Light From the Spirit World
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Light From the Spirit World by Charles Hammond was first published in 1852. Comprising a series of articles on the condition of spirits and the development of mind in the rudimental and second spheres - being written wholly by the control of spirits, without any volition or will by the medium, or any thought or care in regard to the material presented by his hand. Chapters include: Miracles, Prophecy, Deceiving Spirits, Witchcraft, Wisdom, Union in Marriages, Sins Against Spirits, Repentance, and more.
This book has 129 pages in the PDF version, and was originally published in 1852.
Production notes: This ebook of Light From the Spirit World was published by Global Grey on the 21st July 2021. The artwork used for the cover is 'Clouds above a Lake' by Akseli Gallen-Kallela.
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Excerpt from 'Light From the Spirit World'
There are some minds who wish counsel of spirits, but when that counsel is given, we see them neglecting it. We see what will obviate the difficulty. The person who desires a communication from spirits, not unfrequently supposes, that he is at liberty to consult us on subjects which are beyond our means of information. Though we are spirits—spirits who have once inhabited a body on earth—yet we are not infinite in knowledge and wisdom. The great mistake of minds in the rudimental sphere, seems to be, that they very generally assume the idea, that spirits must necessarily know every thing, or they are not spirits. This mistaken notion has involved much perplexity, and sometimes disgusted without convincing inquirers. The inquirer wishes to know what the responding spirit does not know. He wishes to know what the spirit sees it is improper for him to know—improper because what is proper in certain relations and conditions is improper in different relations and conditions—improper because spirits see what will do good and what will do harm—improper because what is good and true is not always good and true to the welfare of him who seeks a knowledge of it—improper because truth and goodness consist in the wise adaptation of things to conditions, so that no discord shall interrupt the harmony of social enjoyment.
Some few minds are so far developed that spirits may consistently reveal to them many facts, which would be unwholesome to the good of others. This difference of minds in the body may be considered as a general rule, governing all wise spirits of this sphere in making their disclosures of things known unto them. When a mind is prepared by developed wisdom to receive, it will be given and not withheld. When it is unprepared, as it often and generally is, to receive a full and satisfactory response to all inquiries, the facts will be where we know is best for the inquirer and others. Some minds seek information. Some seek to test our information. Some seek to cavil and dispute. Some seek to injure the cause of spirit communications. Others seek to find what is true. We see who will be satisfied, and who will be dissatisfied. Indeed to satisfy all the conflicting interests and desires of minds, would be as impossible as it would be injudicious. How can a spirit impart a knowledge of facts it does not possess? How can a spirit tell what it does not know? How can a spirit tell what it does know, when it sees that such knowledge will be perverted to the injury of the individual receiving it, or the disadvantage of others interested but ignorant of the disclosures sought to be obtained? Minds seek all knowledge. They seek sometimes what is wrong—wrong because a revealment would injure others—wrong because they have no right to seek the injury of others, but their good; and wrong because the seeker would not be benefited, but injured with the injured brother or sister. Therefore, wisdom withholds a knowledge of the facts sought. Minds are differently balanced. Persons wish a knowledge of subjects beyond their capacity of comprehension. They seek to run before they can walk. They covet information on abstruse science before they have learned the primary elements of instruction. To gratify what they seek to obtain, would be impossible. It would be impossible because they would be able to receive only as they are prepared by wisdom to receive. It would be impossible, because law forbids that mind should advance otherwise than by progressive development. The contrary course would disturb the balance of reason, and overwhelm the judgment in confusion. Indeed, insanity, madness, terror, and dismay, would most assuredly accompany such violation of nature's laws. With spirits it is greater evidence of wisdom to withhold than to impart, when the condition of the inquirer forbids it. We see what he needs, and be must be content with what we give, and as we give it. But he is not. He murmurs and complains because his wish is not gratified. He faults spirits because the ignorance of his own condition leads him to expect whatever he may ask. This is a very common thing. We see what will obviate the objection. Is be a man who believes in God? If so, will he demand of God what he demands of us? Will God answer? Let him test the rule he has established for our government in giving or withholding facts, by appealing to Him who knows all things, and who is never absent from him. Let him tell God he is not a spirit; because, if he were, he could and would answer so as to remove all his doubts. Let him ask God who hears, how old he is, how many children, or wives he has had, how many uncles and aunts, and what are their ages, names and residences, and will he answer? Why not? He is present. Tell us why, and when ye tell us why, you will have the why of our answer to your objection.
Is he a believer in the Bible? If so, will he find any record of such inquiries, or any responses involving such inquiries? Why not? If prophets and men inspired by spirits were what they professed to be, why did not men and women seek art answer to like interrogatories, in order to test the spirits? Where are the tests? Where are the answers in that Book of books? If it be canonical because of the omission, then why not say the same of this book? If it were wrong to answer then such questions, why not now? If it were right, why were they not recorded? If spirits who then communicated were justifiable in withholding, why may they not be now? If they were not justifiable, as minds say of spirits in this age, then they were unjust; and if they were unjust, who has confidence in their communications? When these questions shall be settled, our minds will be understood, and our wisdom appreciated.
Rules which answer for one age, will answer for all ages. Faults which have been charged upon us, because we have not attempted to give what the seeker has demanded, may be charged upon others whose relation is received as inspiration. And it should not be rejected on that account. Whatever minds may desire, as tests of our veracity, consistent with the progress of mind and the good of the seeker, will be cheerfully given, if within the limits of our information. But improper and idle curiosity will not be gratified. We see who wishes what is proper, and who wishes what is not proper. We shall gratify the former, but not the latter. The latter will vilify, but he cannot injure us. He will mock and deride, but we shall not return the mock or the derision. He will, abuse and falsify the truth, but the truth, is unharmed. He will speak evil of spirits, but spirits will not speak evil of him. He will wrangle, about words, which spirits choose to express their minds, but he will not be gratified with his wrangling. He will not be satisfied with his abuse of spirits, or the words they have used. He will be dissatisfied with all he does to oppose the truth. There is not a mind in the body who is satisfied, who is not dissatisfied, with the malignity that it has indulged against what we have revealed. It is a war against itself. The fighting is all in its own mind. The sin is there, and where the sin is, there is the reward. Where the evil is, there is the misery. Where the plague rests, there is the fear, the anxiety, the distrust, the evil, that makes wretched those who cherish it. Who suffers, then? Who perishes for the bread of life? Who starves himself by refusing what will satisfy? He who receives what will satisfy, or he who rejects? Is rejection of things adapted to the soul's enjoyment a condition essential to happiness? Is the subject of spirit developments pregnant with unhappiness? Is what we make known a source of pain? When we bring to light the wisdom of heaven, when we chase away the gloom of the grave, when we unfold the conditions of immortal spirits, and reveal the blessedness of a land to which humanity must come, are we not doing as we would that others should do unto us? And yet our mission is faulted, our tidings discredited, and our revealments disputed.