From the book The Dawn of Another Life  by the Star Circle of the spirit world

Dictated by visible full-form spirit materializations through the mediumship of William W. Aber

EVOLUTIONARY UNFOLDMENT
Prof. Michael Farraday

Out of the darkness of the real chaos and night, blazes forth the beacon light that illumines the boundaries of eternal space, and wheeling and circling through the trackless void for countless ages, the suns and systems proceed upon their course, obedient to the laws of balance that the tiny atoms of which they are composed, have imposed upon them. Go where they may, they never pass before the sphere of atomic forms, and do what they will, they are ever subject to that subtle but intangible power that directs and controls their movements with masterly vigor throughout the cycles of eternal being, whether in their evolutionary processes from the primitive fire mist, or during the periods when they bear the harvest of immortal satellites, they are within the province of the power which the atom has to enter or depart from a world or its inhabitants. The atom alone has the claim to enter at duration of form; it alone has the power to enter and dominate all other forms.

It exercises this power without any master except force, and to force alone is it innate, or subject. Whether force possessed it as is contemporaneous with it may not be certainly assured by the wisdom of man, but probably force which impels the atom upon its course with unerring precision, may precede it in the province of creative evolution. It is possible that beyond the atom is an intelligence that has imbued it with these properties and powers, but if it is so much beyond the province of human mentality as to be outside the range of definite thought, it remains for human ignorance to be silent in its presence.

If the world is a resultant of this intelligent creative power, then it becomes amenable to analysis, and possibly comprehensible by intelligence of the evolutionary type, for that only needs increase of mentality to raise the intellectual powers of man above the plane of directed force, and in that progressive evolution of intellect whereby the human race has already gained supremacy over numberless varieties.

Can it therefore be inferred that the nature of the atom is capable of comprehension by the human intellect, and is there in any expression of its powers, a clue to lead one to an intelligible explanation of its nature ? In answering, we would say that the atom centers in itself the properties of all forms and conditions of existence. It is the central point from which all creative energy proceeds; and it is the basis of all power that manifests form or force. It is indestructible in its nature or properties; and it holds in itself the key to unlock the portals of eternal existence—for it is eternal by nature. It goes and comes by definite and fixed laws, and all the forms into which it enters are held in existence as forms by the inherent energy of the atoms—composing them, being balanced upon a more or less equipoise of the different elements in their structure.

The atom of each element in its ability to grade up a chemical equilibrium with other given forms, and the ability to move upon the time of different directions is given the necessary balance to create the diversified forms that belong to the department of universal or diversified Nature. The form of atom is of little consequence compared with its functions in the economy of world building, but it has to have form or it could not create form. It probably varies in structural appearance in the different elements, but its great work is done in the line of its force which arrests the moving, atomic forms in space, through the same principle whereby two or more bodies meeting with form of different velocities respond in motion to the impelling force; giving a different result in either case, but always proportionate to the balance of the force in each. So in space the moving atoms meet each other and come into the relations that make planets and suns a possibility: and creative power and processes are eternally at work, upon one plane or another, the atom must be manifesting its eternal energy; and as a consequence, the realms of space respond with the wonders of visible and invisible existence.

There is extant in the field of theoretical speculation an idea that atomic relations are interchangeable to an illimitable degree, and that transmutation of elements is a possibility even as in the days of alchemistic superstitions, but the fact that change of form does not imply a change of composing the form, but an effectual veto upon practical attempts to change the element through atomic manipulation, and they still renounce as in the primitive age, before the province of the most skillful chemist to solve the secret of their existence. Some knowledge, however, of their power of transfer enables us to judge of their probable nature, which we now proceed to examine and record for future deduction.

Atoms in all primitive forms of the planetary stages move in lines of different measurement. In the primitive atmosphere, and especially in the currents of a thunder storm, you see a good representation of the transfer of the primitive elements in the space from the atomic relations of the gaseous state to the fluid and solidifying conditions that precede planetary form and the falling rain or the glistening hail is the register at this age of the planet of the process whereby the primitive atoms which formed the solar systems of the universe and produced the blackness of darkness until the atoms in the mass came into that state whereby as a solidifying form, they became incandescent; but even then the clouds lying nearest the center are so dense that the light from the glowing planet could hardly penetrate the dense gloom that hangs above the incandescent surface.

Then you observe the forming nimbus clouds in the nebular or a gigantic thunder cloud in which the flashing of lightning only illuminates the dense darkness that envelopes the mass in the center. During this period there occurs a strange phenomenon to the external vision, for the intensity of the atomic motion of the mass gives to its external surface the appearance of white light, while the internal center is subject to the grade of atomic arrest that would give it the cloud-like nebular in which the moving molecules cross and recross each other's pathway; until they become adjusted to an approximate uniformity of motion in mass.

During this process the atoms in the radius of the forming bodies leave the position, and cross and recross the pathway of the molecules; forming upon a gaseous planet a pulsating mass of cloud like star dust or firemist they follow the law of acute angles that belong to prismatic crystallization. The tiny molecules that form these minuter crystals are themselves the result of the primitive atoms of the different elements moving in space adjusting their excess of motion to a uniform time which in turn, crossed by other atoms moving at a different rate or in different directions, propounded the theory of evolution as the probable source of organic life.

There was the fixed type of animal and vegetable life that followed the law of permanence of form structure, and the scientists were positive that such fixedness of type could not have been secured save by the fiat of eternal decree. But in avatism we have the corrective of this error, for there we find that the individual may, or may not resemble the ancestral type perfectly. Where permanence of species is assured, avatism should be as positive as any other expression of the element in the organism, but it is not, and diversity rather than uniformity, is the primitive law which throws the question of type back into the resultants of formative power, rather than a precedent of the same. In other words, different types of life are all deflections from the great parent trunk while none of them have permanence of expressing or an enduring type that have originated outside the laws of heredity.

It may be well to consider some of the objections of the different schools of thinkers as to the nature of organic evolution of forms through heredity as there is a somewhat prevalent opinion that types induce the primitive special acts of creative power; but first I will explain why this idea has such a permanent hold upon the thoughts of the present students of science. In the primitive evolution of causality, the mind had only the physical senses developed so that judgment could be exercised only when the physical senses were active and gave them impressions to the imperfectly developed mind. Through these senses the intellect could only form an opinion as to causation by the effect witnessed, and consequently the conclusion was reached that as matter took form palpable to the senses, where form did not exist that could be discovered in perceptible relation, matter could not be in existence, and all the primitive races adopted the hypothesis of a creative power that was able to create form out of nothing.

It also may be affirmed that this same intellectual power is competent to solve all questions that shall rise in future ages, as well as those pertaining to the past, when its deductions are preserved and transmitted to coming generations through the great law of heredity; thus raising the grade of mentality from the animal plane of physical senses to the level of an intellectual spirituality that discerns causation in all its relations to life and its outcome.

Like the polyp in the deep seas, these minds can feel the currents of a mighty force upon which their very life depends, but feeling is the only sense of a spiritual nature they have in the realm of mental knowledge beyond the range of the physical senses. All life beyond that in which their mentality is developed is a sealed book and like the polyp, they know nothing of any existence beyond their cognition; nor do they know that mentality follows the same law of evolutionary unfoldment that physical organization had to obey. These are the first grades of mental power that could be evolved from the primitive race. But today the world has the idea that mental evolution of a certain character has enabled the developed intellect to expand as the true method of creative energy in planetary form and its great outcome.

It may be said truly that no law of Nature has been transcended in this explanation; and that due observation of all polygamy and the present system of a monogamous union of the sexes is the highest condition whereby the race could have a more perfect mental development. This system tends to change the status of the female to a position where she can be educated, and develop her powers of mind and body, upon the plane of civilization with her offspring probed in its formative stage for the interest and benefit of the male parent. This is the highest possible conception of nature's processes of mental and physical evolution.

Where it has a perfect expression, the results cannot but be the generation of great mental and physical power upon a perfect balance, but unfortunately, so much of the old primitive savagery remains that many who are monogamists in theory are savage or barbarous in practice. The female is not permitted to gestate her offspring unmolested, and as a result, the offspring in too many instances reflects the mental characteristics of the savage and barbarian, and hostile array even with the theory of an evolutionary origin of the world was proposed in place of the hypothesis of special creation. For the benefit of disputants of either class, we would observe that atoms in their ability to shift from one form to another always follow the law of definite proportions and in obedience to that law are amenable to the will of the intelligent, whether, during generations there will continue to grow and develop, the qualities of mental excellence, or freed from the bias of primitive limitations, under the stimulus of this new thought, or will retrograde, is the problem for the thinkers and teachers of coming generations to solve.

If they boldly accept and avail themselves of the new ideas, not many generations need pass, into civilized nations at least, ere individuals will be born right and develop a grand and mighty mental and spiritual race that shall be as much superior to the present races as they are in advance of their primitive ancestry that once reflected all there was of developed life upon the surface of the planet itself. These types were not fixed and incapable of change of form or mentality then, nor are the races of men fixed as to their capacity of improvement in the latter department now. While heredity has stamped the offspring of all types with certain prominent traits, it also has in its power the possibility of preserving acquired excellence of the individual parent and transmitting it from generation to generation. Following this process, the race and the individual can rise in the scale ignoring it; and the race will either retrograde and lose its position in the front of the march of progressive unfoldment, or advance.

These laws are positive and powerful, and obedience to them insures success; violation or disregard of them is always fraught with results that bear witness to the certainty of their relations to their primitive expression, and the unfortunate victim goes toward the brutal plane of mental development. Thus it seems potent that the human race, in its endeavors to advance and preserve the results of higher civilization, has no option in the matter of hereditary transmission. With all its endeavors to substitute other agencies, it finds itself confronted at every turn with the basic principles of life itself upon which it must build whatever type of mental as well as physical structure it is to give to the world as expressions of creative results in the realm of grand mental and spiritual unfoldment. It may try and often has tried, to ignore this law by teaching the idea of a second birth of the spiritual natures as all sufficient, and in some cases as superior to obedience to the primitive law ; but the result is seen in inferior mental ability and the generation of numberless superstitions which prevent their disciples from grasping the significance of the idea of mental and spiritual power as it really exists in the world of visible or the unseen life.

Friends, in the human race, the female is the only channel whereby life can follow the Natural Law of evolution by environments if it be so called, then there can be but little progress; for the male can only commence from the grade of development that has been attained through the female. The latter can improve the power by the natural law of progressive evolution. The former can perceive what has been gained by the law of conservation of force, but cannot rise in the grade from any inherent energy of his own. Consequently if the race would rise, it must protect its female environment from adverse conditions, or the male will be retarded and hold himself upon the animal or degraded human plane. Society has no choice in this matter; for humanity may strive and struggle to rise against Nature's laws, but it will struggle in vain.

Every nation that has not recognized and in some way protected the female from degradation through blind impulses or in some other way, has lost its virility and fallen a prey to those nations that have; and are of the most striking examples of the effect upon the national character of those that disregard the law of heredity which is seen in many of your countries where the priesthood have subordinated woman to masculine lust to such a degree as to have nearly eliminated personal courage from the people and made a nation, that otherwise is the finest specimen of the enduring power of mind, subordinate to other powers, which except in the realm of brute force, were far inferior. It was allowed to perfect itself without interference from influences that would tend in any degree to prevent the mentality of the organism from a perfectly natural balance of force that germinates mentality upon whatever plane the organism can express that relation most perfectly ; but in the human species you have this principle almost reversed among many savage tribes and so of all civilized nations. The male which embodies physical strength to a more positive degree than the female, has so far abused his superior physical development as to institute laws of a social order to subordinate the female to his sensual lusts and in the lower tribes the only safeguards that Nature has for the protection of the embryo, has been in the system of polygamy that has served as a safety-valve for the unrestrained passion of the savage and semi-civilized race.

The practical effect of the system seems to hold the female upon the plane of inferior mental development, although it does enable her to give birth to fine specimens of physical organization; and in the nations that have adopted the system you have had muscular vigor and intellectual deficiency working hand in hand as correlative factors of national and individual character. But the law of evolution forbade this system as the best one to raise the race in the scale of perfect mental development. This is so firmly implanted in the mind by hereditary transmission that the world has based its explanation of all cosmological phenomena upon it, and the great masses to this day are firmly persuaded that matter owes its origin to the fiat of this creation. From this implanted confidence in this idea arose the theory of the shaping of matter into form by the same process, with the additional power of transmission of form through generations along the line of the primitive type. Thus an idea that arose from a natural condition of an imperfectly developed mentality became dominant in the world of primitive philosophy, which the class of minds belonging to the incipient priesthood seized upon and taught to their followers as the process of world building and how its population came upon it. This placed the race at a decided disadvantage in ascertaining the real laws and processes that underlie form as well as the knowledge of the nature of matter, and it was only when the minds of a few experimented in the department of chemical relations ascertained the mathematical basis of the processes of life and form to be analyzed. Their discoveries were important and magnificent in their possibilities, but so potent was the influence of the new and growing science that it had to be veiled from the gaze of the superstitious multitude, that regarded the experimenters as foes of their gods, if they ascertained that any of their old ideas were not based upon positive truth. The first outcome of discoveries in the field of chemistry was of course, crude and defective in its results, but it opened the way for a marvelous revelation of the real principles that lie at the basis of all departments of being.

Probably no greater changes in the mental as well as the physical conditions of the race were wrought in so short a period of time than those wrought in the age of chemical discoveries. For in spite of ignorance which enveloped the world, the race was being revolutionized in thought and action as never known in the domain of historical knowledge. Not only were the fountains of material prosperity opened to the race, but a type that enabled its possessor to grapple with the mysteries of causation and trace them into the realm of force beyond the physical cognition, to explain these almost equally with the subtle processes of power and form-before they became palpable to the physical senses.

These discoveries placed the relations of force and matter upon an entirely new basis and so far from rendering the old theory of creating form and substance out of nothing, it shows that form is only a result of the activity of substance that itself is eternal, and that the same processes of growth go on, the same functions are discharged, the same biological laws prevail only with a different quality.

This principle, however, does not apply to malformations which like the lower forms of animal life, perish at death; both are conditions of life. When the slow and prolonged process of evolutionary development of the highest kingdom in nature, from the primitive human cell, up to its divine inheritance—the perfected human—had ceased, and the human form became permanently established, there came a marvelous change in the rapidity with which the perfected human was produced.

The natural process of the growth and development of a child from conception, through gestation to birth, in which it presents in regular order from the life term, traces of the development forms through which its human animal ancestors have passed, covers the same principle of evolutionary unfoldment, which has consumed millions of years, in establishing the permanence of the human form. If this statement, which is endorsed by physiological science, be true, and the human form-producing principle of development can, under natural law, be so abbreviated, is it unreasonable to assume that there may exist other more subtle laws by which a spirit form already established and existing in a condition so refined as to be beyond the perceptions of your physical senses, under favorable circumstances when the necessary conditions have been complied with may gather about it atomic and molecular emanations from the atmosphere and human conditions, by which the spirit may take on a tangible, materialized human form, although only temporary in existence, lacking in many physiological functions, and produced within the time limitations of an investigating séance? That such marvelous phenomena are possible has been proven by the eminent English scientist, Sir William Crookes, and a thousand of other intelligent investigators.

Throughout all ages the spirit world has been sending out its messages of instruction, love and sympathy, for man naturally is a psychic.

But the spiritual in man has not always been attuned to the sensitive conditions necessary for their intelligent appreciation. Therefore he has many times failed to be responsive to his finer nature, has too often been hardened by the selfish ambitions of mortal life, and his struggle for wealth, position, power and transitory honors has made him selfish, harsh and cruel. Thus man in his greed, has smothered one of his divinest gifts from nature, and wandering in materialistic darkness, he has either denied all evidences of the continuity of life, or has thoughtlessly become an easy captive to the traditional superstitions of antiquity.

In the present wonderful age of research and discovery, man is becoming conscious of these spiritual influences and is only now awakening to a knowledge of the powerful forces possible in his own nature. Man is beginning to learn that these psychic forces have always been in existence, for they are eternal principles in Nature and fill an important mission in the accomplishment of the one divine purpose. The stumbling block to most minds is perhaps less the mere existence of the unseen than the want of definition the apparently hopeless vagueness by some who look upon this as the mark of quality in Spiritual things. It will be at least something to tell earnest seekers that the Spiritual world is not a castle in the air, of an architecture unknown to earth or heaven but familiar things, and ruled by well remembered Laws. It is scarcely necessary to emphasize under a second head the gain in clearness. The Spiritual world as it stands is full of perplexity. One can escape doubt only by escaping thought. With regard to many important articles of religion, perhaps the best and the worst course at present open to doubters is simply credulity.

The question often arises : Have we a spiritual organism, and is there a spiritual world adapted to it? To both we unhesitatingly answer yes. And through these séances we are preparing to demonstrate that this is a fact, and by closely studying the manifestations given here, you are bound to accept the theory that death only shifts the scenes of action without adding to, or taking from his moral or intellectual worth only that in the wholly spiritual sphere of existence and action, he no longer sees through a glass darkly, but is brought face to face with himself which gives him a higher, broader and more comprehensive view and understanding of the economy of existence—which is evolution—and which law of progression is as unalterable and indestructible as the eternal mind itself.

We furthermore hold that the spiritual body is as much a substance as the natural body. Now mark : Can there be power without substance? Does not existence necessitate substance ? The theory that spirits exist as spiritual beings but are unsubstantial, is illogical and farfetched. They are spiritual substances of course, but just where to locate the line that separates the spiritual from the material, we do not know. The difference between steam and ice is very wide, as unlike indeed as two given things could be, yet they are precisely the same substances, only in widely different forms. The gases which compose water, taken separately, are as much substance as when united. Then why should it be impossible for Nature to so clothe you with mortal and immortal substance that when they are separated, both should continue to exist as absolutely as when joined together? You have the testimony of your own senses that every organic form in plant, animal and man is to be acted upon by some substance, and that organ and this substance are adjusted to one another with absolute precision to produce some benefit; for without such adjustment, there would be no design, or entire failure in result. The creation, instead of being a unit, would fill all space with its pulsating energy.