The Astral World—Higher Occult Powers

INTRODUCTION

The relations of man to his God have occupied the first minds of every age, but without rendering those relations so understandable to the mass of mankind as to be admitted as true. It has been evident to many, although not to all, that some minds so engaged have been inspired to write beyond the current knowledge of their day, indeed to foretell truths which could only be recognized as such after centuries of progression.

The natural propensity of the human mind in the exercise of its ingenuity has been constantly developing in the endeavor to theorize upon the writings of these inspired authors, so as to present an entire system for the consideration of man. Each of these systems so proposed has passed away, from the fact that it carried with it the elements of its own destruction, itself not arising purely from the absolute, and therefore subject to the analysis of progressed mind, and by such analysis found wanting. Those theories which might have seemed compatible with the ability to adjudge truth in the middle ages, were not truths to the more progressed minds of later times; so that truth, except to absolute consciousness, may be considered, when subject to the test of human comprehension, as not absolute even to such comprehension, except in degree, and that varying with the continued progression of the recipient. Thus the best minds at this time willingly admit that the writer of Job was inspired—that he wrote truths beyond the comprehension of more than a thousand years beyond his time. One instance of this may be thus stated:

To Galileo and Copernicus we have attributed the discovery of the fact that the world is round; and yet the writer of the Book of Job, who wrote a thousand years before them, tells us that the earth is round, that its north is frigid, that the waters are divided by the dry land, where the day becomes night, and the night becomes day—clearly indicating that the continents are twelve hours apart, and that the earth must revolve to enable the relative position of its parts to the sun to give the phenomena now so well understood.

Plato was an inspired man. He wrote on the soul, far in advance of his day; and it is only a progressed mind at this time that can read and comprehend his views. With Plato, all admit that his normal progression might have been equal to the observance of the results of his inspiration. But the writer of the Book of Job could never have seen an ocean. He could not have known of the existence of another continent, and the sciences collateral to his text could not have rendered him the didactic aid which would have been necessary to have made him cognizant, in his normal condition, of the truths he uttered; and, therefore, it is at least possible, if not probable, that these truths were directly the result of inspiration, as much beyond his own comprehension as beyond the comprehension of others. Indeed, even at the present day, thousands of students of theology have read Job without perceiving that he had fore-run Galileo and Copernicus in their supposed discoveries.

It is not to be wondered at, then, that modern Spiritualism and its truths, if credited to the source from which they are supposed to be derived, should be found to present truths not understood as such by every mind; and, notwithstanding its million converts, it seems to have embraced but few minds capable of presenting in a didactic form these truths. The various writers on the subject have rather spoken of its curiosities than its use; and we know of no book capable of instructing and satisfying even a progressed mind on either the precise use or exact advantages arising from a full belief in Spiritualism.

This task has been most fearlessly performed by Joel Tiffany, Esq. He brought to the work a vigorous and original mind. A long course of legal practice had peculiarly adapted him to the task, particularly as an investigator of truth. His own progression was such as to enable him to advantage by his former practice, while his mediative power gave him intuitive advantage seldom combined in the same individual. His course of lectures seems to be suited to the precise wants of the day. It is true that they are not calculated for the use of the novice, but they are the only source we know of at this time by which those who have passed through the curiosity-phase of the subject of Spiritualism are enabled to review their observations and apply them usefully to their own progression. All those properties of the mind known as adjective in common parlance, requiring the assistance of the observation of others to render them substantive, are clearly defined by Mr. Tiffany.

His analysis of mind, when properly understood, enables all the truths he has set forth to be read understandingly; in other words he gives the modus by which we may determine truths at least equal to the progressed condition of man at this time to comprehend.

The Sphere of Lust, that greatest bar to man’s progression, both in its analysis and synthesis, is placed within his comprehension, and hence his power of avoidance is materially increased. The fabled terrors of Hades, Sheol, Tartarus, and Gehenna are defined so as to be comprehended by an ordinary individual, while the relational sphere of man is so treated as to enable each reader to define his own position, and those below him, sufficiently well to assist in his aspirations for higher exercise.

Communication and Progression are fearlessly treated, and the master-mind is observable in all the collateral incidents of thought consequent upon their investigation.

Mediumship is rendered understandable to all, and those phases which have been unproductive of good results to minds not elevated beyond the consideration consequent upon the morbid appetites of the curious, are fairly depicted so as to enable the investigator to avoid their recurrence, and to progress beyond their painful influences.

Mr. Tiffany has judiciously failed to cater to the tastes of those who but magnify Kings to conceive of Gods. He has presented the Deity, or the consideration of the Deity, to the minds of his audience, in such a manner as to call forth the highest feelings of the soul for the comprehension of the highest truth.

The condition of the Spirit in the Spirit-world, as portrayed by him, is freed from the melo-dramatic condition in which it has been painted by the fashionable and various theologians of the day. The character of those Spirits is shown to be in accordance with the great law of God—Progression.

While we freely admit the usefulness and beauty of many works written on abstract phases of Spiritualism, we can not but perceive a want of continuity in their didactic character; and from the point where the mind admits a future state of existence to the supposed character of that existence and the proper preparation of the Spirit while in the form for entering upon such a condition, we can not but observe that no work preceding these Lectures by Mr. Tiffany has met the demand. A careful reading of these Lectures, we are confident, will elevate and instruct every Spiritualist. It will enable him to review his intuitions, and to find their true value. It will chasten his confidence in communications which are not self-evident as truths, and improve his power to comprehend these truths.

We ask the reader to peruse the following pages no more rapidly than he can clearly comprehend them. Every proposition is worthy his best thought and highest power of study; and if he follows them with the same pure aspiration that seems to imbue their author, he will rise from their consideration a wiser and a better man.

PHENIX.

THE ASTRAL WORLD

HIGHER OCCULT POWERS

CHAPTER I.

ON THE DETERMINATION OF TRUTH.

In commencing the investigation of Spiritualism, it becomes necessary in the outset that we find some point from which to start, or to commence our examination; for, in the inquiry after truth, we must find some standard by which we can determine truth—for unless we have that to which we can appeal to determine infallibly what is truth, however much we may investigate, we shall always be uncertain as to the accuracy of our conclusions.

Man, as a conscious being, endowed with the faculty of perceiving being and existence, and also being susceptible to the influence of that which he perceives, himself becomes the center of all his investigations in the universe; and if there is any standard by which to try truth, he must find that standard within his own consciousness. Outside of man’s consciousness there is no standard to him of truth.

I will illustrate briefly what I mean, that you may perceive how I wish to direct you in the investigation of the question, What is Truth? and how shall it be determined? The science of mathematics is said to be certain and demonstrative. And why is the science of mathematics any more demonstrable than is any other science? Why is it that the truth which it affirms can be any more positively demonstrated than any other truth? Is it because number and quantity are more fixed and certain than are qualities and attributes of being and existence? Why is it that the affirmations of mathematics are more demonstrable than the truths of any other science? I answer, that it is simply owing to the mode of proceeding in our investigations. If we will adopt the same process that we do in mathematics, we can have the same certainty upon all other questions that come within the sphere of man’s perceptions and affections. The mathematician comes down into his own consciousness, and finds certain conscious affirmations pertaining to number and quantity. He puts them down as truths not to be disregarded, and calls them self-evident truths or axioms. They are such affirmations of the consciousness as everybody must, per force, admit to be true; and when he has obtained the affirmations of his consciousness pertaining to number and quantity, he puts them down as truths not to be disregarded. They are always true everywhere, and under all circumstances, where number and quantity are to be investigated. He assumes nothing to be true which conflicts with these conscious affirmations of the soul. Things equal to the same thing are equal to one another must be received as true throughout the wide universe, so far as the mathematician investigates; and he allows nothing to controvert that self-evident truth; and so of all other affirmations. He allows nothing, in his investigations, to conflict at all; and whatever does conflict, he affirms to be false. Then, before he takes another step, he is very careful to fix upon accurate definitions, so that we may know precisely what he means—may understand exactly the scope of what he says. For instance, speaking of geometry, he will say that it pertains to the measurement of extent, and extent has three dimensions—length, breadth, and thickness. He next goes on to give definitions of that which is necessary to bound space—tells you what is a straight line, what a curved line, what is a plain surface, what is a curved surface, etc. After having ascertained the affirmations of the consciousness of the soul, in respect to number and quantity, and having fixed accurately upon the definition of all terms to be used, he then commences by demonstration, and will not go one step faster than demonstration attends him—does not launch at all into conjecture. He makes the relation between premises and conclusion inevitable; and if there be not an inevitable relation, he does not establish his proposition mathematically.

Now, what is true in respect to mathematics, is true in respect to every other subject that may come before the mind. There are conscious affirmations of the soul lying at the basis of all investigation; and in these conscious affirmations of the soul is to be found the standard by which to try the truth of whatever plane or sphere of thought. The first point to be taken is to ascertain what are the affirmations of the soul upon these points to be investigated. Our next step is to fix upon certain definitions, so that we can always understand precisely what we mean in our use of terms. Then we must see next that the relation between premises and conclusion be always inevitable. There must never be left any opportunity for the premises to be true and the conclusion false. Then we shall always be certain of having the truth.

In investigating the science of mind and spirit, I propose to pursue this mathematical course; and not attempt to argue any point that is not capable of demonstration—that is not based upon the absolute affirmation of the soul, conducted with reference to strict definitions, and making the relation of premises and conclusion inevitable. The reason of being thus particular is, that the greatest confusion prevails, not only in respect to the subject of the New Philosophy, or Spiritualism, but in respect to all subjects pertaining to spiritual life. Man does not know precisely where to begin his investigation. He does not seem to know precisely where he is certain of any thing pertaining to spiritual existence, and thinks that it must be all conjectural.

Now here is an affirmation which I believe every man in the audience will agree to be an affirmation of every one’s consciousness, and that it lies at the basis of all our investigation of this and every other subject. (I will say further, that, if any individual in the audience disagrees with me, he will confer a favor by manifesting that disagreement at any time; because I wish to be exceedingly near to you as a lecturer, and wish you to be exceedingly near to me, so that there may be the most perfect freedom of intercourse of thought and expression between us.)

Then the first affirmation of the consciousness is this: That the mind can perceive nothing but its own consciousness, and that which is inwrought into that consciousness.

Now I wish you to try that in every possible way, to see if be true. We talk about getting information and forming ideas from subjects outside of ourselves, as though it were independent of our minds. My proposition is, that the mind can perceive nothing but its own consciousness, and that which is inwrought into that consciousness; and, furthermore, that its perception of being and existence will be according as it is inwrought into its consciousness; and by no possibility can it be anything else to the individual; and, as a matter of course, if there be any standard anywhere by which to try truth, and know that it is true, that standard must be inwrought into the consciousness of the individual who has to apply it; and he will apply it accordingly as it is inwrought into his consciousness. Now is there any one that does not perceive that this is absolutely true? Then receiving that as a truth which every mind affirms—it can not suppose the contrary of it to be true—we must set down every thing as false which conflicts with this proposition, no matter whether it overthrows authority or not. Whatever conflicts with this self-evident truth, or affirmation of universal consciousness, must be false. Truth does not conflict with truth. You may be assured that falsehood always exists where you find conflict and antagonism. It follows then, that all there is of being or of existence in the universe that will ever be known to you or me will be that which is inwrought into our consciousness. It follows, as a matter of course, the universe can be no larger and no more perfect, than it can be inwrought into our consciousness; and it will be limited to us by our mental unfolding. Hence it will necessarily follow, that different individuals who are differently unfolded in the different departments of their intellectual and perceptional natures, will perceive being and existence in very different lights; and yet each will suppose that each sees it in the same lights, until we begin to compare notes. There will be as many different New Yorks as there are different minds to form images or conceptions of New York. So there will be as many different mental Earths or mental universes as there are minds to form conceptions of our Earth and the universe; and each mind will have the Earth or the universe fashioned into his own consciousness, and when it will investigate, it will investigate that which is then fashioned therein, and study it as fashioned there. It follows then, as a matter of course, that when the image of the existence within our consciousness corresponds to the actuality, that is, when the ideal in man corresponds to the real in God, then man has the truth—not till then. That is, when my perception of being and existence corresponds with the being and existence, then I have the truth of being and existence. But just so far as my idea or perception of being or existence deviates from its actuality, just so far my impression is false. These conclusions follow as a matter of necessity. Hence you and I will learn at once, that the first lesson for us to learn in commencing the study of the universe, is to learn ourselves. The very first volume that is opened before us, is that which God has given us in giving us a conscious being. Here we must commence our first lesson, because every thing must be recorded in the pages