generalization is too broad. Let us test it in a familiar way. Benjamin Franklin was one of the signers of the Declaration of Independence, and attached his name to the immortal document in a clear and legible manner. All this has to do with matter. Even the emotions which he may be supposed to have experienced while affixing his name, although not in themselves material, had a material effect upon his frame.

I say that those emotions were not in themselves material. I might take my stand here, but prefer to go one step further, and put a question: What were those emotions? and then add, This question is not in itself material.

It might be made a subject of thought. An essay might be written upon it, which would be esteemed good, bad, or indifferent, according as the author rightly apprehended the character of the man.

The question may never have been put into language before, but it is now a real entity, and our mental powers, acting freely, will have no trouble in so regarding it. It will be seen that, while it may become associated with things material, may be written so as to be seen, spoken so as to be heard, or even stamped to reach the apprehension of the blind, these material associations are no essential part of the question, since it might arise in the mind without any such aid, and be examined there without calling into play any one of the bodily senses, or any combination of them.

It may be said that this is an idle question, unworthy to take an important place in an argument, but it cannot be said that it is a foolish question; and it may well stand as a representative of other questions, questions which might have been substituted; questions which have arisen in many minds at the same time, and the answering of which has involved the overthrow of kingdoms, thereby demonstrating, if necessary, the reality of their existence.

CHAPTER X.

In order to make progress in the search for wisdom, it is necessary that we should bind ourselves to follow where truth may lead.

We cannot maintain our name as followers of the truth, if, whenever her footsteps turn in some particular direction, we refuse to follow, or if, whenever the path leads in the direction in which we have predetermined not to travel, we begin to cast aspersions on the sincerity of our leader.

All who would attain the freedom which large possessions give, must learn sometimes to lay aside prejudice of every kind, and follow according to the general law which bids us proceed until some real obstacle presents itself, or some real danger confronts us.

My illustration has led us to the point where it appears that we are able to say, Realities are not always material in their nature. In other words, materiality and reality are not inseparably associated. They may be separately considered, and dealt with as though not related. The question, What were Franklin's emotions when signing the Declaration of Independence? is a real question. In the world of mind it has a reason for existence, and because the world of mind is associated with the world of matter, and, in some ways at least, takes precedence, that which is real in its domain may be asserted as real in the presence and by use of some of the appliances of the latter.

The converse of the truth, that realities may be devoid of materiality, may be given here as an aid to the understanding.

Material things are not always real in their nature. The scenery of the stage, the portrait in oil, effigies in wax are familiar illustrations, and it will be observed that none of these are intended to deceive. They are merely examples of material things used in an unreal way.

In looking at them, we may, by the powers of mind which we possess, endow them with a temporary reality, which will aid in producing mental results, or we may refuse to so endow them, in which case they remain barren of effect upon us. I have given examples of things real but not material, and of things material but not real. Take another example of the first of these: The Society for the Prevention of Cruelty to Animals rests upon a basis that is not material. It rests upon an idea. If the idea that cruelty to animals is harmful, not only to them, but to those who inflict it upon them, could be at some future time disproved, then we should expect that the society would disappear. At present it is sufficient to say that the society has a real foundation which is in no danger of being destroyed.

CHAPTER XI.

It will readily be seen that to take firmly the position that realities may be devoid of materiality involves a great deal, and those who endeavor to prevent this thought from taking root in any particular mind are apt to hold up before him examples of the immaterial which are not real. Most dreams are of this nature. Their confused outlines make temporary impressions on the memory and are then forgotten. But we have not to do with such as these. We recognize that real things may be material, such as certain houses, lands, or mountains, and that unreal things may be immaterial, like passing dreams just spoken of; but the immaterial which is none the less real is what we bring into view. And if we are ready to admit, or to go further and declare, that reality and materiality are not necessarily conjoined, we are then ready to give a fair hearing to the statement that a real but immaterial world, inhabited by real but immaterial beings, is in closest relations with our own.

These real but immaterial beings, because they are real and intelligent, are possessed of the primal attributes of all intelligent beings: they have memory, feeling, emotion, will.

In power they differ widely from each other, and in their essential character there are as many shades of difference as with mortals.

Let us speak first of their power. This is mostly exercised in their own field, that of the immaterial, yet to suppose that it is any the less real in its effects upon our lives is to forget how small a part our senses directly play in influencing our motives. The end and object of our efforts may be to obtain the means to gratify our senses or those of our friends, but the process through which we are obliged to work is so complicated, it involves the play of so many forces, it brings us into relations with so many people, each with his own plans and purposes, that we are continually making decisions based upon what we consider as probable, rather than certain, results. This is the opportunity of the spirits, and we often discover that all our efforts have simply tended to the advancement of others, while we are left in the lurch. The man who keeps his temper under such circumstances may be favored by the receipt of a thought-message. It enters his mind as ideas do, with a flash, and if he is wise he will carefully elaborate it into words. I have been working for myself only, bending everything as far as possible to my own enrichment. Others have been doing the same. What right have I to complain if they have done with me, by their superior power and foresight, what I have tried to do with them? None at all.

Morally we are on the same level. Let this misfortune be a lesson to me. Henceforth I will at least make an effort to do as I would be done by.

As he makes this