I wish to examine man in his relations to the present and the future, and ascertain, if possible, how much of this finite character will continue with him after he enters the Spirit-world, because upon this point there is a great diversity of opinion. It is really one of the vital points of Spiritualism. How, then, is this external individual character unfolded? It depends upon the ruling love in the individual, as well as upon his intelligence or perception. We know that the individual dwelling in selfish lust unfolds his selfish character by doing that which he thinks will furnish him self-gratification, and we determine his character by the character of the impulse which governs him. The individual who has known no higher impulse than this desire for self-gratification, finds it impossible to conceive that a person can act from a higher impulse; but one who has experienced in himself a higher and purer impulse than that which looks after self-gratification, can easily understand how it is that men and women can act from higher impulses; but still he may not be able to understand how they can act from an incorruptible Divine love—love in its infinity, in its spontaneity, going forth of its own Divine fullness, and bestowing blessings upon all who come within its sphere. If we look out into society, we see individuals living down in the lower departments of their nature. We wish to reform them and mankind, and talk about Spiritualism doing wonderful things for the world, by way of breaking off the chains of superstition which have bound people down in ignorance; we talk about its removing that superstitious bigotry which causes one man to persecute another for not thinking as he does. We expect it is going to diffuse a liberalizing influence, and thus _re_form the world. What do you mean when you speak of Spiritualism reforming the world? You mean that it is going to change the characters of those living in it. You thus virtually affirm that this external character that pertains to you, and me, and all others, is the subject of change. We understand, then, that your hope for the reformation of the world is based upon the expectation that the individual character shall be changed. And how are you to change that character? You hope to change the character of the unfortunate female, and place her upon a higher and purer platform, by changing her ruling love, correcting her false opinions and false understandings—by having a purer affection to govern her, and a higher understanding to direct her. You hope to cause her to walk more in harmony with her highest destiny. To persuade the inebriate to give up his cups, you desire to create in him a love and respect for the welfare of mankind—to implant in him a ruling influence which shall elevate his character.