answers, if correct, are always based on the knowledge of the one answering; and as there is so much more that we do not know than that we do know, it can not be expected that any one can throw all the light on any department of any subject that can be desired. I have classified the questions received during the last few months, and propose to answer such, and only such, as seem to have been asked in a spirit of candid inquiry. Those asked for strife and illegitimate contention will not be noticed.

It can not be expected that in a book of no greater dimensions than I design to make this, written to elicit the attention of those who would not touch a heavier volume, every objection can be met, and every question answered. I do not design to do that, yet there are hundreds of honest people in the world, who only need an explanation of a few "whys" and "wherefores," to enable them to see the most perfect harmony between the philosophy and phenomena of modern Spiritualism. For the benefit of such this chapter is written.

Every theory of philosophy or religion is necessarily crude and undigested at the first; but potent and persevering investigation will lead to the discovery of truth. If Spiritualists, as they are led to more thoroughly and critically examine their system, should in many instances be induced to modify it somewhat, it would be no more than others have done. My hope is that Spiritualists will be more swift to re-shape, remold, re-make, or retract extravagant views, than have been their orthodox neighbors. It is much better to turn a coat, which in haste was put on wrong, than to obstinately refuse to adjust a garment because

your friend, or even an enemy discovered the mistake before it was discovered by yourself; so, if, in answering questions, I should prune Spiritualism of some of its excrescences, let no Spiritualist tremble lest I should fell the tree. Spiritualism has a strong hold of life, and can endure harder thrusts than my poor pen could give it if I were disposed to write it down. I only intend to cut away a few of the thorns and thistles, so that the spiritual tree can live a tamer, sweeter life, and bear "much fruit." The deliciousness of which certainly would be marred if the work were left undone. Lord."

"What is the chaff to the wheat, saith the

QUERY NO. 1.

How do spirits get into media, and what becomes of the medium spirit while the organism is being controlled by another?

Answer. It has been supposed that spirits control by getting into the physical system of the medium. Even Bible Spiritualists supposed that spirits entered into media. Ezekiel says, several times, that "The spirit entered into me." Mediums and spirits often speak in the same way. The truth is, spirits can, and often do, as I will demonstrate, control, without knowing how they do it. The idea of spirits entering into the mediums is a mistake. Spirits do not enter into the media, but control them by coming into psychological rapport with them, as the psychologist controls his subject. A psychologist enters into his subject in every sense of the word that a spirit does into his. They each control by will power alone; the will, the mind, and spirit of the subject become negative, and yield to the positive power of the operator. The volunta

ry organs of every living creature are controlled by the creature; so when the operator gets control of the will of the subject, he, through that will, controls the physical organism. He may thus, when the control is perfect, enable the subject to speak any language he himself understands, or tell anything which he himself could tell. This control of a subject by an operator in the form, is real and spiritual, as much as any spirit control; the only difference being that one operator is clothed in flesh and blood, and the other is not.

QUERY NO. 2.

In that case is it not the weaker mind that is controlled by the stronger?

Answer. No; not necessarily. There is a difference between strength of mind and strength of will. A weak mind may accompany a strong will, and a strong mind a weak will; but neither the mind nor the will of the medium is necessarily weak. Mediumship implies the power to hold still and catch the positive influence that may be at work; "only this and nothing more.' A state of sound sleep is as strong evidence of a weak mind, or weak will, as can be found in mediumship. Mediumship signifies the power to become passive, negative, quiet. Strong minds may sometimes pass into that condition more readily than weak ones; yet as strong minds are more liable to be positively engaged in some positive work, they may not always be so receptive as minds not so active. Large spirituality, with a disposition to approach the intellectual through the intuitional, rather than the spiritual through the intellectual, would perhaps render a person a better subject for influences.

QUERY NO. 3.

Are spirits necessarily present when they control mediums?

Answer. I think I have proof that they are not always within a few feet of the one controlled. I am personally acquainted with the fact of a spirit going into a circle, and through a medium who knew nothing of the subject of astronomy, giving a very interesting lecture on that subject. The same night, at the same hour, the same spirit purported to control another medium more than two hundred miles distant, and gave the same lecture. It might here be added, that this spirit had controlled each of these mediums on former occasions. I have myself, after psychologically controlling subjects, exercised a positive control over them when they were many miles away. I have made two mediums at the same time dream out the description of the scenery on the Hudson River as it passed before my eyes, as I passed up the river on a beautiful moonlight night, neither of the mediums at the time being within three hundred miles. These thoughts of course suggest

QUERY NO. 4.

Can spirits control more than one medium at a time?

Answer. Yes, most emphatically. Who has not seen speakers control whole audiences? Go to any protracted revival meeting, when in the height of its glory, and see how the audience can be swayed by its leader or leaders. This control is spiritual, and yet is often effected not only without the operator's having

a knowledge of the modus operandi, but in many cases without his even having a knowledge of the fact of his control over the audience.

Many suppose they know a good deal of Spiritualism; but the truth is we are as yet hardly into its alphabet. I am convinced that spirits often control, and enable mediums to deliver eloquent discourses, without even themselves knowing they are exercising any control over the mediums. I have several times, when I have been thinking on a particular theme, met friends who, after exchanging a few preliminary compliments, would of their own accord enter into conversation, taking up the very thread of my thoughts, and in a few instances, upon questioning the parties, I learned that they never before entered into a conversation on that particular subject. What was this but a positive influence passing from mind to mind, which, if I had been out of the body, might have been called a spirit communication.

Several peculiar circumstances now occur to my mind, which will serve to throw light on some of the laws governing mediumship.

1. It will be remembered that A. J. Davis once gave the world some thoughts which were handed him from the higher spheres, on the philosophy of rain and the manner of producing it. About the same time Professor Vaughan came out with a lecture on the same subject, embodying the same ideas. Mr. Davis was accused of plagiarism. I fully believe that Mr. Davis was in this and all other instances honest, and that his thoughts came as he reported. Yet I can not see why the lecture may not have originated with Professor Vaughan. Why not? The positive