associates, but their respective domains are included in the domain of thought, and thought is an attribute of the ego. The ego in us, then, is in touch with both religion and science: with science, primarily, through this material body, which, surcharged with vital magnetism, moves at its will; and with religion through that inner conscious self which so avoids expression through matter, that it may remain contentedly under lock for more than half a lifetime, and which, even when released, may need a special impulse to induce it to express itself in words.

The religious nature in man is, in fact, so hidden that it seems at times impossible to draw it out in any manifestation whatever, which fact causes many to deny its existence altogether; and there is to-day a widely prevalent doctrine, world-wide I might say among scholars, that all the facts observable which could possibly be grouped under the head of religion may readily be distributed among mere physical phenomena on the one hand, and scientific or intellectual on the other.

The skepticism in regard to the verbal authority of the sacred writings is intimately associated with the same doctrine, as is shown by the way the errors and the truth of the Bible are made to seem one, and the whole is rejected as error.

It is taught, in effect, that all which goes by the name of religion is unworthy the serious attention of the thoughtful, that it had its origin in the barbarous stage of our development as a race, and ought to be laid aside as a garment outgrown. The days of this particular form of unbelief are numbered.

Why? Because it is to be demonstrated that religion is something more than moonlight vaporings of the credulous, something other than the simple faith of children; that religion is not only a spiritual reality, but that it has a body of its own.

In order that the meaning of this statement may not be mistaken, let it be remembered that some of the most powerful forms of matter, electricity, for example, are entirely invisible.

Therefore, when I say that religion has a body of its own, it is not necessary to go delving for anything. That body itself may be undiscoverable by any sense save feeling. Have you ever been in the presence of a man who could fairly be said to embody religion? Of those who manifest its spirit so pure and unselfish, there are comparatively few in the world, but of those who, to that spirit, add a full manly or womanly strength, the number is brought so low that multitudes of people may perhaps never have come in contact with any. Such as these bear about with them a consciousness of power so great as to utterly destroy every kind of fear save one, the fear of doing wrong. The name of Savonarola will occur to many of my readers.

It ought not to be necessary to add that I am using the word religion in a different sense from that attaching to it in such a phrase as the World's Parliament of Religions.

If I should say, There are many sciences, yet science is one, I should expect to be fairly well understood.

I would make the parallel declaration, There are many religions, but religion is one.

CHAPTER V.

Is there any common ground on which science and religion meet? There is. They meet in modern Spiritualism.

But because modern Spiritualism consists of a body of facts and theories on the one hand, and a countless number of soul-stirring experiences on the other, it follows that it takes a great many different people to fairly represent modern Spiritualism.

Some have devoted themselves to it exclusively on the religious side, others as exclusively on the scientific side. According to the bent of their nature, and with an equal degree of courage, the earnest, devoted students of science, on the one hand, and those of religion, on the other, are approaching from opposite poles this forbidden ground.

Disregarding the warnings of the older religious teachers, that evil, and only evil, haunts the grewsome place, one wing of the army of truth-seekers is making the discovery that if all the manifestations of modern spiritualism are to be attributed to one source, and that an evil one, then never was a house so divided against itself before. They are prepared to show that some of its most astonishing phenomena begin and end in good to all who witness them, and they declare that only a culpable misuse of the powers of the mind would lead to any other inference than that these good results come originally from good sources, and are therefore worthy of that reverence which of right belongs to the good, wherever it appears.

The other wing of the army of truth-seekers also contains its heroes. Have you not told us, they say to the great scientists who have laid down the principles on which investigations of all kinds should be conducted, that science claims the world for its field, and especially the world of phenomena?

Why, then, do so many of our captains and colonels, who should represent the thought of the higher officers, so persistently endeavor to prevent us from obtaining for ourselves the store of facts upon which, we are told, the theories of spiritualism are based?

Is it possible for us to have intelligent opinions even, to say nothing of carefully-drawn conclusions on this matter, without following the usual course, so strenuously insisted on in all other branches of scientific research, that of personally observing the phenomena for ourselves? And so when they get no answer to this, or no answer which satisfies those who love the truth for its own sake, they proceed, these scientific explorers, and with caution enter the unknown country, avoiding, as far as possible, that portion which they recognize as especially occupied by the other division of truth-seekers before described.

And they find no lack of material upon which to exercise the keenest faculties of their minds, while their interest becomes so great that they are soon ready to exclaim, Why was I kept away from here so long?

All indications, say they, favor the idea that in this direction rather than in any other is to be sought the solution of that profoundest of mysteries, the problem of life, and, with faces aglow with interest, they pursue their explorations, always ready, however, to declare that they have not changed their course, they are still in the pursuit of science and have not the slightest idea of joining hands with religionists on any pretext whatever.

All of which goes to show that the realm of the occult may be conveniently divided into two grand divisions, one of which may be called occult science, and the other occult religion; and that part of both which has been recently brought to view is the domain known as modern Spiritualism, where, as I have said, science and religion meet. I wish it could be said that scientists, as such, and religious teachers, as such, have also not only met, but shaken hands across the narrow line which still divides them even here, on this which I have called a common ground.

But it is to be feared that there is all too little thought of any possible terms of peace between the opposing forces.

Let us hope that out from the cloudy mysteries of the debatable land itself may come the gleam of a star whose brightness shall illumine all who lift their eyes, and whose pure, sweet influence shall change foes to friends, as heart shall