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PART FIEST. 
 
 Rational Dream Book, 
 
 THE SCIENCE OF DREAMS. 
 
 y BY 
 
 P. A. EMERY, M. A., D. D., 
 
 Author of 4 *Order of Creation,'' "Arcana of 
 
 Nature Revealed," *'Religion and 
 
 Science.'' "Landscapes of History," 
 
 "Inner Life Night Thoughts." 
 
 Dreamland, mystic, weird, profound I 
 Nightly I walk thy 'nchanted ground ! 
 Nightly explore, with eye serene, 
 Each beauteous and each awful scene ; 
 Of mocking phantoms now the sport, 
 And now the Prospero of night : 
 I wre^t from dreams their dark import, 
 And drag the lurking shades to light. 
 Thousands receive in dreams what they 
 Should know in perfect light by day. 
 
 ILLUSTRATED. 
 — o— 
 
 CHICAGO; M. A. EMERY, AND SON. 
 
 1876. 
 
-$f 
 
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 V 
 
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 Entered according to Act of Congress, in the year 1876, 
 
 BY P.A.EMERY, 
 
 In the Office of the Librarian of Congress at Washington. 
 
 Weller & Metcalf, Printers, 
 Chicago, Illinois. 
 
Dedication. 
 
 TO PART FIRST, 
 
 To all to whom the hidden half of Life is 
 yet a mystery », and who would snatch that hid- 
 den life from oblivion and walk with its dark 
 fields illuminated by the Dawn of the Inner 
 Day; to any and to all who would tear the 
 serpent from tJieir bosoms and drive the wolf 
 from their folds, and would grow great in 
 manliness and honor, sweet and fragrant 
 in womanhood, and crystalline in purity, 
 and tender in innocence;— finally, to all 
 with whom life is living, not vegetative, is 
 intelligent, not automatic, this little volume 
 is sincerely dedicated 
 
 By the Author. 
 
N 
 
 OTE. 
 
 Part I embraces the Philosophy of 
 dreams; their origin, varieties and use 
 rationally and scientifically considered. — 
 We recommend a careful perusal of this 
 part, that the reader may "be the better 
 prepared to understand the rules and inter- 
 pretation as given in Part Second. 
 
 Chicago, 1876. P. A. E. 
 
Contents. 
 
 * 
 
 Jacob's Ladder, Frontispiece 6 
 
 Dedication 9 
 
 Note to Part I . . . . 10 
 
 The Land of Breams, Poetry 15-16 
 
 Introduction 17-23 
 
 Ten Propositions. .25-28 
 
 Amplifications or Explanations 29-138 
 
 Proposition I. — What Dreams Are. 29 
 
 Common Idea of Dreams. 29 
 
 The Physiological Theory 30 
 
 Thought is Continuous 32 
 
 Day-Dreaming 35 
 
 How the Thinker becomes the Dreamer. ... 36 
 
 What Dreams Are 38 
 
 Proposition II.— What Thought is 39 
 
 An Idea is an Image 39 
 
 Active and passive Thought. 41 
 
12 
 
 Man not self- living. 42 
 
 Life influent into him 42 
 
 Activity from Life 42 
 
 Proposition III. — The Origin of Ideas 43 
 
 Beginning of Consciousness 43 
 
 Origin of Thoughts 44 
 
 Their Advent into the Mind 46 
 
 Natural thought from Memory 47 
 
 Proposition IV. — The Influx of Thought through 
 
 a State of mingled Good and Evil 49 
 
 Good and Evil, Truth and Falsity mingled in the 
 
 World of Spirits 49 
 
 Mental Activity from Love and Desire 52 
 
 Day-Dreaming Pernicious 54 
 
 How to escape the Bondage 56 
 
 Proposition V. — Dreams indicative of Charac- 
 ter . 59 
 
 Whence come Dreams 59 
 
 Dreams flow from Active Desires 61 
 
 Daily Business seldom subject of Dreams. ... 62 
 
 Proposition VI. — The Memory 63 
 
 What Memory is 63 
 
 Duality of Man's Nature 65 
 
 Connection between Spirit and Matter 66 
 
 Duality of the Faculties of the Mind 68 
 
 Where conscious Life commences 70 
 
 The Book of Life, or Internal Memory 72 
 
 An Instance 72 
 
13 
 
 Proposition VII.— Imperfect Sleep the Break- 
 ing Condition 75 
 
 The Mind a Complex Organism 75 
 
 Thought ever active, even in Trance. ....... 76 
 
 Can Dreams be prevented ? 78 
 
 Mental Activity promoted by Abstemiousness 79 
 
 No Dreamless Sleep 80 
 
 How to avoid Dreams 81 
 
 Proposition VIII.— Confused and Distorted 
 
 Dreams 83 
 
 What causes them*. 83 
 
 Dreams often clear and logical. 87 
 
 Proposition IX. — Admonitory and Premoni- 
 tory Dreams 89 
 
 Spirits attendant on Man 89 
 
 Man, as to his Spirit, lives in the World of 
 
 Spirits 91 
 
 The Unity of Creation 92 
 
 The Spiritual Sun, Divine Omnipresence. ... 95 
 
 Spirits and Angels present in Sleep .98 
 
 Admonitory Dreams .99 
 
 Ancient Dreamers .100 
 
 Modern Premonitory Dreams 101 
 
 How and when produced 112 
 
 Spirit Language is Universal 1 13 
 
 Proposition X. — Correspondential Dreams ..119 
 
 A Universal Science 119 
 
 Creation t .....*... 120 
 
14 
 
 Correspondence ,, . . .121 
 
 Correspondence of Substance , 123 
 
 Correspondence of Form , . .126 
 
 Correspondence of Office or Use 128 
 
 Inverted Correspondence ISO 
 
 Correspondential Dreams 133 
 
 A Correspondential Dream .136 
 
 See, also, PART II., page 11 
 
 Contents of Part II. 
 
 Method op Interpreting Correspondential 
 
 Dreams 11 
 
 Interpretation op Dreams. 13-80 
 
15 
 
 The Land of Dreams. 
 
 BY WILLIAM C. BRYANT. 
 
 A mighty realm is the land of dreams, 
 With steeps that hang in the twilight sky, 
 
 And weltering oceans and trailing streams, 
 That gleam where the dusky valleys lie. 
 
 But over its shadowy border flow 
 
 Sweet rays from the world of endless morn, 
 
 And the nearer mountains catch the glow, 
 And flowers in the nearer fields are born. 
 
 The souls of the happy dead repair, 
 
 From their bowers of liglit to that bordering 
 land, 
 And walk in the fainter glory there, 
 
 With the souls of the living hand to hand. 
 
 One calm, sweet smile in that shadowy sphere, 
 From eyes that open on earth no more — 
 
 One warning word from a voice once dear — 
 How they rise in the memory o'er. 
 
16 
 
 Far off from those hills that shine with day, 
 And fields that bloom in the heavenly gales, 
 
 The land of dreams goes stretching away 
 To dimmer mountains and darker vales. 
 
 There lie the chambers of guilty delight, 
 There walk the spectres of guilty fear, 
 
 And soft, low voices, that float through the night, 
 Are whispering sin in the helpless ear. 
 
 Dear maid, in thy girlhood's opening flower, 
 Scarce weaned from the love of childish play ! 
 
 The tears on whose cheeks are but the shower 
 That freshens the early blooms of May ! 
 
 Thine eyes are closed, and over thy brow 
 Pass thoughtful shadows and joyous gleams, 
 
 And I know, by the moving lips, that now 
 Thy spirit strays in the land of dreams. 
 
 Light-hearted maiden, oh, heed thy feet ! 
 
 Oh, keep where that beam of Paradise falls ! 
 And only wander where thou may'st meet 
 
 The blessed ones from its shining walls. 
 
 So shalt thou come from the land of dreams, 
 With love and peace to this world of strife ;. 
 
 And the light that over that border streams 
 Shall lie on the path of thy daily life. 
 
INTRODUCTION. 
 
 This is not a Dream Book, although it 
 treats of dreams; it is rather an inquiry 
 into the origin, cause, import and possible 
 interpretations of dreams. It is not 
 exhaustive but suggestive, hinting at prin- 
 ciples rather than elaborating theories; 
 " blazing " a foot-path through the wilder- 
 ness of conjecture by which an after-sur- 
 vey may be somewhat facilitated, and a 
 plain highway established to the open 
 planes of truth beyond. 
 
 It is not mystical, deals not in vain con- 
 ceits, fanciful conjectures, or oriental su- 
 perstitions. It is not a jumble of crude 
 inanities nor a collection of vulgar dream- 
 lore; it has nothing in common with the 
 " Dream-Book " of the age. 
 
 It is not sentimental, pandering to a 
 2 
 
18 
 
 morbid and pernicious habit of day-dream- 
 ing, or a silly, lackadaisical love-sickness, 
 or a positively corrupting and vicious 
 habit of romancing and living in a fanci- 
 ful future, to the neglect of the present, 
 its realities and the duties of common life. 
 No sentimental maiden nor love-sick 
 youth will find in this little volume aught 
 to encourage or tolerate their unhealthy 
 fancies; aught to deepen the mystery that 
 overhangs the wierd land of dreams ; but 
 they will find that twilight realm invaded 
 by a broad beam of rational light, clearing 
 up the shadows and dispersing the mists 
 that have rested for ages on that unknown 
 shore. They will find the shadowy land 
 no enchanted isle, ruled by a wondrous 
 magician, tenanted by subject goblins or 
 obedient sprites. If there are enchanted 
 castles there, they are builded of such 
 " stuff as dreams are made of," if there 
 are magical groves, they vanish at the 
 waking, if there is darkness and doubt 
 and mystery it comes from our own im- 
 
19 
 
 perfect view, obtained, as it must be, from 
 the borderland of a dissolving vision, from 
 the faint impressions of a fading memory. 
 
 Those who attentively read these pages 
 will find that dreams are not, on the other 
 hand, the fermentations of an inquiet and 
 distempered brain, the bubblings and froth 
 and hot, unhealthy vapors arising from 
 undigested food, nor the irritations of a 
 gorged and Oppressed stomach. They 
 will find that, however much the physical 
 conditions may modify, interrupt, or divert 
 the mental operations, they do not produce 
 them, that the sources of thought lie deeper 
 than the mind itself, that physical. Sensa- 
 tions are not the cause but the effect', of 
 perceptions and inner consciousness, that 
 mental abstraction may be so complete as 
 to prevent physical impressions from 
 reaching the mind. 
 
 They will learn that dreams are identi- 
 cal with waking reveries, that they are in 
 fact thoughts and nothing else, differing 
 only in this, that while waking thoughts 
 
20 
 
 five sifted, corrected, methodized by tnd 
 judgment consciousness and memory, 
 thoughts in sleep are spontaneous, unregu- 
 lated, and not fully subject to the dreamer's 
 direction. They may be orderly, logical 
 and determinate to an end, or they may be 
 rambling, incongruous and grotesque, as 
 they are wholly involuntary, or are sub- 
 ject to a superior control for a definite 
 design. 
 
 They will also find, in Part Second, a 
 system of interpretation purely scientific^ 
 rational and philosophical, based upon the 
 science of the correspondence between 
 spiritual and natural things and forces, a 
 science as fixed and exact, as rational and 
 logical to one who has received its initial 
 principles, as are any of the fully recog- 
 nized and established natural sciences, or 
 even as that of mathematics itself. And 
 while there can be no rigidly applied rules 
 of interpretation for all dreams, while 
 there must be great flexibility in their 
 application to any, still, much may be 
 
21 
 
 determined and accepted as truth by this 
 sj^stem. Much insight into the secret 
 character may also be gained by observing 
 the prevailing complexion of the dreams, 
 and many hints may be received, pointing 
 to the correction of faults and the moral 
 improvement of the whole character. 
 
 Are you curious, fond of new ideas, and 
 new scenes, desirous of new sensations, 
 emulous of new truths ? read this book. — 
 Would you build up your character pure, 
 innocent, harmonious, beautiful; would 
 you have the night luminous and sleep 
 sacred to instruction; would you feel safe 
 iii darkness, and fearless under the guar- 
 dianship of unseen friends? read this 
 book. Do you yearn for an assurance of 
 unwearied protection, for a certainty that 
 your Father slumbers not nor sleeps, that 
 His Providence ever over-canopies your 
 defenseless head, ever upbears your feeble 
 form, ever leads } r our wayward, erratic, and 
 ebellious feet, again and again back from 
 ruin's brink ? read this book. Would you 
 
learn how He ma}" speak to you in the 
 silence of night, how the whisperings of 
 truth may descend with the dews of mid- 
 night, how the doors of the inner world 
 may be opened to the awed worshiper as 
 he kneels, disrobed of the heavy drapings 
 of sensual life, unshackled of the leaden 
 clogs of servitude to sense and insatiate 
 selfishness? read this book. 
 
 Here you will find germ-thoughts', seeds 
 for the planting in good and honest 
 ground; star-gleams twinkling in the 
 night, flashes of daylight glancing from 
 the ripples of the broad morning sea. — 
 Here are thoughts for the dreamers, 
 dreams that are not all a dream, specula- 
 tions that are not conjectural, theories 
 that are not hypothetical, truths worthy 
 the consideration of learned or unlearned, 
 wise or simple. This is the dreamer's 
 common-sense manual, and the thinker's 
 night-companion. To the innocent, 
 dreams are no terror, and to the pure they 
 are communings with the better land. — 
 
23 
 
 44 And it shall come to pass in the last days 
 
 that your young men 
 
 shall see visions, and your old men shall 
 dream dreams." (Acts ii, 17.) 
 
Propositions, 
 
 Proposition I. 
 
 Dreams are reveries or trains of thought 
 running through the mind during sleep; 
 and they originate in the same manner as 
 do our involuntary waking reveries. 
 
 Proposition H. 
 
 Thought, or the process of thinking, is 
 a succession of ideas passing through the 
 mind, as a discourse is a succession of 
 words. 
 
 Proposition III. 
 
 These ideas, or images of things, are 
 first derived from the natural world 
 through the senses, and thus become nat- 
 ural forms into which intellectual, rational 
 and spiritual thoughts are embodied and 
 ultimated. 
 
2£ 
 
 Proposition IV. 
 
 This influx of thought comes through 
 a world of mind in which exist two oppo- 
 site states or conditions of being — the one 
 normal, orderly and pure; the other, ab- 
 normal, disorderly and corrupt; and it is 
 received from the one or the other by man 
 in accordance with his moral character. 
 
 Proposition V. 
 
 Like waking thoughts, dreams are 
 largely indicative of the moral and intel- 
 lectual character of the dreamer. 
 Proposition VI. 
 
 Man has two memories, one within the 
 other, as the soul is in the body. The 
 internal or spiritual memory is the book 
 of life. In it is recorded all his conscious 
 experience to the minutest particular; all 
 that he sees, hears, feels, wills, thinks, says 
 and does. 
 
 Proposition VII. 
 
 Dreams that are more or less perfectly 
 remembered occur when the external fac- 
 
27 
 
 ulties of the mind are but partially closed 
 by sleep; especially when the external 
 memory is partially awake, and receives the 
 impressions of the passing thoughts and 
 sensations. 
 
 Proposition VIII. 
 
 Confused, distorted, and incongruous 
 dreams are caused by disturbing influences 
 both from within and without, and the 
 quiescence of the corrective operation of 
 the rationality. The memory also of wak- 
 ing experience is suspended, so that we 
 cannot judge of the truthfulness of our 
 fancies, but know no otherwise than that 
 every idea that enters the mind is the 
 reality it represents. 
 
 Proposition IX. 
 
 There are also dreams given for warning 
 admonition, instruction, and consolation. 
 These are caused by the reception of ideas 
 from spirits and angels who are attendant 
 on man as guardians. 
 
 There are also dreams of an opposite 
 
28 
 
 character, induced by eyil and malignant 
 spirits who seek to pollute and destroy 
 man during sleep. 
 
 Proposition X. 
 
 Another class of dreams are correspon- 
 dential in character, teaching moral and 
 spiritual truths through natural images. 
 The correspondence may be either normal 
 and true, or inverted and false.* Of the 
 latter kind, much the more prevalent with 
 most people, the saying has obtained, that 
 " dreams go by contraries/ 1 
 
 * The interpretation of this class of dreams is to- 
 be found in Part II of this work. 
 
29 
 
 PROPOSITION I. 
 
 Breams are reveries or trains of thought 
 running through the mind during sleep ; and 
 they originate in the same manner as do our 
 involuntary waking reveries. 
 
 Common Idea of Dreams. 
 
 To many persons, dreams are full of 
 mystical portent, pregnant with dark fore- 
 bodings and nameless fears; or 'they are 
 prophetic of coining fortune and success,, 
 or admonitory of approaching distress and 
 disaster. They are mystical, fascinating, 
 almost magical in their influence over 
 many minds. Their vagueness gives them 
 influence, and* their, intangibility lends 
 them an irresistible charm. They come 
 from the great unknown like starbeams 
 from the depths of heaven, like the faint 
 echoes of land-bells, heard far out at sea. 
 They come like messenger-birds from the 
 Fatherland to the lone exile on a hostile 
 
30 
 
 shore, bringing the thoughts mid memo- 
 ries, the blessings and prayers of the un- 
 forgetting and 'the imforgotten ones at 
 home. Born of darkness, they come 
 freighted heavily with mystery. They are 
 supposed to be subject to 'no recognized 
 law of mind; amenable to no rational over- 
 sight and control; erratic, irrational, and 
 altogether irresponsible operations of the 
 mind. Hence have originated all manner 
 of fanciful and fantastic interpretations of 
 them, among the ignorant and supersti- 
 tious — while the more intelligent usually 
 adopt the 
 
 Physiological Theory. 
 "A dream," say they, " is an illogical 
 and distorted mental phenomenon, taking 
 its character from the dreamer's mental 
 habitudes, experiences and the peculiar 
 mental elements that are active in its man- 
 ifestation. Its occasion is imperfect or 
 partial sleep, its cause is morbid bodily 
 conditions. Dreams, as a rule, are not 
 controlled by supernatural influences so 
 
31 
 
 much as by the kitchen goddess, the cook. 
 If she make3 mince pies too rich with 
 stimulating condiments, and if they be 
 eaten in excess, the irritation arising from 
 indigestion will induce irregular and par- 
 tial wakefulness and semi-conscious pain 
 and distorted mental activity, modified in 
 degree by the discomfort united with the 
 dreamer's mental habits and experiences. 
 
 According to these theorists, dreams are 
 wholly the product of physical causes, and 
 are supposed lo occur during the suspen- 
 sion of normal mental activity. Iii sleep, 
 thought is supposed to cease, the ordinary 
 mental operations being for the time sus- 
 pended, and the inner being laid' to rest 
 with the outer man ; that if dreams do 
 occur, they are caused by a quasi activity 
 of the mind, produced abnormally by r intei- 
 nal physical irritation and disquietude, 
 aided at times by external disturbances 
 through the semi-wakeful senses. This 
 theory does not recognize the internal 
 source of life and activity, does not take 
 
into its calculations those intangible but 
 powerful and ever active forces that lie 
 within and operate beyond the recognition 
 of the external senses. It mistakes the 
 moving machinery for the hidden engine 
 that supplies its power and motion. It 
 supposes the teeming brain to be the 
 source, not the instrument, of the think- 
 ing powers. It is essentially and neces- 
 sarily materialistic. 
 
 Our theory will be found to be essen. 
 tially different. It maintains that dreams 
 are simply a continuation of thought dur- 
 ing the suspension of external activity 
 and consciousness, and that they differ 
 from waking thoughts only in being spon- 
 taneous and involuntary and undirected 
 by the rational faculty. They are the 
 spontaneous workings of a helmless and 
 undirected mind. We shall first proceed 
 to prove that 
 
 Thought is Continuous 
 and unceasing in its flow, that activity is 
 
33 
 
 the normal condition of the mind, and 
 that the influx of ideas is independent of 
 the human will, and entirely beyond its 
 control. All our conscious experience 
 supports this proposition. There is no 
 moment of time when we do not think. 
 There is not the smallest fragment of a 
 moment when we can cease to think. — 
 The very life of the mind produces 
 thought, its activity is thought. Its in- 
 flux is from the dark unknown, that inac- 
 cessible space lying beyond the bounda- 
 ries of the most interior consciousness. — 
 It springs from within the inmost recesses 
 of the mind like a sparkling river from 
 the depths of some mysterious cavern in 
 the heart of an ancient wilderness. It is 
 directed indeed and diverted into innumer- 
 able channels by all things that affect the 
 external senses, but were all the physical 
 senses at once sealed up in total isolation 
 from the world, thought would still surge 
 on through the soul with no abatement of 
 Indeed, the mind may be so 
 
34 
 
 intently occupied by a train of thought as 
 
 to be wholly uncon scions of strong im- 
 pressions made upon the senses. It is 
 often the case that we even receive wounds 
 without knowing when or where or how 
 they were received. The senses them- 
 selves have no power to affect the mind, 
 except so far as it is consciously present 
 in them. Indeed, the sensation is in the 
 mind itself and not in the instrument of 
 sensation. 
 
 It has been ascertained that thought and 
 respiration are intimately and inseparably 
 connected. Thought comes by respiration. 
 The lungs and the intellectual faculties 
 are most closely united. This fact is very 
 obvious in the case of consumptives. — 
 They are remarkable for clearness of 
 thought and brightness of ideas, which 
 continues to the last hours of life. So 
 long, therefore, as respiration continues, 
 thought will not cease. Intensity of the 
 attention directed to one point is accom- 
 panied with suspension of respiration; 
 
50 
 
 and the more deep and profound and 
 absorbing the thought, the more hushed 
 and subdued and tacit becomes the breath- 
 ing; and the more tumultuous and agi- 
 tated the thought, the more violent and 
 voluminous is the respiration. 
 
 Anyone who will look closely into the 
 phenomena of his mental operations, both 
 at falling into sleep and on awakening 
 from it, will find that, at the points where 
 consciousness ceases and where it returns, 
 his thoughts are in the full tide of their 
 flow. At both these points we may ob- 
 serve, in the transition from wakefulness 
 to semi-wakefuiness and the reverse, that 
 thought is active, either as dreaming or as 
 rational, coherent thought. We conclude, 
 then, that 
 
 Day-Breaming, 
 
 or revery, and dreams of the night, are 
 identical in their nature. Both are 
 thought unrestrained and undirected. — ■ 
 That they differ only in the state of the 
 
36 
 
 external senses may be plainly obvious to 
 anyone who will carefully observe his 
 thoughts while passing from wakefulness 
 to actual sleep. He will observe that his 
 thoughts gradually lose their subjective 
 character and become objective, as audible 
 voices and visible objects and scenes; and 
 that this transition is accomplished with- 
 out a break or interruption of any kind in 
 the flow of the ideas. The one becomes 
 merged into the other as the discriminat- 
 ing faculty of the mind becomes quiescent 
 in sleep, and ceases to separate pure men- 
 tal impressions from external things. 
 
 How the Thinker becomes the Dreamer. 
 
 In passing into sleep, the senses are 
 first closed, afterward the mental faculties 
 in the order of the more external first, 
 gradually progressing inward as slumber 
 becomes more profound. Hence, the flow 
 of thought continuing, and the reason 
 being quiescent, the thinker becomes the 
 
dreamer, and the thoughts, before recog- 
 nized as pure mental operations, now be- 
 come as actual physical realities, real 
 voices, real personages and tangible scenes. 
 In this state, a single idea often represents 
 an entire scene or a completed transaction ; 
 the idea of time being entirely excluded 
 from the mind. A dreamer is as one afloat 
 upon a boundless sea, without compass or 
 landmark by which to determine his drift- 
 ings. Memory, comparison, judgment, 
 reason and sensuous evidence being 
 excluded from his impressions, he has no 
 suspicion but that his ideas are the reali- 
 ties they appear. Thus in sleep the sub- 
 jective world of thought becomes to the 
 dreamer objective and real; and the im- 
 pressions made by pure ideas upon the 
 memory are as vivid as though received 
 from actual things. Hence come the fre- 
 quent transformations and transmutations 
 of things seen in dreams, from one object 
 to another, and from one event to one 
 totally diverse from it: a single idea often 
 
33 
 
 changing the whole complexion and char- 
 acter of the dream. 
 
 What Dreams Are. 
 A dream, then, is a train of thought 
 running through the mind while the ra- 
 tional and regulating faculties are quies- 
 cent, and the external senses are sealed in 
 slumber; identical in nature with ordinary 
 waking thought, differing from it in being 
 undirected by the rationality and uncor- 
 rected by the external senses. 
 
39 
 
 PROPOSITION II. 
 
 Thought, or the process of thinking, is a 
 succession of ideas passing through the mind, 
 as discourse is a succession of words. 
 
 Thought, indeed, is interior or mental 
 discourse held by the mind with itself. — 
 Discourse is vocal thought, and each word 
 is a vocal idea. 
 
 "An Idea is an Image 
 or representation of anything in the mind,, 
 thought is the reflection upon it." — 
 Thought is composed of many ideas; and 
 a single idea comprehends innumerable 
 things, and is capable of indefinite subdi- 
 visions. The idea of a watch, for example, 
 comprehends every part of which it is 
 composed; the separate and united motion 
 of all its parts; their peculiar form and 
 their several offices, their combinations, 
 their relative bearings, their reciprocal 
 actions, various materials, and modes of 
 construction: also its value as a whole, ife 
 
40 
 
 design and use, its beauty of form and 
 harmony of design, and innumerable other 
 particulars relating to it. Thought is the 
 contemplation of all these in their several 
 aspects, bearings and relations. The un- 
 folding of ideas is like the expansion of 
 objects under the microscope, each appar- 
 ent unit being discovered to be composite, 
 and each minute particular being com- 
 posed of particulars still more minute, and 
 this beyond the utmost power of analysis. 
 The sudden, rapid, and immense expansion 
 ' of an idea under some strong excitement 
 may be compared to the sudden and pow- 
 erful expansion of gunpowder when 
 ignited. There are times when a whole 
 life will flash before the memory in an 
 instant, or a long chain of reasonings and 
 the resultant conclusion pass through the 
 mind with the rapidity of light. Percep- 
 tion seizes a proposition and views in one 
 glance, its logical and rational truths and 
 their bearings, arriving at once at a con- 
 clusion attainable by ratiocination only by 
 
41 
 
 long and laborious thought. This fact or 
 phenomenon shows the immense capabili- 
 ties of the human mind under superior 
 conditions. It gives a hint of the intense 
 activities of the inner world, the spiritual 
 side of humanity, the life-realm of crea- 
 tion. 
 
 Active and Passive Thought. 
 
 Thought may be active or passive; con- 
 structive and methodical, or loose, dis- 
 jointed and aimless. Active thought is 
 internal speech ; and man discourses with 
 himself as he reasons, compares, analyzes, 
 illustrates or confirms his cogitations, — 
 Passive thought is the involuntary and 
 spontaneous flow of ideas taken from the 
 memory without design, method or 
 arrangement, simply by the operation of 
 thought-force, which never ceases so long 
 as the influx of life into the rational or 
 intellectual faculties continues. Of this, 
 revery, day-dreaming, rambling, desultory 
 thought are examples. We have spoken 
 
42 
 
 of the influx of life into the intellectual 
 faculties. It will be understood that 
 
 Man is not Self-Living ; 
 that life is not ingenerate or self-produc- 
 ing in him; but that it is received from 
 some superior source, some living fountain 
 outside himself; and that he is an organ- 
 ism, a system of receiving vessels that 
 lives and operates alone by this influent 
 living force. Recognizing this truth, it 
 will readily be seen that, when life enters 
 any of the faculties of the spiritual or 
 natural man, it will necessarily produce in 
 them activity and their legitimate opera- 
 tion. With life influent into an organism, 
 there can be no rest or cessation of its 
 legitimate functions. It must, from the 
 necessity of its nature, which is passive, 
 be incessantly in motion, because the nar- 
 ture of the life it receives is essential and 
 incessant activity. Hence the involuntary 
 motions and functions of the human 
 organism never rest. Hence also thought 
 can never cease so long as life flows into 
 the intellectual faculties. 
 
43 
 
 PROPOSITION III. 
 
 These ideas, or images of things, are first 
 derived from the natural world through the 
 senses, and thus become natural forms into 
 which intellectual, rational and spiritual 
 thoughts are embodied and ultimated. 
 
 Beginning of Consciousness. 
 
 Consciousness is first awakened in the 
 outermost degree of the being, the sensual. 
 Prom the contact of the mind with the 
 things of nature through the mediumship 
 of the senses, comes the first and simplest 
 idea. This acquisition commences in 
 earliest infancy. These ideas are not in- 
 nate with man, but are derived, they are 
 not originated, but received. They are 
 forms into which pure mental ideas fell. 
 Every idea of things without ourselves is 
 an image of something in the natural 
 world either as to form, color, motion, 
 sound, taste or smell. All involve some 
 sensible quality of natural things. Even 
 an idea of a mental or moral state, action 
 or emotion falls into the image of its man- 
 
44 
 
 Uestation — as the idea of anger is in an 
 image of its violence of action, vehe- 
 mence of speech, distortion of features, 
 and its vindictive, cruel, and often mur- 
 derous deeds. The idea of pity comes to 
 us in an image of tender concern and 
 belief— of love, in an image of self-deny- 
 ing, self-forgetting, self-communicating 
 devotion to the loved object, with its unit- 
 ing of lover and beloved into an insepa- 
 rable union, It is impossible^ to form an 
 idea of the most abstract quality, the most 
 purely mental or moral condition or act 
 apart from some manifestation of it,— 
 unless we except the idea of a physical or 
 spiritual sensation and emotions felt 
 within ourselves. 
 
 Origin of thoughts. 
 
 The origin of all things is in the Divine 
 Being. From Him as their fountain all 
 things spiritual, natural, intellectual and 
 sensual flow forth by creation, not from 
 nothing, but from Himself. The proced- 
 ure of this creation is from the inmost or 
 
45 
 
 Divine Centre outward; first into the spir- 
 itual realm of universal being, and through 
 this into the natural and material, which 
 is the ultimate or farthest degree from the 
 Centre. In this procedure to the ultimate* 
 creation descends by discrete or separate 
 degrees from purer and higher to more 
 gross and lower successively, to the last 
 and lowest; the purer being within the 
 iess pure and gross, and communicating 
 to it life, activity and organization.— 
 Through this order only can the Divine 
 Life reach and operate in the ultimate or 
 natural world. Each higher degree 
 stands as cause to the one immediately 
 below it; because it is the instrument and 
 medium by and through which the lower 
 is created and governed, Those degrees 
 which thus stand in the relation of cause 
 are not original but instrumental causes^ 
 and are themselves effects of the higher 
 and finally of the One only original Cause 
 This will be more fully illustrated when 
 we come to treat of " Correspondence?-*' 
 
46 
 Their Advent into the Mind, 
 
 In like manner, thought or the power 
 to think flows into man through the spir- 
 itual world from the Divine Being; enter- 
 ing his mind by way of the inmost degree, 
 ■ — that nearest the Divine Centre— descend- 
 ing thence to the outermost or natural, 
 where they enter the natural images 
 stored up in his memory, thus coming 
 first into his consciousness. While we 
 remain in the natural world our conscious- 
 ness is almost exclusively limited to that 
 degree of the mind; the inner degrees 
 remain in obscurity and all influx of life 
 and thought passes through them, but 
 does not terminate in them. This may 
 be compared to the light of the sun pass- 
 ing through space — there is no illumina- 
 tion until it terminates on some obstruct- 
 ing and resisting object, thus causing 
 reflection and reaction. All the effects of 
 force are derived from resistance to it. Its 
 passage through unresisting space is abso- 
 lutely without effect. It is thus that we 
 
47 
 
 consciously live only in the outermost 
 degree of the being, because all sensation 
 and thought are in that degree, being first 
 recognized at the point where resistance 
 and reaction take place. Hence while living 
 in the external degree of his being, man is 
 totally unconscious of any inner degrees; 
 nevertheless, when life shall be withdrawn 
 from the outer to the inner spaces of the 
 mind and terminate therein, consciousness 
 will be opened in them also, and with it 
 life, activity and sensible existence. 
 
 Thinking is a Reviewing of Ideas in the 
 Memory. 
 
 Now, the process of thinking is a recall- 
 ing and reviewing of these ideas or images 
 in an endless variety and association, and 
 for innumerable ends and purposes. A 
 train of thought is a procession of images 
 passing through the mind; and it is not 
 self-derived, does not originate in the 
 mind, but it is an influx of spiritual and 
 intellectual images entering it by its inner 
 and spiritual entrance, each intellectual 
 
48 
 
 image selecting from the memory its cor- 
 responding natural image, and entering 
 into it as soul into its body; thus first 
 coming into the active conscious percep- 
 tion of the thinker. Without this influx 
 of spiritual and intellectual ideas, thought 
 is impossible, and with it thought is una- 
 voidable. We have already seen that this 
 influx is contemporary with and insepar- 
 able from the influx of life into the intel" 
 lectual faculties. Pure intelligence is pure 
 truth, and every idea of intelligence is an 
 image of truth. Truth comes from the 
 Divine Being alone, but it takes form and 
 image in the intelligence of angels; thus 
 becomes angelic thought, and as such 
 descends in a series of images, by succes- 
 sive degrees, down to man. Falling into 
 the natural images stored up in his mem- 
 ory corresponding to the spiritual images 
 of angelic thought, it finally becomes 
 human, and clothed in natural ideas, and 
 is to man truth adapted to his condition 
 and in agreement with the facts and phe- 
 nomena of the natural world. 
 
49 
 
 PROPOSITION IV. 
 
 This influx of thought conies through a 
 world of mind in which exist two opposite 
 states or conditions of being— the one normal, 
 orderly and pure ; the other abnormal, disor- 
 derly and corrupt ; and it is received from the 
 one or the other by man in accordance with 
 his moral character. 
 
 Good and Evil mingled in the World of Spirits* 
 
 Connected with this world is its own 
 world of spirits where all earth's inhabi- 
 tants first assemble after leaving the nat- 
 ural form, — each retaining his own proper 
 intellectual and moral character. Hence, 
 there as here, good and evil are mingled 
 together — separation taking place gradu- 
 ally as the various characters develop 
 themselves and seek congenial associations, 
 the good arising to heaven and the bad 
 gravitating toward hell. This is the com- 
 mon ground on which all are received for 
 3 
 
50 
 
 examination and judgment. As the in- 
 flux of life, intelligence and power is 
 through this mixed state, ideas will come 
 in the same mixed condition. Both alike 
 are pressing to be received by men in the 
 natural world, and the reception is deter- 
 mined by the choice of the recipient. The 
 moral quality of the thought received will 
 be in exact accordance with the moral 
 quality of the receiver; every one receiv- 
 ing exactly that kind of influx that agrees 
 with his love. The influx is independent 
 of man's will, but the reception is depend- 
 ent on his acceptance of it. He may regu- 
 late, control, accept or reject ideas as he 
 will, although he cannot prevent their 
 descent. Those that he rejects pass away 
 out of the mind, but those that are 
 accepted remain and become, by assimila- 
 tion, an organic part of his intellectual 
 nature. No one is responsible for the 
 thoughts that come to him, but for those 
 only that he welcomes, cherishes and 
 adopts as his own. 
 
SI 
 
 j.hat which enters into the mind does 
 not defile it, but that which after enter- 
 ing is retained and adopted and comes 
 forth again as from its fountain does defile 
 it, (See Mark vii, 14.) If a man hears 
 evil and corrupt words, he is not defiled 
 by the hearing unless he also delights in 
 them and thus adopts them as his own; 
 so, also, if evil and corrupt thoughts enter 
 his mind from within and are rejected and 
 loathed, they leave no stain behind: but if 
 he thinks and speaks evil and corruption, 
 it is because such thoughts are delightful 
 to him and agree with his moral nature. — * 
 One may habitually reject good and pure 
 and true ideas and admit evil, corrupt and 
 false ones until he becomes incapable of 
 thinking anything good, or pure, or true, 
 and unable to resist the flood of obscenity 
 that flows into his mind ; and, on the con- 
 trary, he may become so habituated to the 
 admission of good and pure and beautiful 
 influx as to be largely exempt from the 
 intrusion of evil. 
 
52 
 Mental Activity from Love and Desire. 
 
 All mental operations spring from some 
 affection or impulse of the heart. An 
 object or an event of perfect indifference 
 to the beholder excites no interest and 
 arouses no thought. It is only when some 
 affection is touched, some one of the innu- 
 merable impulses of the human heart is 
 moved, that the object or event excites the 
 smallest notice, or fixes the attention for a 
 moment. For this reason the thoughts 
 are said to proceed from the heart; because 
 in the heart, or the affections, impulse, and 
 desires, resides the life of the soul. There 
 is no activity without the life, and no 
 thought without activity, consequently no 
 mental activity that does not spring from 
 the activity of some affection. The motive 
 power of the human spirit resides in its 
 heart's love. What wonders have been 
 wrought by it! What deeds of valor, 
 what marvels of patient endurance, Avhat 
 examples of incredible sacrifice have been 
 the fruits of an overmastering passion! — 
 
53 
 
 Without love there is no activity, because 
 there is no desire, no aspiration, no hope* 
 no fear, no indignation, no aversion, — 
 nothing whatever of impulse or passion, 
 nothing but eternal stagnation and death. 
 A mind void of a love is dead; and one in 
 which it is dormant has nothing to impel 
 it to action, nothing for the attainment of 
 which effort is to be made. All the activ- 
 ities of life go forth toward some predom- 
 inant good, real or supposed, which is 
 desired. This is especially true of the 
 thoughts, What we love and desire the 
 thoughts dwell upon; they fondle and 
 caress, beautify and adorn, and worship. — 
 From the delight arising from this activ- 
 ity we cherish it, indulge it, luxuriate in 
 it. We invite and allure its continuous 
 influx from the inner world. If our love 
 be pure and good and true, this influx will 
 be from purity and goodness and truth, 
 but if our loves be corrupt and evil and 
 false, such will be the nature also of this 
 inflowing stream of thought. u As a man 
 
54 
 
 Lliiiiketh, so is he"; not that the inflowing 
 thoughts produce the character only so 
 far as they are assimilated into the life and 
 rule the conduct, but if they be cherished T 
 they are of a nature similar to the char- 
 acter, and reveal it. If " out of the abun- 
 dance of the heart the mouth speaketh," 
 how much more out of this abundance 
 will the mind think. 
 
 Bay-Dreaming Pernicious. 
 If this influx of thought is not pure 
 and true and elevating, its effect upon the 
 innocence and purity of the soul is most 
 deadly. Much of the vice and not a little 
 of the crime that afflicts society comes 
 from the pernicious indulgence of "day- 
 dreaming." ^ Especially is this the case 
 with the young. Burning with newly- 
 developed and ardent passions, ambitions, 
 hopeful and sanguine, impatient of 
 restraint, eager for the immediate posses- 
 sion of every desire, they dwell in thought 
 and imagination upon forbidden but fas- 
 cinating pleasures, till the heart is on fire, 
 
55 
 
 and the mind intoxicated, and the passions 
 maddened by the debasing draught. And 
 hell projects this slimy serpent of corrupt 
 thought into the imaginations of all who 
 yield to its deadly influence,— continuously, 
 persistently, almost irresistibly, till the 
 victim becomes bound, hand and foot, the 
 most abject slave, the most impotent and 
 hopeless captive to corruption. And in 
 thousands of instances this slavery extends 
 through the whole external as well as 
 internal man. We cannot estimate the 
 millionth part of the moral, social and 
 physical ruin it has wrought. Of all 
 causes of the lapses from honesty and 
 honor and purity among the young of 
 both sexes, we believe it to be by far the 
 most prolific. It familiarizes the mind 
 with vice, not in its repulsive but in its 
 most alluring aspects, until it weakens, 
 blunts, and, finally, deadens the moral 
 sensibilities, beclouds the intellect, and 
 defiles the purity of the whole character. 
 It saps the very foundations of virtue, 
 
56 
 
 rendering the character weak, unstable 
 and insecure. It vitiates the judgment, 
 enervates the will, and unfits the man or 
 woman for the real, substantial, solid du- 
 ties of life. And it opens the whole spirit- 
 ual nature to an overwhelming, inrushing 
 torrent of depravity and crime from the 
 pit of perdition; and turns every vessel of 
 the moral organism, open-mouthed, to 
 that foul inundation. 
 
 How to Escape. 
 There is no escape from this most cruel, 
 most pitiless of thralldoms, .but by a firm, 
 continuous, uncompromising rejection of 
 all uncharitable, impure and vicious 
 thoughts; and by a healthful occupation 
 of the mind in useful, innocent and ear- 
 nest employment. Let the habit of day- 
 dreaming be at once and forever broken 
 up. Let the thoughts be controlled, 
 methodized and utilized. Avoid solitude, 
 idleness and all discontented longings for 
 those things which are beyond our attain- 
 ment. Let parents religiously, conscien- 
 
57 
 
 tiously provide light but useful employ- 
 ments, and active and pleasurable recrea- 
 tions for their children, especially those 
 that are entering the state of incipient 
 manhood and womanhood. And here let 
 me enter my most earnest and solemn 
 protest against the flood of trashy, vicious, 
 corrupt and debasing publications of the 
 day, designed especially by its originators in 
 pandemonium to destroy the race by cor- 
 rupting its springs in the children and youth 
 of the land. The thousand and one news- 
 papers of the sensational class and worse, 
 that are almost thrust down our throats, 
 which disgrace and defile almost every 
 book-stall and news-stand in the country; 
 these are an engine of hell little less in 
 power of destruction than the one of 
 which I have just spoken. They are im- 
 pregnated with a moral virus deadly in 
 the extreme. They inflame the baser pas- 
 sions of human nature, and awaken a pre- 
 cocity in cruelty and brutality that find 
 their extreme development in the Jesse 
 
58 
 
 Porneroys and Pipers and other man-de- 
 mons with which society is cursed. It is 
 to this glorifying of crime in the imagina- 
 tions of the young, that we owe much of 
 its great increase within the last few 
 years. That parent is little less than a 
 moral child-murderer who permits any- 
 thing of this nature to come into his 
 household. Countless are the victims that 
 have been sacrificed to this Moloch, 
 innumerable are the characters that have 
 been wrecked, and the souls that have 
 been corrupted, befouled, irredeemably 
 lost, by this most insidious, most deadly, 
 most damning of all hell's devices to ruin 
 mankind. Depend upon it, the springs of 
 this plague-stream lie deeper than the 
 avarice of unscrupulous publishers and 
 corrupt writers. These are but the mouth- 
 pieces of more cruel, more corrupt intel- 
 ligences below. The deepest pit of pan- 
 demonium sends forth this poisoning, 
 burning, consuming flood of moral cor- 
 ruption. 
 
59 
 
 PROPOSITION V. 
 
 Like waking thoughts, dreams are largely 
 indicative of the moral and intellectual char- 
 acter of the dreamer. 
 
 Whence come Dreams. 
 Dreams are simply and solely the con- 
 tinuation of the thought-processes of the 
 waking life into the state of suspended ex- 
 ternal consciousness, called sleep. Hence 
 their internal source is the same as the in- 
 ternal source of thought. They are subject 
 to the same laws as reveries, open to the same 
 disturbance, except in a smaller degree, 
 and in like manner reveal the essential 
 character. They come from the inner 
 world, and they will be received as they 
 harmonize with the moral character of the 
 dreamer. The action of the mind is, how- 
 ever, more automatic and less subject to 
 voluntary control than in a w aking state. 
 
60 
 
 His daily life will, usually, be more or less 
 vividly reproduced in his dreams, his 
 habits of thought will color his nocturnal 
 imaginings, and his active predominating 
 desires will be represented by the images 
 that crowd his u visions of the night." — 
 He will, in his inner consciousness, live 
 again the real, not simulated, life of his 
 waking experience. We may not look for 
 the reproduction of the daily employments, 
 except in rare instances, but the ordinary 
 dreams will invariably be on the social, 
 moral and intellectual level of the real life. 
 Exceptional cases will be spoken of here- 
 after. That course of thought to which 
 the mind spontaneously reverts when not 
 occupied in the active duties of life, will 
 be the one that revisits us in our dreams. 
 Those imaginings that delight us in the 
 relaxations of the mind from sterner, 
 occupations, will come to us in the silent 
 quietude of sleep. 
 
61 
 
 Dreams Sow from the Active Desires. 
 
 This is verified in the case of persons 
 suffering from hunger and thirst. Their 
 dreams are of feasting and plenty, and the 
 magnificence and abundance of their 
 feasts bear a certain proportion to their 
 sufferings from hunger. On the other 
 hand, one suffering uneasiness from a ple- 
 thora of food dreams of nausea and dis- 
 gust in eating, and a sense of the utter insi- 
 pidity and distaste of the food. The victim 
 of fever dreams of cooling fountains and 
 shady streams, the murmur and ripple of 
 rivers over their pebbly beds, the rush of 
 mountain streams and the dash and roar 
 of cataracts. The slave of wine, struggling 
 to break the chain that binds him to 
 debasement and crime, will dream of stolen 
 draughts of the forbidden cup, and will 
 stoop, for the gratification of his burning 
 desire, to meannesses and deceits that 
 would make him blush in moments of 
 awakened consciousness. This is equally 
 true of moral and intellectual desires also. 
 
62 
 
 Whatever strongly moves the passions, 
 whether internal or external, whether 
 intellectual or sensual, finds a response in 
 the creations of the dream. When the 
 restraints of rationality and a regard for 
 the proprieties of life are quiescent, the 
 uncurbed desires will assert themselves in 
 the imagery of the night. u The wish is 
 father of the thought," so the desire is 
 father of the dream. 
 
 Daily Business seldom subject of Dreams. 
 
 Only when the love is strongly enlisted 
 in it, or when the mind is strongly exer- 
 cised by our daily employment, is it the 
 subject of our dreams. The ordinary 
 routine of our daily life makes but small 
 and transient impressions on our minds. — 
 It is rather an excrescence on our lives 
 than a constituent of them, and conse- 
 quently seldom returns to us in dreams. — 
 Usually it is not the pursuit of our love, 
 and does not move our desire. We do not 
 live in it. 
 
63 
 
 PROPOSITION VI. 
 
 Man has two memories, one within the 
 other, as the soul is in the body. The inter- 
 nal or spiritual memory is the book of his 
 life. In it is recorded all his conscious expe- 
 rience to the minutest particular ; all that he 
 sees, hears, feels, wills, thinks, says and does. 
 
 What Memory Is. 
 Memory is the treasury of the mind in 
 which all tilings of knowledge and experi- 
 ence are stored. This faculty gives us 
 moral and intellectual property, spiritual 
 possessions, immortal treasures of truth. 
 Without it all mental acquisitions would 
 be impossible, all growth would cease, and 
 character itself would perish. All progress 
 in knowledge or civilization, in science or 
 art or industry is immediately dependent 
 upon the acquisitions of memory, and the 
 faithful retention of its treasures. Were 
 memory obliterated even thought would 
 
64 
 
 cease, and desire would perish and love 
 would die; because the ideas or images of 
 thought are preserved alone by this fac- 
 ulty. Should any one of the mental accu- 
 mulations fall away from the memory, it 
 would perish, and its effect on the mental 
 or moral character would be utterly lost. 
 Thus we see that nothing is saved to man, 
 not even growth, but what has been com- 
 mitted to the retentive faculty of this 
 most vigilant custodian of the mind. But 
 if memory can fail in one instance, if a 
 single infinitesimal fragment of knowledge 
 or experience can be actually lost so as to 
 be irrecoverable ; then can all be lost; for 
 the power that can retain one thing that is 
 committed to its keeping can likewise retain 
 every thing that it receives. Because we 
 cannot recall at will everything that has ever 
 come to our conscious experience, is no evi- 
 dence that it is lost. It is rather an evidence 
 of the hard, unyielding, inert and torpid 
 condition of the natural mental faculties, a 
 condition consequent upon their gross 
 
65 
 
 external nature, being upon tlie extreme 
 outer verge of mentality, but one degree 
 removed from materiality. 
 
 The Duality of Man's Mature. 
 Man is an organism twofold in all his 
 faculties. He is both spiritual and natural 
 in ail his organism ; spiritual in substance 
 and form, and natural in substance and 
 form; the one within the other in com- 
 plete and intimate relationship. He is 
 allied to both the great kingdoms of cre- 
 ation, the spiritual and natural universes. 
 Were it not so, he could not exist at all 
 on the lower or natural plane, for all life 
 on the lower comes from the higher, and 
 all life on the higher comes from the 
 Highest Himself. It is only through the 
 exact correspondence of these organisms, 
 the spiritual with the natural, — form to 
 form, organ to organ, — that the natural is 
 held in conjunction and intercourse with 
 the spiritual — thereby receiving life and 
 being, while it affords a basis and support 
 on which as a foundation the spiritual is 
 
66 
 
 bunt. Any discrepancy of form between 
 them at once breaks and destroys this 
 connection, so that life ceases to inflow 
 and the lower organism perishes. This 
 subject will be more fully illustrated under 
 Proposition X. 
 
 The Connecting Link between Spirit and 
 Matter. 
 
 But pure spirit cannot unite directly 
 with gross, dead matter, — in other y^ords, 
 a spiritual organism cannot enter into and 
 animate, directly and immediately, a mate- 
 rial organism. There must be an inter- 
 mediate and connecting organism, a medi- 
 um of communication between them, 
 allied in some degree to each; in fact, a 
 natural-spiritual organism or natural soul, 
 into which the spiritual soul can enter, 
 and through which it can reach the mate- 
 rial form. This medium is known as the 
 natural man, the natural mind, the natural 
 intelligence, the natural degree of the real 
 soul or man. It is the covering taken 
 upon itself by the soul or spiritual germ, 
 
67 
 
 upon its descent into the natural world 
 through natural generation. It is taken 
 from the spirit of nature, the animating 
 spirit that pervades every atom of matter, 
 and that partakes of all the idiosjoicracies 
 of the natural world. It is invisible, im- 
 ponderable and intangible to the natural 
 senses in their present gross and material 
 condition. It is, however, tangible to the 
 more refined and delicate natural sensorium 
 lying within the outer sensuous system of 
 the material form. 
 
 This idea may be illustrated by a factory 
 with its thousand spindles, its hundred 
 looms and its various machines, which all 
 run by steam-power, and yet not a particle 
 of steam touches any of them. The 
 engine is the medium communicating the 
 motion it receives, by fiy and drum and 
 belt, to ail the various machines that con- 
 stitute the organism of the great industrial 
 system. 
 
68 
 
 The Duality of the Mind in all its Faculties. 
 
 This duality of man extends to the 
 mind in all its complexity of organism. — 
 There is an interior or spiritual mind and 
 an exterior or natural mind, each a perfect 
 organism, one within the other; the one 
 contained, the other containing, the one 
 of spiritual substance, the other of natu- 
 ral (not material) substance; the one liv- 
 ing, potential, communicative, the other, 
 made to live, receive power and operate 
 by the presence of the first. Consequently 
 there is an interior and exterior will, an 
 interior and exterior understanding, and 
 an interior and exterior memory. This 
 duality is observable by anyone who has 
 attained to any considerable degree of 
 mental insight. There is especially notice- 
 able a doubleness of mind whenever there 
 is any conflict of opinion, belief or doc- 
 trine in the mind; when any new truth or 
 dogma is introduced, that conflicts with 
 existing opinions. There is then a vasodi- 
 lation, an uncertainty of belief, inclining 
 
69 
 
 now to the old and then to the new doc- 
 trine. More especially severe is this con- 
 flict when the understanding is convinced 
 of the new truth and the will opposes it; 
 when the convictions of right and the love 
 of the heart are actively antagonistic. — 
 Every one who is undergoing the process 
 of reformation can testify to the severity 
 of the conflict between the old habit and 
 its delights, and the new purpose that seeks 
 to overcome it. It is when the internal 
 will has been aroused by the convictions of 
 right in the mind, and begins to combat 
 the external will and its passions, that this 
 doubleness of mind is most painfully 
 apparent. One engaged in this mortal 
 combat with evil can tell of times when 
 all his old nature clamors for the old 
 indulgence, when his very life seems de- 
 pendent on the gratification of the burn- 
 ing desire; and again he is conscious of 
 times when his good resolutions predomi- 
 nate, and self-denial is comparatively easy, 
 and the inner being receives a new peace 
 
70 
 
 and satisfaction and gladness from the vic- 
 tory over evil. In all this conflict he is 
 conscious of the existence of two wills, 
 two classes of desires, two principles of 
 life operative within him at the same time. 
 There is a higher and a lower desire, a love 
 of right, of justice, of manliness and. no- 
 bility of character, and a love of indulg- 
 ence, of selfish gratifications, and dishon- 
 orable practices to gain them. There is a 
 respect for the good, the true, the noble, 
 the sincere and honest, the generous and 
 magnanimous; and there is also a craving 
 for the low, base and sensual, the false 
 and deceitful, the crafty and dishonest, the 
 cruel and revengeful; and between these 
 opposite principles and affections there is 
 a deadly, irreconcilable, and uncompromis- 
 ing hostility. 
 
 Where Conscious Life Commences. 
 But the interior mind is in obscurity 
 except during some such conflict, and the 
 interior memory rarely opens into the ex- 
 terior consciousness. The reason is, be- 
 
71 
 
 cause man first awakes to consciousness in 
 the lowest, most external portion of his 
 being. Life and existence is first recog- 
 nized in and through the corporeal senses, 
 ascending thence inward and upward into 
 the natural mind, the intellect and the 
 moral consciousness. In point of devel- 
 opment the natural is first, and afterward, 
 if at all, the spiritual. In point of actual 
 existence , however, the reverse is the order. 
 Hence development is from the internal in 
 the external, a growing out from within, 
 first in the outermost, and, gradually and 
 in an orderly manner, unfolding more and 
 more interiorly. Consciousness with man 
 advances inward according to growth and 
 development. With the opening of inter- 
 nal consciousness comes the gradual open- 
 ing of the interior memory into its exte- 
 rior counterpart, but this rarely in this 
 life. We live and act and accumulate 
 knowledge and experience in the external 
 mind, but dimly conscious of the interior 
 half of our being. Nevertheless all things,. 
 
72 
 
 even to the smallest minutiae, are preserved 
 in the interior memory; and they may be 
 called forth at any time under favorable 
 conditions, as has been abundantly verified 
 by many experiences. 
 
 The Book of Life. 
 
 This is the book of man's life, the record 
 written within the soul by the linger of 
 Omniscience; a record as ample as the life, 
 as complete as the sum of the conscious 
 experiences, as enduring as the soul. It is 
 the book that no man can open, and opened, 
 that no man can shut. It is the book of 
 judgment, of destiny. It is the book that 
 all must read, and reading, judge, and 
 judging, pass sentence upon their deeds. — 
 In it are the secrets that must be revealed 
 and hidden things that shall be made 
 known. See Matt, xii, 36-37, and Luke 
 xii, 1-3. 
 
 An Instance. 
 
 I have read a very remarkable instance 
 of the power of the internal memory, but 
 upon which I cannot now put my hand, 
 
73 
 
 an instance well authenticated which will 
 doubtless be remembered by many of my 
 readers. A gentleman's servant-girl, one 
 not remarkable for intelligence or educa- 
 tion, was taken sick of some form of fever, 
 I believe, and while in a state of apparent 
 delirium, talked incessantly in some un- 
 known language. It chanced that a visi- 
 tor, a scholar, entering the sick-room to 
 hear the wonder, recognized the language 
 as Hebrew, and by paying further atten- 
 tion to her words, discovered that she was 
 repeating chapter after chapter of the He- 
 brew Bible with perfect accuracy. This, 
 coming from one so illiterate even in the 
 common branches of her own language, 
 was an unbounded wonder, and inquiries 
 were instituted regarding her past life; 
 when it transpired that several years be- 
 fore she had been servant in the family of 
 a learned clergyman who was in the habit 
 of reading aloud, in his study, the Bible 
 in the Hebrew language, and that this 
 girl had heard this reading while engaged 
 
74 
 
 in her duties in his room and rooms ad- 
 joining. Now the wonder is increased by 
 the fact that she did not understand a 
 word of what she heard, yet the internal 
 memory had preserved every sound and 
 modulation that she had heard. On recov- 
 ery, all this was again forgotten. 
 
iO 
 
 PROPOSITION VII. 
 
 Breams that are more or less perfectly re- 
 membered occur when the external faculties 
 of the mind are but partially closed by sleep, 
 especially when the external memory is par- 
 tially awake, and receives the impressions 
 of the passing thoughts and sensations. 
 
 The Mind a Complex Organism. 
 The mind is not a simple unit but a 
 compound unity, an organism. Its facul- 
 ties or organs are distinct each from the 
 other; and, although they y^ork harmoni- 
 ously together, when in an orderly condi- 
 tion, yet they are not necessarily connect- 
 ed in their operations. During sleep all 
 are not equally and to the same degree un- 
 der its influence. Some are more wakeful 
 than others, more open to external influ- 
 ences, more capable of performing their 
 natural functions. While the internal 
 mind with its faculties is not subject to 
 
76 
 
 the dominion of sleep, and thoughts flow 
 uninterruptedly, the power of controling, 
 selecting and arranging them in an order- 
 ly and rational manner is suspended. The 
 external judgment is quiescent, the correc- 
 tive influence of the senses is suspended. 
 But the external memory being somewhat 
 less under the influence of sleep, receives 
 the impressions of the passing ideas with 
 ever-varying degrees of distinctness and 
 intensity. Accordingly these thoughts 
 are remembered as dreams, being recalled 
 with a vividness according with the 
 strength of the impression made on the 
 memory. 
 
 Thought active even in Trance. 
 As has before been shown, thought is 
 not suspended during sleep. And even in 
 cases of long-continued trance, when every 
 appearance of life has been suspended, 
 save, perhaps, a faint beating of the heart, 
 when animation returns and the person 
 becomes again conscious of external things, 
 there is often a remembrance of an inter- 
 
Hal conscious life, wherein the internal 
 mind is active, and internal thought con- 
 stant and unimpaired. Visions more or 
 less vivid are distinctly remembered, scenes 
 have been visited, or, at least, internal im- 
 pressions that assumed all the reality of 
 open vision have been made on the mind 
 and recorded by the internal memory, all 
 of which could not have taken place had 
 thought been suspended. It is, indeed, 
 possible that in rare instances even inter- 
 nal thought may be suspended, when the 
 influx of intelligence is for the time inter- 
 rupted, and the spirit sleeps; it may be 
 that occasionally, and for a brief space, 
 the more external regions of the soul are 
 quiescent and life alone, and not intelli- 
 gence, is active; but even then there may 
 be still more interior thought, and the 
 spirit dreams, and the inmost regions of 
 the soul is awake to the celestial pulsations 
 of life and the ceaseless vibrations of 
 thought. Certain it is, that life and activ- 
 ity are the normal condition of the human 
 
78 
 
 spirit; and the nearer is its approach to its 
 ever-waking, ever-active Divine Origin, 
 the more intense and ceaseless will be its 
 activity. 
 
 Can Dreams be Prevented? 
 
 Is there, then, it may be asked, no pre- 
 vention of dreaming? The physiologist 
 will answer, that, u as dreaming is cansed 
 by eating something that lies heavily on 
 the stomach, keeping the base of the brain 
 awake while other parts of it are asleep; 
 to avoid dreaming is to eat lightly, ' ' etc. 
 Now is it true that the base of the brain 
 and no other portion is kept wakeful by 
 over-eating, • and if true do the thinking 
 faculties and the memory lie in the base of 
 the brain? We had supposed, and believe 
 it to be generally conceded, that the espe- 
 cial seat of the thinking faculties is in the 
 front and higher regions of the brain, and 
 that the base is more especially the seat of 
 the vital and involuntary forces. However 
 this may be, is thought caused by the 
 vapors of fermenting food ? for dreams are 
 
79 
 
 indisputably thoughts and nothing else.— 
 I think the most physical of physiologists 
 is not prepared to advocate so absurd a 
 theory. Why is it that most abstemious 
 and temperate people dream? Why is it 
 that starvation is accompanied by most 
 vivid dreams of feasting and plenty? 
 Why do not the glutton and stupid de- 
 bauchee monopolize all the dreaming? 
 Stupid, sensual persons sleep heavily and 
 dream little, or rather they remember lit- 
 tle of their dreams. 
 
 Mental Activity Promoted by Abstemi- 
 ousness. 
 
 Dreams are from mental activity, but 
 mental activity is not from over-feeding. 
 The reverse of this is true. A full meal 
 is attended with stupor, drowsiness and 
 mental sluggishness. Master minds, in 
 making their master efforts, abstain alto- 
 gether from food. Every one knows that 
 thoughts are clearer and more felicitous 
 after a certain time of fasting; and people 
 starving have noticed the almost super- 
 
80 
 
 sensual, almost spiritual brilliancy of their 
 mental conceptions. The cause of this is 
 very obvious. The vital forces that other- 
 wise would be expended on the process of 
 digestion are now all employed on the 
 activities of the brain. The blood is pure, 
 and free from crude, half-converted mate- 
 rials of the food, the bodily organs are un- 
 obstructed and free from irritation, and the 
 whole system works smoothly and in har- 
 mony. That is indeed a most sensual 
 philosophy that has no higher origin for 
 dreams than a gorged, distressed and com- 
 plaining stomach ! 
 
 Ko Dreamless Sleep. 
 Sleep that appears dreamless, is so in 
 appearance only. This appearance is 
 caused by the quiescence of the external 
 memory and its failure to receive the men- 
 tal impressions that, in a state of wakeful- 
 ness, would be made upon it. The physical 
 form and the external mind are the sub- 
 jects of sleep. It is the natural man that 
 requires its reviving and restorative influ- 
 
81 
 
 ence. Our life is consciously and actively 
 in the natural degree. In this degree is 
 the waste and wear of incessant activity, 
 and in this degree is repair, consequently T 
 demanded. Hence the cessation of activ- 
 ity extends to this degree only. Being 
 conscious in this external degree only, the 
 time of this torpor and inactivity is a pro- 
 found blank in the memory. This time 
 we call dreamless because we remember 
 nothing of our thoughts and impressions. 
 The real source of these lies deeper than 
 our consciousness, deeper than the brain 
 and nerve-centres. These are the instru- 
 ments, not the motive powers of the mind; 
 the instruments not to originate but to 
 communicate and transmit thoughts ancl 
 impressions, desires and acts to the outer 
 world, and to receive impressions from it. 
 How to -Avoid Breams. 
 To avoid the remembrance of dreams, 
 then, is to sleep profoundly, and to sleep 
 profoundly we should avoid all mental and 
 physical excitements, anxiety or care. — - 
 4 
 
82 
 
 Then, however active may be the interior 
 mind, the exterior man is undisturbed by 
 its operations, and nothing is remembered 
 by us on awakening. It is probable that 
 but the merest fragments of our dreams 
 are ever remembered. 
 
83 
 
 PROPOSITION VIII 
 
 Confused, distorted and incongruous dreams 
 are caused by disturbing influences both from 
 within and without, and the quiescence of 
 the corrective operation of the rationality.— 
 The memory also of waking experience is 
 suspended, so that we cannot judge of the 
 truthfulness of our fancies, but know no 
 otherwise than that EVESY IDEA that 
 enters the mind is the reality it represents. 
 
 "What Causes Them. 
 
 With the anchorage of conscious exter- 
 nal life taken from us by the closing of our 
 natural senses in sleep, and in the absence 
 of the helm and compass and chart of our 
 waking experience, we drift helplessly upon 
 the open sea of indeterminate and purpose- 
 less imaginings. The ever-flowing tide 
 bears us whither it mil. An idle image 
 floating into the mind becomes, to us, a 
 real, tangible and apparently objective 
 
84 
 
 scene. An idle memory floating up from 
 the forgotten past, becomes a veritable 
 personage; an audible voice. We hope, 
 we fear, we aspire; and our hopes, our 
 fears, our aspirations take shape and form 
 and substance in this magic land of dreams. 
 We tread again the old paths of life, we 
 listen to long silent voices, we clasp hands 
 that have been dust for years, but we 
 know not that these are all memories. — 
 We fly like a bird, float like a vapor upon 
 the air, walk upon water as upon very 
 marble, and we are surprised at none of 
 these things. Nothing is wonderful to 
 us.* 
 
 * Is not this simply a recognition by the mind of 
 the real nature of the spirit-man and the spiritual 
 world? — of his own identity, and the continued 
 existence of those he meets who have entered into 
 the ether life, with which we seem so familiar in 
 dreams — of the great possibilities of the spirit, and 
 its superiority to earthly conditions ? Is not our 
 want of wonder caused by a knowledge that in our 
 spiritual existence aP these things are normal, and 
 a forgetfulness of merely earthly conditions \ 
 
85 
 
 Again, images are transformed with 
 more than the marvelousness of magic. — 
 We destroy a noxious reptile, and behold 
 it is the mangled form of a little child; 
 we attack a wild beast, and our hand is 
 dyed in fratricidal blood ! — we pick a wild 
 flower, and it becomes a singing bird, and 
 the singing bird speaks to us with human 
 tongue and caresses us with human affec- 
 tion, and we marvel not at these transfor- 
 mations. We stand upon the level shore, 
 and anon the beach arises and becomes a 
 perpendicular cliff, and we cling to the 
 crumbling rocks, that slowly part and fall 
 from us into the mad waves below, and 
 we fall despairing into the roaring death, 
 gliding into Y^akefulness as we fall. We 
 pick up jewels on the sand, and they be- 
 come lumps of worthless clay, and we 
 gather pebbles hj the wayside, and they 
 become ingots in our hands. 
 
 Again, a shutter bangs in the stillness 
 of the night, and instantly we are in the 
 midst of earthouakes and falling cities and 
 
86 
 
 toppling mountains; or charging battal- 
 ions, the crash of artillery, the roar and 
 rout and carnage of battle overwhelms us ; 
 or it may be the shock of the vessel at sea 
 upon the hidden rock, and the breach of 
 the breakers over the parting ship, the 
 rush and roar and chill of dark waters as 
 they engulf us, and the cries and prayer 
 of sinking men and women, and the long 
 clinging for life to a broken spar for hours, 
 perhaps days, of exhaustion and hunger. 
 All this scene may crowd into the mind 
 and become to us a living reality in a mo- 
 ment of time. The thought expands 
 backward and forward, covering days or 
 weeks all in one intense instant. It is 
 like the lightning^ flash across the mid- 
 night heavens, revealing, in one brief in- 
 stant, myriads of objects lying hidden in 
 the darkness, which become, in that one 
 burning glance, imprinted in living light 
 on the eye. 
 
87 
 
 Dreams often Clear and Logical, 
 
 The wonder is, not that dreams should 
 sometimes he somewhat broken and dis-^ 
 torted, or mixed and incongruous, but that 
 they should so often be clear, logical and 
 methodical in their arrangement. With 
 the discriminating faculties of the mind 
 quiescent, the judgment inoperative, the 
 memory but half awake, and all the regu- 
 lative powers in a torpor, it is small won- 
 der that the thoughts run riot through the 
 brain, and every image and idea should be 
 accepted as a reality. It is by the rational 
 powers alone, discriminating, selecting, 
 and arranging all the ideas that enter the 
 mind into order, method and logical 
 sequence, that we have any rationality 
 even in our waking thoughts. It is only 
 by the corrective power of our external 
 senses, and the wakefulness of our exter- 
 nal faculties, that we know that our in- 
 ward imaginings are not the realities they 
 represent. It is only by both these com- 
 bined in healthful action that we preserve 
 
88 
 
 our sanity and the harmony of our mental 
 action. The imagination is the springing 
 fountain of thought, reason and the judg- 
 ment, the channel through which they 
 flow to orderly operation and use. It is 
 often the case that dreams appear to be 
 the perfection of order and method. Re- 
 markable instances are on record of the 
 solution of problems, apparently insoluble 
 by waking effort, of the revival of facts 
 apparently obliterated from the memory, 
 and even of foreseeing events near at hand, 
 all occurring in dreams. These facts show 
 that the higher mental powers are not sus- 
 pended during sleep, nay, they more than 
 hint at interior communings with intelli- 
 gences of a higher order than ourselves; 
 at the close proximity of the inner world, 
 and the close similarity of our interior 
 selves with the disrobed mortals that have 
 gone into the interior life of spirits. 
 
89 
 
 PROPOSITION IX. 
 
 There are also dreams given for warning, 
 admonition, instruction, and consolation. 
 These are caused by the reception of ideas 
 from spirits and angels who are attendant on 
 man as guardians. There are also dreams of 
 an opposite character, induced by evil and 
 malignant spirits who seek to pollute and 
 destroy man during sleep. 
 
 Spirits attendant on Man. 
 That spirits, both good and evil, are 
 constantly attendant on human beings is 
 almost universally acknowledged at the 
 present day, both by the church and the 
 world. If this acknowledgment be not 
 open and outspoken, it is nevertheless 
 tacit, and it tinges our ideas with a decided 
 coloring. Although many deny this fact 
 in their dogmas and their philosophy, yet 
 its involuntary recognition is none the less 
 real and universal. Was this element 
 
so 
 
 expunged from our literature, and art, as 
 it is from our science, it would be the 
 death of poetry and imagination; all their 
 grace and beauty and life would be de- 
 stroyed. Nature itself would wither and 
 die; for we instinctively people the inani- 
 mate world with invisible, living, intelli- 
 gent potencies and beings, claiming kinship 
 &nd sympathy, through similarity of qual- 
 ities and affections and sensibilities, with 
 ourselves. It is impossible to divorce, in 
 our thoughts, sensibility and some degree 
 of intelligence from life. Any especial 
 good fortune or deliverance from danger is 
 attributed to " our good angel," while evil 
 and accident, and especially heinous crime, 
 is charged to diabolical agency. And this 
 spontaneous, involuntary, and secret ac- 
 knowledgment of our proximity to the 
 inner and unseen yet most real world of 
 spirit, is known to almost every one in 
 his own private consciousness. From ear- 
 liest infancy, in the timid years of child- 
 hood, and up through riper years, there is 
 
91 
 
 present, with most persons, a secret dread 
 a half-acknowledged fear of some invisible 
 presence tenanting darkness and desolation 
 and solitude; a dread and a fear childish, 
 perhaps, even pitiably weak, yet none the 
 less obstinately, and persistently present 
 and real. There is with many, how many 
 will never be acknowledged or confessed, 
 an involuntary looking for some dread, 
 ghostly, horrible appearance, some mon- 
 strous shape; or some pale, melancholy, 
 flitting, misty and intangible presence that- 
 may rise up before them at any moment 
 out of the darkness and mystery and lone- 
 liness of night. 
 
 Man, as to his Spirit, lives in the World of 
 Spirits. 
 
 The philosophy of this universal instinct 
 is this : Men are spirits, and live as to their 
 spiritual natures in the spiritual world,— 
 although not consciously,— while still liv- 
 ing in the natural world. Their life in that 
 world is real, genuine, and substantial; and 
 it is subject to all the laws of that world as 
 
92 
 
 really and truly as it will be when consciously 
 withdrawn from the natural into the spirit- 
 ual state. Their spiritual association with 
 spirits is most intimate. Isolation from 
 that world or rather state of existence and 
 its inhabitants is not possible. Our spirit- 
 ual nature and organization constitutes us 
 citizens of that kingdom. Hidden up 
 within the secrecies of our inmost beings 
 are many experiences and knowledges; 
 vague, shadowy and indefinite impressions 
 of which, come down into our conscious- 
 ness. Beneath the broad glareof sensual 
 life they fade away like the stars before the 
 light of day. It is in the dim, silent qui- 
 etude of night that their faint whisperings 
 are heard; that we are obscurely conscious 
 of an unseen world that is felt to be close 
 about us, and an unseen race that jostle 
 and buffet and sway us continually. 
 The Unity of Creation. 
 To those who have formed any consid- 
 erable acquaintance with spiritual laws 
 and the conditions of human existence, 
 
93 
 
 the idea of angelic ministrations and spir- 
 itual influences on men has nothing irra- 
 tional or improbable in it. The whole 
 Universe of finite existence in both its 
 grand kingdoms, the Spiritual and Natu- 
 ral Worlds, is most intimately and insepa- 
 rably knit together as a whole, so that one 
 part cannot exist, cannot be maintained in 
 existence, isolated from the other. The 
 universe is a unity, complete, without 
 redundance of parts; each portion mutu- 
 ally and interchangeably dependent on the 
 other, each portion receiving from, and 
 communicating to, every other portion, 
 influence according to proximity in space 
 and state. The accepted saying is that 
 " Nature abhors a vacuum." The true 
 axiom is that " God permits no vacuum, 
 no isolation in any part of His Creation, 17 
 spiritual or Natural. The vast inter-plan- 
 etary spaces are filled with the subtle, 
 intangible substance of the Sun himself — 
 extending to the utmost boundary of his 
 Influence, to the farthest pulsation of his 
 
94 
 
 light, — in which he is ever present in all 
 his varied influences, with all his subordi- 
 nate worlds, controlling, moving, enlight- 
 ening and vivifying thorn continually. — ■ 
 The planets live, move, and have their 
 being in the sun. The accepted theory 
 now is that light and heat are not emana- 
 tions but vibrations of those substances, 
 that fill all the spaces of the natural uni- 
 verse, so that in the deepest darkness we 
 dwell in light, — latent, — and in the pro- 
 foundest cold we live in heat, — also latent. 
 If this hypothesis be true — -and to us it 
 appears almost self-evident— we can see 
 how essentially unitary must creation be 
 in its grand aggregate and in its minutest 
 particulars. The Great Central Sun of all 
 the universes, the grand, primal, ruling 
 orb of Nature, is present in all his poten- 
 cies through all the vast limitless realms 
 of Nature in all universes, and through all 
 eternities of time. 
 
95 
 
 The Spiritual Sun, Divine Omnipresence. 
 
 In like manner, the Spiritual Sun, the 
 immediate proceeding Spirit of God, is 
 present immediately, and mediately 
 through the heavens, in all His works. — 
 The Divine Truth and Divine Love, the 
 Divine Substance, spiritual light and heat, 
 infills all the expanses of heaven. In Him 
 a&gels live and nurve and have their being. 
 This is the Omnipresence of God, and this 
 constitutes heaven. Similarly His crea- 
 tures are bound most intimately and 
 inseparably together by their intermin- 
 gling spheres, reciprocal influences and 
 living sympathies. It is through this 
 interplay of sympathies, this mutual inter- 
 blending of spheres and influences that 
 unity, harmony and order are preserved in 
 every part. The spiritual and the natural 
 worlds of humanity are, also, mutually 
 dependent upon each other for their per- 
 manence and stability — the former upon 
 the latter for its basis and support, the 
 latter upon the former for its source of 
 
96 
 
 life, activity and power. Neither could 
 exist isolated or cut off from tlie other.— - 
 There has not been, is not and will never 
 he a moment in all the ages of the world 
 when the Creator, by His spirits and 
 angels, is not present with mankind, pour- 
 ing in the streams of life and rationality 
 and power, creating-, preserving and per- 
 fecting His dependent creatures. Should 
 He for an instant withdraw this presence 
 and cut off this influx, destruction would 
 overwhelm the race. The tree of human- 
 ity would wither and die. Were the den- 
 izens of the inner world, the world of 
 causes, shut off from rm on this natural 
 earth, thought would cease, intelligence 
 would perish, and rationality be lost to the 
 world; because the influx of these into 
 men is through those inner-world intelli- 
 gences. Thus men, if they did not alto- 
 gether perish from the earth, would 
 become brutes, not in appearance and dis- 
 position only, but in actual fact and nature, 
 —the loss of rationality and the moral 
 
97 • 
 
 sense, those distinguishing characteristics 
 that elevate them above the brute nature. 
 Humanity on the earth is possible only by 
 the continual inflowing of rationality and 
 intelligence from the Creator through the 
 spiritual kingdom of men. Natural pa- 
 rents transmit only the natural degrees of 
 the mind and soul, with the body, by nat- 
 ural generation, the rational and spiritual 
 degrees being received by special influx 
 from the " Father of our Spirits.' 1 Any- 
 thing higher than the natural degree can- 
 not be transmitted by natural generation. 
 Reproduction is limited in degree to the 
 plane on which it takes place. The higher, 
 or more interior, degree is received by the 
 lower and more exterior into organic ves- 
 sels corresponding in form to its organism. 
 The natural degree is simply a natural 
 organic receptacle for the spiritual, and 
 the spiritual for the Divine. Thus the 
 descent of the Divine life and intelligence 
 into the natural man is first into the spir- 
 itual, and within that into the natural 
 
98 
 
 organism of the mind; and was this influx 
 arrested or cut off, men could reproduce 
 only the empty natural degree, and thus 
 the race would perish. 
 
 Spirits and Angels present in Sleep. 
 
 Thus we see the absolute necessity of 
 the immediate presence of the spiritual 
 world with the natural, of spirit men and 
 women with natural men and women at 
 all times. But that spirits and angels are 
 more especially present with man during 
 sleep may be very readily supposed, since 
 at that time he is in a condition of almost 
 perfect helplessness and very greatly 
 increased danger. His helplessness ex- 
 poses him to the malice of his enemies, 
 and hence to the greater care of his ever- 
 watchful guardians. Indeed, was it not 
 for its familiarity to us, sleep would be 
 approached with a feeling of dread, almost 
 terror; and we should submit ourselves to 
 its influence only at the last extremity of 
 wakeful endurance. That a whole city, a 
 whole nation, an entire continent, is lying 
 
 ■ft 
 
99 
 
 in a dormant, insensible, semi-lifeless con- 
 dition, absolutely, for the time, dead to 
 outward things; exposed to innumerable 
 evils and dangers, of the existence of 
 which, it is totally unconscious, is truly 
 appalling L That there is any safety dur- 
 ing sleep is owing to the continual, un- 
 slumbering care and watchfulness of out 
 unseen protectors. That life continues 
 with us during this mysterious condition 
 is because our connection with the inner 
 world of life is preserved unbroken by 
 those faithful, unselfish guardians. It is, 
 indeed, most reasonable to conclude that 
 during sleep good spirits and angels would 
 be especially and most intimately present 
 to protect us from: ou-tward dangers, but 
 more especially from the assault of mis- 
 chievous and malicious spirits to whose 
 arts and influences we, at that time, are 
 peculiarly exposed. 
 
 Admonitory Dreams. 
 Being inwardly withdrawn from the 
 external senses we become far more open 
 
100 
 
 to spirit influences, far more susceptible 
 to spirit impressions than when Ave are 
 awake, when the mind is fully alive to ex- 
 ternal disturbances; and this season is the 
 one peculiarly adapted to inner spiritual 
 instruction. Hence, when all our passions 
 are hushed; all our discordant and war- 
 ring thoughts are harmonized; and our 
 restless, burning desires are laid quiescent, 
 our patient instructors draw near to in- 
 still into our receptive minds such lessons 
 of wisdom or warning; such admonitions 
 and counsel, and such premonitions as will 
 be serviceable to us and tend to our im- 
 provement. They are ever ready and ever 
 seeking to do us good. It is their delight 
 to minister to the helpless and the suffer- 
 ing of earth. 
 
 Ancient Dreamers, 
 
 In olden times the prophetic, warning 
 or admonitory dream was the method most 
 usually employed on extraordinary occa- 
 sions, and with persons not especially en- 
 dowed with prophetic gifts, to reveal some 
 
101 
 
 important truth or to foretell some nid-« 
 mentous event. We liaye instances of 
 these in the history of Jacob and Joseph ; 
 of Pharaoh and his butler and baker; of 
 Gideon and Nebuchadnezzar; of Joseph 
 and Pilate's wife. That this is still in a 
 great degree the experience of many, we 
 think, is amply demonstrable from nu- 
 merous well authenticated records, a few 
 of which we here subjoin: 
 
 Modern Premonitory Dreami 
 
 w In the autumn of the year 1845, one 
 of the maid-servants of the then rector of 
 Shepperton, a village on the Thames, near 
 Chertsey, dreamed that her brother, a re- 
 spectable and steady youth belonging to 
 that place, was drowned. The dream was 
 singularly vivid. In it she further imag- 
 ined that she actually went to search for 
 her brother's body, and that, after seeking 
 for some time, she found it at a certain 
 part of the river, which she knew well, 
 and in a particular position. This dream 
 took place on a Saturday night. When 
 
102 
 
 she awoke on the Sunday morning, she 
 at once acquainted her fellow-servant (who 
 saw how deep an impression the dream had 
 evidently made), and remarked that she 
 ought at once to obtain her master's leave 
 to go home on the morrow, and warn her 
 brother, who was unable to swim, not to 
 go out on to the rivei\ The kave was 
 given, and her home was soon reached,, but 
 alas! the Warning had come too late. Met 
 brother had gone rowing on the Sunday- 
 evening, the boat was accidentally upset, 
 and he was drowned. The body was not 
 recovered for some time ; nor was it found 
 near the spot where the accident had hap^ 
 pened. But it w~as found by the poor 
 youth's sister, lower down the river, and 
 exactly in the same place and position as 
 had been so forcibly and clearly prefigured 
 in her impressive dream."-— Glimpses of 
 ike Supernatural, pp. 200-201, 
 
 "Frivolous and pointless as are so many 
 dreams, without intelligible purpose or 
 sequence of action, this is one which it 
 
103 
 
 may be reasonably held can only he 
 explained by a firm belief in a superintend- 
 ing Providence, in other words, in Almighty 
 God, Who, as an old writer asserts, l some- 
 times warneth and instructeth in dreams,' 
 and Who mercifully uses the ministry 
 both of angels and men for carrying out 
 His Divine purpose:— 
 
 "A Gloucestershire gentleman in good 
 circumstances, who for many years had 
 lived a retired life, quite apart from his 
 relations, some of whom in a previous 
 year had been cast in a lawsuit with him 
 for the recovery of certain properties, sud- 
 denly died, and, as was supposed, died in^ 
 testate. 
 
 " He had long intended, at the advice of 
 the Rector of the village in which he 
 dwelt, and with whom alone he was on 
 terms of intimacy, to make certain provis- 
 ions by will on behalf of the relations in 
 question, who had lost much by his suc- 
 cessful lawsuit. However, this (as was 
 believed by his family lawyer, residing in 
 
101 
 
 ail adjacent country town, who proceeded 
 to settle his affairs) had not been done; 
 and the whole of his property consequently 
 seemed likely to go to his heir-at-law, a 
 man of property, almost unknown to him, 
 
 " Five months after his death, however^ 
 the Rector of the parish in which he had 
 lived, had what he termed a ; waking dream, ' 
 in which lie imagined that the deceased 
 gentleman came to him in sorrow, and 
 solemnly conjured him to obtain possess- 
 ion of a Will, which had been duly made 
 by him in London a few months before his 
 decease, and which was in the custody of 
 a firm of attorneys there, which Will was 
 so drawn as that the relations in question 
 should greatly benefit by the just and 
 righteous disposition therein of his prop- 
 erty. Imagining the dream to be only a 
 dream and nothing more, he took no 
 notice of it, and regarded it as the mere 
 result of his own imagination. 
 
 "In about a fortnight, however, the 
 identical dream occurred again — with the 
 
105 
 
 simple difference that the deceased gentle- 
 man bore an expression of deeper grief, 
 and appeared to urge him, in still stronger 
 terms, to obtain the Will. The Rector 
 was much impressed b}~ this; but on care- 
 ful reflection upon the following day, 
 appeared indisposed, on such testimony, to 
 interfere with arrangements which were 
 then being made for the settlement of the 
 deceased person's affairs, on the supposi- 
 tion that he left no Will. And conse- 
 quently he did nothing. 
 
 "A third time, however, about eight 
 days afterward, he had the same dream, 
 with certain additional details of import 
 and moment. The deceased person, as the 
 Rector imagined, appearing once again, 
 urged him most vehemently and solemnly 
 to do as he wished, and to go and obtain 
 the Will. A conversation took place as it 
 were in the dream, and the clergyman set 
 forth many cogent arguments why he 
 should not be called upon to undertake a 
 work, which might not only be misunder- 
 
106 
 
 stood, but might render him liable to mis- 
 representations, if not to trouble and 
 annoyance. 
 
 " However, at last lie consented, and, in 
 his dream, accompanied the deceased per- 
 son to a certain lawyer's office at a certain 
 number, on a certain floor in Staple Inii> 
 on the south side of Holborn, where the 
 drawer in a writing-table was opened, and 
 he saw the packet containing the Will 
 sealed in three places, with the deceased 
 person's armorial bearings* The whole 
 room was before him vividly. It was pan- 
 elled in oak, picked out with white and 
 pale green, and over the mantelpiece hung 
 an engraving of Lord Eldon. 
 
 " The Rector awoke, and resolved with- 
 out delay to do as he was enjoined. Be- 
 fore proceeding, he mentioned the circum- 
 stance of the thrice-repeated dream to a 
 clerical friend, who volunteered to accom- 
 pany him to London on his important 
 errand. 
 
 "They went together. Neither had 
 
10? 
 
 ever been to Staple Inn before; nor did 
 they know its exact where about?. On in* 
 quiry, however, it was soon found. And 
 go was the room and office, with the fur- 
 niture and print of Lord Eldori, which 
 had been seen beforehand by the Rector in 
 the dream, to his intense awe and wonder- 
 ment, Even the peculiar handles of the 
 writing-table, which were of brass and old- 
 fashioned, were those which had been 
 clearly apparent. The identical drawer 
 was opened, and the WilL, secured in an 
 envelope of stout paper and sealed with 
 three impression^, was found, just as it had 
 been seen in the dream. The lawyer, who 
 sit once gate every facility for inquiry, 
 was a junior partner in the firm which 
 had drawn it up, and had only recently 
 come to London, from a cathedral envy, 
 where the firm in question had a branch 
 office, on the death of the chief partner. 
 The Will was found to be good and valid^ 
 and was in due course proved. Under it 
 the relations, who had so suffered bv the 
 
log 
 
 loss of their lawsuit as to have been almost 
 reduced to penmy, obtained their due. — : 
 The whole of these facts are vouched for 
 by a friend of the Editor of this book." — s 
 ibid., pp. 203-204-205; 
 
 " One of the most striking and well- 
 authenticated cases of a Warning given in 
 Dream and acted upon, by which a grave 
 temporal danger was actually averted $ re- 
 mains to be put on record now. The case 
 is related with great simplicity by one 
 who has carefully investigated the circum- 
 stances of both the dreams :—~ 
 
 " c Knowing as I do intimately/ writer 
 the correspondent in question, l the Widow 
 of an Irish clergyman who was warned by 
 a dream of the railway accident which took 
 place a few years ago at Abergele* in North 
 Wales* I give you gladly the following 
 particulars : 
 
 " fc About a fortnight before the accident 
 occurred, my friend, the lady in question, 
 had a dream in which her husband, who 
 had been dead for three years, appeared to 
 
109 
 
 her, as she thought. This occurred on the 
 night which followed the day on which 
 she had settled and arranged with some 
 friends to make a journey by railway. 
 She dreamed that her husband was still 
 living, and that she and lie were walking 
 on the sea-shore of North Wales, close to 
 which the railway to Holyhead passes, 
 when they came to a tunnel, from which, 
 all of a sudden, volumes of the blackest 
 smoke were pouring out, and which be- 
 came so dense that the sky was quite over- 
 cast. Alarmed at this, they hastily went 
 forward together toward its mouth, when 
 it seemed to be all on fire; the crackling 
 and roar of which was quite unusual. In 
 a moment or two the sounds of frantic 
 cries of men and women wildly shrieking 
 seemed to come from out of the mouth of 
 the tunnel ; and then, as if to add to the 
 horror of what had already appeared, 
 another train, full of people and at express 
 speed, came np and dashed through smoke 
 and flame iiato the tunnel itself. Upou 
 
110 
 
 Itis the lady awoke, and so deep an im- 
 pression had the dream made (for it un- 
 hinged her for some days), that she 
 resolved to postpone her journey, which 
 she did. Had she gone at the time ap- 
 pointed, she and her friends would have- 
 travelled by the very train — the passen- 
 gers of which were burnt by the explosion 
 of petroleum. 
 
 u ' The most curious part of this inter- 
 esting record has yet to be told. On the 
 same night upon which this lady had this 
 dream warning, her own daughter, a child 
 of nine years of' age, who was staying 
 with some relations nearly sixty miles 
 from home, had likewise a dream, in which 
 she thought she saw two trains meeting 
 each other on one line of railway, in 
 one of which her mother was seated, and 
 in the other one of her mothers friends 
 (who was to have travelled with her). — 
 The trains seemed to going at a great rate, 
 and when the collision actually took place, 
 the child at once awoke. On the follow- 
 
Ill 
 
 ing morning she recounted her dream to 
 her relations; but at the time they took 
 no notice of it, though it formed the sub- 
 ject of a general conversation regarding 
 dreams. It was only when (as was after- 
 ward discovered) her mother had possibly 
 escaped the frightful disaster of a railway 
 accident, and probably a very painful 
 death, that the fact of her child having 
 had the dream on the night of her own 
 warning, and mentioned it, was specially 
 remarked and noted down/ 1 
 
 u In John Aubrey's ; Miscellanies ' is re- 
 corded a remarkable escape from death of 
 Dr. William Harvey, the celebrated dis- 
 coverer of the circulation of the blood 
 through second sight: — "When Dr. Har- 
 vey, one of the Physicians 1 College in 
 London, being a young man (in 1695), 
 went to travel toward Padua, he went to 
 Dover with several others, and showed his 
 pass as the rest to the Governor there. — 
 The Governor told him that he must not 
 go, but he must keep him prisoner. The 
 
112 
 
 Doctor desired to know c for what reason ? 
 how he had transgressed ? ' l Well, it was 
 his will to have it so.' The pacquet boat 
 hoisted sail in the evening, which was 
 very clear, and the doctor's companions in 
 it. There ensued a terrible storm, and the 
 pacquet boat and all the passengers were 
 drowned. The next day the sad news was 
 brought to Dover. The Doctor was un- 
 known to the Governor both by name and 
 face; but the night before the Governor 
 had a perfect vision of Dr. Harvey in a 
 dream, who came to pass over to Calais, 
 and that he had a warning to stop him. — 
 This the Governor told the Doctor the 
 next day. The Doctor was a pious, good 
 man, and has several times directed this 
 story to some of my acquaintance." 
 
 How and when they are Produced. 
 
 All of the above examples are well au- 
 thenticated and there can be no reasonable 
 doubt of their supersensual origin. Vol- 
 umes might be filled with similar accounts 
 
113 
 
 fully proven to have taken place, and the 
 skepticism that would deny their spirit ori- 
 gin is greatly more credulous, irrational 
 and superstitious than the honest accept- 
 ance of the facts, whether they can be sen- 
 suously explained or not. Our theory of- 
 fers a clear and rational philosophy of the 
 phenomenon, and we venture the asser- 
 tion that it is the only sufficient and ration- 
 al one that can be advanced. 
 
 Spirit Language is Universal. 
 
 It is a language of ideas or images 
 and not of words, and it falls naturally 
 into the native tongue of every one. — 
 In dreams those ideas are received into the 
 external mind with an appearance of the 
 sound and form of the words of our spoken 
 language. This is evident, because in 
 reading and in thinking there is an ap- 
 pearance of sound in our minds, even to 
 the nicest shades of distinction; and often 
 a vivid thought startles us as though it was 
 a cry ringing long in our ears. Bearing 
 ever in mind that we, even while living 
 6 
 
114 
 
 consciously in the natural world, are yet 
 actually and really living ; as to our real 
 and spirit-selves, in the spiritual world, and 
 are associated most closely with our spirit- 
 kindred, it is easy to perceive how our 
 spirit-selves can be instructed, admonished 
 and forewarned by those appointed for that 
 purpose ; and though much, and perhaps 
 the greater part, of that instruction fails to 
 descend into our conscious external percep- 
 tions, when in dreams we do thus receive 
 them it is by representative images or 
 ideas, and those images are seen and heard 
 as real things and voices; and we appear 
 to be hearing, seeing and doing whatever is 
 thus represented. All these external images 
 are taken from our external memories and 
 infilled and made alive by the internal in- 
 struction given. Our * faithful guardians 
 instruct us both by direct and by indirect 
 application to our minds. Often by con- 
 Terse among themselves in our hearing, 
 though not directly addressed to ourselves, 
 leaving us to absorb, so to speak, their out- 
 
115 
 
 flowing wisdom. Again, by the appear- 
 ance of some well-remembered friend who 
 converses directly with us and gives us defi- 
 nite instructions upon some important 
 matter. The methods are various, but the 
 origin is the same in them all. Often it is 
 little more than a strong though confused 
 impression left on the mind, of the gener- 
 al import of the dream, without a remem- 
 brance of the particular details. At other 
 times the whole is distinctly remembered. 
 In any event the instruction or warning is 
 the one point that is most powerfully im- 
 pressed upon the memory. 
 
 The writer has a friend who can produce 
 from his own experience instances in illus- 
 tration. On one occasion he had an ap- 
 parently long and troubled dream, the de- 
 tails of which entirely escaped from his 
 memory, but leaving a vivid impression on 
 his mind that persistence in a certain course^ 
 even a single repetition of certain acts, 
 would result in inevitable ruin. This im- 
 pression was fully verified by after devel- 
 
116 
 
 opments as well as approved by Ills calm- 
 est judgment, and it doubtless was design- 
 ed, less to reveal a new truth or teach an 
 unknown lesson, than to stimulate his bet- 
 ter nature to increased and lasting activity. 
 The appearance was that the warning came 
 from certain superior attendant persons, 
 although he retained no remembrance of 
 any personal appearance, and the whole 
 dream was attended with an indescribable 
 awe, and solemnity. There was also a deep 
 consciousness of wrong doing, and a vivid 
 perception that amounted to an interior 
 voice, declaring the nearness and certainty 
 of ruin in his present course. I have no 
 doubt whatever it was the work of attendant 
 guardian angels, and was designed to save 
 him from terrible disaster. There is with- 
 out doubt a large percentage of this class 
 of dreams given to men, and the num- 
 ber would be greatly increased if they were 
 recognized and their warnings heeded. 
 Doubtless also such heed would result in 
 much good in preventing loss and often 
 
117 
 
 disaster; and especially in checking fraud, 
 cruelty and crime in society. This is a 
 door, opened to many and capable of being 
 opened to many more, through which they 
 may receive the benefits of the superior in- 
 telligence and wisdom of the better side of 
 humanity. But the door that opens heav- 
 enward opens also to us an entrance from 
 the dark, cavernous realms of evil; and if 
 pure and holy and wise beings minister to 
 us through these means, so also the foul, 
 depraved and malignant foes of God and 
 man seek to overwhelm us with evil and 
 ruin through the same instrumentalities. 
 Any opening of our minds toward the 
 spiritual world opens them equally to both 
 the opposite kingdoms of that world. — 
 Whether we will receive . the good or the 
 evil, whether we will receive the blessed 
 ministrations of our friends or suffer the 
 inflictions of the malignity and hate, the 
 seductions and wiles of our relentless foes, 
 lies entirely with our own choice. Our foes 
 are disarmed only by our living a life of puri- 
 
118 
 
 ty, of charity, of unwavering devotion i<y 
 right and justice, and of faith and trust in 
 the Divine Redeemer, the One only true 
 'God, the Lord Jesus Christ. Faith in the 
 Divine Humanity and absolute loyalty to 
 truth and right in all our active life alone 
 can shield us from the great dangers that 
 everywhere lie thickly but secretly around 
 us. And the philosophy of this is perfect- 
 ly plain. Such a life associates us with our 
 friends, the angels, because it is their own 
 life; but a contrary life associates us with 
 our enemies for the same reason. So by 
 the life we lead -we choose .our spirit as- 
 sociates. 
 
119 
 
 PROPOSITION X. 
 
 Another class of dreams are correspondent 
 tial in character, teaching moral and spirit- 
 ual truths through natural images. The 
 correspondence may be either normal and 
 true, or inverted and false.* Of the latter 
 kind, much the more prevalent with most 
 people, the saying lias obtained, that " dreams 
 go by contraries," 
 
 A Universal Science. 
 There is a science, little known among 
 the scientists of the day, that is the key 
 to all the mysteries of nature. It is exact, 
 positive, and uniform, and of universal 
 application. It is founded in the nature 
 and organization of universal Creation f 
 embracing both the spiritual and natural 
 worlds. It rests upon the constitution of 
 things, and grows out of the unity and 
 
 * The interpretation of this class of dreams is to 
 be found in Part II of this work. 
 
120 
 
 harmony of universal being. It is tlie sci- 
 ence of degrees and their harmony, of dis- 
 tinct, incongruous substances, and the 
 mode of their union. It is called the sci- 
 ence of correspondence. To give a clear 
 idea of this science, it will be necessary to 
 premise somewhat concerning 
 
 Creation, 
 
 The Divine Being created all things 
 that exist, evil alone excepted, from Him- 
 self. That which proceeds from any fount- 
 ain or source, must partake of its nature 
 or be in an image or likeness thereof. — 
 Consequently there must be in each and 
 every created thing an image of somewhat 
 appertaining to its Creator. These images 
 are embodiments of the Divine Ideas, pro- 
 jected forms of some prototype in the 
 Divine Mind. It follows that there is 
 nothing in all the illimitable realms of 
 creation, evil and its effects excepted, that 
 does not correspond to some Divine Idea, 
 Attribute or Essence. 
 
121 
 
 Creation proceeds from the Creator in 
 two discrete degrees of substance, organ- 
 ism and form, and proceeding simultane- 
 ously they are united by a mutual cor- 
 respondence one with the other and both 
 with their Divine Origin. These two dis- 
 tinct but corresponding creations are call- 
 ed spiritual and natural substances, worlds 
 and beings. 
 
 Correspondence. 
 By Correspondence in general is under- 
 stood this duality of created substances, 
 worlds, forms and offices; and their an- 
 swering each to the other exactly in every 
 particular the most minute, — in substance, 
 form or organization, use or office, and 
 the laws that operate in each. All things 
 whatsoever, that exist in nature or the 
 natural world, organic or inorganic, ani- 
 mate or inanimate, sentient or insentient, 
 from the smallest molecule to the largest 
 globe, from the animalcules to man, 
 have correspondences in the spiritual 
 world, atom with atom, organ with organ, 
 
133 
 
 form with form, office with office and law 
 with law: so that there is not anything 
 in the natural world that does not exist 
 from some corresponding thing in the spir- 
 itual world. Correspondence, then, is the 
 answering exactly of one thing of one de- 
 gree of substance, complete in its organizar- 
 tion, to another thing of the other degree 
 of substance also complete in its organiza- 
 tion; both organizations being exactly 
 similar one io the other in all respects, 
 but without the possibility of being 
 merged into each other or ever becoming 
 a unit. Their existences are separate 
 and distinct, although they are united by 
 mutual dependence one upon the other. — • 
 Counterparts, on the contrary, as the name 
 implies, are parts of a unity, dissimilar 
 in form and office, but of identity of sub- 
 stance, each receiving in the other qualities 
 and constituents wanting in itself, but 
 necessary to a perfect and complete unity. 
 Correspondences are of three distinct de- 
 grees — essence, form and use, or substance, 
 organism and office. 
 
123 
 
 Correspondence of Substance, 
 
 The most obvious example to be found f 
 and the one most easily comprehended by 
 those not familiar with this science, is the 
 correspondence of love with heat and 
 intelligence with light. Indeed, love is 
 spiritual heat, and truth is spiritual light, 
 and they are so recognized by common 
 usage. We always speak of love as being: 
 warm, strong love as a flame, intense love 
 as a consuming fire; and it is so felt within 
 us. It, by correspondence, heats up the 
 whole physical form, accelerates the action 
 of the heart and increases the temperature 
 of the blood. We call persons of a gen- 
 erous, affectional, loving nature warm- 
 hearted; their hands are warm, their wel- 
 come is cordial } their natures are rich, ten- 
 der, ardent, their whole presence is tropical, 
 fervid, exuberant and glowing. On the 
 contrary, we call persons with little love 
 or affection/ or sympathy cold, and so they 
 are. They are narrow, impassive, apathetic. 
 Their grasp is nerveless, their welcome 
 
124 
 
 listless, their natures pale, pulseless and 
 weak. There is little earnestness or zeal 
 or enthusiasm, little impulse or sponta- 
 neity in their actions. They are cool, 
 measured and methodical — never startled, 
 never rash, never unbalanced, because 
 never aroused beyond the level of their 
 natures, because they have no excess of 
 life to be set aflame by some sudden, start- 
 ling, lightning stroke of fortune. They 
 have little to call forth our love or draw 
 us toward them. They may be brilliant 
 and we may admire them, but their bril- 
 liancy is that of a winter's morning, the 
 glitter of moonbeams on ice, the gleam of 
 sunlight on the glacier, or at best the 
 sparkle and sheen of diamonds and' stars 
 of silver. They may be strong and we 
 may respect them, but their strength is 
 that of steel, cold, hard, unyielding. They 
 shine not with the . ruby's tender light, 
 they bind not with golden fetters. Our 
 affections do not go out toward them, do 
 not become rooted in their natures. 
 
125 
 
 We also speak of truth, intelligence and 
 knowledge as light. The intellectual fac- 
 ulty is the power to see truth as light; it 
 is the inner eye. We ask for u light, more 
 light," meaning truth, knowledge, science. 
 A sudden advent of intelligence into the 
 mind comes with the appearance of a 
 hurst of light, clearing up doubts and 
 obscurities as morning dispels the shades 
 and mists of night. There are those who 
 bring a burst of sunshine with them, with 
 its warm, golden, life-giving glow. They 
 are those bright, happy, joyous beings 
 who combine much of both heat and light 
 in their natures. They do not shine only 
 but glow, and the air seems warmer and 
 the day brighter for their coming. And 
 the}^ are not only joyous but generous 
 also, rich, ardent, communicative,— giving 
 freely of their abundant vitality, not 
 absorbing but distributing as from some 
 inward, glowing fountain, beaming like 
 suns and diffusing a life and a glory 
 around them. Now these are not merely 
 
126 
 
 metaphors or figures of speech, but are 
 descriptions of real qualities, forms, and 
 substances, of our spiritual natures. 
 
 Correspondence of Form. 
 
 Lines correspond to spiritual qualities. 
 Circles, undulations and spirals correspond 
 to goodness and love: this is because in 
 those forms, as in these qualities, there is 
 nothing sharp, piercing or penetrating. — 
 Those forms are also the elements of beauty, 
 but not of splendor, and beauty is the form 
 of goodness or love — always soft, gentle 
 and round. Direct lines, zigzags, angles, 
 edges and points correspond to truth, be- 
 cause truth is direct, pointed, sharp and 
 penetrating; cutting, dividing and separa- 
 ting in its operations. Altitude, ampli- 
 tude, and variations of proximity are also 
 correspondences of form. The superior in 
 degree is called higher, the inferior, lower. 
 We designate those who have made great 
 attainments, men of eminence; as an emi- 
 nent Physician, and eminent statesman, 
 an eminent Author, an eminent Artist? 
 
127 
 
 etc. We speak of upper classes in society, 
 meaning those who are superior in wealth, 
 or refinement, or culture, or position and 
 honor. 
 
 Again, generous, benevolent and heroic 
 men are called large-hearted, and men of 
 great liberality of views, great scope of 
 intelligence, are men of broad natures; 
 men of sound judgment are men of weight, 
 men of strong integrity are safe men, and 
 men of influence are strong men. On the 
 contrary cramped views, penurious habits, 
 and circumscribed sympathies are all signs 
 of human littleness- One who compre- 
 hends the scope, drift and tendency of 
 events, and calculates probabilities, is far- 
 seeing, but one who confines his attention 
 to the present moment is short-sighted. 
 
 Proximity is also a correspondence of form. 
 Similarity of character or state produces 
 proximity, dissimilarity causes remoteness 
 or separation and distance. Friends are 
 near to us in the degree in which they are 
 like us, in the ratio of their sympathy 
 
128 
 
 with us. A cold, selfish, reserved man is 
 said to be distant. A distant relative is 
 one whose consanguinity is but slight, one 
 who has but little of the family blood in 
 him. 
 
 Correspondence of Office or Use. 
 
 By far the most universal degree of cor- 
 respondence is that of office, function or 
 use. It comprehends almost everything 
 in the world, liquids, minerals, vegeta- 
 bles, animals and men. Every form of 
 matter, every office and use known in the 
 natural world is a correspondence of some 
 form or office or use in the world of mind. 
 A few familiar examples will make this 
 plain. As it is the use or office of water 
 to cleanse by washing, so it is the office of 
 truth or the doctrines of truth to cleanse 
 the mind by the removal of error and 
 falsity, and to cleanse the character by its 
 application to the conduct and life. — 
 Water also refreshes and revives the body, 
 and so knowledge refreshes and revives the 
 
129 
 
 mind. We thirst for information, and 
 where that thirst is strong we drink in in- 
 struction with eagerness. But water also 
 quenches fire, so truth quenches the evil 
 fire of anger, lust and hate. Water some- 
 times suffocates, so in a:i evil sense this 
 corresponds to truth falsified or falsity 
 that suffocates and destroys spiritual life. 
 Therefore water corresponds to truth in all 
 its degrees, and in an opposite sense to 
 falsity and error. 
 
 It is the office of heat to give life and 
 impulse and activity and growth to all 
 things in nature. So also it is the office 
 of love to give life and impulse and activity 
 to the mind, and energy and zeal and force 
 to the efforts. He that has no ambition 
 makes little of life. He that has no love 
 to gratify, has no incentive to effort, but is 
 cold, listless and imbecile. The heart 
 without a love is dead ; the will without a 
 desire is dormant ; the man without an 
 affection, a passion, is half-dead and wholly 
 inefficient, useless to himself and to soci- 
 
130 
 
 ety. We can perceive the intensity of 
 one's love by the ardor, devotion and zeal 
 with which he pursues his object. The 
 secret of success lies first in the love of 
 the pursuit ; and secondly, in the wisdom 
 that directs the effort. Without love wis- 
 dom is powerless and inoperative ; and 
 without wisdom love or zeal is wild, irra- 
 tional, and misdirected. 
 
 Inverted Correspondence. 
 As heat in its normal sense corresponds 
 to love, so in its inverted sense it corre- 
 sponds to love's opposite. Therefore anger 
 is said to be hot, and passion a fire. The 
 indignation of an outraged community 
 makes it too hot for the culprit, and people 
 under great excitement are counseled to 
 keep cool. Because the place of the evil 
 in the other life is the accumulation of all 
 evil and impure passions and lusts, it is 
 said to burn with fire and brimstone ; and 
 as self-love is the head and center, the all- 
 absorbing love of the evil, it is called eter- 
 nal fire. And as it is insatiable, and cannot 
 
131 
 
 be fully gratified, its cravings are called the 
 gnawings of the worm that never dies and 
 the burnings of unquenchable fire. 
 
 These opposite correspondences arise 
 from the mixture of good and evil and 
 truth and falsity in this world ; for evil is 
 good inverted, and falsity is truth falsified. 
 
 These three classes or degrees of corre- 
 spondence form a trine, answering to the 
 Divine Trinity in the Lord : the Divine 
 Good, Essence, or Substance ; the Divine 
 Truth, Existence, or Form ; and the Divine 
 Spirit, Proceeding, operation or use. The 
 Divine is above the Heavens ; the Spiritual 
 is within the Heavens ; and the Natural 
 is below the Heavens ; and these are 
 connected by correspondence from the 
 Highest to the lowest, from the First to 
 the last, from the Beginning to the end. 
 In the Divine these degrees are Essence^ 
 Goodness ; Existence* Truth ; and Pro- 
 ceeding, Spirit ; and in the first emanation 
 from the Divine, which is the Sun of 
 Heaven, they are Love % Wisdom^ and. 
 
132 
 
 Operation. In the Heavens they are Sub- 
 stance, Form and Use ; and below the 
 Heavens, or in the natural, they are life, 
 activity and fruit. This is the scienee of 
 correspondence ; it is the relation by simi- 
 larity of substance, organism and office of 
 the kingdom of nature with the Kingdom 
 of Spirit, so that spiritual things, mental 
 and moral qualities are represented by and 
 •signifjr natural things and natural crea- 
 tures. Beasts represent the moral and 
 social qualities, and birds the intellectual 
 qualities of men. Men of cunning are rep- 
 resented by the fox ; men of courage hy 
 the lion ; treacherous men by the wolf ; 
 stubborn men by the mule ; men of intelli- 
 gence by the horse ; men of meekness by 
 the ox, etc. Men of high intellectual 
 daring and lofty imagination are represent- 
 ed by the eagle ; of darkness and secrecy, 
 by the owl, etc. Each of the animal spe- 
 cies are, so to speak, fragments of the hu- 
 man species, embodying some one or more 
 human, moral or mental characteristic. 
 
133 
 
 Correspondentiai Dreams. 
 
 We now see how dreams are often corre-^ 
 spondential, representing by natural ob- 
 jects moral or spiritual things. Time was 
 in the earlier ages of the world, before the 
 great declension of the race, that men con- 
 versed and wrote in pure correspondences, 
 always perceiving the spirit in all natural 
 forms and using those forms and their 
 names to represent their spiritual qualities. 
 Hence arose the representative character 
 and style of the ancient Scriptures ; and 
 hence, later and by perversion, originated 
 the hieroglyphics of Egypt; and hence, 
 also, much of our verbal imagery and 
 similitude by which language is enriched 
 and beautified with us is derived. 
 
 This class of dreams are usually suffi- 
 ciently removed from our ordinary avoca- 
 cations and modes of thought to cause 
 them to stand out sharply and prominently 
 from our ordinary dreams. They are ex- 
 ceptional, often startling and, if pure, 
 always rational and connected, if inter- 
 
134 
 
 preted by the rules of correspondence. 
 They enter the mind from within, discon- 
 nected from any influence from external 
 causes. Their correspondential character 
 depends upon the purity or the perfection 
 of their internal derivation. Any disturb- 
 ing influence from without destroys the 
 purity and reliability of the correspond- 
 ence, and makes their rational interpreta- 
 tion impossible. These dreams are always 
 supernatural in their origin ; that is to 
 say, they do not come from the natural 
 world by the simple operations of the mind, 
 but are received from the ideas, conversa- 
 tions or representations of attendant 
 spirits or angels, and they are given for 
 instruction in spiritual things. 
 
 When ideas thus come to us in dreams 
 from within, from the world of ideas or 
 spiritual things, they come not as the words 
 of any language but as things, animals and 
 beings themselves. Thus an idea repre- 
 senting innocence would take the form of 
 a naked infant, a little child, a lamb; or 
 
135 
 
 the young of any harmless animal : but 
 the contrary idea would take the form of a 
 wolf, a tiger or a bear, because these beasts 
 are wild, savage and destructive, and de- 
 stroy the others. The idea of the holy 
 principle of Truth would take the form of 
 a dove, or a flame of fire, or an illumina- 
 tion as of the sun, or of a river of water 
 or as seas ; because all these correspond to 
 truth in its nature and various offices. 
 Power would be represented by a rod or 
 staff; or by a finger, hand, arm or shoul- 
 der, according to degree ; or by a horn, 
 etc., because these are natural instruments 
 of power among men. So, likewise, do- 
 minion or government would be repre- 
 sented by a throne or a scepter, and con- 
 quest or combat by a sword. 
 
 To draw water from a well signifies to 
 obtain knowledge ; because water repre- 
 sents truth, and to draw it signifies to 
 obtain : and as it is drawn in a bucket or 
 containing vessel, is signified truth in a 
 certain measure — thus a knowledge or 
 
136 
 
 doctrine of truth. To draw it for others, 
 signifies to instruct, also to impart the 
 knowledge obtained. To draw it for cattle 
 or cows, signifies to obtain truth or doc- 
 trine to be applied to the life, or for the 
 use of the natural affections, because cows 
 signify natural goodness or affection, and 
 that from their kindly and quiet disposi- 
 tions. 
 
 A Correspondential Dream. 
 My friend before mentioned, related to 
 me a dream of this kind that he had re- 
 ceived. He appeared to be beside a large 
 river or pond of water, on the bank of 
 which was a pile of fishing rods, perhaps 
 a hundred or more ; some very fine, long 
 and straight, others shorter, and still others 
 crooked and imperfect. They seemed to be 
 in charge of a black man, an African, who 
 upon application gave him a very short 
 and slender one which my friend thought 
 too small for use. Returning it, he was 
 requested to select another to suit his own 
 ideas, but they all now appeared small, 
 
137 
 
 crooked and more unfit for use than the 
 one he had at first received. That one had 
 also disappeared and could not be found. 
 On awakening, he thus interpreted the 
 dream : 
 
 To fish signifies to instruct in natural 
 or scientific truths of morality or from the 
 Scriptures, because fishes signify scientific, 
 or organized, or special forms of truth, — 
 truth concerning some special object. 
 They have this signification because they 
 are organized creatures living in water — 
 which signifies truth in general ; thus they 
 represent truth embodied in a certain form. 
 Rods represent power or ability ; fishing- 
 rods, the ability to instruct as above, — 
 small rod, small ability, etc. A black man 
 or negro signifies charity or good affec- 
 tions, from his simple, childish, trusting 
 disposition, and his tendency to derive en- 
 joyment from all circumstances ; also the 
 works of charity, from his being of a race 
 of servants. His having charge of the 
 rods, signifies that power is derived from 
 
138 
 
 the will and its affections, and that the 
 ability to instruct is obtained from the love 
 of good and of doing good. Rejecting the 
 small rod, signified that the dreamer con- 
 sidered his efforts as instructor (he was a 
 teacher of a Bible class in a Sunday school) 
 of no effect because of his small ability, 
 and that therefore he would resign his 
 position; and his inability to find abetter 
 rod, and finally the loss of the first, 
 signified that a refusal to do small duties 
 would insure a loss of all ability to do 
 greater ones. 
 
139 
 
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 Mailed on receipt of price. 
 
 Ten per cent, off to Ministers. 
 
 These great works should be in the 
 hands of ail who wish to possess the most 
 advanced and rational ideas of Creation, 
 History, Dreamland, &c. 
 
 M. A. EMERY & SON, Publishers, 
 
 CHICAGO, ILLS, 
 g^~Send for Pamphlet, Circulars, &c, 
 £3!pFor fuller description, see pp. 140, 141, 142, 
 
140 
 
 Masterly Productions ! 
 1. Arcana of Nature Revealed. 
 11. Order of Creation (Chart is by 24.) Or, 
 Orderly Creation of Man. 
 
 By P. A. EMERY, M. A ., D D. 
 
 This book and chart explains and illustrates the 
 order of creation, based upon Mathematics, and 
 Twelve Axioms of Creation; constructed upon 
 strictly scientific principles. Showing the relation 
 and natural position of the various kingdoms, and 
 the orderly arrangements of the natural sciences, — 
 illustrating the orderly ascent of creation, from its 
 first inception to its crown of perfection in Man. 
 
 11 Four elements in one firm hand, 
 
 Gives form to liie and builds sea and land." 
 
 The chart is such a profound and wonderful one 
 that it must be seen to be understood and appreciated. 
 Book nicely bound and chart chromatic, $3 00. 
 M. A. Emery & Son, Publishers, Chicago, 111. 
 
 Remarkable Work. 
 Ill Landscapes of History. 
 IV. Circle of Religion and Science (chart 18 by 
 24). Or, History reduced to a Science. 
 By P. A. EMERY, M. A , D. D. 
 This book and chart explains and illustrates 
 Religion and Science, their agency and operation 
 in the Fall and Restoration of Man (Society). A 
 scientific delineation of history, based on Mathe- 
 matics, Twelve Axioms of History, and the laws of 
 cycles or circular time, and approximating to the 
 end of the first cycle of time ; or from 4004 B. C. 
 to A. D. 3977. 
 The chart is original, unique and beautiful. 
 Book nicely bound and chart chromatic, $2 00. 
 M. A. Emery & Son, Publisher, Chicago, 111. 
 
141. 
 
 Two Wonderful Books. 
 
 V. Rational Dream Book. 
 
 YL Inner Life Night-Thoughts, Or Science 
 of Dreams and their Meaning, 
 by a new and Universal Lan- 
 guage. 
 
 By P. A. EMERY, M. A., D. D. 
 
 A treatise based upon new laws of interpretation, 
 rational, scientific and logical ; it deals in no con- 
 jectures or fanciful interpretations of dreams, but 
 philosophically and scientifically explains their ori- 
 gin, their significance, and their use. A book de- 
 signed to show how to read character by dreams, 
 and for the improvement of same in all. 
 
 fl^p" This curious book comes next to the Bible 
 in teaching us what we are, and unvails sek'-decep- 
 tion. It should be in the hands of every one — 
 «aint and sinner, old and young. 
 
 Beautifully Illustrated. 
 
 Dreamland, mystic, weird, profound ! 
 Nightly I walk thy 'nchanted ground! 
 Nightly explore, with eye serene, 
 Each beauteous and each .awful scene 4 
 Of mocking phantoms now the sport, 
 And now the Prospero of night : 
 I wrest from dreams their dark import, 
 And drag the lurking shades to light. 
 Thousands receive in dreams what they 
 Should know in perfect light by day. 
 
 Nicely Bound in Two Volumes, $1 50« 
 
 " One Volume, ,..$1.00. 
 
 M. A. Emery & Son, Publishers, Chicago, 111. 
 
An Interesting Little Volume 
 VII. Paddle your own Canoe, Or an Outline 
 Sketch of P. A. Emery, M. A., D. D. 
 By W. F. WOQDWORTH, M. D., L. L D. 
 
 A neat little book, giving the struggles, trials and 
 triumphs of Prof. Emery in educating himself, and 
 illustrated with a fine Portrait, birth-place (log- 
 cabin), and the Indiana Deaf and Dumb Institution. 
 Also his Phrenological character by Prof. O. S. 
 Prowler; and in the Appendix, an appeal to the 
 \ ublic in behalf of Deaf-Mutes, their language &c. r 
 prefaced with a beautiful engraving of their Alphabet. 
 
 The work is designed to precede or accompany 
 his other woiks. Book nicely bound, 75 cents. 
 
 M. A. Emery & Son, Publishers, Chicago, I1L 
 
 VIII A Beautiful Chromatic Chart, ( H x 20). 
 
 By P. A. EMERY, M. A., D. D. 
 
 Showing the Chronological Circle op 
 
 the United States fkom 
 1776 to 1876- 
 
 This is one of the most artistic, useful and beau- 
 tiful chromatic charts of the Centennial out. 
 
 IN THE CENTRE is a splendid representation of 
 the Past — "old style" and the Present — "new 
 style, ' with TWO MAPS: one showing the 13 
 
 Colonial States, population &c. in 1776, 
 
 and the other the 38 States, population &c. in 
 1876. 1 ne whole embellished with emblems of 
 war, peace, White House, U. S. Capitol, Centennial 
 building and splendid portraits of all the Presidents, 
 with a beautiful grape vine around chronological 
 circle: &c. &c. 
 
 Just the Centennial Memento you want. 
 Price, post paid, Fifty Cents. 
 M. A. Emeuy & Son, Publishers,. Chicago, X1L 
 
LIBRARY OF CONGRESS 
 
 022 171 382 5