When I read the New Testament with the knowledge which I have of Spiritualism, I am left with a deep conviction that the teaching of Christ was in many most important respects lost by the early Church, and has not come down to us. All these allusions to a conquest over death have, as it seems to me, little meaning in the present Christian philosophy, whereas for those who have seen, however dimly, through the veil, and touched, however slightly, the outstretched hands beyond, death has indeed been conquered. When we read so many references to the phenomena with which we are familiar, the levitations, the tongues of fire, the rushing wind, the spiritual gifts, the working of wonders, we feel that the central fact of all, the continuity of life and the communication with the dead, was most certainly known. Our attention is arrested by such a saying as: "Here he worked no wonders because the people were wanting in faith." Is this not absolutely in accordance with psychic law as we know it? Or when Christ, on being touched by the sick woman, said: "Who has touched me? Much virtue has passed out of me." Could He say more clearly what a healing medium would say now, save that He would use the word "Power" instead of "virtue"; or when we read: "Try the spirits whether they be of God," is it not the very, advice which would now be given to a novice approaching a seance? It is too large a question for me to do more than indicate, but I believe that this subject, which the more rigid Christian churches now attack so bitterly, is really the central teaching of Christianity itself. To those who would read more upon this line of thought, I strongly recommend Dr. Abraham Wallace's Jesus of Nazareth, if this valuable little work is not out of print. He demonstrates in it most convincingly that Christ's miracles were all within the powers of psychic law as we now understand it, and were on the exact lines of such law even in small details. Two examples have already been given. Many are worked out in that pamphlet. One which convinced me as a truth was the thesis that the story of the materialization of the two prophets upon the mountain was extraordinarily accurate when judged by psychic law. There is the fact that Peter, James and John (who formed the psychic circle when the dead was restored to life, and were presumably the most helpful of the group) were taken. Then there is the choice of the high pure air of the mountain, the drowsiness of the attendant mediums, the transfiguring, the shining robes, the cloud, the words: "Let us make three tabernacles," with its alternate reading: "Let us make three booths or cabinets" (the ideal way of condensing power and producing materializations)--all these make a very consistent theory of the nature of the proceedings. For the rest, the list of gifts which St. Paul gives as being necessary for the Christian Disciple, is simply the