consist of kindling fires in attic stoves; because, as soon as the upper stratum of atmosphere becomes duly rarefied by heat, the cool breezes would begin to fan the brows of the congregation. This effect is certain to follow, although the outside air might be so still that not even a leaf would stir on the nearest tree. Chains of mountains, plains and valleys, the tides of the oceans, directions of streams, the absence or abundance of trees-all have to do in determining the violence or mildness of winds, and in procuring the development of rain. The law is as definite as the growth of vegetation.

The Philosophy of Storms.

XXI.-QUESTION: "Thy reply to the query, What causes the winds?' to my mind is not satisfactory when applied to what we call 'Storms.' I will state an objection or two: Suppose the air in some section or district of country becomes rarefied to any conceivable possible extent. It is obvious, on a moment's reflection, that, instead of causing what we commonly call a storm-such as tear down forests, unroof buildings, &c., and which generally traverse but narrow strips of country in width, and sometimes travel hundreds of miles in length -the air would press in from all directions to fill the vacuum. This might make a kind of general breeze or blow from all points in the direction of the vacuum, but it could hardly make a storm. Again: If we could imagine some barrier that would keep the air back from all but one direction, it is obvious that the air next the vacuum would rush in first: then the air which was farther back would follow, thus making a Storm to commence at the vacuum and travel backward from it, crab fashion, till exhausted in distance, which is plainly not the case. Will not somebody give a better theory?"

ANSWER: We supposed our explanation of the cause of wind at once plain and practical, and our statements to be supported by the results of careful observation. One thing, however, we should have added and dwelt upon at considerable length, namely: that sudden changes of temperature and violent storms are due in part to the action of certain electrical currents, which take their rise from all parts of the earth, and thence flow incessantly to the north pole, from which they ascend in a combined body or mighty

stream, somewhat like a water-spout at sea, and pour forth onward and upward through the heavens, mingling ultimately with the vital forces of immensity.

Whenever a volume or stream of these earthly currents is suddenly formed, as from the electrical emanations of a recently opened volcano or iron bed, the distant strata of the atmosphere are suddenly convulsed with perhaps tempestial disturbances. These disturbances correspond to "pains" in the human body, or to the fitful "paroxysms consequent upon a disturbance of harmonies between organ and nerve.

As the earthly electrical currents move from various angles towards the north, with a winding or twisting motion, and as their inconceivable flight has the effect to rarefy the sections of air through which they pass, so it is natural to expect that tornadoes and cold storms will be developed, and that they will follow very nearly in the same direction. Sometimes, however, the exact opposite course would be taken by the storm, owing to other and superior electrical attractions, to which the air and clouds would yield. You will find some account of these electrical currents in "Nature's Divine Revelations;" also in the first volume of the Harmonia series, and in the "Harmonial Man."

Of the Superior Condition.

XXII. QUESTION: "My mind is wholly at a loss to determine exactly wherein the Superior Condition differs from that state in which certain persons discern spirits and converse with them, as it were, face to face. If there be a radical difference between these two states, will you please define that difference, so that I may compre hend the facts?"

ANSWER: The Superior Condition, in contradistinction to one's ordinary state, consists of a practical and conscious growth of the intellectual and moral endowments. These

faculties are opened and lifted to a higher degree of operation. They are then inspired by their own constitutional essences, and next by conscious contact with the life and principles of things, by virtue of which they appreciate Principles and analyze the essences of substances. The, result of such superior exercises is stamped upon the individual's character, and the ultimate effects are interior elevation and an education of the whole mind. The inspired poet has truthfully described the "Superior Condition" as "That blessed mood,

In which the heavy and the weary weight
Of all this unintelligible world

Is lightened that serene and blessed mood,
In which the affections gently lead us on,
Until the breath of our corporeal frame,
And even the motion of our human blood,
Almost suspended, we are laid asleep
In body, and become a living soul;
While with an eye made quiet by the power
Of harmony, and the deep power of joy,
We see into the life of things."

The medium state, on the other hand, while as a condition it tends to enlarge the judgment and spiritualize the character, is not necessarily beneficial to the medium, individually. Those who receive the lessons and witness the tests of higher powers are more likely to be permanently benefited. The true medium state is one of complete positiveness or isolation to this world, and of passive receptivity to the influences that may be showered from higher realms of intelligence and love. The faculties of the medium may be greatly excited, and very generally stimulated to extraordinary activity, but it does not necessarily follow that the medium's mind will be thereby permanently developed and improved. And yet it will be observed that no good-minded and loving-hearted person

can be a true medium for one year without manifesting considerable moral growth and intellectual refinement. But it is possible for a medium to be the channel of lessons the most exalted and glorious, and at the same time it is possible for that same person to feel nothing higher than any other stranger to the truth. This fact, which cannot be denied, is owing to the utter indifference in which some mediums indulge themselves with respect to the divine lessons of which they are the bearers to their fellow men.

In the Superior Condition nothing of this passivity or indifference is possible. The mind is not only exalted to the fellowship of eternal principles, where it can discern the essences and properties of visible bodies, but the faculties are active and conscious of inherent energy and truth. One who methodically enters upon the Superior Condition is like an industrious student whose mind seeks and finds the penetralia of things; and the luxurious fruits are intellectual refinement and moral growth, in musical accord with immutable principles of Father God.

Human Character in the Hand-writing

XXIII. QUESTION: "Is there anything in a man's hand-writing which is a true index to his character? Can a person's motives be detected by those who have the power to psychometrize' a letter or a bit of writing by the hand of the person? What is the name of such a power?

ANSWER: Our interrogator is evidently but just entering the vast realm of truth in science and life. He seems not to know that the writing of a human hand is a certain indication of character. It is very natural to suppose that the hand-writing may be artificial, or so trained as not to exhibit the nature and feelings of the penman; and it is also natural to suppose that the uniformities and efforts of the teacher may modify, or greatly remove the predominant characteristics of the pupil's mental organization; but let

the world rest assured that, however modifying and restraining such influences may be at first, the hand-writing is absolutely certain, sooner or later, to indicate and perfectly exhibit the mental condition and internal peculiarities of the individual.

A close observer of human nature will detect the character and disposition of an individual in every muscular movement. Walking, talking, eating, as well as writing, denote condition and character. The rowdy may be seen beneath every external appearance of a gentleman; the profligate may be detected behind a mask of virtue and good manners; the ignoramus cannot hide himself in the assumed robes of refinement and cultivation; for this is true, that notwithstanding the artificial restraints and studied disguises of the ingenious—the brain (the spirit's fulcrum) is the source of every nervous and muscular movement. In the writing movement, as much as in any other action, the magnetism and condition of the individual come spontaneously uppermost, and are therefore distinctly visible to the perceptions of the clairvoyant and psychometrist.

The spirit letter-reader-i. e., one who can read the spirit of the person who wrote the letter-is the best phrenologist. It is not unfrequent to observe a variable hand-writing in one and the same letter which denotes a person of sensitive and variable disposition; while another person, inflexible in character and stern in feeling, will write legibly, and rigidly, and uniformly, from first to last. Few changes of style are visible in persons who, although exceedingly sensitive and variable, habitually practice great self-control; but the lack of freedom, and the imperfect expression of the writer's real sentiments, are unfailingly detected by the chirognomist. And from this point