiritual 
intelligences obtain a constantly increasing 
power and control over all the mental facul- 
ties, capacities and powers of the medium. 
As a natural result at each succeeding sitting 
the complete subjection of the medium be- 
comes less and less difficult for them. This 
is a progressive and permanent condition. 

(b) The natural corollary of this demon- 
strated proposition is equally true. In exact 
proportion as the spiritual intelligences at- 
tain ease and facility in the process of ob- 
taining control of the medium, the medium 
himself loses the independent power of re- 
sistance. This condition also involves a pro- 
gressive and permanent loss to the medium. 

(c) The mediumistic process involves no 
independent, self-conscious and rational ac- 
tivity on the part of the medium. On the 
other hand, it calls for the exact reverse of 
this. To the exact degree that the medium- 
istic relation obtains, the mind of the medium 
is in a negative or passive condition, and 
therefore inactive. 

A high state of mediumistic development 



means a correspondingly low state of mental 
activity on the part of the medium. 

Continuous mediumistic practice means 
continuous mental inaction or stagnation on 
the part of the medium. This means a corre- 
sponding inactivity of the physical brain 
through which his mind operates. 

It is an immutable law of physical nature, 
with which medical science is already thor- 
oughly familiar, that the inaction of any or- 
gan of the physical body soon results in its 
atrophy and decay, in the loss of its natural 
powers and the suspension of its natural func- 
tions. This is a fact of Nature, the complete 
verification and demonstration of which is 
within the power of every individual who 
desires to test it. 

Completely suspend the muscular activity 
of the arm; in a very short time its muscles 
become flabby and soft and its powers wane 
in exact proportion to its atrophied condi- 
tion. To the same degree its natural func- 
tions are suspended. 

The passive condition of the mind in me- 
diumship and the consequent inactivity of the 
physical brain, through which the mind op- 



erates, soon result in atrophy of the brain tis- 
sues, degeneracy of the mental powers and 
suspension of the mental functions. 

No fact of Nature is more conclusively 
demonstrated than is this particular result of 
the mediumistic process. It is the common 
experience of every medium who has ever 
reached the degree of mediumistic subjection 
here referred to. To a proportionate degree 
it is the experience of every other medium, 
whether he is able to measure it or not. It is 
a condition which may be observed by every 
individual who is in position to study the ef- 
fects of mediumship upon the mental powers 
of a medium. 

An important fact from the standpoint of 
the individual is that almost every desired 
result may be accomplished by at least two 
different methods or processes, one of which 
is ethically right and the other ethically 

It is quite possible for a given result which, 
in itself, may be desirable and beneficent, to 
follow as the natural sequence of a method or 
process which is indefensibly wrong, im- 
moral and injurious. Not only is this possi- 



ble, but it is one of the commonest facts of 
Nature and confronts us at almost every turn 
in the pathway of life. 

In the final results, there is an important 
distinction between the position of the hyp- 
notist and that of the spiritual control. 

The hypnotist is on the same plane with his 
subjects, while the spiritual control is not. 

For this reason the hypnotist has an im- 
mense advantage in point of facility. He is 
therefore in position to accomplish vastly 
more harm upon the physical plane to both 
himself and others. 

One professional hypnotist alone who is de- 
voting his time and effort to his profession 
may, within the period of a very few years, 
accomplish the complete subjection and con- 
trol of a thousand different subjects. One 
spiritual control, however, very rarely ac- 
complishes the development of more than a 
dozen mediums within the period of an aver- 
age physical lifetime. After a medium is 
once fully developed and the condition of 
psychic subjectivity completely established, 
it is then possible for a thousand spiritual 



controls to operate successfully through the 
one instrument during a single year. 

Thus a single hypnotist, under the Law of 
Retributive Justice, may easily bind himself 
in the bonds of servitude to a thousand sub- 
jects; while a thousand spiritual controls may 
be able to divide among themselves the re- 
sponsibility for the subjection of a single 

Under the Universal Laws of Retributive 
Justice and Gravity he is the greater sufferer 
in exactly the same proportion upon the spir- 
itual planes of life. 




It has been found by The Great School of 
Natural Science that out of each one hundred 
reported hypnotic "cures" at least sixty-three 
are in no sense whatever entitled to be so 
classified. The subsequent history of these 
cases discloses the startling fact that the hyp- 
notic process has only succeeded in hood- 
winking the patient, and concealing the man- 
ifestation of the disease from the objective 
vision for a brief period. 

In due course of time (in the majority of 
instances not exceeding eighteen months), the 
same disease has "returned" and made its 
presence fully manifest. 

It would seem that the most enthusiastic 
advocate of the subjective method of treat- 
ment, even, unless he be deliberately dishon- 
est, would frankly admit that in all such in- 
stances the hypnotic process is in no sense 
remedial or curative. The most extravagant 



claim that could be made for it, based upon 
its therapeutic value, would be to the effect 
that it is, perhaps, a temporary palliative. It 
would scarcely be entitled even to that des- 
ignation in the accepted meaning of the term 
as it is used by men of medical science, in 
their reference to disease. It might, however, 
very appropriately be considered a "pallia- 
tive" in the sense that it is a "cover" or 
"cloak" under which to conceal the true con- 
dition of the patient from both himself and 
the world. 

Out of the same number of cases it is found 
that in twenty-four of the sixty-three the same 
disease "returns" in a more aggravated form 
than that in which it manifests itself prior to 
the hypnotic treatment. 

This fact would appear to strongly indi- 
cate that in all such cases the hypnotic proc- 
ess has acted as an anesthetic pure and sim- 
ple. The sum total of its results is disclosed 
in the fact that the patient has been made in- 
sensible to and unconscious of his true condi- 
tion for a time. He has been deceived or 
misled for a brief period, during which the 
disease has been permitted to continue its de- 



structive ravages under the protecting cover 
of hypnotism, without check or hindrance. 

There are many instances where an anaes- 
thetic is desirable, and upon broad, humani- 
tarian grounds would be deemed entirely 
justifiable. But certainly this claim cannot 
be successfully maintained in the cases above 
referred to. The physician and the surgeon 
limit their use of physical anaesthetics to the 
temporary relief of unendurable pain or suf- 
fering. They at no time employ these agen- 
cies for the purpose of concealment or decep- 
tion. It is also true that when the physician 
or the surgeon administers anaesthetics he ac- 
companies their use with remedial agencies 
intended to correct, restore and cure. He 
does not leave the disease to pursue its work 
of destruction unmolested. 

Hypnotism is only a fatal blind that de- 
ceives both the patient and the public, as well 
as the hypnotist himself, concerning the ac- 
tual conditions. In all such cases as these it 
only furnishes disease a convenient cloak un- 
der which to complete its deadly work with- 
out likelihood of discovery or interruption 
until it is too late. Certainly this use of hyp- 



notism cannot be justified upon any ground 
that appeals to human reason, nor upon any 
which conscience approves. 

It is found that other forms of disease than 
those for which the hypnotic treatment is 
given soon develop. A case of hysteria is 
''cured," only to develop epilepsy. A "cure" 
of stammering is effected, and soon thereafter 
nervous twitching of the mouth and face de- 
velops. A patient is "cured" of the cocaine 
habit and immediately thereafter develops 
cancer of the stomach. A case of rheumatism 
is "cured," and within a short time thereafter 
blood poison develops. 

It would seem that in all such cases the 
process is one of transformation only. The 
only change effected is in the form of the dis- 
ease, and not in its substantial essence. There 
is certainly no ground here upon which to 
base a claim of therapeutic value. 

In a certain number of the last named class 
of cases the transformation is clearly and un- 
mistakably one of an injurious or detrimental 
character, and therefore destructive in its 

There is yet another class of cases not in- 



eluded in any of those above referred to. And 
here a wholly different element enters into 
the proposition. 

// is found that Insanity is the natural se- 
quel of the hypnotic process. 

The gravity of this statement is fully ap- 
preciated. It is not made lightly, nor v^ithout 
the most unqualified and conclusive evidence 
back of it. 

This subject has been studied quite inde- 
pendently of its relation to the subject of ther- 
apeutics. It is found that among hypnotic 
subjects of all classes, including those w^ho 
become such for experimental purposes and 
for entertainment and amusement, as well as 
for the treatment of disease, a fraction over 
nine per cent, develop insanity in its various 
forms and phases. For the sake of perfect 
fairness it is proper to state that a certain per- 
centage of the cases of this character results 
from the practice of hypnotism for other than 
therapeutic purposes. 

The record, however, is especially signifi- 
cant and valuable from a therapeutic stand- 
point, in that it demonstrates beyond all 
question that hypnotism practiced without 



destructive intent is nevertheless destructive 
in its effects. This, perhaps, is as nearly a fair 
test of its therapeutic value as it is possible to 
apply upon the plane of its purely physical 

It now becomes necessary to examine the 
subject from the standpoint of the actual re- 
sults of mediumship as they translate them- 
selves into the inspirations, emotions, im- 
pulses, desires, appetites, passions, actions 
and life of the medium himself. 

The man who continually fails, neglects or 
refuses to discharge his individual responsi- 
bility by the exercise of self-control of all the 
elements of his nature, inevitably sinks to the 
level of animal life. There is no other des- 
tiny for him. In exact proportion as he fails, 
neglects or refuses to discharge his duty or 
obligation which God or Nature has fixed 
upon him, just because he is a man, in like 
proportion he approaches the level of animal 
nature. There is no escape from this result. 

Mediumship deprives the medium of the 
ability to exercise each and every one of those 
attributes of the Soul upon which his indi- 
vidual responsibility depends, in just so far 



as he is afifected by the mediumistic process 
at any given time. In equal measure, there- 
fore, as this becomes a fixed and permanent 
result of mediumship, the medium is de- 
prived of the powder of Self-Control, and 
necessarily sinks toward the level of ani- 
mal nature. This is the Universal Law of 

In exact proportion as the individual loses 
the pov^er of Self-Control, or voluntarily sus- 
pends its exercise, the check upon his baser 
nature is relaxed and the restraint upon his 
grosser appetites, passions, emotions, desires 
and propensities is removed. This is inevita- 
ble. Every man and every w^oman living has 
no doubt demonstrated a thousand times over 
the operation of this law of Nature. 

Harsh and unlovely and revolting as the 
thought may be when set out in cold, unsym- 
pathetic type, it is nevertheless a fact. 

Inasmuch as mediumship slowly but surely 
destroys the individual power of Self-Con- 
trol, its inevitable tendency is toward degen- 
eracy. The law is inexorable. It is an uncom- 
promising fact of Nature, as patent as that an 
apple severed from the limb on which it 



grows will fall to the ground. The force 
which carries the apple down is gravity. 

When its natural sustaining power, the 
power of Self-Control, is neutralized, sus- 
pended or destroyed, the gravity of the Soul, 
like that of the apple, carries it downward 
toward the plane of the earthly animal. 

But what of the statistical facts? Do they 
verify or disprove the principle here de- 

From the class of mediums whose develop- 
ment has been sufficient to establish definite 
and unqualified results, science has gathered 
and is able to formulate and present the fol- 
lowing verified results of the mediumistic 
process upon the medium: 

Seventy-three per cent, of the professional 
mediums referred to sooner or later develop 
abnormally increased and uncontrollable sex- 
ual passions, while as high as ninety-two per 
cent, show marked increase of the sexual an- 
petite or desire. 

A fraction over sixty per cent, develop 
hysterical or ungovernable temper, while as 
high as eighty-five per cent, show marked in- 
crease of nervous irritability. 



Fifty-eight per cent, develop dishonesty 
and fraud, while ninety-five per cent, show 
lack of moral discrimination and courage. 

A fraction over seventy per cent, develop 
inordinate vanity, while ninety-two per cent, 
become more or less egotistical. 

As high as ninety-eight per cent, develop 
some discoverable form of selfishness, sensu- 
ous desire, emotional weakness or degrading 
physical appetite. 

In no instance does the process develop 
marked individual improvement from a 
moral standpoint. 

In order that no injustice may be done the 
individual medium, it is proper to explain 
that the results here given arise from two 
distinct and separate causes: 

Natural degeneracy of the medium as a 
direct result of the mediumistic process. 

The direct and overwhelming domination 
of vicious controls. 

No attempt has been made to determine 
the percentage of results separately due to 
each of these causes. It has not been deemed 
necessary, inasmuch as both classes of results 
are directly referable to the mediumistic 



process, and both find their expression in the 

life and conduct of the medium. 

There are all shades and degrees of con- 
trol, and therefore all shades and degrees of 
individual responsibility and moral account- 
ability on the part of the medium. It will 
not be difficult, therefore, to understand that 
there are many instances wherein the medium 
is particeps criminis and should be held 
equally accountable with those who exert an 
influence upon him from the spiritual plane. 

This is usually the case wherever the me- 
dium is constitutionally of a strongly prepon- 
derating physical nature. In proportion as 
this is true he surrenders himself to the me- 
diumistic process, more especially to its de- 
grading suggestions, with diminished reluc- 
tance. In like proportion he loses not only 
the power of Self-Control, but the desire to 
exercise it, and as a result sinks to the level 
of animal nature. The check upon his phys- 
ical appetites, passions and desires is re- 
laxed. His unbridled physical nature is thus 
permitted to run riot, and as a result spirit- 
ualism is made to carry the burden of his 
moral obliquity. 



The various forms of Insanity which fol- 
low from this cause furnish food for much 
serious reflection. 

In one of the largest western institutions 
for the insane in the United States, six hun- 
dred diagnoses have been made showing with 
absolute certainty that in fifty-eight per cent, 
of the cases thus examined the sole immediate 
cause of Insanity was mediumistic subjection. 
These diagnoses showed that fifty-eight per 
cent, of those examined were at the time un- 
der the domination and control of outside, 
spiritual intelligences. 

No more powerful sermon could be 
preached to the great world of intelligent hu- 
manity than that which is contained in the 
simple but vital suggestion that something 
like 58 per cent, of all the Insanity in the 
country is the result of the mediumistic proc- 
ess. This fact alone is a commentary in itself 
which should convey to the mind of every in- 
telligent man and woman throughout the 
land and throughout all the nations of earth, 
the fundamental fact that there is something 
radically wrong and fatally destructive in the 
subjective process of mediumship, 



There is a wide and prolific field of Insan- 
ity which the medical fraternity find it neces- 
sary to classify under the general heading of 
"Causes Unknown." 

In this great class, generally speaking, will 
be found, for the most part, the various forms 
of Hysterical Insanity, Religious Insanity, 
Religious Mania, Emotional Insanity, and 
so-called "Delusional Insanity" of all kinds 
and degrees. These, however, might all be 
included in one genera! class and properly 
designated as "Mediumistic Insanity" or 
"Subjective Insanity." 




There are many different methods and 
processes by and through which Nature's De- 
structive Principle may be invoked, yet the 
fundamental principle itself is always the 
same. It involves the relationship of activity 
to passivity, positive to negative, energy to 
inertia, strength to weakness, aggression to 
suppression, domination to submission, Con- 
trol to Subjection. 

It may be said that all crime is referable to 
these relationships. The powerful, energetic, 
ambitious, positive, active, aggressive, domi- 
nating and controlling intelligence in the 
gratification of selfishness and vanity is guilty 
of the crimes and sins of commission. The 
weak, timid, credulous, inert, negative, pas- 
sive, submissive, yielding and surrendering 
intelligence is responsible for the crimes and 
sins of omission. Acting together, they ac- 



:omplish all the crimes and sins known to the 
calendar of Nature. 

There appear to be three distinct psycho- 
logical states of being that are suggestive of 
ultimate evolutionary possibilities. These 
may be dimly suggested by the terms, "good, 
indifferent and bad"; or by "improvement, 
uncertainty and degeneracy"; or by "prog- 
ress, stagnation and retrogression." 

In the first and highest of these three states 
the individual has reached an evolutionary 
altitude where truth for its own sake is more 
attractive to him than falsehood with all its 
alluring promises of selfish advantage. Light 
is more attractive to him than darkness. It is 
more agreeable and pleasant to do right for 
the sake of principle than to do wrong for 
selfish gain. It is easier to rise to higher 
levels of life and action than sink to lower 
planes of existence. In this state reason has 
finally triumphed over all the debasing in- 
fluences of the appetites, passions, emotions, 
impulses and desires. Harmony and co- 
operation are established between the self- 
consciousness, reason, independent choice and 
volition of man, and the self-control for 



which he has striven is now an established 
fact. He is liberated from all the forces, 
activities and processes of Nature, both with- 
in and without, which would enslave the 
Soul. He is emancipated from all subjective 
conditions and processes and all the predom- 
inating tendencies of the Soul set toward 
light and life and the attainment of Individ- 
ual Immortality. 

The line which marks the level of this evo- 
lutionary development and individual tri- 
umph may well be known as "The Line of 
Victory." It marks the plane of the greatest 
victory of individual life, the final victory 
over self in the achievement of individual 

The second or middle psychological state 
of being lies immediately below the first. It 
is the battle ground of individual life. It is 
here that every individual intelligence must 
fight the crucial battle of self. Here it is that 
he is subject to the active play of all the op- 
posing and contending forces of Nature. 

His intelligence, reason, intuitions and as- 
pirations all exert their buoyant effect upon 
his life and tend to lift him upward into the 



light of a higher knowledge and a higher 
life. His evil appetites, passions, emotions, 
impulses and desires all tend to drag him 

His environment and associations exert the 
same double influence upon him. Those who 
are above him in point of knowledge, devel- 
opment and power give him courage and 
hope and inspiration to rise with them into 
the light. Those who are yet below him 
exert their influence with equal persistence 
to drag him downward to their level and into 
the darkness. 

So it is that here in this middle ground his 
intelligence, reason, conscience, intuitions 
and aspirations and all the powers of light 
are pitted against the evil tendencies of his 
individual nature and all the powers of dark- 
ness. This, therefore, is the realm of vacilla- 
tion, and uncertainty. Today the Soul sets 
toward the light. Tomorrow it seeks the 
world of darkness. Today the good triumphs. 
Tomorrow the evil tendencies predominate. 
The ultimate issue is yet undetermined. The 
Soul is being weighed in the balance. 

This is the psychological stale of evolu- 



tionary development ivhere and in which fu- 
ture possibilities are determined. 

In this middle state the gravity of the indi- 
vidual is naturally downward, except for the 
power he possesses to lift himself by his own 
efforts. The weight of an eagle's body is 
many times greater than that of the air in 
which it flies. It therefore naturally gravi- 
tates toward the earth. Under the law of its 
gravity, if left alone, it would fall to the 
ground never to rise again. But this monarch 
of the air has the power within itself and of 
its own right to overcome the force of gravity 
and rise at Will to realms beyond the clouds 
and the shadows of earth into the clear sun- 
light of heaven. 

Thus it is with man in this second psycho- 
logical state or condition. When left alone 
to the mercy of the elements and the play of 
Nature's forces his gravity carries him down- 
ward toward the realms of darkness and 
death. But he has within himself and of his 
own right the power to overcome the down- 
ward tendencies of his gravity and rise at 
Will into the realms of light and life and In- 
dividual Immortality. 



It is but a question of whether he will or 
not. As it is with the eagle, so it is with man 
himself. If he would rise and soar above the 
shadowland of earth he must do so by the 
Self-Control and exercise of those individual 
faculties, capacities and powers of the Soul 
through which he is enabled to discharge his 
individual responsibility and at the same time 
earn Nature's reward therefor, which is In- 
dividual Immortality. From the standpoint 
of science it would appear that these are the 
wings which God or Nature has given him 
with which to rise in triumph above all the 
opposing forces of Nature. 

At the lower level of this second or middle 
psychological state of man runs another line, 
a fixed and immutable line of Nature. From 
its portentous and appalling significance the 
Masters of Natural Science have aptly named 
it "The Line of Despair." 

Below the level of this line of psychic con- 
dition lies the realm of spiritual darkness and 
spiritual death. Those who in their down- 
ward flight cross this line "leave hope be- 
hind." This is the bourne w^hence neither 
man nor woman ever returns. This line of 



despair marks the level at which the Destruc- 
tive Principle of Nature in Individual Life 
becomes triumphant. It marks that point in 
the devolution of mankind where all the ele- 
ments of individual being, spiritual, mental 
and moral, set toward darkness and death. 

So long as there remains one aspiration for 
good, one desire for light, one cry of con- 
science, one prayer for help, Nature responds 
and sends her messengers. But when man in 
his downward flight crosses this Line of De- 
spair he passes beyond the reach of those who 
would or could help him to rise again. Those 
attributes of the Soul which distinguish him 
from the animal no longer respond to the 
power of Will. At the crossing of this line he 
sinks to the level of animal nature. Like the 
animal he lives for a time in this world of 
progressive degeneracy and then goes down 
to spiritual death. 

What the scientific significance of this sec- 
ond or spiritual death may be is, as yet, the 
great unsolved problem of Nature. So far 
as Natural Science knows, this means the 
death of the Soul, or total individual extinc- 
tion and a resolution of the individual entity 



in all its essential nature back into the ele- 
ments from which it came. And 




A clear and comprehensive understanding 
of Nature's Destructive Principle is of tran- 
scendent importance. The specific purpose 
is to fix indelibly in the mind an accurate 
conception of one fundamental deduction of 
Natural Science which gives to Man a unique 
and distinctive place in Nature. 

Let us proceed to the plane of the mineral 
kingdom and from that level look upward 
over the two intermediate kingdoms of the 
vegetable and the animal to the plane of hu- 
man life. Let us study the evolutionary 
ascent from the lowest and simplest form of 
life to the highest and most complex, as it is 
indicated in the Life Elements of Nature 

In the mineral kingdom the constructive 
or integrating principle of Nature operates 
through the Electro-Magnetic Life Element 



alone. Upon this single Life Element the in- 
tegration and growth of minerals depend. 

In the vegetable kingdom the construc- 
tive, integrating and organic principle oper- 
ates through two Life Elements instead of 
one. It operates through the Electro-Mag- 
netic and the Vito-Chemical Life Elements 

Of these two Life Elements the Vito- 
Chemical is the dominant one in the vegeta- 
ble organic process. It controls that higher 
function of Nature known to science as the 
organic principle or process in vegetation, as 
this process is distinguished from that of min- 
eral integration. 

In the animal kingdom there is yet a 
higher, third Life Element through which 
the constructive principle operates. This 
third Life Element is the Spiritual Life Ele- 
ment of Nature. It is the dominant factor in 
the organic process of animal Nature. It is 
that element which lifts the animal to a plane 
above the vegetable and gives to it those 
added characteristics which so clearly mani- 
fest themselves in the faculty or capacity of 
consciousness and the power of voluntary 



In the kingdom of man the fourth Life 
Element of Nature — the Soul Element — is 
the principal factor in the constructive proc- 
ess. Here we have the constructive principle 
of Nature operating through four Life Ele- 
ments in harmony instead of through one 
alone. Of these four the Soul Element is the 
dominant one in the human organism and 
gives to man those added characteristics of 
Self - Consciousness, Independent Choice, 
Reason and the Power of Independent, Self- 
Conscious and Rational Will or Volition. 

In the mineral kingdom Nature's Destruc- 
tive Principle, in order to prevail, must over- 
come the integrating power of but a single 
Life Element. In the vegetable kingdom it 
has to contend against the combined integrat- 
ing and organizing forces of two Life Ele- 
ments of Nature. In the animal kingdom it 
must oppose the combined integrating, or- 
ganizing and sustaining forces of three, and 
in the human it is pitted against the com- 
bined forces and energies of all four of Na- 
ture's Life Elements working in harmony. 

The higher we proceed in the evolutionary 
process and the further we get away from the 



plane of the mineral kingdom the more poiv- 
erful become the forces of Nature which we 
recognize as constructive, and the more diffi- 
cult becomes the task set for Nature's De- 
structive Principle. 

It would appear to be a far-reaching de- 
sign of Universal Intelligence to ultimately 
evolve an order of being which shall possess 
within itself the power and ability to tran- 
scend the operation of Nature's Destructive 

Let us return to the plane of the mineral 
kingdom, and, looking upward from another 
point of vision, study the evolutionary ascent 
of Nature as it is indicated in the principle 
of growth or accretion. In this examination 
let us view the subject from both the ethereal 
and the physical planes of life at the same 

In the mineral kingdom growth of the 
ethereal body ceases when the growth of the 
physical is arrested. 

In the vegetable kingdom this appears to 
be the case also, but there are some well- 
defined indications which suggest that this 
may be only an appearance and not a fact. 



In the animal kingdom all uncertainty is 
dispelled. Here it is determined with abso- 
lute certainty that, in the case of infant ani- 
mals, growth of the spiritual body appears to 
cease soon after physical death. This, how- 
ever, is not true of those animals which pass 
the stage of infancy before physical death oc- 
curs. In this latter case the spiritual body 
continues to grow after physical death, and in 
most instances — more especially among what 
we term the higher animals — spiritual 
growth continues until the spiritual organism 
reaches what appears to be spiritual maturity. 

In the kingdom of man this evolutionary 
phase of life reaches its climax. Here it is 
observed that however young the infant man 
may be, if it has reached co-ordination with 
the Soul Element of Nature and breathed the 
breath of its higher life, the death of the 
physical body appears to have no effect what- 
ever upon the continued growth of the spir- 
itual, other than to retard it somewhat. It 
proceeds to grow and develop without inter- 
ruption or lapse of any kind until it reaches 
what appears to be full spiritual maturity. 

Indeed, in this field of observation growth 



appears to be much more exclusively a psy- 
chical process. It is moved primarily by a 
psychical impulse, as indicated in the fact 
that physical death does not affect the process 
of growth in the spiritual organism in any 
way, except to retard it somewhat. 

From this second view point the mind 
seems to see with added clearness the possible 
design of Universal Intelligence as it appears 
to manifest itself in the wonderful scheme of 
evolution. We are able to clearly note the 
unfaltering march of development toward 
the consummation of what appears to be a 
fixed and steady purpose, the evolvement of 
an individual organism which shall be able to 
transcend the limited possibilities of Nature's 
Destructive Principle, 

Once more let us stand upon the level of 
the mineral kingdom and from yet another 
point of vision view the subject. In this ob- 
servation let us study the evolutionary rise of 
the individual entity in its purely psychical 

In the mineral world the constructive or 
integrating process is one in which the min- 
eral entity itself, as such, has no intelligent or 


conscious part so far as science knows. The 
integrating power of the mineral world, to 
every appearance, is automatic and involun- 
tary so far as the mineral itself is concerned. 
The mineral appears to grow and decay, in- 
tegrate and dissolve, in neither a conscious 
nor voluntary manner, but rather in obedi- 
ence to the operation of the great law of 
Universal Intelligence. 

In the mineral, we are unable to discover 
anything which suggests to our minds an in- 
dividualized intelligence. Whatever mani- 
festations we are able to observe which might 
suggest consciousness, volition or intelligence, 
appear to reside in the individual, chemical 
particles of which chemical aggregates are 
composed, and not in the aggregate as a dis- 
tinct and separate entity or individuality. 

The energy or impulse which unites the 
particles of gold or silver into one common 
mass manifests itself in the individual par- 
ticles of which the mass is composed, and not 
in the mass as a whole. For this reason we 
are able to assert with seeming scientific cer- 
tainty that the stone, or the crystal, or the 
boulder, or the nugget, or any other mineral 



aggregate, as an individual entity, has neither 
consciousness, volition, intuition nor intellec- 
tuality in any of its individual manifesta- 

In the vegetable world we seem to cross a 
distinct line of differentiation which suggests 
at least a different character or grade of in- 
telligence. Here the manifestations of intel- 
ligence do not appear so exclusively in the 
individual particles of which the various ag- 
gregates are composed. 

The sunflower turns its face to the sun. In 
the morning it looks to the east. During the 
day it follows the course of the sun in its 
flight across the heavens from east to west and 
at night bows its head to the west. 

The sensitive plant shrinks at the touch of 
the human hand as if it were conscious of 
possible danger. 

The little "Fly-Trap" opens its cup-like 
flower as if to await the coming of the unsus- 
pecting insect. When the busy bee comes and 
enters in search of honey, or the fly in search 
of food or drink, the little flower quickly 
closes its door-like lid or mouth, and the in- 
sect is a hopeless and helpless prisoner. Here 



it is securely held until death comes to its re- 
lief. Then its decaying body is absorbed and 
assimilated by the plant as food. 

The wild morning-glory vine of rapid 
growth reaches the limit of its support and 
gropes about in search of something new 
upon which to support itself. Place another 
support within a few inches of the end of the 
vine, but slightly to one side, and then watch 
the result. Within a few hours you will ob- 
serve that the vine is reaching out to the new 
support. Then shift the object to the other 
side and in a short time you will see that the 
vine has turned about and is reaching for it 
in the opposite direction. 

In all these instances, and many more 
which might be mentioned in connection 
with the vegetable world, there appears to be 
a very low grade of instinct or semi-con- 
sciousness as well as volition, which resides 
in the plant itself as an individual entity and 
not alone in the particles of which it is corn- 

Natural Science is not able to assert with 
certainty that any plant actually possesses in- 
dividual consciousness, instinct or volition, 



but it is compelled to note the fact that in the 
evolution of vegetable life Universal Intelli- 
gence has taken a long step in the direction 
of an individualized intelligence and seems 
to be anticipating that ultimate result. 

In the animal kingdom we cross another 
distinct line of differentiation in conditions 
and development. Consciousness is here well 
defined as a faculty or capacity of the indi- 
vidual animal. Volition is also a well de- 
fined power of the individual entity, and not 
wholly an automatic result of general laws 
operating through the individual particles of 
which the individual animal is composed. 

Here we note for the first time that the in- 
dividual entity possesses the power of inde- 
pendent locomotion. It is also invested with 
appetites, passions, emotions and desires, and, 
excepting in so far as the vital processes arc 
concerned, the individual animal has full 
control of its muscular organism. 

Here we observe for the first time in the 
upward march of evolution what we have de- 
fined as animal instinct. So closely does it 
seem to approach the limit of the purely in- 
tellectual that wise men of all ages have dif- 



fered in their judgments concerning the abil- 
ity of the animal to reason from cause to ef- 
fect. Certain it is that if the animal does not 
rise to the level of the purely intellectual, 
its individuality most clearly and unmistak- 
ably foreshadows such a possible develop- 
ment in the yet higher kingdom of man. 

In the human kingdom we find the full 
realization of all that is foreshadowed in the 
lower kingdoms of Nature. Man possesses 
all that the animal does and something more. 
Added to the consciousness of the animal is 
the self-consciousness which is distinctively 
a human faculty or capacity. Animal in- 
stinct assumes the higher form of intuition in 
man. The volition which in the animal is ap- 
parently but a reflex of animal appetites, pas- 
sions, emotions and desires, in man becomes 
an independent, self-conscious and rational 

In his intellectual activities, processes, ca- 
pacities and powers man rises to a plane of 
life and being unknown to and untouched by 
all the rounds of individual life which lie 
below the level of the Soul Element of 



One more view of the subject from the 
plane of the mineral will enable us to com- 
plete the picture. This time our task is to 
note the upward movement of evolution 
through the Four Kingdoms as it is indi- 
cated in the persistence of the ethereal or 
spiritual body beyond the point of physical 

It will be remembered that in the mineral 
kingdom the dissolution of the two bodies is 
almost simultaneous or synchronal. The ethe- 
real body persists but a comparatively brief 
period of time after physical dissolution, even 
where the process of physical dissolution is 
forced and instantaneous. 

In the vegetable kingdom the length of 
time the ethereal body persists after physical 
death or dissolution is many times longer 
than in the case of minerals. 

In the animal kingdom this progression 
goes on. 

And in the kingdom of man we again reach 
a natural and sequential Climax. Here we 
find that Nature, or the great Universal In- 
telligence, appears to have shifted the burden 
of responsibility to man himself. As a result 



man possesses the power within himself to de- 
termine or to extend the period of persistence 
of the spiritual body beyond the point of 
physical death indefinitely. In a much more 
exact and literal sense, therefore, than is gen- 
erally understood, man appears to be ^Uhe 
arbiter of his own destiny/' 

A brief summary presents the subject in its 
full and complete perspective. 

One Life Element. 

Ethereal growth ceases at physical death. 

Ethereal and physical death practically 

Without individual consciousness, instinct 
or volition. 

Death of both bodies ultimately inevitable 
to all appearances. 

It is observed that the dissolution of a 
physical mineral carries with it almost in- 
stantly the dissolution of its ethereal dupli- 
cate. This almost simultaneous or synchronal 
dissolution of the two bodies appears to be 
significant from a scientific point of view, in 
that it would appear to establish with a rea- 



sonable degree of scientific certainty the fol- 
lowing deductions: 

That the constructive process or growth of 
the duplicate of a mineral ceases when its 
physical growth or integrating process is ar- 
rested, and vice versa. 

That the relation between the physical and 
ethereal bodies of the mineral is of such a 
character as to establish what appears to be 
their absolute interdependence. 

The integrating process in this case appears 
to be but a single process manifesting upon 
duplicate planes of mineral existence. 

Two Life Elements. 

Ethereal growth appears to cease at phys- 
ical death, but there are some indications to 
the contrary. 

Ethereal and physical death clearly not 

Some indications or shadowings of indi- 
vidual consciousness, instinct and volition. 

Death of both bodies ultimately inevitable 
to all appearances. 

In the vegetable kingdom just one impor- 
tant variation from the mineral process ap- 



pears. The dissolution of the two bodies of 
a plant is by no means so nearly simultaneous 
or synchronal as in the case of the mineral. 
The length of time intervening is very much 
increased. The ethereal organism of a plant 
appears to possess the power of individual 
persistence after physical dissolution to such 
an extent as to plainly suggest a possible de- 
sign of Nature, which design would seem to 
become more clearly defined as we ascend 
to higher planes of organic life. 

A study of vegetation on both its planes of 
life appears to establish with a reasonable de- 
gree of certainty the following deductions: 
That the ethereal organism of a tree or plant 
ceases to grow or develop whenever physical 
development is arrested. Its dissolution ac- 
tually begins at the point of physical death 
just as appears to be the case with the mineral. 

In so far as the principle of growth or ac- 
cretion is concerned there seems to be the 
same general interdependence of the two 
bodies in the vegetable kingdom as in the 

Here also integration appears to be but a 



single process manifesting upon two planes 
of material existence. 


Three Life Elements. 

Spiritual growth continues after physical 

Spiritual life continues long after physical 

Individual consciousness, instinct, volition, 
appetites, passions, emotions and desires, with 
strong suggestions or shadowings of devel- 
oping intellectual activities, faculties, capac- 
ities and powers. 

Death, both physical and spiritual, ulti- 
mately inevitable to all appearances. 

In the animal kingdom some important 
variations or modifications appear, among 
which the following are most important: 

The length of time a spiritual animal per- 
sists as an individualized entity, after its 
physical dissolution, is many times greater 
than that during which the ethereal vegetable 
persists after its forced physical dissolution. 

The spiritual growth and development of 
an animal docs not necessarily stop at the 
point of physical death. At the death of in- 



fant animals, spiritual growth, in most in- 
stances, appears to cease immediately and 
spiritual death follows within a compara- 
tively short time. 

If the period of animal infancy is past be- 
fore physical death occurs and the process of 
physical development and growth is well un- 
der way, the spiritual organism continues to 
develop until it reaches what appears to be 
full maturity upon the spiritual plane. 

Spiritual disintegration does not begin at 
the point of physical death, nor until long 
thereafter. In this respect the animal differs 
very radically and essentially from the min- 
eral and the vegetable. 

Here also the principle of growth does not 
appear to bind the two organisms together 
in an indissoluble bond of interdependence. 
Indeed, the dependence appears to be almost 
entirely on the part of the physical. 

Another important distinction or variation 
is noted, in that the integrating process ap- 
pears to be a double process instead of a sin- 
gle one, as in the two lower kingdoms of Na- 
ture. Or, if it be not a double process, then 
at the point of physical death that which 



produces growth is detached from the phys- 
ical and unites with the spiritual. 

Four Life Elements. 

Spiritual growth not interrupted nor in any 
manner interfered with by physical death, 
other than as to rapidity of growth. 

Persistence of spiritual life after physical 
death under the control and within the power 
of the individual and dependent on his indi- 
vidual choice. 

Individual self-consciousness, intuition, ap- 
petites, passions, emotions and desires; inde- 
pendent, self-conscious and rational volition, 
and all intellectual faculties, capacities and 
powers fully defined. 

Spiritual death not necessarily ineintable, 
but under control of the individual. Individ- 
ual Immortality a possibility to all appear- 

In the kingdom of man these variations or 
modifications appear with even greater dis- 
tinctness. They stand out in such vivid con- 
trast with the conditions which obtain in the 
lower kingdoms of Nature that the mind 
almost involuntarily forecasts a possible de- 



sign which the great Universal Intelligence 
appears to be working out. 

However young the human infant may be 
when its physical death occurs, if it has once 
co-ordinated with the Soul Element of Na- 
ture and "breathed the breath of life," its 
status as an individualized intelligence is 

Its physical death does not appear in the 
least degree to suspend, retard or check the 
growth and development of the spiritual or- 
ganism. The human infant upon the spirit- 
ual plane passes through all the phases and 
stages of spiritual growth and organic devel- 
opment to its full spiritual maturity, in a 
manner closely analogous to its growth and 
development upon the physical plane. 

Man appears to be inherently invested 
with the power and ability to perpetuate his 
own organic individual existence upon the 
spiritual planes of life indefinitely. This is 
accomplished by his personal knowledge and 
right application of the laws, principles, 
forces, activities and processes of Nature 
which govern the conservation of his spirit- 
ual life and energies. 



By the right application of his knowledge 
and the right use of all his acquired powers 
he comes into full co-operation with Na- 
ture's Constructive Principle. He thus adds 
to the great upward evolutionary impulse of 
Universal Intelligence the impetus of his 
own individual powers. He becomes an ac- 
tive independent, self-conscious, rational and 
voluntary factor and power in his own indi- 
vidual evolution. By and through this volun- 
tary and rational co-operation with the great 
Universal Intelligence he severs the last de- 
structive tie of his individual being and rides 
upon the current of Nature's constructive, 
sustaining, renewing and living forces on- 
ward and upward through the realms of 
spiritual light and life until he passes beyond 
the limit of all our present knowledge. 

Another significant variation or modifica- 
tion is that, although man is unquestionably 
invested with the power and ability to per- 
petuate his individual existence upon the 
spiritual planes of life indefinitely, yet he 
does not always elect to do so. 

This suggestion brings us to what appears 
to be another interesting fact of spiritual Na- 



ture: that man is invested with the power of 
Individual Choice in the spiritual life as well 
as in the physical. This appears to be one of 
the inalienable rights of every responsible in- 
dividual intelligence. 

It is a well-known fact that in this physical 
life man may defy every principle of Nature 
which makes for his own upbuilding. He 
may defy Nature's Constructive Principle. 
This is true as to every phase of his being. 
He may destroy his own physical life by any 
one of the numerous methods employed by 
the suicide. Or, he may wreck his physical 
health and strength by overindulgence of 
any or all of his physical appetites, passions, 
emotions or desires, and thus reach the same 
physical end through a slower and more 
gradual process. 

He may defy every moral principle of 
equity, justice and right, and in a similar 
manner accomplish his moral suicide or 

In the same absolute and definite manner 
the power of individual choice obtains upon 
the spiritual planes of life. By the wrong ap- 
plication of his knowledge and the abuse of 



his acquired powers man in that life, as in 
this, can, if he so elect, come into full co- 
operation with Nature's Destructive Prin- 
ciple. In this event he becomes an active, 
independent, self-conscious, rational and vol- 
untary factor and power in his own devolu- 
tion and spiritual retrogression. 

By and through this voluntary and inten- 
tional violation of the constructive, sustain- 
ing, renewing and living principle of indi- 
vidual continuity, he may, of his own choice, 
ride upon the strong current of Nature's De- 
structive Forces backward and downward 
into the realm of spiritual darkness, to dis- 
integration, dissolution, individual extinction 
and a final resolution back into Nature's ele- 
ments to a point beyond the limits of all our 
present knowledge. 





From a psychological standpoint, the dis- 
tinguishing difference between man and all 
the rounds of animal life and intelligence be- 
low him, is in the fact that man is Morally 
Accountable and Individually Responsible, 
while the animal is not. Man is bound by a 
higher law of life than is the animal. He is a 
distinct factor in the "Moral Order" of the 
Universe, and is bound by the Moral Law. 
The animal is not. 

There is a definite and scientific reason 
why man is a creature of the Moral Order, 
while the animal is not. It is because man is 
invested by Nature with those higher distin- 
guishing attributes of the Soul (Self-Con- 
sciousness, Reason, Independent Choice, and 
an Independent, Self-Conscious and Rational 
Volition), which alone enable him to under- 
stand and respond to the Moral Law and dis- 



charge the Moral Obligation of Personal Re- 
sponsibility. The animal is not so invested. 

Man, therefore, is a "Moral Being," in the 
sense that he is charged with Moral Account- 
ability and Personal Responsibility. 

The animal is an L^n-moral being (not Im- 
moral), in the sense that it is not charged 
with Moral Accountability nor Personal Re- 

Man alone is capable of being /m-moral, 
because he alone finds it possible, knowingly 
and intentionally, to violate the Moral Law 
of his own being. 

Man, without the higher Soul Attributes, 
would be as un-moral as the animal. In 
that condition he could no more be im- 
moral than can the animal. Neither could 
he be Moral, any more than it is possible for 
the animal to be Moral. 

Man, possessing the higher attributes of 
the Soul on which Morality depends, is Mor- 
ally Accountable only in just so far as he has 
the power and the ability to exercise those 
attributes consciously and voluntarily. What- 
ever destroys that power or deprives him of 
the ability to exercise those Soul Attributes, 



at the same time relieves him of his Moral 
Obligations and his accountability to the 
Moral Law; and to whatever extent this is 
done he is reduced toward the un-moral state 
and condition of the animal. 

The "Subjective Psychic Process," when 
applied to man, destroys his power and abil- 
ity to exercise his Soul Attributes at Will, in 
just so far as he is subject to that Process, at 
any given time. It is a Process, therefore, 
which reduces him to an M«-moral condition 
or state of being, in just so far as he is subject 
to its action. This is one of the "essential 
facts" of Nature upon which the author bases 
his assertion to the effect that the Subjective 
Psychic Process is not founded in Morals nor 
upon the practice of Moral Principles. It is 
a Process which reduces man from a state of 
Moral Accountability to a state of un-moral 
exemption from accountability, in just so far 
as he is subject to its operation. It cannot be 
founded on Morality, since the very essence 
of its action is t/n-Moral. 

The hypnotic process is a psychic process. 
That is to say, it is a Soul process, a process of 
the intelligent Soul of man. It may be set in 



motion by any person who possesses the neces- 
sary Intelligence and Will Power, quite re- 
gardless of his Moral Status. It may be in- 
voked by a criminal of the most vicious and 
degenerate character as readily as by the man 
of high moral principles, provided he pos- 
sess the necessary Intelligence and power of 
Will. A mere matter of intellect and Will- 
power on the part of the hypnotist is in no 
way related to nor dependent upon Morality. 
Every hypnotist knows this. Every student 
of psychology who has gone beyond his al- 
phabet is equally cognizant of the fact. The 
method of invoking the hypnotic process, 
therefore, is not Moral. It has no reference 
whatever to Morality. It docs not in the 
least depend upon the practice of Moral 

The scientific relation which the hypnotic 
process sustains to the hypnotist is very 
closely analogous to that which the physio- 
logical action of a poisonous drug sustains to 
the individual who administers it to another. 
The moral status of one who administers a 
deadly poison has no effect whatever upon 
the physiological action of the drug he ad- 



ministers. It will kill its subject just as 
quickly and just as surely and just as dead 
when administered by one who is moved by 
pity and compassion and all the most exalted 
moral sentiments as it will when administered 
by one who is actuated by malice, hatred and 
revenge. Its action is not dependent upon 
"motives." Its essential nature and destruc- 
tive properties are not in the slightest degree 
minimized nor in any manner whatsoever 
modified by the moral character of the indi- 
vidual who administers it and sets its active 
properties in motion. Its results are mechan- 
ical, and have no relation whatsoever to Mor- 
ality nor to the Practice of Moral Principles. 
The relation of the hypnotic process to the 
hypnotic subject is also one which is wholly 
independent of Morality, or the Practice of 
Moral Principles. For it is a fact which all 
students of psychology understand, that Mor- 
ality, in itself alone, is not sufficient protec- 
tion against the hypnotic process. The indi- 
vidual of high moral character, all things 
else being equal, may be hypnotized almost 
as readily as the individual of low moral 
character, — provided he lend himself to the 



hypnotic process with the same degree of 
willingness, unreserve and co-operation. 
When once completely subject to its domina- 
tion and control he is just as helpless as the 
hypnotic subject of the lowest criminal or im- 
moral type. Once fully under control, the 
one is just as much and as truly an automatic 
instrument for his hypnotist as the other. 
This again shows that the hypnotic process is 
not, in its essential nature, a problem in Mor- 
als. It is not founded on Morality nor upon 
the Practice of Moral Principles, from the 
standpoint of either the hypnotist or the hyp- 
notic subject. 

The man of high moral character who has 
once learned the destructive nature of the 
hypnotic process, or the mediumistic process, 
never thereafter will submit himself to its 
domination so long as he possesses the power 
to resist it. Just so soon as he has learned 
that the process is destructive, he sets himself 
the noble task of freeing himself from its in- 
fluence and at the same time acquiring the 
knowledge and the power whereby he may 
thereafter resist it successfully. Added to 
Morality, therefore, there must be both "In- 



telligence" and ''Will Power." The office 
of Morality in the combination is to stimulate 
intelligence to make the search for the 
needed knowledge, and support the Will in 
its effort so to apply that knowledge as to ac- 
complish the desired end — Liberation. 

Even one who has become a Master under 
the Constructive Process and in accordance 
with the Independent Method of Spiritual 
Development, can thereafter surrender him- 
self to the hypnotic process, if he will. He 
would not be a Master if he could not. Mas- 
tership does not deprive men of the power of 
Will nor of Independent Choice. It en- 
larges the scope of both. He can do what- 
ever he could do before, and many other 
things in addition. 

Although he possesses the power to submit 
himself to the hypnotic or mediumistic proc- 
ess, nevertheless he would not unless he 
should elect deliberately and purposely to 
turn backward from the pathway of Light 
and Life, and knowingly, intentionally and 
of his own free choice, enter voluntarily upon 
the opposite path which leads backward and 



downward into spiritual darkness and into 
spiritual death. 

There have been instances of this kind, suf- 
ficient to demonstrate one of the grandest and 
most profound truths of all Nature, namely, 
that man is absolutely the arbiter of his own 
destiny, both here and hereafter, so far as The 
Great School of the Masters has been able to 

"Mastery" would not be Mastery if it de- 
prived man of the power of Self-Control or 
of any other of the faculties, capacities and 
powers of the Soul by the exercise of which 
he is able to do, or not do, or undo whatso- 
ever lies within the pathway of unfoldment 
over which he has once traveled. 

An intoxicating liquor will make a moral 
man just as drunk as it will the veriest rascal 
on earth, if he will but drink enough of it. It 
would make a Master quite as drunk as 
either, provided he should drink enough of 
it, and then deliberately submit himself to its 
ordinary physiological action. 

It would injure the moral man quite as 
much, and in some respects perhaps more, 
than it would the rogue. It would injure the 



Master as much as either, and possibly even 
more, if he should submit himself to its ordi- 
nary and unhindered action. 

The moral man has the power to choose 
between drinking and not drinking, and if he 
elect to drink he has the power to drink as 
much liquor as he chooses. In other words, 
he has the power to make himself as drunk as 
liquor can make anyone. And he has the 
power to repeat the process just as often as 
the rogue. The Master has as much powder 
as either; otherwise he is not a Master. He 
therefore has the power to drink, to become 
as drunk, and to repeat the process as often 
as either. 

Whether he does or does not is a question 
which none but he can answer. Suppose he 
should elect voluntarily to follow that course, 
what then? It has now become a Moral 
Problem. Once knowing the destructive na- 
ture of the process involved, if he thereafter 
elects to submit himself to it he thereby vio- 
lates the Moral Law, which is an essential 
element at the foundation of his Mastership. 
When he does this he has destroyed the foun- 
dation upon which his Mastership rests. 



Mastership without a foundation is not Mas- 

All that has been said of hypnotism and of 
the hypnotic process is equally true and 
might justly be said of mediumship and the 
mcdiumistic process. 

One of the most incongruous and at the 
same time pathetic and depressing spectacles 
with which the student of phenomenal Spir- 
itualism is familiar, is that of a medium in a 
state and condition of absolute trance subjec- 
tion and "control," delivering a public lec- 
ture or address on the inspiring theme of 
"Mastership," to a large audience of mature 
men and women who believe themselves to 
be not only sane but intelligent, and who are 
commonly so reputed to be. 

Some years ago the writer was privileged 
to witness just such a spectacle. The lecture 
itself was indeed beautiful and contained 
many wise sayings and suggestions. It dwelt 
especially on the vital necessity for the culti- 
vation and establishment .of "Self-Control," 
and the Practice of Moral Principles as the 
basis of true "Mastership." 

The medium was a frail, delicate, negative 



and effeminate little man, as far from the 
representation or exemplification of Master- 
ship as might readily be imagined. In con- 
sonance with his general expression was the 
fact that instead of being "Self-Controlled," 
he was, throughout the entire lecture, in a 
state of complete "trance control." He was 
entirely unconscious of every word his lips 
uttered, and wholly oblivious to the thoughts 
and sentiments to which his vocal organs had 
given expression. His listeners knew all this, 
or had evidence sufficient to justify their ac- 
ceptance of it; and yet not two dozen out of 
his entire audience of over four hundred in- 
telligent people seemed to notice the utter 
absurdity of the performance. On the con- 
trary, they listened with rapt attention, drank 
in every word the speaker uttered, seemingly 
approved every sentiment expressed in advo- 
cacy of "Mastership," and went away pro- 
foundly impressed with the marvelous fact 
(for such exhibitions are marvelous) that 
such sentiments of wisdom should have come 
from the lips of one in a state of utter help- 
lessness and complete unconsciousness. 
Had the speaker been in a state of maudlin 



drunkenness and the theme of his lecture had 
been that of "Temperance" not one of his 
listeners could have failed to note and appre- 
ciate the utter absurdity of it all. Under such 
conditions it is doubtful if two dozen would 
have remained to hear him through. The 
incongruity of such a spectacle would have 
moved his audience to all kinds of emotions, 
ranging all the way from amusement, 
through pity and sorrow, to profound dis- 

Such a spectacle as this is far less incon- 
gruous and almost immeasurably less pathetic 
and distressing than that of a medium in a 
state of "trance control" delivering to an au- 
dience of intelligent men and women an 
address on the sublime importance of "Mas- 
tership," or "The Value of Self-Control." 



nature's protection 

From the lowest round of physical Nature 
to the highest plane of spiritual life we have 
been able to note the steady, unfaltering, up- 
ward march of Nature toward the consum- 
mation of what appears to be a fixed and defi- 
nite purpose. 

Out of the seeming chaos of inorganic con- 
ditions we have noted the slow but inevitable 
rise of individual life. We have observed 
that from the time of its first appearance 
upon the plane of physical life each evolu- 
tionary round has invested the individual en- 
tity with higher, stronger and more enduring 
individual characteristics. 

We have seen this individual entity at each 
higher round in the ascent of life develop 
new capacities and added powers, and each 
step has been in the direction of individual 
independence, emancipation and supremacy. 

From the individual crystal to the individ- 



ual man there has been and is a steady and 
seemingly intelligent and purposeful gradua- 
tion from lower to higher rounds of individ- 
ualized existence. 

And what, in all this, is the one most con- 
spicuous, significant and salient fact which 
impresses the mind as of paramount value 
and importance? 

It is this: That out of all the struggles of 
Nature, out of all the seemingly uncertain 
conditions of individual existence, out of all 
the play of Nature's laws, principles, forces, 
activities and processes, out of all the mys- 
tery which surrounds the ultimate destiny of 
individual life, there has at last emerged an 
Individualized, Intelligent Entity which pos- 
sesses the inherent power of indefinite persis- 
tence, as an individualized intelligence upon 
the spiritual planes of existence, by and 
through co-operation with Nature's Con- 
structive Principle. 

Out of all the complex operations of the 
seemingly automatic and mechanical proc- 
esses of lower Nature, has at last been evolved 
an individualized, intelligent entity, possess- 



ing the one transcendent power of Individual 

Man is that individualized, intelligent en- 
tity. He stands solitary and alone upon the 
summit of that splendid ascent of individual 
life, a fitting expression of the consummation 
of Nature's stupendous scheme of evolution. 

As he stands thus majestically upon the 
pinnacle of the ascent of individualized life 
and intelligence, he presents to the mind a 
splendid picture in evidence of Nature's evo- 
lutionary triumph. 

It has been demonstrated that death, both 
physical and spiritual, is the inevitable heri- 
tage of all forms of individual life below the 
level of man. 

It is found that man possesses the power, 
if he will but use it, to rise superior to the 
operation of Nature's Destructive Principle. 
By the exercise of this power he may per- 
petuate his individual life upon the spiritual 
planes indefinitely. He may advance from 
lower to higher planes of spiritual life by an 
ever increasing acquisition of individual 
power, until he passes to realms above and 



beyond the range of all our present knowl- 

He possesses that wonderful and mysteri- 
ous acquisition which we may designate as 
the power of individual persistence upon the 
spiritual planes of life. He is likewise the 
only individualized, intelligent entity of 
which we have personal and definite knowl- 
edge, who is capable of rising to this trans- 
cendent state of Individual Immortality, 

It is found that man possesses certain well 
defined capacities, faculties and powers not 
found to exist in any of the rounds of indi- 
vidual life which lie below him in the scale 
of evolution. 

He possesses all that is found in the world 
of individual life below him, with something 
added. He therefore possesses something 
which is distinctively and exclusively his 
own, something not possessed by animal Na- 
ture. And // is this distinctive and exclusive 
possession which makes him Man. 

Self-Coxsciousness, as distinguished from 
mere Consciousness. 

Reason, as distinguished from mere In- 



Independent Choice, as distinguished 
from automatic or involuntary Selection. 

Independent, Self-Conscious and Ra- 
tional Will, or Volition. 

These are the inherent, essential and dis- 
tinctive elements which are exclusively re- 
lated to and constitute the background of hu- 
man character. To these, and to these alone, 
must of necessity be related v^hatever dis- 
tinctive and exclusive powers man may pos- 
sess over and above the animal. 

But the one exclusive power of this char- 
acter man possesses which transcends all 
others in value and importance to himself is 
that which enables him to intelligently co- 
operate with Nature's Constructive Princi- 
ple, rise above the operation of Nature's De- 
structive Principle, persist indefinitely upon 
the spiritual planes of life, and thereby 
achieve Individual Immortality. 

As we study the picture in all its outlines, 
the mind turns with an irresistible impulse 
to a search for the hidden springs of that sub- 
tle, sustaining power by and through which 
man is able to rise superior to the operation 
of Nature's Destructive Principle and achieve 



that final triumph which Nature has placed 
within his possibilities, the triumph of Indi- 
vidual Immortality. 

Every living, human organism is a natural 
generator of physical magnetism. 

The magnetic energy generated by it is un- 
der the domination and control of the JVill 
of the owner and inhabitant of that or- 

Just why this is so may, perhaps, never be 
fully understood until man has fathomed the 
action and the purposes of Creative Intelli- 
gence. All that is known concerning it at the 
present time is that it is simply a fact which 
has been often demonstrated with scientific 

This magnetic energy is an important fac- 
tor in the process by and through lihich the 
Will of every intelligent, living, human be- 
ing maintains and exercises control over the 
voluntary, nervous and muscular organisms. 

He is able to move his own hand solely be- 
cause of his ability to control the magnetic 
forces which play through and upon it. 

His hand moves in response to his Will 
only because through the control of his own 



magnetic energy he is able to register the im- 
pulses of his Will upon the nervous organism 
which operates the muscles of the hand. 

He is unable to control the action of the 
muscular organism of another individual's 
hand (by purely mental processes) only be- 
cause he cannot control the magnetic forces 
which play through and upon it. He is un- 
able to control these magnetic forces only be- 
cause they are already, by the immutable de- 
cree of Nature, under the control of another 
Will than his, namely, the Will of the owner 
of the organism which generates them. 

When spiritual intelligences undertake to 
control the hand of a human being they find 
that the only process by which this can be 
done is by controlling the magnetic forces of 
that individual's physical organism. Na- 
ture, without consulting mankind, has given 
to each and every intelligent individual, do- 
minion and power over the magnetic forces 
of his own physical body. They must there- 
fore divest him of that power before they can 
apply it to the control of his hand, or that of 
any other organ under his voluntary control. 
This can be accomplished only by controlling 



that in the individual which has dominion 
and power over his magnetic forces, namely, 
his Will. 

It is through the agency of the Magnetic 
Field and the Magnetic Elements that the 
evil Intelligences are able to attach them- 
selves to those yet in the physical body, and 
establish w^hat we know as "Obsession." For 
this reason, if for no other, it will be ob- 
served how vitally important it is that each 
individual in the physical body should un- 
derstand how to exercise voluntary control 
of the Magnetic Element of his own or- 

It is true that Nature has given him a cer- 
tain amount of control over this Element of 
his being, even though he is not conscious of 
that fact, and even though he exercises that 
control automatically for the most part. It is 
this automatic control of the Magnetic Ele- 
ment of his being that constitutes one of the 
strong natural harriers which the Great Cre- 
ative Intelligence has erected between every 
embodied human Soul and the "Enemies of 
Darkness." It is this automatic control which 



Stands between him and the subjective process 
of mediumship and hypnotism. 

For it is through the agency of the Mag- 
netic Element that "control" is established, 
whether it be by a physically embodied hyp- 
notist or a spiritually embodied hypnotist. 

The process is precisely the same and the 
elements employed are the same in either 

The "development" of a medium, or a sub- 
ject of hypnotism, consists in finding and es- 
tablishing means and methods of breaking 
dov^n the barriers which Nature has erected 
about every human Soul. The negative diet, 
the negative darkness of the developing cir- 
cle, the negative attitude of the mind "in the 
silence," the negative condition of the Soul 
in the attitude of self-surrender, the negative 
status of the entire being; all combine to es- 
tablish as nearly absolute inertia as possible. 
When this is fully accomplished in accord- 
ance with the regulations and requirements 
of the average "developing circle," all the in- 
ternal barriers are removed, and the Soul is 
exposed to the domination of whatsoever 
outside intelligence may be able to control 



and manipulate the Magnetic Element of the 

An important fact is admitted by scien- 
tists, professional hypnotists and acknowl- 
edged authorities of all the different schools, 
and is known by the hypnotic subject to be 
true beyond all possible question. It is this — 
that Nature has erected barriers and safe- 
guards around every individual intelligence 
which must be broken down or overcome be- 
fore it is possible to successfully establish the 
hypnotic relation. 

The hypnotist finds himself unable to hyp- 
notize any and every person he meets. // 
there were no natural barriers between him 
and his victim he would be able to enter into 
the hypnotic relation with every person upon 
whom he desired to exercise his hypnotic 
powers. This, however, is not the case. He 
finds that he is able to exercise his powers 
upon only such as prove to be susceptible. 

Man possesses certain well defined attri- 
butes of individual nature which are distinct- 
ly and exclusively human. 

These are the attributes of the Soul. 

Upon his own free and independent con- 


trol and exercise of these individual attributes 
of the Soul man must depend for his ability 
to co-operate with Nature's Constructive 
principle, discharge his individual responsi- 
bility, achieve Individual Immortality and 
Self-Completion, and attain Happiness both 
here and hereafter. 

Around every individualized intelligent 
Soul Nature, or the great God of the Uni- 
verse, has erected barriers and safeguards to 
protect him from the unscrupulous encroach- 
ments of all those who would otherwise tres- 
pass upon his individual rights. 

The one essential attribute of the 
Soul upon which alone man must de- 

against all the destructive forces of 
Nature is the free and independent 
exercise and control of his own power 
OF Will. 

Whatever deprives him of his own free, in- 
dependent and voluntary control and exercise 
of the fundamental attributes of the Soul 
thereby robs him of his power to co-operate 
with Nature's Constructive Principle, dis- 
charge his individual responsibility or 



achieve Individual Immortality and Self- 
Completion, and destroys the possibility of 
his happiness both here and hereafter. 

By failure or refusal to discharge his indi- 
vidual responsibility man thereby enters 
upon the pathway of Death. He must inev- 
itably suffer Nature's penalties therefor. 

The individual who makes this election and 
consistently adheres to it thereby places him- 
self upon the broad highway to unhappiness 
here and hereafter, the ultimate destination 
of which, so far as science knows, is ultimate 
dissolution, disintegration, total individual 
extinction and a resolution of the individual 
entity, physically , spiritually and psychically, 
back into the original elements from which it 

This is ''The Second Death." 

This is "Spiritual Death." 

This is Psychical Death, "The Death of 
the Soul." 


The following page contains a list of • 

the publications of ' * 

The Great School of Natural Science 


Vol, I. Harmonics of Evolution, Florence Huntley $3.00 

The Struggle for Happiness, and Indi- 
vidual Completion Through Polarity 
or Affinity. 

Vol. II. The Great Psychological Crime. 
The Destructive Principle of Nature 
in Individual Life. 


Vol. III. The Great Work / ^ _ $3.00 

The Constructive Principle of Nature 
in Indiindiial Life. 

J. E. 
> Richardson 

Vol. IV. The Great Known I tK. ^^"^^ 

What Science Knows of the Spiritual 

Vol. V. The Great Message 

The Lineal Key of the Great School 
of the Masters. 


Vol. I. Self-Unfoldment ) $2.00 

,, , ^^ ,,,,,,,, >T. E. Richardson, TK ^ 

Vol. II. Self-Unfoidment f "^ $2.00 

Who Answers Prayer? po, ra, tk $1.00 

The Great Work In America (Magazine) 1 year $3.25 

Hollywood. Calif. 

Harmonics of Evolution 


Revised by TK. 

Vol. I 


The Chicago Tribune says of this book: "A 
woman has entered the lists against the most pro- 
found thinkers of the age. She has written a book 
which treats of things which have puzzled the 
greatest minds since the days of Pythagoras to 
Herbert Spencer. That it should be done by a 
woman is remarkable; that it should be done 90 
well is extraordinary." 

This book should be read by every man and 
woman who is married, or ever hopes to be, as it 
explains Nature's Selective Principle. 

Love, Marriage and Happiness — Unhappiness 
and Divorce are all discussed from highest view- 
points. Love and Happiness depend upon fixed Laws 
of Nature. 

It covers that universal principle in Nature of 
Individual Evolution which operates throughout 
the mineral, vegetable, animal and human kingdoms. 

It is a complete exposition of Nature's Evolu- 
tion, through the Principle of Polarity, and Man's 
Struggle for Happiness. 

The Boston Herald" says editorially that these are 

"Books That Change the Course of 
Human Lives" 


Vol. I. Harmonics of Evolution, Florence Huntley — $3.00 

Thf Struggle for Happinrss, and Indi- 
vidual Completion Through Polarity or 

Vol. n. The Great PsNcliological Crime $3.^ 

The Destructive Principle of Nature in \ 
Individual Life. | 

Vol. HI. The Great Work „. / ^3^ 

The Constructive Principle of Nature in' J" 

Individual Life. Richardson, 

Vol. IV. The (ireat Known -j^l^ $3,^ 

H'hat Science Knows of the Spirituah 
IVorld. V 

Vol. V. The Great Message __ ) $3.00 

The Lineal Key of the Great School} 
of the Masters. 

Vol. I. Sclf-Unfoldment , $2.<J0 

;. I. K. Richardson. TK. ^ 

Vol.11. Self-Unfoldment f " $2;dO 

Who Answers Prayer? po, ra, tk $1.60 

The Great Work In Amiri.-, (Magazine) 1 year $3.flf) 

Hnll»i».nJ, C«li#. 

25,866 Spanish iUnch Koiid, Lob Gatos, CaliXoraia