IS THERE GROWTH IN HEAVEN?

 

Another stumbling-block is presented in the appearance of a spirit as a child, who died a score of years before. Now, if there is a spiritual growth there, why does the spirit appear as a child after twenty-two years, and not full-grown in her "Father's mansion," as she should be, and as we would expect to see her?

 

The fact that this spirit was the one she purported to be should be proven beyond doubt before a theory be demanded. But, granting that this has been done, the explanation would be that the spirit was seen subjectively by the medium, as she was on earth, for the purpose of recognition. This has been repeatedly explained, as the spirits frequently appear in the clothing they wore while in earth-life, the clairvoyant seeing them as the spirit wants to be seen, and not as it is actually.

 

Pertinently it is asked how shall we account for the controls of many public mediums, who act and talk like little children and yet claim to have been many years in the spirit world? The "Ouina" of Mrs. Richmond is a notable example. She is identically the same as man many years ago when she began communicating, and has made no advance. Does not this disprove the idea that there is growth in the spirit world? How else can we account for the childish prattle of those who claim to have been in the spirit world long enough to have reached maturity had they remained here?

 

This voices queries which have arisen in the minds of many, and been made the groundwork of arguments against Spiritualism. It is said in explanation that a spirit coming in contact with earth through a medium, takes on more or less of the conditions of that life before it left it. Again it is explained: Such spirits are acting a part. It may be true that a spirit of three score years' experience in the beatitudes of the spirit world returns turns to play little child, yet it is scarcely credible. That, a child just entered the spirit life should on its return speak as a child is exactly what we should expect, but surely it is a mystery why they should continue for long years to speak in a childish prattle, and although growing older by all these years, change not in the least. It would seem that if the coming into the earth-sphere so retards advancement, the spirit is unjust to itself by such sacrifice, which so greatly exceeds the benefit conferred.

 

MISTAKES OF TIME AND OF DISTANCE.

 

As time and space do not enter into spirit perception with distinctness, the spirit is often confused. The perception which extends a thousand or several thousand miles and perceives persons and events with the vividness of reality, cannot reconcile the facts, with the explanation that it is a spirit application of the wireless telegraph, and that they do not actually go as spirits across the distance. When we talk with friends through the telephone, how often we feel that they are right by us, and not miles away. This may be a high degree of "thought transference;" it also is the process by which spirits converse.

 

The "superior state" is the independent spiritual state, and must be regarded as the most desirable form of mediumship. As examples, Swedenborg and Davis. It does not depend on any one control, but reaches up to the spiritual source of all.

 

PUERILITY OF COMMUNICATIONS PURPORTING TO COME FROM NOTED SPIRITS.

 

How shall we explain the coming of such great spirits, and the incongruity of the puerility of their communications?

 

With due allowance for the difficulties in the way of perfect expression through the medium, and influence of the circle, a spirit communication ought to bear within itself evidences of its source. If the medium is ignorant, and rude of speech, a reflection of these should be expected, and neither incriminate the medium nor invalidate the claim made for the communication as to its

source. Yet there should be expected at least a suggestion of the method of thought of the spirit claiming to communicate. The probability is always against the coming of such distinguished spirits. They have as busy lives as when in earth-life. There are multitudes ready to influence mediums on all occasions and take advantage by every means available to attract attention. Hence the presentation of high claims and great names is not the least proof of genuineness. Eliminating possible sources of error, there must remain a portion characteristic of the purporting spirit.

 

Ingersoll who cared so little for the extension of what be thought was true, that he never appeared in public unless exorbitantly paid; who held his books up to the full market price, has not probably so changed that he has become devoted to the work of distributing himself in a score of places at the same time, and speaking to a few people gathered in parlors, or even indulging in speeches from the rostrum. If to this improbability be added puerility, incoherence, and sterility of thought, the conclusion may he safely reached that the eloquent Robert has not interfered.

 

If the members of circles, and mediums would be content with ordinary names, the coming of such spirits as would visit them when on earth, their own relatives or friends, the results would be far more satisfactory. The probability of George Washington visiting a circle in some obscure neighborhood, is less than such a visit would be were he in earth life; but if the members are anxious for and demand "great names," and think an ordinary friendly spirit unworthy of mention, they will receive "great names," and place themselves in connection with those who are misleading and irresponsible.

 

 

WHY CONFLICTING DESCRIPTIONS OF THE SPIRIT WORLD?

 

The "spirit world," speaking in general terms, is around us, for earth itself is the spirit world for those who have not departed from the mortal body; but the true spirit world is the spirit spheres or zones, surrounding the earth.

 

Spirit teachers know of the life that is theirs. The difficulty is for them to make the subject clear to the minds of men. Words have distinct meaning and apply to the ideas and conceptions which are formed in earthly life. The conditions of spirit life, its ideas and sensations never having been seen or entertained by man in the physical life, he has no words to describe. Hence descriptions must be limited by the necessities of language, and at best be only a shadow of the reality. The clairvoyant, when attempting to describe the highest visions, labors under the same difficulty, and those who have returned from deathly trance have their conceptions fashioned after the narrow limitations of their religious beliefs and education. Descriptions of the spirit world must be suggestive and allegorical, rather than exact.

 

For a spirit to give an understandable description of the spheres would be as difficult as for a traveler from the tropics to make the Esquimaux understand the luxuriance of tropical life. Never having seen a single object of the torrid zone, and not having a word in their language relating thereto, they at best could only catch a vague and shadowy conception of the glowing sunshine, the towering palms, the birds of gorgeous plumage, and delicious fruitage. Let the traveler attempt to make them comprehend the sweetness of the orange, or the high flavor of the pineapple, what is there in Esquimau life to which comparison may be made, or what word have they to express the idea? Not a fruit! not a word! The most delightsome article of food to them is the fat of the seal, to that the sweetness of the orange would have to be compared! It is said the missionaries to an Indian tribe in the Northwest, when they translated the Bible for the edification of the savage mind, were compelled by the necessities of the Indian tongue to translate Jesus Christ into "Lame Wolf!" With what clearness the Indian must have understood the character of Jesus, which the missionaries thought to be of first consequence!