tion that it has generally
received in advance of any investigation, illy befit the boasted
impartiality and liberality of the closing decade of the nineteenth
century. When the "Fatherhood of God" and the "Brotherhood of Man"
are so much on men's lips, and when the spirit of altruism is supposed
to be at the floodtide, here is what claims to be the essential
quality of them all denied even a hearing. The testimony of hundreds
of clergymen, philanthropists, Christians, and humanitarians, is
classed as "delusion," and the experience of thousands who have
received demonstrations in their own persons [information of which is
accessible to any candid investigator], is passed by as an idle tale.
It furnishes material for satire to the writer for the religious
weekly, and a prolific butt for jokes to the paragrapher of the daily
journal. The news of its failures is spread broadcast in bold
head-lines by the sensational press. The fact that other kinds of
treatment denominated "regular" also fail, seems never to be thought
of. The mental healer, regardless of his success, is looked upon as an
enthusiast, or worse, and even the citizen who modestly accepts the
theory of possible mind-healing, is regarded as credulous and
visionary by those who pride themselves upon their practicality. Why
does this prejudice exist, when advancement in physical science
uniformly meets with a friendly reception?

Perhaps the most important reason why "there is no room in the inn"
for truth of the higher realm, is the prevailing materialism. Our
western civilization prides itself upon its practicality; but
externality would better define it. We forget that immaterial forces
rule not only the invisible but the visible universe. Things to look
real to us must be cognizant to the physical senses. Matter, whether
in the vegetable, animal, or human organism, is moulded, shaped, and
its quality determined by unseen forces back of and higher than
itself.

We rely upon the drug, because we can feel, taste, see, and smell it.
We are color-blind to invisible potency of a higher order, and
practically conclude that it is nonexistent.

One reason for the prevailing adverse prejudice is that this new
thought disturbs the foundation-stones of existing and time-honored
systems and creeds. The literalism and externality of formulated
theology are rebuked by the simplicity of the spiritual and internal
forces which are here brought to light. The barrenness of