Nature is thus full of physiological and psychological antitheses. She brings the rhetoric of Health before the imagination of her children in no other way. It is natural for rhetoricians to point an argument with a brilliant antithesis; such as aversion, as opposed to desire; past, as the extreme other end of future ; identity, as the opposite of contrariety; truth, as the antagonist of error; and so, in physiology, we use inspiration and expiration, endosmosis and exosmosis, secretion and excretion, action and repose, chill and fever, because it is the instinct of reason to look for the counterpart, or for the other end, of that which is felt or seen.

III. THE TREATMENT OF DISEASE.

In treating with disease, two things are to be kept in mind: first, the fact that all disturbances of the physical structure originate in the soul-principle; and second, that the laws of equilibrium make it certain that all disturbances shall pass periodically from one extreme to the other.

Medicines, therefore, are appropriate only when they meet the wants of the disturbed principle-at the period when it is struggling hardest to restore the material parts to their own places in the temple. To give medicine or magnetism when the soul-principle is comparatively quiet-that is, when it is about midway between the two extremes-is exceedingly false to the requirements of either body or soul. For example: Suppose you ascertained last night, for the first, that your lungs are covered with " a cold." That is a sufficient proof that you will feel the same thing more severely to night than at any time during the day. Therefore your soul-principle is not very much disturbed, is not struggling vehemently to expel the invader, except at that particular period of the evening or night. But at the appointed hour, prompt and true as the clock on the

mantle, your soul-energies summon all their available forces to overthrow the enemy. The Self-Healing principles exert their wisdom and their power alike for the reproduction of harmonial conditions. But suppose you the yet more interior Manneglect to "second the motion." What then? Suppose you, either thoughtlessly or culpably, withhold your encouragement. Suppose you do not exert your Will to cheer on the struggling soul in its gracious efforts to abolish the "cold," what will be the consequence? ANSWER: An increase of the original disturbance, a deeper penetration of the enemy, a more hampered condition of the physiological functions, a more complete overthrow of the soul energies.

This is the biography of every case of chronic disease. Consumption, dyspepsia, &c., are generated in no other waynamely, by a disregard of the periods when the Self-Healing Energies (the soul-principle) exert themselves for the re-estab lishment of right physiological conditions. Look out in the fields. The earth performs her functions periodically. She joyfully receives the prolifications of the sun every spring; her beautiful bosom enlarges from month to month; the rivers of life flow through all her veins and arteries; she becomes pregnant with a million harvests; they are born amid thunder, and lightning, and storms; she then throws her autumnal and winter garments upon her offspring, clasps her myriad darlings yet closer to her bosom; then she feeds them lovingly till spring returns with all its impassioned smiles, when she again responds to the engerminating visitation of the sun and the showers. All is periodical. Night and day, seed time and harvest, disease and health, reciprocating each the other's life. Disease is but the disturbance of the soul-principle. But the effort at equilibrium is made squarely to the law of periodical changes. And we hold that all true treatment for the healing of all

diseased organs or parts will be governed by the kind, period and degree of effort which the soul is putting forth in the physi cal economy. When you suffer most, the Soul is then making the strongest effort in the direction of Health. Of course, therefore, your soul-principle is struggling less with the disease whenever the disturbance is least realized. The middle state is a sort of temporary health-period. During such a period never take either medicine or magnetism. Be very still, or else resume your occupation, but always do everything with reference to the period of struggle.

CHAPTER III.

THE MEDICAL VALUE OF CLAIRVOYANCE.

THE judicious employment of Clairvoyance, in the diagnostication and treatment of Disease, is a legitimate use of the power. The best natural judgment, though crowned with the diplomatic glory of a scientific education, is often incapable of reaching with certainty below physical disturbances to their primal causes. In the detection of the hidden sources of human misery, and of the conditions that generate corporeal discords, no sight less penetrative than that of the genuine clairvoyant can ever avail much. No professional man is more willing to acknowledge and publish this incapacity among medical men, than the vigorous editor of the Scalpel. We are ever and anon refreshed with his Carlylish style of proving and showing up the emptiness of the pretensions of the regular Faculty. The impossibility of discerning the deep-seated causes of many diseases, by mere sensuous observation of symptoms, is very generally confessed. The ordinary inferences, drawn from indications external, are frequently erroneous. The world of sick and suffering people can attest to the truth of this assertion. They groan day and night, or hobble about with congenital deformity, because their parents were once patients.

And yet the careful instructions of the scientifically-trained judgment are to be preferred as superior, and as being more in

harmony with rational sense, than the blunderings of undevel oped or non-medical clairvoyants. There are many and various kinds of seers and seeresses. Only the few, however, of a certain kind, can truly diagnosticate and divulge the causes of Disease. The real sources and philosophy of human suffering are discoverable only by such of the seers as possess an appropriate faculty. The condition of seership is one of the greatest impressibility. It is too apt to take on and reflect the fears, surmises, or established convictions, of the patient. Every sufferer, whether blessed with intelligence or not, will entertain some definite conclusions regarding the nature and probable cause of his misfortunes and diseases. And the clairvoyant is very certain to become involved therewith, and will be misled by contact with the dominant feelings and judgment of such a patient, unless, as above mentioned, the seer or seeress be in the full self-possession of the faculty of sight, while in the act of diagnostication.

It is unphilosophical to suppose that all clairvoyants are equally or similarly endowed. It is rarely the good fortune of any one genuine medical-clairvoyant to possess abilities commensurate therewith in other departments of investigation. In fact, a first rate seer of disease is seldom more than a second or third rate prescriber. This incapacity is sometimes manifested immediately subsequent to an examination and prognosis which have been pronounced satisfactory. On the other hand, it sometimes happens that only the faculty to prescribe is perfect. That is to say, certain seers and clairvoyants can survey the field of nature and detect the exact remedy for a disease, the origin, location, or symptoms of which they professed no power to discern. In such case it is wisdom to obtain your diagnosis from one seer and your remedy from another. But this courso resupposes your belief in the existence of the power. With