he great work of mind versus matter.

"_Q._--But it seems to us impossible that brutal crimes like
murder, assassinations, or great catastrophes, by which the
innocent are made to suffer at the hands of malicious and cruel
persons, should work for ultimate good?

"_A._--Percipients of the grand whole of Being can understand but
may not state to those on your plane, the underlying good making
itself asserted even through such dreadful manifestations of human
imperfections as the crimes you name.

"When asked why certain wrongs were allowed to be perpetuated,
this answer was given:--

"There is a law of psychical essence which makes necessary all
these ephemeral entanglements which to you seem so severe, and you
will yet see from your own standpoint of reason why such hardships
must be endured by questioning souls on the highway of progress.

"_Q._--But do you from your vantage ground of larger knowledge grow
careless that such injustice is done?

"_A._--We do care, but cannot remedy.

"_Q._--Why can't you remedy?

"_A._--Because humanity is but an embryo of existence.

"_Q._--If you can perceive the trials and sorrows of mortals, and
can interfere to save them, why do you not more often do so?

"_A._--When undeveloped souls pay the price of development, we
stand aloof, and let the play go on. Interference will do no
good."

In view of such a confession, what becomes of the many claims put forth by
other spirits that they are ever hovering near their friends to assist and
guard them, to help and inspire them, and keep them from evil and danger?
These say that those terrible crimes (and this would include all crimes)
are all necessary, that they are tending to develop souls, and bring them
to higher spheres, and thus are just as laudable as good actions; so they
settle back in a gleeful mood, and "let the play go on;" let wicked men
cultivate and develop and practice their evil propensities, and the
innocent suffer. Well may men pray to be delivered from such a spirit
assembly as that.

In "Healing of the Nations," p. 402, Dr. Hare says:--

"That anything should, even for an instant, be contrary to his
will, is inconsistent with his foresight and omnipotency. It would
be a miracle that anything counter to his will should exist."

A lecture on the "Philosophy of Reform," given