Legend
< Ancient Theosophy; or Spiritism in the Past (continued from page 3-163) >
before him; and provided the custom is not a bad one, the reason is valid. And he likes to go to the same church; he likes to use the same prayers; he likes to keep up the same festivities.”
For such as these, the barren fig trees of Paley and Spinoza are worthless, and with such the words of the Hindoo conception put into the mouth of Christna—“The infinite and the boundless can alone comprehend the boundless and the infinite, God only can comprehend God,”—is a reasonable excuse.
Humanity must prepare for its future destiny, and accept the “Father of all in every clime” to be adored by the “Coming Race.”
With everything material around the inhabitants of cities their spiritual life is killed. The race requires solid sustenance in order to comprehend between body and spirit; for as with the philosopher, so with the peasant, and to few are given the apprehension which Emerson so beautifully explains:—
“We cannot describe the natural history of the soul, but we know that it is divine. All things are known to the soul. It is not to be surprised by any communication. Nothing can be greater than it, let those fear and those fawn who will. The soul is in her native realm; and it is wider than space, older than time, wide as hope, rich as love. Pusillanimity and fear she refuses with a beautiful scorn. They are not for her who putteth on her coronation robes, and goes oat through universal love to universal power.”
Yes, the Spirit Soul which, disengaged of its cumbrous envelope will re-wing its way to the better and purer regions whence it came. Onwards, onwards, onwards—Excelsior.
< Thoughts of the Mediumship of Indian Fakirs (continued from page 3-166) >
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Soul and Spirit
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Editor's notes
- ↑ Soul and Spirit by unknown author (signed as G. T. C. M.), Spiritualist, The