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istence of this second. Phrenology says that this faculty e:rists, and the inference that a spiritual state also exists, that God is a spirit, that man has a spiritual department in his nature, that man can commune with God, with spirits, and with eternity, and kindred inferences, follow as a necessary consequence.

SPIRITUALITY CONTINUED.-INFERENCES.

SECTION II.

SPIRITUALITY CONTINUED. INFERENCES.

"To be spiritually minded, is life."

HAVING demonstrated the existence of this faculty, it remains to point out its legitimate function, and then to draw those inferences dependent thereon.

Prayer-spiritual communion with God-is one of its functions. I have my doubts whether the spirit of prayer is fully understoodwhether its true analysis has yet been given. The general impression is that its main object should be to bring about something-to supplicate some blessing, obtain some gift from God. This interpretation cannot be sanctioned by Phrenology. This science shows-all nature shows that the whole universe, God himself included, is governed by immutable, unalterable laws-that causes and effects reign supreme, and allow not the least chance for prayer to effect the least change in effects, because it cannot change their causes. And to suppose that human entreaties can change the mind, the will, the eternal purpose of the Almighty, is utter folly-is downright blasphemy. These notions are revolting to correct notions of the Supreme Ruler of the universe. But, having already refuted the doctrine, let us inquire, What is the true function of prayer, and what its effect?

Its function is the exercise of the self same spiritual feeling already pointed out. The value of this spiritual feeling, has been already shown, and prayer induces this spiritual state of mind. "No man hath seen God at any time, so that we do not, perhaps cannot, know his nature, or the mode of his existence; but, be he what he may, prayer assimilates our souls to his soul, and, by frequently throwing us into a spiritual, holy frame of mind, it induces a permanency of this spiritual state which foreknows the future, and perceives the truth, as if by magic. When particularly anxious to perceive and enforce truth, I feel like praying, perhaps not audibly, but like throwing my self into this spiritual state in which truth flows into my own soul,

from which it radiates into the souls of all who hear me. I hope I am fully understood as to the effect of prayer on the soul. Hence Paul says, "If any man lack wisdom, let him ask of God, who giveth to all liberally and upbraideth not." We see, in this aspect of prayer, how it is that God giveth wisdom, namely, that by and in the very act of praying, we throw our minds into that spiritual state in which we perceive truth as if by intuition. As a means of arriving at truth, nothing equals prayer, and he who does not pray, is compelled to follow on after truth through the paths of intellect merely, and plod and dig for that which a prayerful spirit perceives at once, and with perfect certainty. And, then, how happy, holy, pure is the praying soul! How transported from earth into that blessed state that awaits the pure in heart! Let scoffers laugh at prayer. Let the sons of sin and lust forget to pray. But let me bow the knee of humble prayer, and lift the eyes of devotion to my God, and hold sweet communion with him till I become embued with his spirit, and am transformed into his image!

cannot forbear expressing the conviction not only that prayer is not generally understood, but also that there is much less prayer in the world than is supposed. Many of our clergymen preach in their prayers, and pray as if trying to impress some truth upon the mind of the hearers rather than to call out their soul in pure devotion. Let ministers preach when they preach, and pray when they pray. These preaching prayers are out of place. Besides, they substitute the form for the thing, and thus satisfy the praying appetite, without feeding the praying spirit.

As to the best place for exercising the prayerful spirit, Phrenology is unequivocal in recommending nature, the open fields, the velvet lawn bedecked with flowers, the shaded brook, the mountain cliff The works of God are wonderfully calculated to impress his being, his attributes upon the soul. They call out the spiritual feeling. They bring us near to God. They assimilate us to him. And 1 fully believe, that our churches should be generally in the fields of flowers, in the bosom of nature, rather than in houses made with hands. If I were to erect a church, upon the plan propounded by Phrenology, I should build it of trees unsawed rather than of timbers, and of flowers, not with nails. Verdant leaves should be my roof. Paths among flowers should be my aisles. A projecting rock should be my pulpit. Fragrant trees and flowers should be my perfumery. Boquets should be my psalm-books. The chirping songsters of the grove should echo to my notes of praise, and the balmy breezes should waft my prayers to heaven. Suppose that immense sum ex

pended in building Trinity Church, in New-York, had been spent in making a magnificent pleasure park, adapted expressly to call out the religious sentiments, how infinitely more real homage would be of fered up to God than will ever be exercised within its massive, fashionable walls! I have no objection to having churches. If they promote the religious feelings, they are useful. If not, they are injurious. But, be they good or bad, to spend so much money in their erection, is making but a poor use of what, if properly applied, spent in works of charity, would do a vast amount of good.

By spiritualizing the soul, prayer prevents grossness and sinful animal indulgence, and refines, elevates, purifies, and exalts the soul more than words can tell, but not more than may every reader experience.

The reader will see an additional reason, from the analysis of this faculty, why revivals of religion and religious exercises should be permanent, not transcient. The prevalence of a belief in ghosts is in point, and strengthens our position of spiritual premonitions. If you ask me whether I believe in the existence and appearance of ghosts, I say yes, with emphasis. Not that I ever saw one. Nor is it the testimony of others that imparts this confidence. It is this principle. I never saw an apparition. My organ of spirituality is too small ever to see one. But I believe this principle. It will not lie. I believe that the spirits of departed friends hover over us, and conduct our choice, our course. I believe the spirit of my departed mother has watched over her son, guided his footsteps into the paths of Phrenology, and still continues to throw around him those spiritual impressions which tells him what is truth, and guides him in its exposition. She prayed for her oldest son on her dying bed, and even while death was severing her spirit from her body. To these spiritual exercises, reader, you may possibly owe a small debt of gratitude. And if this be delusion, let me be deluded. Let me be joined to this idol, if idol it be.

I believe farther: If we were sufficiently spiritualized, we might hold converse with the spirits of our departed friends, with angels, and with God! I believe they might become our guardian angels, to tell us all what we should do, and what avoid. I believe we might talk with them, as did Abraham, Moses, and the prophets! And when our friends die, we need not be separated from them, though we live and they are dead. They are in a state more exalted than ours, but, if we were as spiritually minded as we are capable of being, we could still hold direct communion with them, and they would become spiritual conductors, carrying a torch-light by which we could guide our erring footsteps into the paths of success, of holiness, of nappiness.

If this be so, man has in his own bosom a directory, spy on his coming destiny, which, unperverted and properly cultivated, wili warn him of approaching danger, and point out the course of success and happiness.

Animal Magnetism also establishes the spiritual, immaterial exist. ence of mind in a state separate from matter, as clearly as any fact it nature can be demonstrated by experiment; for, first, it throws the mind into a state probably analogous to that after death, in which the body has little control over it, in which time and space are unknown, in which it sees without the eyes, or as disembodied mind sees by a spiritual cognizance, and in its independent capacity as mind; and 2dly, when the magnetizer and the magnetized are both pure minded, the latter sees and holds converse with the spirits of the departed, and receives from them warnings, directions, council, for those who make the proper inquiry. Words cannot express what I have seen in this respect. And, oh! If I have ever seen a happy soul, it was one in this state, with the moral organs highly charged, and all er citement removed from the propensities. Description would be sacrilige! And then to have this holy spell broken in upon by exciting one or more of the propensities at the same time! But I am utterly incapable of describing the scene. Still, I saw how ineffably holy and happy the human soul could become by the exercise of the moral sentiments, and particularly that faculty under consideration. The Reverend Mr. Tenant of New Jersey, who was in a trance three days, and who, in that state saw and heard what mortal tongue may not, could not tell, was in this spiritual state. So are those at religious meetings particularly camp-meetings, who pray and sing till they "have the power," as it was formerly called. This having the power, fanatical as most religious men call it, is sanctioned by Phrenology. It requires guiding, but it could, should be exercised till it transformed earth into heaven, and feasted our souls with rich foretastes of those joys which " eye hath not seen, nor ear heard, nor hath it entered into the heart of man to conceive," but which are laid up for the spiritually minded. But enough, I am treading on holy ground. Few will appreciate Fewer still experience. But woman will appreciate, will feel. To her I commend these remarks. Her exhort to breathe forth these holy aspirations, "for in due time, ye shall reap if ye faint not." And, oh! such a harvest. A feast on the food of angels! A banquet served up in the palaces of heaven! Fruit from the tree of eter nity! Reach forth. It is within your grasp. Pluck and eat, and give to others, that they may eat and live.

CLOSELY connected with this subject, and deserving of remark in th s connection, is the doctrine of "DIVINE PROVIDENCES" so called. Spiritual guidance, has already been seen to be recognized by Phrenology. But about providential interpositions it knows nothing. Whatever effects do not result from causation, or, especially, whatever interrupts causation, it discards. Nature never allows anything to step in between causes and effects. Spiritual impressions may guide, and hence may be called providential interpositions by their guiding our choice; but, they never cut off legitimate effects from their true causes, and sub stitute others. Still, an event is none the less providential when a spi ritual precaution or monition forewarns us to escape danger, or induces us to choose our best good, than if the laws of nature were interrupted and the great arrangement of cause and effect rendered null and void; for the results are equally beneficial to us. If our organization be fine, and if this feeling of spirituality be cultivated, we shall be preserved from all harm thereby, and guided into the right course, so that our happiness be secured. And the fact is beautiful to philosophy, and encouraging to mortals, that those who are the most perfectly organi zed, should receive most of this heavenly guidance. By cultivating those highest elements of our nature, already specified, we shall be most effectually promoting our own highest happiness.

But we cannot dismiss this subject of providence without exposing a prevailing error in regard to what are considered providences. Spirituality perceives, follows, and trusts in these spiritual guidings; hope expects good to result therefrom; veneration adores God therefor; and benevolence adoring God for his kindness, trusts in him that these spiritual guidings will be for good; and all, guided by causality, that they will harmonize with fixed laws. This principle leads to the inference that all spiritual guidings and providences, as far as these providences exist, are for good-are never afflictive, but always pleasura. ble. Nor does the benevolent Creator of all things do evil that good may come. He does not give pain first, that he may give pleasure afterwards. In every single instance throughout creation, he so arranges it as to give all pleasure, and no pain in order to arrive at that