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 death it is, as it were, the furniture of the parlor wherein he lives on the other side of time; and these tableau-vivants, or living pictures, when seen by clairvoyants, are passed off upon men as the revelation of realities, when they are but the ephemera of existence. Spirits tell us of their legs, lungs, bodies, lands, parks, and so forth,—and of their gardens, houses, trees, forests, and the like. All this is very well, and are spiritual facts to them, yet are but the out-creations of the human soul, which really has no legs, arms, and so forth, because the soul is mind, and can have no possible use for these things; yet, for a long period, these very things are realities to the spirit and to clairvoyants. The fact is, good spirits do not appear one-tenth as often as imagined; the majority of spiritual appearances are but out-creations—subjective images of the seer, objectified—else are psychological projections of other minds—images impressed upon the susceptible person's brain. The spiritual world, as it is generally mapped out to us, appears but a few degrees in advance of this one, on the same general plane, if we are to believe the tales told us concerning it; while the fact is, that world is not like this in any respect. It is not a place, literally speaking, but is a condition—a single one of thousands that have been—of millions yet to be. Dream-life is a good illustration of my meaning. It is a condition of the soul. In it, we have a life actual, real, absolute; not in far-off regions, because we are still in our bed; rooms; but in the midst of our own private domain, our own out-creations, our personal universe. The human soul, as said before, is a divine kaleidescope, which forever changes, yet never exhausts its