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FORM I.- HEALTH PAMPHLET^ Pi/ / A. 
 
 INTRODUCTION 
 
 "SOMETHING AT VARIANCE WITH PREVALENT 
 THEORIES IS ALWAYS A STIMULUS TO 
 FURTHER RESEARCH." 
 
 4 
 
 
 MONTREAL : 
 1902. 
 
 < 
 
 25 cents. 
 
 • 
 
6 1^5-^ 
 
 ilc;^ FORM l-HEALTH PAMPHLETS. 
 
 THE ORIGIN OF MAN 
 
 A. INTRODUCTION. 
 
 Iff fREfARMTIOM. 
 
 No. 1 
 
 THE ORIGIN OF THE SOUL 
 
 No. 2 
 
 .THE ORIGIN OF THE SPIRIT 
 
 No. 3 
 
 THE ORIGIN' OF THE BODY 
 
 ^<>'^ • * • . THE ORIGIN OF THE MIND 
 
THE 
 
 ORIGIN OF MAN 
 
 BV 
 
 F. M. R. SPENDLOVE, M.D. 
 
 INTRODUCTION. 
 
 MONTRLAL: 
 1902. 
 
1*1 
 
 hJalio'ial Library BlDllol^#qu• naliona* 
 ol Canada du Canada 
 
 I 
 
 Entered according to Act of Parliament of Canada, in the year one thou^nd 
 nine hundred and two, by F. M. R. Spbndlov., M.D., at tl«, Office of 
 the Minister of Ap-icuhure at Ottawa. 
 
Eden and the Garden in Eden. 
 
 To ihf nn<ii-nt llehn-w. tin- trii.. ( Han) wh, i|ii> -.viiiIh.1 ..i ih<> iiiniii 
 ti'Muiion of lift.. Ill (i,.,,. ii.. :. H (Auihori* I Wwion), w.. mi.l : •• Aii.l tli.. 
 Fior.1 li.Hl pliiiitod u pir.l..n .•iiNtwitr.i in K-U-ii, uimI iImt • put i«.. inni. wliom 
 he hud form*-.!. ■ ■ \rnJ out o»' the liffomiil the LonJ (i.,| uau-. .1 - cvow i-vi-ry 
 triH' ploiwuiit to th.' Hijfht, iiikI pmmI for tixxl ; the Uw of* lift- ult"- in th.* iiii<Ui 
 o»' th«' p»rrj«.ii. uikI the triv ..(' k iiowI.mLt of ^kwI uikI fvil. ' 
 
 Tho tiw of kriowlwlfn. of k<nm] uml ••vil. >N>inK *""< teiiiponiril) t.n^rruftf.l 
 upon the ti-Mf of liff. hii.M no pimr with thf lattfr ux it p-owi* U.fow the ihronc 
 tionriiif; itH twelve iimnnerti of fruit. Kcv. vxii . 2. 
 
 Jiu-ob had twelve mwn, in .• of whirl, ii different ^rroiip , menliil 
 fiMiiIties were predoininentlj netl ■ ,.• they wen' l.leiou'd aeo.nlinv'U , JJen. 
 xlix. Taken tojj*ther thene fwel (.rcdoniineiitly ;i. tiv<' jrroii|« of mentul 
 fucuIticH repreuent ♦he twelve ltoups of mental ftttultie» in ii Dcrftct mar. The 
 
 K II RATA. 
 
 For Elohtii read Elohini. 
 For Stricture rend Structure. 
 For Lnniach read Lainech. 
 
 orpanH a^e located in the human brain. 
 
 The twe' mw of Jacob, the twelve irilK'Nof Israel, the New Jerusalem, 
 the position o ,e twelve trilA,-8 within the city, and the lo'-ation of the twelve 
 groupi) of orgi..ia of the uientul facultiex in the huuiun brain are but m> many 
 facts met with in Scripture, illustrntinj,' the symbolic representation, by the 
 ancient Hebrews, of the human liody, as Eden planted with trw?. pleasant 
 to the sight and pMid for food, and of the human brain, the pirden in Eden, 
 planted with two tnt«— the tree of life, and the treti of knowledjjc of pxHl 
 and evil. 
 
 Ouring the century just past the tree of life brought forth fruits of the 
 InttlUct in greater variety and abundance than at any other like fteriod within 
 the history of the human race. It would 1k> uselej«s to even attem|)t an enumera- 
 tion of these fruits, developed during the nineteenth century in tcienct;, art, 
 literature, and all that makes for the well-being of the environment of man, but 
 of Man hini.self— in no other department has there been so little progress. 
 
 The reasons for this are two fold. Man at his fin^t birth, is composed of a 
 body " of the dust of the ground " and an indwelling spirit, a» a living soul. 
 Oen. ii..7. 
 
I#l 
 
 National Library 
 ot Canada 
 
 Bibliotheque nationale 
 du Canada 
 
 Entered a» 
 nine h 
 the M 
 
Eden and the Garden in Eden. 
 
 To the ancient Hebrew, the true {flan) wa.s the .syniJxil of the mani- 
 festation of life. In Gen. ii., 7. 8 (Authorized Version), we read : " And the 
 Lord (rod planted a garden eastward in Kden, and there ho put the man whom 
 he had formed, ' " And out of the ground tlie Lord God caused to grow every 
 tree plea.sant to the sight, and good for food ; the tree of life also in the midst 
 of the garden, and the tree of knowledge of good and evil." 
 
 The tree of knowledge of good and evil, being but temimrarily engrafted 
 upon the tree of life. ha.>i no place with the latter as it grows l)efore the throne 
 tearing its twelve manners of fruit. Rev. xxii., 2. 
 
 Jacob had twelve sons, in each of which a different group of mental 
 faculties were predominently active and they were blessed accordingly, (ien, 
 xlix. Taken together these twelve predominently active groups of mental 
 faculties represent the twelve groups <if mental faculties in a perfect man. The 
 twelve sons of Jacob were selected to rule over the twelve tribes of Israel. The 
 members comprising each tribe, its . did the twelve sons of Jacob, formed a 
 different group of mental faculties predominently active ; taken together, the 
 twelve tribes form a koiy nation. The New Jerusalem was laid out four wjuare. 
 with twelve departments, twelve gates and twelve foundations, together making 
 a perfect city. Each of the twelve departments of the city was made up of 
 members of a special tribe, and its gates were named accordingly Taken 
 together, the twelve tribes in their positions in the city, represent the twelve 
 groups of the mental faculties in man, in the position in which their respective 
 organs are located in the human brain. 
 
 The twelve sons of Jacob, the twelve tribes of Israel, the New Jerustilem, 
 the position of the twelve tribes within the city, and the lo-jation of the twelve 
 groups of organs of the mental faculties in the iiuman brain are but so many 
 facts met with in Scripture, illustrating the .symbolic representation, by the 
 ancient Hebrews, of the human body, as Eden planted with trees pleasant 
 to the sight and got)d for food, and of the human brain, the garden in Eden, 
 planted with two trees— the tree of life, and the tree of knowledge of giMtd 
 .and evil. 
 
 During the century just past the tree of life brought forth fruits of the 
 /«/^//((rr/ in greater variety and abundance than at any other like period within 
 the history of the human race. It would be u.seless to even attem|)t an enumera- 
 tion of these fruits, developed during the nineteenth century in science, art, 
 literature, and all that makes for the well-being of the environment of man, but 
 of Man himself — in no other department has there been .so little progre.ss. 
 
 The reasons for this are two fold. Man at his first birth, is composed of a 
 body, " of the dust of the ground " and an indwelling spirit, as a living soul. 
 Gen. ii .7. 
 
This dual nature of man naturally separates the study of man into two 
 departments, physical and spiritual, represented respectively by the sciences of 
 Medicine and Theology; the former dealing,' with the physical, the latter with 
 the spiritual nature in man. 
 
 Between these two sciences there is left, in man's nature a large tract of 
 unoccupied territory, a no-man's land of virgin soil, the cultivation of which, 
 during the coming century will bring forth fruit a hundred-fold. 
 
 The author has taken upon himself the mission of calling attention to this 
 uncultivated territory, and, in so fiir as it lies in his power, to lay down lines, 
 along which, in his opinion, it is expedient to follow, in order to obtain the best 
 results. 
 
 The Dual Nature of Man. 
 
 In the Bible we have the most accessable records of the creation and early 
 history of man. Here the chief events relating to his physical and spiritual 
 natures are grouped around four central points— his first and second birth, his 
 first and second death. 
 
 In taking the Bible as our authority in studying the chief events centred 
 around the four pivotal points in man's existence, here and hereafter, many 
 difficulties are encountered, and must be overcome before we can awiuire a 
 knowledge of the teaching of the Revealed Word in its pristine purity 
 
 The most important of these difficulties may be tabulated under three 
 diflferent heads, as follows : 1 Inspiration, 2 Perverse Translation, 3 Inten- 
 
 ticmal Omission. 
 
 Each of these will recen-e the attention necessiiry to elucidate our subject 
 
 as we proceed. 
 
 The first of these having a direct bearing upon our subject is Inspiration. 
 Regarding the Biblical record of the inspired description of the creation of the 
 first pair of human beings, in Gen. i., 26, 27 and Gen. v., 2 (Authorized 
 Version), we read male and female Adam were created the same day co-equal and 
 
 equally blesised. 
 
 In Gen. ii., 7-24, we have a second inspired description of the creation of 
 the first pair of human beings, in which the male Adam was created first, and 
 after growing to maturity taking possession of the garden and all the animals, 
 naming them, and being instructed regarding the nature of the fruit of the 
 tree of the knowledge of good and evil, a helpmeet woman was made, not created 
 subsequent to, out of, and therefore inferior to man. 
 
 Why the.se two conflicting Biblical inspirations upon so important a subject 
 as'the description of the creation of the first pair of human beings ? 
 
 From the study of the history of those nations contemporary with the 
 Israelites we know that the latter, like the Egyptians, believed that woman had 
 
a Houl hut little devcloppil aliovp the animal anil they wmild not accept the more 
 ancient Astrological description of the llinihi's, that male ami femiile Adam 
 were both created at the .«ame time and co-equal. Gen. i.. 27. v.. 2. 
 
 It was for the same reason that the Israelites, in 'heir early history, could 
 not be told the name of their Deity, namely. Yahweh, Jehovah, becau.>«e in the 
 Hebrew lan,uua<:e this name si^'iiifies the wmihination of the masculine •■ E.s- 
 sence " and the feminine '• .Substanc* '" in eijual proportions in the One. 
 
 Durinir the centuries tliat pas,sed bd'ore the Israelites had pro^'rc.s><cd enou-rh 
 to be able to accept the name Jeho\ah with the si<:riiticniice attached, the Deity 
 was known by a variety ol names, the most familiar to the <;eneral reader, as it 
 wa.s, probably, to the ancient Hel)rews, was the one in use for centuries before 
 by the Egyptian priests and borrowed from them for the Israelites, namely. 
 
 NIK I'KK .M'K 
 
 / atn the I am. 
 Exodus iii.. 14, 
 
 There are many insj-irations in the Bible, especially in the Pentateuch 
 .similar to that of the .second account ot the creation ol' the first [tair of human 
 beiuL'S. Attention will be called to .some of the more imjMirtant as occasion 
 re((uires as we jiroceed 
 
 Tliese Insjiirations, for want of a k'tter term. mi<:ht be called 
 
 I.NSl'IR.VTIMNS ((K K.Xl'KDIKNCY. 
 
 That all Inspiration is not from a Divine .^jurce is a well known fact, handed 
 down from the earliest times, through tho.se who have had much to ilo with 
 direct .spirit communication. 
 
 Moses would not accept the t;isk of deliverinj,' the children of Israel from 
 their E-ryptian bondage, iintil it had l)een proven to him that the spirit 
 me.ssengers, or angels, ojierating through him were from a iiigher plane and 
 possessed of greater power than those op-rating througli the Egyptian .Magicians. 
 Exodus iv., 1-9. 
 
 The " Meekne-ss of >Io.se.s. " therefore, was not so much a matter of .senti- 
 ment as of exact knowledge of the nature of the spirit forces agiiinst which lie 
 had to contend. 
 
 Zacharias required proof of the identity of even (Jabriel, fjefore he would 
 accept his message, and it was given. St. Luke i., 18-20. 
 
 " Believe not every spirit, but try the spirits whether they are of God," 
 1 John, iv , 1. 
 
 That Inspiration from a source that was not divine had been incorporated 
 into the Old Testament Scriptures was well known to the early Christian Church. 
 One of the last acts of St. Paul, fsefore Ijis martyrdom, was to write from Home 
 his second epistle to Timothy then Bishop at Ephesus, in which he .states, 
 "all scripture, divinely insjured, Theopneustos, is profitable for doctrine, for 
 reproof, for correction, for in.struetion in righteousness." 2 Tim iii., 16. 
 
In the Authorized Version this passage reads, » All scripture is given bj 
 inspiration of God." In the Revised Version, this passage reads. " Every 
 scripture in.spired of God." Between these two Versions there is an impassable 
 gulf. On the one side, (Authorized Version), all scripture is inspired of God. 
 On the other side, all scripture is not inspired of God, and only that which is 
 inspired of God is profitable. In the Revised Version this gulf is bridged by a 
 marginal note of the translators containing the emphatic declaration that all 
 scripture is inspired of God. 
 
 This quibbling of the translators is not due to the diffi«'ultie8 of the 
 original text of the passage in question, that is so plain that all who run may 
 read, but, it avoids the responsibility of the authoritative statement that all 
 scriptures' are not divinely inspired, that some scriptures upon which elaborate 
 Theological edifices have been erected are inspirations of angels who have fallen 
 from their first estate. 
 
 2 Tim. iii., 16, is but one of many, arid not the most important passage of 
 scripture the perverse translation of which has kept man in ignorance of the 
 true meaning of the Revealed Word. 
 
 Moses withheld from tbe Israelites a knowledge of spiritual conditions 
 which was necessary for their spiritual welfare, but which they could not, for a 
 time accept, on account of ^-the hardness of their hearts." This knowledge 
 was afterwards revealed to them as they could receive it. 
 
 At the present time the conditions are the reverse of what they we .. in 
 the time of the Israelites. The Christian people of to-day are ready to receive, 
 and are anxiously seeking that knowledge which is Eternal Life, John xvii., 3, 
 to which it is the mission and duty of the Church to point out the way, but 
 which she as persistently refuses to do, and we have the singular spectacle of 
 a Christian people being compelled to leave their Spiritual Mother, the Church, 
 and seek elsewhere, in the byeways and hedges, for that knowledge which is 
 their birthright from the Church. 
 
 The practical question for the general reader to solve, in connection with 
 our present subject, is how can the distinction be made between the Biblical 
 Inspirations that are Divine and those that are not divine ? 
 
 There are three methods of practical value which may be tabulated as 
 
 follows : 
 
 1 . The conditions under which the message was delivered. 
 
 2. The character of the message. 
 
 3 The agreement with other inspired messages upon the same subject, and 
 with themselves upon the same subject, delivered at different times. 
 
 1. Tiie conditions under which the message was given was an important 
 element in determining its source, whether Divine or otherwise. 
 
 In Exodus iii. 2-6 (Authorized Version), we read, "and the angel of the 
 Lord appeared unto him out of a flame of fire out ot the midst of a buph ; 
 
and he looked and behold the bush burned with fire, and the bush waa not 
 consumed. And Moses said. I will now turn aside and see this great sight, why 
 the bush is not burned. And when the Lord saw that he turned aside to see, 
 God willed unto him out of the -aidst of the bush, and said Moses, Moses, and 
 he said, Here am I, and he said, Draw mtt nigh hither, put cff *hy sh'">s from off 
 thy feet, for the place whereon thou standest is holy ground. Moreover he 
 said, I am the God of thy father, the God of AbraUan! the Trod of Isaac, 
 and the God of Jacob. And Moses hid his face, for he was afraid t« look 
 upon G(jd." 
 
 In this passage the identity of the messenger is strongly brought out, " I 
 am the God of thy father, the God of Abraham, the God of Isaac and the God 
 of Jacob. 
 
 When the angel appeared unt'» Zacharius the first question asked by the 
 latter waa, " Whereby shall I know this ? " and the answer was. " I am Gabriel 
 that stands in the presence of God, " and, as with Moses, the angel with a mes- 
 sage from c high source proved his identity by his works at the time of deliver- 
 ing his message. Exodus iv., 1-9 ; St. Luke i , 18-20. 
 
 In the passage already <|Uoted, namely Exodus iii , 2-6. an important point 
 is brought up which must be settled befor^ we can understand that which is to 
 follow. In this passage we read, '• Moses talked with God, and hid his face, for he 
 was afraid to look upon God ; " and in Gen. iii., 8, we read. '• Adam and his wife 
 walked and talked with the Lord God in the cool of the day." 
 
 Now if the reader turns to tlu' New Testament to such passages as, "No 
 man has seen God at any time, " St. John i., 18; " Ve have neither heard his 
 voice at any time nor seen his shape, v., 37, he gets confused ideas about the 
 personality of God. These ideas are not cleared up when he takes up the 
 subject of the attributes of God and reads such passages as " For there is no 
 respect of persons with God." Romans ii., 11 ; " If ye have respect of j)erson8 
 ye cannot sin." James ii., 9. Then, turning to the Old Testament, he reads 
 " Ye shall not eat of anything that dieth of itself ; thou shalt give it unto the 
 ''anger that is in thy gate, that he may eat it, or thou mayest sell it unto an 
 •n ; for thou art a holy people unto the Lord thy God. " i>eut. xiv., 21. 
 
 The reader does not understand the meaning of the contradictory nature of 
 these inspired passages of scripture '. ng to the " Personality " and " Attri- 
 butes " of God and he seeks advic. n his spiritual teachers and is met with 
 such replies as, " It is all a mystery. " " We cannot understand it. " " It is 
 God's will that it is so." •' Just believe and it will be all right. " 
 
 From this time forward the inquiring reader, consciously or unconsciously 
 becomes a member of one of the three great classes into which the Christian 
 world is divided at the present day. 
 
 1. He becomes an Active Christian, believes what his denomination of the 
 Church teaches without question or reason, and continues thus to the end, when 
 
he finds that the spiritual fruit of the tn-e of life cannot }« vieari.mBly 
 
 cultivated. 
 
 2. He may become an Indifferent Christian. Tie (1.k>»- not understand the 
 Bible, could not if lie tri.'d, and there is no use in makin<r the attempt. He is 
 contented to drift, and to tru.st to chance that in the end all will be well. At 
 the end he ha.s for his companions th<w«" of the first class who have arrived at 
 the .same stoppin<r place by another route. 
 
 3. Instead of iK'onnint: a member of either of the preceedin'^' cla.xses he 
 
 may become an Independent Investigator of Truth for its own .sake, irrespective 
 
 of cre<'d or dogma, k'lieving that — 
 
 " Where'er its found, 
 
 On Cliristi.-xn or on lieutlien ground 
 
 The llower !• divine." 
 
 Applying' the Independent method of investigation to the .solntion of some 
 of the more difficult and important of the i>erple.xing problems (d* orthodox 
 reli;.Mon. we find none more deservinii of attention than thoM> relatin- to Eternal 
 
 Life. 
 
 In the passa<:es of scripture already <|U0ted relating to the •Personality" 
 and "Attributes'" of the Deity if we look into the meanin-: of the different 
 terms u.sed we find in the New Testament God is a traii.slatiim of the Greek 
 word Theos^ spirit, God is Spirit. John iv., 24. Not a Sj.irit. but Infinite 
 Spirit. The nearest conception the finit<; mortal can have of spirit .substj- «• is 
 light. '■ God is Light, and in Ilim i.s no darknes.< at all ' 1 .lobn i , 5 '• Who 
 only hath immortality, dwelling in the light wbi<'li no man can approach unto, 
 whom no man hath seen or can see " 2 Tim. vi.. If. 
 
 The Lord and Lord God of the Old Testament Scriptures is a translation 
 of the Hebrew word Elohm, plural, messengers or ange's, rarely Eloahh, singular, 
 
 messenger or angel. 
 
 Now a glimmer of light .shines through the obscurity. Exodus iii . 6, 
 should read, -^ am the angel iA' thy Father, the Father Spirit, the 7//^^ of 
 the New Testii nt, the angel of Abraham, the angel of Isaac, the angel ol 
 Jacob. And iMoses hid his face for he was afraid to ^ upon the angel 
 
 of (Jod. 
 
 A(h<m and his wife heard the voice of tlii' angels of tJod walknig in the 
 
 g.irden in the cool of the day. (ten. iii., 8. 
 
 In tbe beginning the angels of God created the heavens and the earth. 
 
 Gen. i , 1. 
 
 The angels of God said let us make man in our image, after our likeness. 
 8o the angels of God created man in their own image, in the image of the 
 angels of God created they them, male and female created they them, and 
 blessed them, and called their name Adam on the day when they were created. 
 Gen. i.. 2G, 27. v, 2, /<V(fra/' translation. 
 
In nearly twenty-five hundred passages of Old Testament Scriptums the 
 Hebrew word Elohm, rnessenfrers or angeb is translated i.ord. and Lord (iod, 
 without so inuc-h a.s a paragraph by the translators callinf; att.'ntion to the taot 
 that it is not the same word nor the same meaning as the Grn-k word Theos of 
 the New Testament. 
 
 Not being a recognized authority in the Ant-ient Langtiages. the author 
 'onght advice from one who was, regarding the interpretation of the Greek 
 word Theos and the Hebrew word Elohm, and from one who was not only an 
 authority in these languages, but also a profes.sor in a leading Theolo-ieal 
 College, and what was his reply? 'Who told you about that ? Better let 
 those things alone." 
 
 We have in mind some hard things to say against those in authority as 
 Spintural teachers, who, wilfully, and, with malice aforethought, withhold 
 from the enquiring .soul that knowledge of God and Jesus Christ whom he has 
 sent which IS e.s,sential t(. their Kternal Life, John xvii.. .•{. but from across the 
 chasm comes the message : '• You cannot elevate humanity by calling names." 
 
 We have given the •• layman's • case considerable attention : what aU.ut the 
 '• preacher " ? 
 
 At a Ministerial gathering in one of our large cities, not so very long ago 
 there were present eighty ministers, sixty of tlio.se present testified that they did 
 not believe what they preached. 
 
 At another Ministerial gathering, in the same city, one of the speakers in 
 his enthusiasm over his subject went a little beyond the boundary line of the 
 recognized authority of that denomination ; he was immediately called to order 
 by the President, who stated that he wanted it distinctly understood upon the 
 floor of that house that they wanted no new ideas in religion. 
 
 The character of the me.ssage heliM tu di.itinguish between the Divinely 
 inspired Scriptures and those that are not diviiieiy inspired. 
 
 In Kxodus .vxi., 2-li, (Auth-.rized Version), we read : '• If thou buy an 
 Hebrew servant, six years he '<hall serve : and in the seventh, he shall go .mt 
 free for nothing. If he cam . by iumself he shall go out bv himself 5 if he 
 were married, then his wife all go ..ut with him. If his master have given 
 him a wife, and she has born him .sons and daughters, the wife and her children 
 shall be her masters, and he shall go out by him.self. And if the servant shall 
 plainly .say, I love my master, my wife and my children, I will not go out free : 
 then his ma-ster shall bring him unto the judges, he shall also bring him to the 
 door, or unto the door post, and his master shall bore his ear through with an 
 awl ; and he shall serve him forever." 
 
 This is the pa.s.'sagu that, it is said, made (he late Colc-el Hobert G. Ingersol 
 an infidel. 
 
 A God that could offer a slave the alternation of leaving his wife and 
 children in slavery and going out al.me to freedom, or. of remaining with his 
 
10 
 
 wife and chiltlrer. on condition that he Bhould remnin a slave to his master 
 n.revt.r. wan not the God oflove, of justice and of mercy that he could reverence 
 
 and adore. 
 
 There are many others ibllowin},' in his footsteps and their nuuil«r is 
 
 incrciisiiif;. 
 
 The Christian Church has made a terrihle mistake in relusin- to reco^mize 
 St. Pauls .livision of the Scriptures into those that are Divinely inspired and 
 those that are not. and that only those tliat are Divinely inspirr 1 iire profital.le 
 for doctrine, for reproof, for correction, for instructi..n in ri},'hteoii8nes.s. 
 
 2 Tim Ji, lii. . ,, , 
 
 A few months afro the Acting Repstrar of a ieadinj: Univer,-*ity told the 
 author that, of all the younj: men that had rep.stered up to that date, in a 
 certain department of the University, more than fifty ^r cent of them, some 
 of them includinf: minis,. rs .s..ns, had rej:i.stered as having " No Religion." 
 
 With the scriptures containinj,' tl ..se that are Divinely inspired and those 
 that are not Divinely inspired intenninf.'led without .'iHtinction ; with the i«ople 
 kept in Spiritual darkness throufih jK-rvt^se trai..slation of the scriptures and a 
 refusal on the pait of the spiritual teachers to jiive them spiritual ligiit ; with 
 the ministers preachinj.' fn.m the pulpit dwtnnes that they .lo not thein.selves 
 he'ieve ; with tiio.se in Spiritual authority refusing to admit any new ideas into 
 religion'; with the majority of the most intelliuent of the young men of the country 
 "i-owing'up without reliu'.on. together with its burden of .lei 't and its empty ih^w.s, 
 "he Ct;««^m<i/outlookof the Christian C'hurch is dark indeed, hut. dark as 
 it i.-. as we shall see in a subse<iuent chapter of this pamphlet, the Spiritual 
 outlook is still darker. « . 
 
 The third method of distinguishing henvTcn the scriptures that are Divint.y 
 in.-pired and those that are the inspiration, of angels ^i a lower spiritual plane, 
 is the agreement with other inspired me>sages upon the same subject, and with 
 themselves upon the same subject delivered at .lifterent times. As an example 
 of the want of harmony between diiferent inspired messages upon the same 
 subject, when delivered through different channels and at different periods of 
 time, take the inspired messages to the Israelites recorded in the Pentateuch 
 relating to Burnt Offerings and Sacrifices and read with what minuteness of 
 detail they are given and recorded, and. also, note that the identity of the messenger, 
 or anirel. is n<.t ■ iven with the delivery of the message. Tlien turn to Jeremiah 
 vii . 22. and read, " For I .spake not unto your fathers, nor commanded them in 
 the day that I brought them out of the land of Egypt, concerning burnt offer- 
 
 insrs or sacrifices." 
 
 The Inspired uiessiges recorded in the Old Testament Scripture relating to 
 the use of animal flesh as food may be taken a.s an example of the want of 
 harmony in the ditten-nt • Inspirations of ExiH-diency " upon the same subject 
 when delivered at different times. 
 
11 
 
 The ange/s that creatiMl man in thoir own imujre arul likenesN. On. i . :.'ii 
 //■//•ra/ translation, wm-. prolmhly. th.. U-.-st ju.Ii:i..s of tl„. Fn(.i> xumx suitahle to." 
 the n..uri..hnient oj liis physical or^;ani.tni, and they were particular t.. ^ive hint 
 explicit iiLstruetionN re^unlin;; the nature of thi.i C.mhI •• And tlie angfh of 
 (iod sai<l. B<-liold r have j;iven you every herh-U-arin- m-d. which is up..n the 
 fmeof all the earth, and every tree, in which i« the fruit of a tret^ yieldinj; 
 feefl ; to you it slml] l,e for nn-iit " 
 
 The same care was exerciwd orer the food of the lower animal kin>;d(.m. 
 " And to eveiy ImswI of the eartli. and to every fowl of the air, mil to every 
 lhin,t: that creepc-th upon the e.rth. wherein then i> life, I hav»- -iven every 
 ;:re«'n lurh ; and it wa« so.' 
 
 '• And the an;:e'.s „f (;od saw everythinj; that they had made, and hehold it 
 wa.s very piod. Ami ihe evening and the mornin-c were tiie .sixth d.iy." (Jen. 
 i.. 2}I-;{1, ///t-z-rt/ translation. 
 
 There were no flesh eaters, (carnivora) eith.-r an.0.,1: man or aniniaU in the 
 b«>ginnin- Afterwar.l.s. a.s man iK-cume a « .ndeier ov.^r the face of the earth, 
 and a tiller of ihe soil, the list of foods o:iven him on the .hiy that he was 
 cre;.tc.l was increaseii by the addition of ve-etal.I<-.s. (Jen. iii.. 1(». Thi.s was 
 the "ood tor iW'Aiiamte race for a i)eriod of more than sixteen Ipuidred years, 
 uceordinj; to Bil.lical chronolo^^y. whi.-I. may »«■ tak-n as a stan.lard for com- 
 paris.n. hut Palaeontologkal iii\e.sii-afi..ns .sii,;ws tl.ij period to hav. In-en 
 many thousands of years lon,L:er. 
 
 As the Adamites increa.s»Hl in numlH.r.s. and came into relationship witli their 
 heathen nei-hbors who eat -every moving thinjr tliat li.elh.' hey must do 
 likewi.se, ami they must hive an inspiration to that <-ffect. Accordingly in the 
 time of Noah. B. C. 244S. they were -iven an • Inspiratiim of Kxiredieney " 
 permitting them to eat. '• I'^very ni<iving tliinj; that liveth it shall l>c meat for 
 you, even as the uieen herb have I -ivui you i II tliin-s." (Jen. \\., .{. 
 
 At the same time tliat j)ermi.ssioii wa.s <ri\en man t(. eat animal fle.sh tlu- 
 .same permi.s.si,m was given animals. (Jen is., 3. Thi.s i.s the origin (d' the 
 carnivora, both of man and animals. 
 
 Transii-ession of the law. even though permitted through • Tnspirations 
 of Expediency," do not exempt from the pnalties of such transgre.s.siori. The 
 peraii.ssion to eat animal flesh is no exception to the o|)eration <d" this law. 
 
 The Israelites were a ciio.sen people. A iioly people ur>to the Lord. A 
 peculiar i)eople above all other nations. Dent xiv.. 2. Vet even they were rot 
 cveuipt from the eff"ects of transgre.s.sion of the law regarding the eatieg of 
 animal flesh altiiough they had an • Inspiraticm oi' Expediency ' i>ermittin!; thein 
 to do .so. 
 
 The first {tenalty impo.sed upon ihe physical man on becoming .1 carnivora, 
 was, thnmgh the '• Law of Affinity " to bring his own body under the domain 
 of tlie law of tlie animal iw regards the duration of human life, whidi is that. 
 
12 
 
 the life of the aniui.il Ixnly is fivt time« the period required ft>r iu development 
 and maturity. In ■ iK-diencc to thi« law, we find that the life of man upon a 
 flesh diet Hhall be " an hundred and twenty yearn. " (ien. vi., X Science and 
 Hcripturt! are in accord ujion tl in point. 
 
 When man lived upon tK« producti* of the tree, in the which \* a fruit of 
 a tree yielding Heed, Oen. i., 20, the duration of his life was um the life of the 
 tree. To the ancient Hebrews the Oak was the tyjK- of a tree, the average life 
 of which, in its native noil, w nine hun Ired and sixty years. 
 Compare this with the life of 
 
 Adam who lived ftHO years 
 
 Seth « '• !»12 '• 
 
 Cainan " " 91" • 
 
 Mahalel " " ^^^ " 
 
 Methuselali " '' 9«'J " 
 
 Jared " " 8tl2 " 
 
 Enoch " " a«5 " 
 
 and then tninslated. 
 
 Lamaeh who lived 777 yearn 
 
 Noah " " £•''»'• " 
 
 When man returns to the food ordained for him in the 'lay that he was 
 
 created, then, throagh the operation of the same " Law jf Affinity " his ajre 
 
 Hhall be as the age of the tree, the fruit of which supplied his body with 
 
 nourishment, then as of old, ' as the days of a tree are the days of my people.'" 
 
 Isaiah Ixv., 22. 
 
 In coming under this law of the animal, the human body comes umler the 
 dominion of all thut pertains to the animal, which is Jiseuse as well as premature 
 death Returning to the peri- \ from Adam to Noah, when man was under the 
 domain of the vegetable life, we find the duration of human life did not shorten, 
 but rather lengthened. Adam, at the beginning of the jwriod, lived to the age 
 of nine hundred and thirty years. Noah, at the end of the period, about two 
 thousand years later, lived to the age of nine hundred and fifty years. 
 
 Comparing this with the duration of human life after the Israelites had 
 obtained permission to eat of " every moving thing that liveth," and in less than 
 a thousand years the duration of human lifeliad fallen from an hundred and 
 twenty years, to three score and ten, and if by reason of strength it was pro- 
 longed to four score, yet was iliat strength labor and sorrow. Psalms xc, 10. 
 
 A few centuries more of eating of every moving thing that liveth, and the 
 nation, as ««ch, wnnld have ceased to exist. A change had to be made, and it 
 came in the form of an Inspired messjige, " Thou shall not eat any abominable 
 thing," Deut xiv., 3. Then followed in detail, the instructions for separating 
 the clean from the unclean au.jials. 
 
13 
 
 In thin connection, two points arc worthy of not« for all wou'.i-l»(>-refornM>r*, 
 first, in all Rt-form bt'jrin with the roou of the people. If thn.food ia right the 
 individual, or the nation cannot go far astray. 
 
 The li(|Uor qiieMtion of our own time would mMin witle itwlf if the PwmI of 
 the people wiw that which was ordained for them hy their creators in the day in 
 which they were cn-ated. Ken. i., 'J!>. Animal fltsh, fish and fowl, anything, 
 in fact, that ha.s onet» pusweiwd animal life, which ha« In-come extinct, w teeming 
 with myriads of micro-organisnifi of putrefactioe, doing their duty in rcHolving 
 tlie putrefitctive uiiiiiial ti.vtue Jmck to il8 nimple inuocuoux elements. Science 
 ha« demonstrat«(l tlie fact that the intestinal tract of a flesh eater habitually 
 contains from four to five hundred millions of the micro-organisms of putre- 
 faction. The dead Isidies of these organisms, known as toxins, induce -tn irrita- 
 tion, a sens*' of ///i-eu»e ever pre.xent with the consumer of animal flesh, except 
 when under its immediate stimulating influence, or, the influenc of some 
 aniesthetic. Two results follow from this which tend to di.sease and death, aside 
 from the nature of the finxl ; ^rj/ taking fotxl too f're<|uently, for its stimulating 
 effect, and second the use of some ami'sthetic substance to count"r-act the after 
 irritating eflfects of the stimulating ftsid Tea. coffee, tobacco and liquor {Hwsesa 
 this anii'sthetic pro|R'rty in ctunmon. varying in degree in tlie ortler named 
 OWrvation shows that their coii.sumpiion by a nation is in projiortion to the 
 consumption of animal ^'esh. 
 
 Tlie second jioint to note in eoiiiiection v/ith Food Reform ir* that the 
 method of its introduction among the If-raelites was gradual. Animal flesh vtafl 
 not abruptly stopped. At first only the most aljominable kinds were eliminate<i 
 preparatory to further advam*. 
 
 As a rule, for those who have l)een long accustomed to the us^' of animal 
 flesh as food, the gradual «netlu>d of stopping it is the best. One does net notice the 
 immediate injurious ctfcct of a food or drink, taken iiabitually, until they sud- 
 denly .stop it. Let the reader stoji the accustomec' morning cup of tea or cofliee 
 and note the effect, and by the degree of that effect judge of the injury to the 
 nervous sy.steni from s continued use. 
 
 Even with the irn.dual method of changing the food of the Israelites there 
 were thtKse who -kicked again.st the pricks." There are "kickers" in all 
 societies, social, political, medical, and in the times of the Israelites, even in 
 
 religious. 
 
 The point that has a practical liearing upon our subject, the distinction 
 between Inspirations that are Divine and those that are not. is just here If 
 the Israelites could eat no afjoiniiiable tiling, what was to become of the cap-asses 
 of their dead animals ? They mu.st have an Ins[)iration upon that point, and 
 they received just what they asked for. 
 
 " Ye shall not eat of anything that dieth of itself: thou shalt give it unto 
 th" -inger that is in thy gates, that he may eat it ; or thou mayest sell it unto 
 
14 
 
 an alien : for thou art an \\«\y pjNiplo unto tho Ii»ril thy <io«l." |)i»nt. liv,, 21. 
 
 The "kickem" amonj,' tho holy |«m.|>1«' of tht' Lord liuti iinoth«'i ^TrnvaiKV, 
 nn<> wJiil«! th«'y hu.l an opiiortunity to mt-ivc InHpinitioiis ultir tluir own 
 heart, thi-y Imtl lM-tt<r have tm«' on thul xulijei't as well iw upon that of the 
 diitponul of their lUwl auiiuul^t. That was aliout the tithon, not that they hail 
 any ohjeetioni* ajiaiuKt pviu;: titlies, but tliire wer<> mm- anioiijr them for whom 
 tlie Kewivin^r Slatioiin were too fur away, ami whai iliii tliey want '! .htM wl.it 
 yon. or I woulil want to day, nntler «imilar eireumstance.x. Human nature w tlie 
 (wme yesterday, to day and to-morrow. They wante.l |K'rmi(M*ion to f*ell th»'ir 
 prodn.f in the home market, take the money, go up to the plaee appointed for 
 reeeivinj; the titlu'tt, pay in the money an<l then have a pmkI time generally. And 
 h»'re are their Innpirations. 
 
 '■ If the plaeo Ik- too far fnmi thee, whieli the Lord thy (Jod shall chiwiw to 
 set hia name there when the Lord thy <io<l hath bles.'ied thee: Then thou shalt 
 turn it into money ai: 1 bi<id up the money in thine liaiid. and thon nhalt go unto 
 the place whiih the Lord thy <S:m1 shall .Iioom- ; and thou shall In'stow tliat 
 m<iney for whatever thy soul lusteth after, ft>r oxen, or lor sheep, or for wine, or 
 for Htroiig drink, or for whatever thy soul desireth." iH'Ut. xiv., 'lA-26. 
 
 Tlie soHf* of Eli hail in this In-pir iiou a eoverin;,' f-r their joUifieation with 
 the '• serving; women " of the Talicrtiae'e. 
 
 V;hat would poor old .St. Taul -y if he should liap{>en to lie pas-sinj? this* 
 way and should eall at the d«M.r (.f any one of th.' six hundred odd Protes- 
 tant, or the hundred and filty odd lloman Catholic denominations, and hear 
 proclaimed from the pulpit, the Uibie is inspired, Divinely in.spired. Tin- very 
 word of (jod from cover to cover. He would ^,^0 out into the market plaee and 
 preach from 2 Tim. iii.. U>. And w.iuld i.ny one of tlie different I'rote-stant or 
 Roman Catholic denomiiationa oi»ii their door- to him ? Not one. Why? 
 Becau.s«" denominationalism is not founded upon the rock of Divinely Insjiired 
 scriptures, which 'is protital.li' for doctrine, tor reproof, for correction, for 
 in-struetion in righteousness," but, mt her, it is foui.ded upon the sliiftiii<< sands 
 of Inspirations of Expediency, aii.l they '' want no new ideas in reli','ion." 
 
 When the Divine coinmand came to the Israelites to eat no ab<>inina})le 
 thin^', and to separate the clean from the unclean animals, a certain number of 
 them were obedient to that command, and their descendants are to ue found 
 auionj: us to-day as the Jewish branch of tlie House of Israel. A jweuliar 
 people above all nations that are upon the face of the earth. Deut. xiv.. 2. 
 Wliee tb> V return to the food ordained for them in the beginning ; Gen. i., 29, 
 then they will form a part of the " House of Israel, ' which i.s tho ultimate 
 destination 'if the Aiiitiiiu- race. 
 
 A poi , ion of the " kickens " amoM- the Israelites ever remained ay such, and 
 their descendants have come down through the ages a.s the Gentile nation, who 
 "eat of every moving thing that liveth." And with what result ? 
 
1ft 
 
 or ill <liil(lr«'ri iHirii. orM" i(iwrt«>r <lio Marv tin- nixth yoar ; mio halfof 
 thim' tliat i.iir\iv«' tli«> Hixtli )«'ar tlio U-IWrt. tlm ••i^hiniilli yciir , of lliow timt 
 Niirviv*' ilu> fightfi-iitli }<-iir mm hull' clic U-rort' t\w tmv of thirty liv«> yvnr». ^)\' 
 l.ii>w' tliiit siirviv*' llu- thirty Kfth }.ur. j.ixt>- i*r ««.|it. ..C the rnali*.-* ami I'iKhly 
 p<'r i-«'iit of the I'.'iiialtH art" HiiHoriiin tri.iii tlmmic iW^^tmi in wiiii« I'tmu. Not 
 oiH> ill a iiiiliiiin ri-ach llu- allotti-il ai:f nf flonh. a liiiii.lr«'.| ami twi'iity years 
 (Jfii. \i.. ;{. anil hut ^ix liiimln-d out ol" a inillinn ilic a natural dfalh. 
 
 Lon^ lioforo ilist'HJH' and <l<>atli iituiio hiicIi havoc aMion-.' tim I»rai'lit«»»*, an it 
 i»< iloiiij: anion;.' til*' (itntiliH. thf iJliviiie i-uintmiml had lonn-, - «Mt no aliomin- 
 ubli* thing." 
 
 CVnturi»'« oC«.aiing oi ».very iiiovin>r thing that iivcth, \>\ thi< (Jcntiif, ha« 
 HO olwtnuti'd th»' niaiiiti'Htation uf the spirit that, with hut liw cxfi'iitioii!.. h»* 
 no longrr m'cm hi.n i.>athfr.Mir Immdh tin- voitr iM'hind his car. saying, ■ This is the 
 w.y. walk yc in it. when yc turn to the right hand, and whi-ii yc lur.. to the 
 !«'}'t." iNaiah XXX, 20-21. 
 
 Other uifthods are lK»ing iido|iicd l»y thiwe Spirit (iuides wliow* duty it is 
 to wutih Mvcr the physical well U-ing of man. Tiiioiigh their infliieniv centres 
 oftmKl retbrni are springing up among the jienple on all sides, and from thc.M- 
 centres little rills of truth will flow, which coalescing, will form rivers, omnipo- 
 tent in the'r energy. 
 
 The «iicues» uf the food ref-rm i.- all the more certain fmm the fact of its 
 coning through the jK'oplc. In this ca.se, vox pof>uti, vox dti. 
 
 Hut little is to l;e e.\|»e(ted from the professions id AfeJicine or 7'heology 
 until the [)eo|)le have made a certain degree of progress. 
 
 One would naturally exjiect the w^dVVtf/ profession to thke an active jtart 
 in an} icforin Is ariiig upon the food of the jieo|)le. hut they are the reflex -.f the 
 ideas ni the jioopl. Of themselves they have no knowledge of l<ir.>t Principles 
 in the rutritioii of the animal body. Beyond the fact that they know the 
 body lo.H's certain i|uantitiM of the elcnieiits oi' which it is comjiused, in conse- 
 (|Uence of wliicli, it is iiece,s.sary to supply the.M' elenieiit.s. m order that there 
 should not be I.iss in weight, they know nothing regarding the nature of the 
 nutritiv,' proces,ses. And. in a .s«Mise. it is not their fault. 'I'luir knowledge of 
 dietetics is aciiuired in the wards of the hospitals, where the fiHHl is .selccK-d. upon 
 economical principles, by a committee of management, the majority of which are 
 laymen, and who consider that a broth diet is the proper food for those who are 
 too ill to keeji body and soul together upon a///// diet. 
 
 This is an explanation of the incon.sistencies between medieil and surgicc.l 
 practice of the present day. In surgery the Aseptic inethoil has now aljout 
 reached jielTeclion. The operating surgeon is most careful that no form of de- 
 composing animal matter shall come in contact with, or in the immediate vicinity 
 of a wound of the body, either internal or external, and tliou.simds of valuable 
 lives are annually saved through this practice. 
 
16 
 
 The same surgeon, in his medical practice, orders the ulcerating intestinal 
 tract of his typhoid fever patients t. be bathed, at frequent mtervaK wUh^e 
 very essence of putrefactive animal matter, in the form of anm.al broth and be^f 
 tea which, he as a sur,.on knows is one of the best known -f "»« /^ \^^ 
 growth and multiplication of micro-organisms, and wh.ch he would connider httle 
 less than criminal to apply to an open wound on the surface of the body. 
 
 This inconsistency is due to the difference between h,s medical and surgical 
 education, and will, probably, continue until the lay committee of ™-»g-;»-^ "^ 
 our hospitals offers the physician the same facilities for carrying out aseptic 
 dietetics that it does the surgeon for aseptic surgery, then, the reward will be as 
 
 ^'%he wife of every Aa*//a«/ knows that if she feeds her/,>A"> with hot food 
 she cannot use his internals for sausage covers, they will be too tender, li the 
 people would adopt a caoi aseptic diet it would soon put a stop to the present 
 
 epidemic of Appendicitis. , . , ^ a j\ 
 
 What first called the author's attention to the relationship between flesh 
 food and disease was the large number of ca'ses in hospital and dispensary prac- 
 tice who were suffering from anaemia, and its effects, and in whom flesh fo<Hl in 
 some form w.^ the chief article of food. Upon these patients no form of medi- 
 cation would have a permanent effect while the flesh fcKHl was continued. I pon 
 stopping the flesh food, and providing suitable substitutes, rapid improveiuent 
 followed without any form of medication. After making over thtrty thousand 
 observations of this nature, t!.- author established, to hu, own satisfaction he 
 connection between flesh iood and anaemia ; then came the question of the 
 modus operandi. How does flesh f.x>d deteriorate the blood .' fhen came long 
 years of observation to settle this problem, as the work was all in uncultivated 
 territory. 6>/r fl«'^ and its compounds are effects, not causes. 
 
 The reason that there are so many unsolved problems in medical science is 
 because the profession have no clear ideas as to the nature of health and disease 
 In a text book of "The Theory and Practice of Jledicine before us, a 
 standard work in our medical colleges, on the first page, we read this sentence : 
 " We have not yet learned the essential nature of the healthy actions, and can- 
 not therefore, understand their derangements." 
 
 ■ In another siu.ilar work of e.,ual standing as a text book, on the first page 
 we read this sentence: «'i-here is no absolute line of demarcation between 
 health and disease, these are mere relative terms." 
 
 So long as health and disease are. merely relative terms, so long will the 
 medical profession continue to wander in the wilderness of pills, powders, tonics 
 
 and empiricism. , , ,. • n u 
 
 When it comes into the Promi.sed Land of Principles then medicine will be 
 an exact science, as it would have been long ages ago, had the intellect and 
 genius of the profe.s.sion been devoted to the direct study of the human body, in 
 
\: 
 
 health and in disease, instead of throujih the s|)ec'tatles of authority. 
 
 It is an elementary fact in physiology that oxygen is the active agent in all 
 constructive processes in the human body. F<mm1 cannot lie made into structure 
 until it meets with oxygen in the blood and tis-sues Oxygen 'v. also the active 
 airent in all destructive prooe.sses, the worn out tissues are restored back to their 
 simple elements through the agency of oxygen 
 
 It has not, however, been generally known, at lea-st to the author's knowledge 
 that oxygen is active as a constructive agent only in its nascent .state, and that 
 water is the storehou.se from which the supply is obtained for tihsue construc- 
 tion. 
 
 In all structural di.sea.ses of the body the starting point, in ti.ssiie change, is 
 too much or too little water. The former liius its type in fatty, the latter in 
 ^^r«V/ degenerations. Z^?//)' degeneration is, by far, the nm.st common form of 
 old age. In this form there i.s such an accumulation of water tiiat the different 
 tis.sues, esjK'cialiy tlios*' of the nervous system, wliich naturally contain the most 
 water, are literally drowned. Death from this form of old age is not uncumnion 
 in children. 
 
 If water is the source of the oxygen that i.s es.seiitial to the activity of the 
 constructive forces of the body, wliy is it not available for use in tlio.se cases in 
 which it is always present in excess ? 
 
 There niu.st l)e .some other agent, which, by its j)resence. has the power to 
 decompose water into its elements, liberating nascent oxygen, to Ik- used in 
 XAisi^w^ construction, -AW*^ hydrogen for the formation of those acids of the body 
 which are nature's antiseptics. 
 
 What was this agent, this pearl of great price ''. Then In'gan a long, weary 
 search, extending over years, both within and witlnml tiie profession, to the 
 neglect of almost every other object in life, and when it was i'ound, it was at the 
 very door. 
 
 Palceontological investigations have shown, that, down through the ages, the 
 evolution of the nervous .system and brain, in animals, and in man, has In'en pro- 
 portionate to the progressive iiicrea.se of oxygen in tlu' atnio.sphere. 
 
 One would, at first thought, suppo.se that the Christian Church would be 
 ill close affinity with Food lleform. and be tlie first to use its efforts to lessen the 
 cruelty of the .Slaughter House, but such is not the case, for various reitsons. 
 
 The mission of the Christian Church of to-day. whatever it may have been 
 in the p;ist, is to endeavor to make people live good and holy lives through an 
 appeal to their affections. It is neither scientific nor spnitual. Of the pro 
 gressive evolution of Spirit and Matter, the Church knows nothing. 
 
 The nishmath chaiyim, or bieath of lives, which never manifests, apart 
 from stricture, is first precipitated into materiality in the chemico-plasmic stric- 
 ture of the mineral kingdom, wliere it is endowed with all the potentialities of 
 life of the highest animal organism, lacking only recorded experiences, tlie struc- 
 
IH 
 
 tural effect of whicii oniibloHitto come into new reliitlonMhip with itn surrounilinp*. 
 
 Another cycle upward, and the brentii of lives findtt u temporary rcHting 
 plaw in the //-ff/o/Zajw/V structure of the Ve^'ctuble kiii<;ilom, where it aciiuires 
 the additional pro|H<rtie.s of reproduction and growth, more in a])|jearance than in 
 reality. 
 
 Another cycle upward, and the hn-ath of live.s finds u temporary restinfi 
 place in the bio-plasmic striufure of the Animal Kinplom, wh«'re it posMe,s.se8 the 
 additional properties of locomotion and conscious sensation. 
 
 Another <'ycle upward and the same, hreath ot lives, comes to j^^-con- 
 sciousncss in man. 
 
 "And the Elohm formed man of the dust of th<^ i,'r(mnd, and hrcatluMl into 
 his nostrils nishmath chaiyim, breath of lives, and man Itecame nishmath 
 chdiyim, breath of lives." (Jen. ii., 7 ; ///^ra/ truti.slation. 
 
 Tlu> Inspired writers are particular to note the exact loeatiiui of the breath 
 of lives, that comes to j^/J^consciousness in \\w psyehoplast: structure of the 
 human brain, to distiniruish it Irom the breath of lives, whicli has not yet 
 reached j^-^-consciousness in the bio-plasmic ^\ ure of the animal Ixxly. 
 
 "And the Lord (lod planted a jrarden ea.s..,ard in Kden ; and then* he put 
 tlie man whom he had formed." Gen. ii., 8. 
 
 Who can picture the delijiht of the imprisoned soul, after its lon<; journey 
 upward through the lower kinploms. as it first comes to «^-ci)nsciousne.ss in the 
 human brain, with its twelve avenm's of scn.sation. {groups cf mental faculties, 
 throu<;h which to come into j^^-conscious relation.ship with its surrounding. 
 
 A //V^ra/ translation of Gen ii., 8. expres-ses this idea more beautifully than 
 the Authorized Version. "And Elohm planted a <rarden of delijiht, looking 
 toward the rising sun. and there they put the man whom they had formed. 
 
 Still another cycle upwaid. and the breath of lives comes into fall manifes- 
 tation of the "Spirit of the living God." through the Theoplasmic structure of 
 the Tree of liife growing before the Throne, a d l)earing its /zf^/p^ m.'nner of 
 fruit. Rev. xxii., 2. 
 
 The Spiritual Atom struck off from Infinite Spirit, and as the breath of 
 lives journeying u|)ward through the diffei-ent kingdoms must have a vehicle 
 through which to expie.ss it.self. there is no manifestation of Spirit, which is 
 God. apart f, cm structure, and the e'ements entering into the structure of this 
 vehicle are not governed by the indwelling spir.i, but by the laws governing the 
 elements entering into the structuie of that vehicle upon its different planes : for 
 example, the body formed of the " dust of the ground " for the indwelling 
 " breath of lives ' is not governed by any effort of the breath of lives, but by 
 the natural forces of the body, as light, heat, electricity, and magnetism. 
 
 The same laws apply to sovil and spirit substances upon their respective 
 planes. 
 
 If by any power of the indwelling spirit, the laws governing the elementary 
 
I» 
 
 «trueture« enterinjr into its external w)verinK«, w»ul'l 'X' chitnued in any "f its 
 different plimes (ii'exiHt«nf«, the chanp> would be attended with a.s p-eat dis- 
 orpinixatiiin and (h-Nlriietion in itM reN|M>(tive Hpherc, as would have fdlowed in 
 the NphenMif the '• heavenly hoMt." had the ciininiand of Joshua lieen obeyed, 
 " Sun, Htand thou still u|)on (}ideon ; and thou Moon, in the valley of Ajalon." 
 Tlie fnearnated Spirit han for its object tlie eontiriuanee of contact with 
 structure for the jn'eatest possi' Mfrth of time, as thereiiy it is enabled to jrain 
 that experience which is nee. 'urther profiress, and wliich it can obtain 
 
 only in wtntact with structure ._,nu-al, psychic, and s|»iritual. 
 
 Tliere are no lapses in continuity of this pro<.'ress, either of the indwellitig 
 spirit or of its more niuterial covering In the Physical Universe the Mineral 
 kinf,'doin is followed by the Ve;;etable, and this, in time, by the Animal. There 
 are no lap.ses in continuity, and no sharp lines of demarcation between the different 
 kin;,'dimis. It is the same in the Spiritual realm. There can Ixf no pro);re.s.s to 
 a hifrher plane of existence for the incarnated spirit, until all the sensations have 
 been exi)erienced and re(;onh'd that pertain to the plane lj<'low. The soul that 
 fails t(» gain the exjM'riences iH-rtainitif: to the plane of existen<;e while 
 in the flesh, at the first death is the guest at the feast without tlie wed- 
 diii}: <:arinent, it uiust either eoiue back to earth, and throu;:h uniting it«.-lf with 
 a soul still incarnated, live over again enough of its earth life to gain that 
 experience which it neglected in its own incarnation, or failing in this, it is 
 east upon the boundless shore of eternity, there to wander in ajtiritual 
 darkness. 
 
 The Spirit Messengers of the Most High know of no store of vicarious 
 merit, from which the soul can draw uiM)n, to span the gulf of neglected 
 oppt)rtuiiity in the earth life. " Every man shall bear his own burden." Gal. 
 vi., 5 
 
 Another reason why the CMiristian Church is n(jt active" in Food lieform is 
 because // is not humane. 
 
 The Buddhist believes in the Unity of Life. To him all life is sacred. All 
 Life is One, differing it. degree of manifestation, through the different king- 
 doms, but not in kind 
 
 His l)elief is formulated in the lieautiful language of the Asiatic poet, as 
 fi)llows : 
 
 " Kill not for Pity's sake ; and lest ye slay, 
 Tlie meanest thing upon its upward way." 
 The Chinese believes in the Unity of Life, in the possibility of raising the 
 animal soul to that of man in due time. With this object in view, they place 
 their animals iti the way of getting what they consider means of grace, to make 
 them good and pious. One method is to place them in hospitals adjoining tlieir 
 Temples of Worship, that the overflowing prayers of the priests may descend 
 upon them and have the desired effect. Another method supposed to possess 
 
merit is called fang-seng, or letting go alive ; the aniiiiul is purchased, and then 
 given its freedom. 
 
 Moses, Jesus, Paul, all tanght the Unity of Life. God is One. The 
 Scriptures teach that all life is sacred. The blood of Ijeasts and the blood of 
 man shall be required at the hand of man. Gen. ix., 5. " He that kilieth an 
 ox is as if he slew a man." Isaiah Ixvi., 3. 
 
 None of these facts appeal to the " Vicar of Christ" of the present day. He 
 discourses from his Sunday Pulpit, upon the love and mercy of God, to men 
 whose daily occupation during the week is to tear the animal from its kind, and, 
 perhaps, before the very eyes of its parent, or companions, with a single sweep 
 of the knife, cut its throat from ear to ear, and before the life bloixl luis fairly 
 left the body, tear the skin from the still quivering flesh, that he may make a 
 record in animal slaughter, and that the corpse of tlie murdered animal may 
 grace the table of his spiritual teacher, who will devour it with as much relish, 
 and as little thought of ♦'.le sin and suffering he has. aided and abetted, iis does 
 the cannibal who devours the murdered corpse of his confrere in the Foreign 
 Mission Field. 
 
 The cause is the same in each — ignonince of the nature of life, and is not 
 blameworthy so long as it is not wilful, but, when the veil of matter is pierced, 
 and they come into the full light of the Spirit — pray that the sight which they 
 will behold, may not be greater than they can bear. 
 
 Methods of Study. 
 
 After the dual nature of man, the second step on the road to progressive 
 knowledge of what lie is, has been, and is to be, is the recognition of the fact 
 that these different natures require different methods of study. 
 
 The breath of lives, in man, has but one avenue to rec-eive impressions of 
 its relationship to its surroundings upon the different planes of its existence, and 
 that is Sens.\tion. The different sense organs, as sight, hearing, touch, and 
 smell, are but organs of sensation in different forms evolved through ages of 
 adaption to environment, and handed down from generation to generation 
 through heredity. 
 
 When through the different sense organ, the breath of lives, comes into 
 direct relationship with the phenomena of matter, which is Motion, in some of 
 its various forms, this constitutes knowledge, and when this knowledge is made 
 exact, through weighing and measuring, it is Science. 
 
 Exact knowledge, science, is possible only within very narrow limits. For 
 exan ple,the human eye.in its average state of development is capab' "receiving 
 but an infinitesimal number of vibrations of light that rudia*» luminous 
 
21 
 
 bodies in both tlie physical and spiritual universes. The natural function of the 
 eye has been uiateiially increased by art, in the UUscope and the microscope, but 
 even with these aids, only a small number of light vibrations are capable of 
 beiiiK received and recorded, compared to those above and below the focus of the 
 eye. 
 
 In studying the phenomena of matter, where the senses reach their limits, 
 Imnginalivn comos to their aid. and exercises its function in constructing an 
 imaginary j.icture of wiiat should be, fnrni what is, and \\vx^ been. This image 
 picture is called an h\pothfsis. Wlien .science finds a temporary resting place in 
 Us evolutionary progress, hypothesis comes in and supplies a working scaffolding, 
 the forerunner of further advance. 
 
 Xot all hypothesis is of the same value. Some are incomplete, or have only 
 a partial application. Others are not founded upon the accurate observation of 
 facts in their natural se(,uence. Others, again, while not strictly true and 
 complete, yet, when acted upon, lead to results which appear as if true. 
 
 Medicine and Theology are examples of sciences founded upon hypothesis 
 which is biwed upon inaccurate and incomplete observation of facts, in their natural 
 sequence, and results cannot always be predicated from conditions ; tliese sciences 
 are not exact (;iiemi.stry and Mechanics. - ♦>.o -ther hand, are founded upon 
 hypothesis which is formulated upon a . ..e observation of facts, 
 
 and results can always be predicated from condition ; these sciences are there- 
 fore exact. 
 
 A xvorking hypothesis for man, that shall coimect all the discordant facts 
 and bring harmony out of discord, must have for its basic princijjle tJie recogni- 
 tion of the fact of his dual nature, and that each of these different natures 
 require different methods of study. 
 
 In the study of the human organism, science terminates and hypothesis 
 b«'gins at the Nervous System ; beyond this, to the Mateiaiist all is Matter; to 
 the Christian Scientist all is Mind ; between thest* two extremes there are in- 
 finite gradations. 
 
 To the Spiritualist man is soul, spirit, body and mind, and this is the only 
 hypothesis tb .i can account for all the observed facts, in their natural .se((uence, 
 and give a working formulic productive of results as accurate in their domain 
 as those in Chemistry and in Mechanics. 
 
 Through science man can obtain an accurate knowledge of the phenomena 
 referable to his physical orgiinism, but not so of tiie spiritual. Spiritual things 
 mu.,t be .spiritually discerned. A knowledge of man's .spiritual nature can only 
 come from within, the channels of which are Inspiration and Revelation. 
 
 If we would get clear ideas of what is to follow, the meaning of these 
 terms must be accurately defined. 
 
 Inspiration is from the Hebrew word nishmath, and signifies breath, or 
 going out from. For example, "And the Elohm formed man of the dust of the 
 
22 
 
 ground, and breathed into hiH nostrils nishmath ehatyim, breath of lives, and 
 luan became nishmath chaiyim, breath of lives. " Gen. ii., 7, /«/ra/ translation. 
 
 Man became the nishmah chaiyim, the breath, or going out of all the lives 
 that had preceded him in the Mineral, Vegetable, and Animal kingdoms. 
 
 It is in man that the nishmath chaiyim first reaches the stage of 5^-con- 
 sciousncs.s in the garden /.<. Eden, the human brain. 
 
 Through Inspiration a man comes into a knowledge of his relationship to 
 the w^/a physical thnnigh the i.istrumentality of a Medium. The conceptions 
 formed in the mind of the medium are conveyed to the mind of the receiver by 
 means of symbols and signs, and from the.se the receiver con.ntruuts, in his own 
 mind, a mental image of the object, or condition described. A g(H>d example of 
 an Inspired commnnication is to be found in the Biblical dcncription of tiie 
 human body, as Kden, planted with trees, the ancient Hebrew's symbol of the 
 manifestation of life, pleasant to its sight and go(jd for food, including all that, 
 bail gone l)efore in the journeying of the nishmath chaiyim, or breath of lives, 
 upward tiirough the different kingdoms, Minaral, Vegetable, and Animal, and of 
 the human brain, the garden in Eden, planted with two trees, the tree of life, 
 and the tree of knowledge of good and evil. 
 
 Inspiration has to do with peraonalities and things, and can never be exact. 
 It can never be science. It is approxiiup.tely correct in proportion as the sender 
 and receiver have a clear understanding of the subject described, and of the 
 exact meaning of the symbols and signs employed in its description. 
 
 Revelation is from the Greek word apoklupsis, and signifies unveiling, re- 
 moving the veil of phenomena, and coming into inmiediate relationship with 
 reality, without the instrumentality of the senses, or of a medium . Illumination 
 is a more descriptive term than Revelation. 
 
 The distinction between Inspiration and Illumination can, perhaps, be best 
 illustrated by a comparison of John, the Baptist with Jesus, the Christ. John, 
 the Baptist, was an inspired man : inspired, as we are informed, through the 
 mediumship of the Prophet Elias. He was the last Inspired Messenger before 
 the advent of the New Dispensation. Under the Old Dispensation all communi- 
 cations between God and man was through the instrumentality of both Elohm, 
 or angels, and Prophets or Mediums. Acts vii., 53 ; Heb. i., I. 
 
 Jesus, the Christ, was a fully illuminated man, the first under the New 
 Dispensation, which began when the Veil of the Temple was severed in twain, 
 disclosing the Holy of Holies. Then, in man, a new life force was created, the 
 breath of lives became the " Spirit of the Living God." 
 
 Through being begotten of tho Spirit, born from above, man, for the first 
 time came into direct conscious communion with the Most High without the 
 agency of Angel or Prophet. 
 
 Under the Old Dispensation, of which John the Baptist was a type, the 
 Divine Messengers had to find as a channel, a prophet, or medium, through which 
 
28 I 
 
 they could come down to iniin'.s level antl deliver their inessaf.'p. Failing to find 
 a prophet a« a suitable channel, they had to select some visible means of oni- 
 munieation, hence, the Tabernacle and the Holy of Holies. 
 
 Fnder the New Dispenniition, through the atonement qK .U^w, the Christ, 
 man is lifted to a liigher plane, restored to the lost Paradise, made ecjual with 
 the angels, iK'comes beg<jtt«n of the ".Spirit of the Living tJod." with which he 
 can have free and direct communion without the intervention of angel, prophet, 
 or visible channel of communion. 
 
 The gulf between the Old and the New Dispensation is defined by Jesus, 
 the Christ, in reference to John, the Baptist : " For I say unto you. among 
 those that are born of woman there is not a greater prophet than John, the 
 Baptist ; but he that is least in the Kingdom of God is greater than he." St 
 Luke vii., 28. 
 
 For man to go back to the Old Dispensation, to spirit communion through 
 the instrumentality of a medium, when through the New I^ife Force created by 
 the Christ, he can have free and direct communication with the Most "igh, is 
 to sell his birthright. 
 
 The Tree of Life, growing before the Throne, bearing its twelvt manner of 
 fruit. Rev. xxii., 2, symbolizes the twelve groups of mental faculties in man. 
 The Christian Church was first planted by the Christ, in the spiritual nature of 
 man, but has since been transferred by the authorities of the Church to the 
 Affections. 
 
 Personal love for the ' Son of Mary " is the pivotal point of the creeds and 
 dogmas of the Christian Church of to-day 
 
 In the progressive evolution upward of the breath of lives, in man, there 
 comes a time when his desires and aspirations for Intellectual and Spiritual food 
 will be stronger thf.n his love for " Personalities ' or for " Ritual," no matter how 
 exalted the former, or how ancient and imposing the latter. The Christian 
 Church, in failing to recognize this fact, engrafted in the very nature of man, 
 from the beginning, sowed the seeds of her own destruction. Spiritual darkness 
 is her portion. J)ecay and death her destiny. 
 
 "And while they looked steadfastly toward heaven, as he went up, behold, 
 two men stood by them in white apparel, which also said, Ye men of (xalilee, why 
 stand ye gazing up into heaven ; this same Jesus which is taken up from you 
 into heaven, shall so come in like manner as you have seen him go into heaven." 
 Actsi., 10, 11 
 
 Of the spiritual darkness in the Christian Church what further proof is 
 needed than that, now, nearly twenty centuries after the emphatic declaration of 
 the Messengers of the Most High that the same Jesus should come apiin, in 
 like manner as he ascended, the Church is still looking for his second advent in 
 the flesh. 
 
 For the proof of the decay and death of the Christian Church we have but 
 
to apiK-al to history. Of the cent-al church at Jerusalem with it« twthe 
 branches in the times of the ajwutleH, nine ire ulrrady dead ; some of these, aa 
 of the four established by St Paul in Galatia, not even their location ia now 
 known. Of the four living to-day, two if them. Philadelphia and Smyrnin have 
 the " open door," and will continue to the end. Of the two remaining, they are 
 dying through failure of the Church to keep pace with the spiritual growth of 
 the people, and were it not that the d-.ys of the Gentilea are l«ing shortened, 
 not a vestage of them would be left. 
 
 iMan is now passing through a period of spiritual darkness, preceding the 
 dawn of a New Uevelation, not unlike that which called forth the mission of 
 John, the Baptist. Failing to satisfy the demands of his spiritual nature through 
 the channel of his spiritual mother, the Church, he has been comi)elled to sell 
 his birthright and return again to the methods of the Old Dispensation, to 
 spiritual communion through the instrumentality of a Medium. 
 
 In fulfilment of Prophecy, " Modern Spiritualism " is supplying the needs 
 of the hungry soul for a knowledge of the Great Beyond fron> the time of the 
 Gentiles until the advent of the Church of th4 Holy Spirit, whose corner stoae 
 is the Spiritual Christ, and of whose dominion there shall be no end. 
 
 F. M. R. Spkndlovk. 
 2713 St. Catherine Street, Montreal. 
 August 1 (5th. K.02. 
 
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