the guiding star to a higher spiritual condition - Ghostcircle

THE GUIDING STAR:
TO A HIGHER SPIRITUAL CONDITION
SEQUEL NUMBER TWO TO "RENDING THE VAIL"
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Produced in the same way and by means of the same combined mediumship by:
W. W. ABER (PHENOMENAL) J. H. NIXON (MENTAL)
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Copyrighted 1905
BY PHILIP NADIG
THE GUIDING STAR
EVOLUTIONARY IMMORTALITY TRIUMPHING AS THE MISSING LINK OF EVOLUTION,
OR
EVOLUTIONARY TELEOLOGY
That is: Evolution of Immortalized Sentient Beings and of an appropriate
realm of spirit for their habitation, the end that NATURE had in view from
the beginning of "swirling fire-mist into planetary form."
An open letter, in two parts, dictated by the STAR CIRCLE OF SPIRITS FOR
CONSIDERATION OF PHYSICAL SCIENCE, PHILOSOPHY, SPECULATIVE THOUGHT,
METAPHYSICS AND THEISM.
Part I of said letter being written by the SPIRIT WESLEY ABER, as
amanuensis at séances 16, 17, I8, I9 and 25, and made the general
introduction to this book. (Sec. I59)
Part II of said letter, written by the SPIRIT PROF. MICHAEL FARADAY, as
amanuensis for said Star Circle, at séances 55, 57, 58, 62, 64 and 76, as
the conclusion of the whole matter, and placed at close of this volume, and
the SCIENTIST, PHILOSOPHER, METAPHYSICIAN, THEOLOGIAN AND PERSON OF
SPECULATIVE THOUGHT are invited, first, to read carefully and to consider
thoroughly, both parts of said open letter.
TO
Philip Nadig
OUR FRIEND AND BENEFACTOR, TO WHOSE UNSELFISHNESS WE ARE INDEBTED FOR MEANS
TO PLACE THIS WORK BEFORE THE WORLD, THIS VOLUME IS LOVINGLY DEDICATED BY
THE BAND OF SPIRITS INSTRUMENTAL IN ITS PRODUCTION.
DR. REED
EXPLANATORY
This publication being the third of a series: "Rending the Vail," "Beyond
the Vail," and "The Guiding Star," it is presumed that the readers of this
have read the two former, and will readily discern that the three books
were produced in very nearly the same way; hence explanation given in the
first and second books need not be repeated in this book, except to a
limited extent; but the reader will find that he or she, is kept in
connection with such similar, corroborative and explanatory matter as
thought desirable by appropriate references, and a liberal use of the index
of each book. For such purpose, the reader will readily observe that the
three volumes are fairly well paragraphed, and the paragraphs of each
consecutively numbered by the appropriate figures placed in the left margin
at the beginning of the paragraph; and that frequently, paragraphs have
subdivisions marked by letters of the alphabet, and that references are
made to paragraphs, subdivisions and pages, by the appropriate symbols
placed in parentheses.
For further convenience some abbreviations are used, such as R. V. for
"Rending the Vail," B. V. for "Beyond the Vail," G. S. for "The Guiding
Star," Par. for paragraph; and where page is meant, the word page is
spelled in full. The vinculum - is sometimes used, denoting the elliptical
words: From, to, inclusive.
Examples of references: (R. V. page 4) means: See page 4 of "Rending the
Vail." But in the references, where paragraph is meant, only the number of
the paragraph is used, as thus: (B. V. 36) signifying, see paragraph 36 of
"Beyond the Vail."
There may be a few errors, both clerical and typographical, in references
and indices: and it is true that neither references nor indices are at all
full and complete, for the reason that so compactly did the spirits write
and speak generally, that it would require a repetition of almost every
sentence to make full index.
As to distinction between words of the secretary and those of spirits:
Words, remarks, descriptions and observations of the secretary in this
book, except headings and where directly specified, are set off by brackets
and in solid type, while the words, sayings, typewritings and manuscripts
of spirits are left clear of mark; and generally specified.
In the former books we tried to keep this distinction clear by quotation
marks; but it seems that some readers fail to discern the distinction so
made.
As to repetitions and cumulative evidences of authentication, some readers
may criticise. In fact some objection to cumulative matter of facts
contained in "Rending the Vail," have reached us even from London, Eng.
"Too MUCH RECORD OF FACT!" Too much pains taken in verifying and
authenticating the facts. Not every scientist would urge such objection;
and while one person might do so, one hundred others are not satisfied
without more and more, again and again.
For instance: As often as it is repeated in the two former books, that the
writing, speaking, picture making were always done by some spirit in
visible form while standing before and in sight and hearing of the whole
circle, some persons, who say they have read these accounts, still ask us;
"Why, could you see the specter? Could you hear it talk? Could you see it
write? Could you see it while it was making a picture?" A remark, further, concerning this matter may be pardoned by most minds.
The observant reader will have noticed that while there seems much
repetition of similar matter and phenomena, yet, no two occurrences are
exactly alike; that there is continual variation of detail; that very
generally, the different séances were not composed entirely of the same
persons, as the records show, but that persons from widely separated homes
were visitors, from time to time, and may be consulted as to authenticity
of the phenomena. These visiting persons, to the number of nearly one
hundred, have left their names and addresses, and consented that they may
be used in authentication of phenomena recorded in this book in connection
with their names-and these names may be found just preceding the index.
After having read this book,-all of it-the reader will do well to turn to
the summary of the spirit Denton in his oration No. 51, pages 382 and 383
of "Rending the Vail," and to the syllogism of the spirit, Prof. Faraday. Something historical of the mediumship for the production of these books,
might be expected here; but, perhaps, we only need to say, now, that the
band of spirits having charge of this work, finally succeeded in getting
together and combining the phases of two mediums; one for materialization,
and the other forgiving out mental aura for forms through which
intellectual spirits could, more or less perfectly, express their own
mentality for the benefit of human beings in the physical life.
THE GUIDING STAR
OPEN LETTER
PART I
GENERAL INTRODUCTION
Written By the Spirit Wesley Aber
1.The apparent futility that has attended all efforts to prove the
Immortality of man springs largely from the fact that a sense of
Immortality is an achievement in morals, and not an inference drawn by
logical processes from the nature of things. It is not a demonstration to,
or by the reason, but a conviction gained through the spirit in the process
of human life. All truth is an achievement. If you would have it at its
full value, go win it. If there is any truth whose value lies in a moral
process, it must be sought by that process. Other avenues will prove hard
and uncertain, and will stop short of the goal. Eternal wisdom seems to
say: "If you would find Immortal life, seek it in human life; look neither
to the heavens nor the earth, but in your own heart as it fulfils the duty
of present existence." You are not mere minds for seeing and hearing truth,
but Beings, set in a real world to achieve it. This is the secret of
creation. But if demonstration cannot yield a full sense of Immortality, it
does not follow that discussion and evidence are without value. Mind is
auxiliary to spirit, and intellectual conviction may help moral belief.
2. Doubts may be so heavy as to cease to be incentives, and become burdens.
If you discover any hints of Immortality in the world, or in the nature of
man, you must welcome them. If there are denials of it that lose their
force under inspection, you must clear your minds of them: For so you shall
be freer to work out the only demonstration that will satisfy you.
3. Whatever is here said upon this subject has for its end, not only
demonstration, but a clearing and paving of the way to that demonstration,
which only can be realized by personal experience. Or we might say, our
object is to make an open and hospitable place for it in the domain of
thought. This result would be nearly gained if it were understood how the
idea of Immortality came into the world.
4. It cannot be linked with the early superstitions that sprang out of the
childhood of the race with Fetichism and Polytheism and Image-worship; nor
is it akin to the early thought that personified and dramatized the forces
of nature, and so built up the great mythologies. These were the first rude
efforts of man to find a cause for things, and to connect it with
themselves in ways of worship and propitiation. But the idea of Immortality
had no such Genesis. It is a late comer into the world. Men worshiped and
propitiated long before they attained to a clear conception of a future
life. A forecasting shadow of it may have hung over the early races; a
voice not fully articulate may have uttered some syllable of it, and gained
at last expression in theories of Metempsychosis and visions of Nirvana.
5. But the doctrine of personal Immortality belongs to a later age. It grew
into the consciousness of the world with the growth of man, slowly and
late, and marked in its advent the stage of human history when man began to
recognize the dignity of his nature. It does not belong to the childho