different yet equally suitable degrees of excellence, in each earth, and each heaven. He can do this at different times, or, if he please, in numberless earths, heavens and universes, at the same time; all his personal manifestations being only various and multiform demonstrations of one Infinite Spirit, perfect in Love, Wisdom and Power. In every such adaptable manifestation, the Apparition or Image, of the otherwise invisible God, is called Christ, or the Son of God; and it represents God to finite minds in the most perfect personality which for the time being they are capable of conceiving. Minor and less personal manifestations of God are also made in every part of the Infinitarium, to individuals, and circles of minds, as occasion requires. Hence come extraordinary divine revelations, inspirations, visions, impressions, gifts and excellences. These minor manifestations are spoken of in Scripture as immediately wrought by the Holy Ghost; which, in fact, is only a certain concentration of the universal Christ-Spirit, or Divine Spiricity, whereby God acts communicably within and upon his creatures. Hence God, contemplated in the Wholeness of his Infinity, is called the FATHER. When contemplated through his manifestive Christ-hood, as a comprehensible Deific Personality, his Apparition or Image is called the Christ, or Son of God. When his Spiritic Essence gives forth its less personal manifestations, it is called the Holy Ghost or Holy Spirit. So there is really one and but one God-one omnipresent, allinteriorating, all-vitalizing, Infinite Parental Spirit, however manifested.

Inq. Shall I understand you that the one Infinite God is properly a Person?

Ex. He has all the attributes of Mind, and of Spiritual Personality, and therefore is a Person. But being INFINITE, he cannot be recognized and comprehended by finite minds as a Person, except through the manifestations of his Christ-hood.

Inq. Do I understand you that Christ is the Infinite God? Ex. Certainly not. Christ is only a comprehensible Apparition, Image or Personalized Manifestation of the invisible God, made in condescension to the necessities of finite minds.

Inq. Did you mean to be understood that there are numberless Christs in the Infinitarium?

Ex. Doubtless there are innumerable Personalized Manifestations of God, considering the countless universes which exist; and in this sense innumerable Christs; but the Divine Apparitions or Images are all of one essence. There is but one Holy Christ Spirit, and one Christ-hood whereby God manifests himself.

Ing. You mean that there is but one Divine Spiricity or Christ-Spirit, and one Divine Manifestability or Christ-hood, whereby God personalizes himself to finite comprehension; yet that by means of this, God can cause himself to appear as a comprehensible Deific Person, at will, in any earth, or heaven, at different times, or in all the earths, and all the heavens at the same instant, whether to single intelligences, or millions of congregated angels?

Ex. Yes; and all this without the least real division, or confusion of his own absolute Unity.

Inq. Did I understand you to say that the Holy Ghost is God?

Ex. God in Spiritic Essence; not God in his infinite Wholeness; the Divine Spiricity concentrated for partial manifestation; the Christ-Spirit focalized at particular points to effect specific results.

Inq. Well, my mind is overcharged with your strange and peculiar ideas. I will ponder them awhile, and then meet you again.

CONVERSATION III.

The Inquirer recapitulates the principal positions and ideas which he understands Expositor to have set forth in the preceding Conversations, and Expositor pronounces the statement of them to be correct-Is there any difference in essence between the interior and exterior Christ ?-Between the Infinite Father-Spirit, the Christ-Spirit and the Holy Ghost-Explanatory replications-Inquirer calls for passages of Scripture which speak of the Christ-Spirit, as existing prior to and distinct from the man Christ Jesus-Given-Light of the Christ-Spirit universal in a greater or less degree, allusion to Pythagoras, Confucius, &c., &c.-How to determine as to what is Christ-like wherever found-Passages of Scripture showing the Deific Personality of the Christ-Spirit speaking through, yet as above the Christ-man-Some passages in which the exterior Christ or mere man spoke-Some in which the Christ-Spirit and Holy Ghost appear to be the same in essence-Conclusion respecting Christ and the necessity of his Religion to man's individual and social regeneration.

Inq. My mind was heavily freighted with new, strange and sublime ideas, by our Conversation concerning Christ. minated it rather abruptly, because I felt that I could contain no more. I have been revolving, and trying to digest your doctrine. It is so peculiar, and in some respects so overwhelming, that I feel incompetent to do it justice. I confess, however, that I have felt my whole soul quickened and enlarged by it. And so far as I clearly understand you, I am inclined to regard your views with much favor. Before we proceed, I wish to recapitulate your leading positions, as I have apprehended them, in order that, if I have mistaken your meaning at all, you may correct me. I understand you to hold that there are earths and heavens innumerable; that at least one out of every two of these, and perhaps a greater proportion, is inhabited by moral and spiritual intelligences radically similar to human beings in their nature, however above or below in grade of development; that there are innumerable solar systems, and universes of worlds; that there is no vast region of space without

earths and heavens; and that there never was a time when no earths and heavens existed; in fine, that there is, always was, and always will be an Infinitarium of existing worlds, beings and things, passing through their appropriate changes. Is this so?

on.

Ex. You have rightly apprehended my views thus far. Go

Inq. I understand you to hold, that the Infinitarium is now, ever was, and ever will be vitalized, through its inmost interiors, by one all-pervading, omnipresent, absolutely Infinite Spirit, who is its Soul, the origin of all its motific power, sensific life, affectional love, rational intellect, spiritual sentiment and entire good; that this Spirit is God the Father; that this universal Spirit-Father can have no one exclusive local residence; that no finite mind, nor congregation of minds in any earth, heaven or universe, can see this One God as a wнOLE, in his absolute Infinity of being; and that he can be known to finite intelligences only by particular manifestations adapted to their capacities. Am I still correct?

Ex. Entirely so; proceed.

Inq. I understand you to hold, that the moral and spiritual intelligences of all earths and heavens, whether lower or higher, all need particular manifestations of the divine nature and perfections, in order to their progress and happiness. That God accommodates all minds, in all earths and heavens, by making such manifestations of himself to them as are most suitable to their wants. That he does so as a Deific Person, and less personally in minor demonstrations of spiritual power. That all these various manifestations, personal and impersonal, higher and lower, are effected by means of one universal Christ-Spirit, or God-expressing Spiricity, called the Father's Christ-hood. That this Christ-Spirit flowed into the interiors of Jesus of Nazareth in extraordinary plenitude; thus pervading and anointing him, as its consecrated personal temple. That as a man Jesus was the highest and purest of earthly humans; was fitly chosen to be the external Medium of the divine internal Christ, and thus became the Infinite Father's highest

spiritual manifestation to mankind. Are these your positions

and ideas?

Ex. They are.

Inq. Well then, I have a few inquiries to add. What radical difference, according to your views, is there between the exterior, and the interior Christ?

Ex. The exterior one was constituted of human nature in its best personalization; the interior one was constituted of the divine nature, fitly personalized within the human, so as to speak and act through it without repulsion, obstruction or discord. In Jesus Christ the human and divine occupied their respective places in true relative harmony; thus illustrating the perfect subordination and reconciliation of universal man to God.

Ing. I think I understand you. Is there any difference in essence between the Infinite Father-Spirit, the Christ-Spirit, and the Holy Spirit, otherwise termed the Holy Ghost?

Ex. None. But there are differences of degree and func tion. The Infinite Father-Spirit is God in his Wholeness, interior and exterior, who, filling boundless immensity, cannot be limitized, nor localized. The Christ-Spirit is that Divine Spiricity of the Father, which constitutes what I have called his Christ-hood, or perfect capability of manifestation. By this exteriorizing aura he can communicate at will with finite natures, can express his attributes, can personalize and represent himself in any earth, heaven or universe. The ChristSpirit is indeed coëval, and co-omnipresent with the Father, but is peculiarly communicable, expressive, personalizable and manifestive. Hence it constitutes the Christ-hood or manifestability of the Divine Nature. The Holy Ghost or Holy Spirit is this same Christ-Spirit acting by efflux, concentration or focalization, at particular times and places, chiefly on moral intelligences, so as to produce the innumerable minor divine manifestations. Such, I think, are the true distinctions to be made between the Father, Son and Holy Ghost of the Christian Scriptures.

Inq. Well, you have defined and explained, for my satisfaction, till you must be weary of the labor. I believe I have now