The secret (she says) of the opposition made in certain circles to the doctrine set forth in _The Perfect Way_ is not far to seek. It is to be found in the fact that the book is, throughout, strenuously opposed to idolatry in all its forms, including that of the popular “spiritualism” of the day, which is, in effect, a revival, under a new guise and with new sanctions, of the ancient cultus known as Ancestor-worship. _The Perfect Way_, on the contrary, insists that truth is accessible only through the illumination, by the Divine Spirit, of man’s own soul; and that precisely in proportion as the individual declines such interior illumination, and seeks to extraneous influences, does he impoverish his own soul and diminish his possibilities of knowledge. It teaches that “Spirits” or “Angels,” as their devotees are fond of styling them, are untrustworthy guides, possessed of no positive divine element, and reflecting, therefore, rather than instructing, their interrogators; and that the condition of mind, namely, passivity, insisted on by these “angels” is one to be strenuously avoided, the true attitude for obtaining divine illumination being that of ardent active aspiration, impelled by a resolute determination to know nothing but the Highest. Precisely such a state of passivity, voluntarily induced, and such veneration of and reliance upon “guides” or “controls,” are referred to by the Apostle when he says: “But let no man beguile you by a voluntary humility and worshipping of angels.” And precisely such exaltation of the personal Jesus, as _The Perfect Way_ repudiates and its opponents demand, is by the same Apostle condemned in the words: “Henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more.”