CAUSES OF OPPOSITION. 281 mind and heart; and this again can only be estimated by the devout and cultivated. reason. The study of spiritual phe¬ nomena thus elevates the mind above a servile submission to mere dogmatic authority as well as above an ignorant resig¬ nation of its rights and faculties before a mere “ sign and wonder/’ “This emancipating tendency of the new science,” says an English writer, “is quite sufficient to account for the opposition it has encountered at the hands of the religious world ; while the innovating and revolutionary character of spiritual teach¬ ing induces a large section of the irreligious world to regard it with distrust and uneasiness. The weak and timid, and there¬ fore false and unjust, conservatism of aristocratic England dreads each breath of free thought which tends to quicken the seeds of regeneration sleeping within her bosom. It makes many people uncomfortable to see old landmarks in religion, morals, or metaphysics threatened with annihilation. They regard the whole matter, much as the respectable country gentlemen in England fifty years ago regarded Methodism. If a man turned Methodist, it was equivalent to his becoming a radical, a blasphemer of social decorums and time-honored conventionalities. The case is much the same to-day; and, with a true instinct of self-preservation, the man of mere mate¬ rial, selfish aims, and hebdomadal religion, if he has any at all, recognizes in Spiritualism a disturber of his peace. This impor¬ tunate proximity of unseen realities calls for a re-adjustment of his stagnant ideas ; and it makes him tremble for the safety of the ‘ reserved seat/ to which he looked forward in the other world, and also of his reputation as an intellectual aristocrat in this. “Such a fear is by no means a groundless one; for who can measure the influence which this despised Spiritualism is exer¬ cising on a score of worn-out ologies and isms ? Its negative effects are those most obvious at present. It is a great truth, which has not yet woven a dress for itself, or elaborated appro¬ priate organizations as outward and visible signs of its inward and spiritual grace. It wanders about in rags and tatters, and