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The Olive Branch. Vol. iii.—No. 1 TH E L A N G U A G E OF T H E SOUL. The nationality of an individual is fre- quently known and determined by the form and method of speech ;—the manner of ex pressing the ideas. To a practiced observer there is an unmistakable certainty that defies all attempts at concealment. These pecu liarities are not always observable when ming ling in the throng, but when one is with a few chosen friends, the tongue finds a natural ave nue for expression. There is a peculiarity in every soul life which is distinctively its own, and which will be always manifest, when it is allowed full and free expression. These peculiarities are not expressed at all times and places. Existing customs at times seem to forbid the expression of much that seeks for utterance. W hy is this restriction in a land dedicated to freedom, where natural law has decreed that every per son should receive protection in their religious ideas ? And be it known that the language of the soul, when untrammeled, is always of a re ligious nature. The fear of what others will say, compels too many to keep within their own bosoms the words that alone could give peace and comfort to the soul. There is a language of the eye that gives ex pression to the mind quite as forcibly as words. There is a peculiarity of expression which the hands make, and also other functions. The soul has a form of expression peculiar to its wants and necessities, with more avenues for expression than all other parts or functions of the human structure. The soul of man is the fountain of life to all other organs. The life of a man is the soul power that is ever seeking for expression. The body, which is the instru ment, is worthless except for this purpose. It is the temporary home or place of shelter, not unlike the simple hut of the red man, but as the soul grows and expands, it requires a more extended habitation; hence the enlarged con dition of the mentality, like the stately man sion, with a variety of compartments, all fur nished to meet the wants and necessities of the occupant. The soul of man is that part of his organ ism which communes with the higher intelli gences through the spirit as a channel, not through the outer form. When the soul enjoys high and holy aspirations, the soul force alone is used. The physical form may per chance be engaged in the performance of duties natural to its sphere of life, but the soul may be holding sweet converse with the angelic hosts whose homes are far removed from the troublesome scenes of earth. It is said that the tongue is the means of conveying ideas from one person to another. But it can be done without that organ. One person can, by writing, give expression fully as clear as another can by speaking. It is not necessary to have articulation of sounds for the soul to hold communion with the Infinite. Silent meditation is the true language and form of expression used in communion with the powers that control and regulate human affairs. If Deity possessed attributes similar to mankind, it would be necessary to have the use of the vocal organs. But when He is comprehended in Ilis true character, though no audible words be spoken, yet the Infinite ear can hear, and the Infinite soul feei the wants and needs of even the tender child. It is the communion of soul with soul that brings to mortals relief, when none but the all-seeing eye and the ministering spirits can come en rapport with the soul of the being. The spirit of mortals is the outer form or covering of the soul. No person can see the soul; the spirit form may be seen, and often is by those who possess clairvoyant sight, but the soul never. Neither can mortal or spirit see or know aught of the Infinite soul only through outer manifestations. Mankind are like the flowers, and there are many beauties even in the most unsightly. When you penetrate beneath the outer form, there is found the soul; and though crushed and denied expression, yet it exists, and though compelled to remain dumb for a time, yet in the future, even the most oppressed will hold sweet communion with the soul life of the Infinite. A theory has been taught that man was by nature depraved and corrupt, and only by the interposition of Divine power and certain means of grace could this mass of corruption be healed. Is the soul debased, and the spirit defiled by coming in contact with the outer form material ? It so, then is nature’s econ omy defective. When we examine man, we do not find such a mass of corruption, as theology claims. It is true that men perform deeds and acts at variance with nature. But why do they ? Because false to nature; and there must be a cause for this false position. The only one I ever knew was the theological teaching, of which it is the direct result. It takes man kind away from themselves and nature, and impregnates their minds with the delusive theory that they are helpless beings, and only by grace divine can their conditions be changed. Were this true, then indeed would mankind be objects of pity. Jesus paid it all, is a sweet sound for a spiritual bankrupt. How many are willing to sit with folded hands and hope that some dear friend will come and help them breathe heaven’s sweet air. If their debts are paid, what care they by what method it is done. It is of little benefit to an individual to know that another has assumed the responsibility that belongs to them to bear. Does it heal the pu- trifying sores ? Are they any more men than before? Are they not worse off? Does not the performance of such an act, though in love, prove an injury to the person thus fa vored ? Certainly, because contrary to nature. There is a certain status for each person to occupy. When they first enter the world of materiality, they are helpless, and a constant charge upon parents or guardians. Years must pass away before they can be of any use as citizens. W hat would be the effect upon the mind of the individual, were he taught that all the necessaries of life had been provided; that all bills had been paid in ad vance ? W hat would such a person’s iffe be worth to the world? Yet this is what theology is constantly teaching, in a moral and spirit ual sense. “ Jesus paid it all,” Is it any wonder that the spirit world is full of spiritual bankrupts and paupers? These festering sores that fill the moral at mosphere with their offensive effluvia, are caused by those who in their ignorance and blindness teach the confiding soul that there is nothing for it to do, but to exclaim Bold I believe, help thou my Unbelief. Sdcli absurd ideas are moral cancers eating into the soul life of the victims. Mankind are not naturally vile. There is a spark of goodness in every soul, however de praved. The mind force comes in contact with outward influences, and the soul is ever asking for a recognition of the powers which belong to it to exercise. The soul feels the ne cessity of work. The mind still adheres to the systems taught, and there is a conflict between the two. If there wras a rational system of teaching, this struggle would not exist. If the mind force was educated in harmony with the soul force of the being, the most perfect harmony would exist. The soul requires the spiritfor a covering, as the spirit uses the physical form. If the soul is the measure of the man, it is- the amount of soul possessed. The physical cannot limit the size of the inner man, but it is possible for the outer man to so compass the soul, as to leave no avenue for its expression. It is often said that a person who could be induced to perfortfl certain acts in violation of law, and against the recognized demands of a true life, has no soul. The soul exists, but its usefulness has been by a worldly selfishness, that lowers man kind from their natural standard of nobility. Whenever there is iiiental oppfession; the soiil is forced to suffer. It is the inherent de- s’re of the soul to be free. Every aspiration is for freedom. Hence the conflict between man and principles. The soul, through the spirit, is stirring the inner man to action, making him bold to assert his individual rights, while theology forbids it. The soul of man ever responds to the soul of the Infinite, and if allowed the freedom which is its legiti mate right, the most perfect harmony in all the various conditions of life \*ill be the result. Were men by nature depraved, little good ness could be expected from them, for that would imply that the inner man was like the outer—of the earth, earthy. But who will dare assert that the soul, the seat of life, the germ of goodness implanted by the soul of Deity, can be other than pure ? It is only the outer man that is affected by the corroding in fluences of the material. The soul is ever seeking to throw off these conditions, but as sociations and the influence of education hold and cripple it in its expression. But in the future the soul of man will rise above the earthly conditions. When the ma terial shall have grown feeble and the spirit strong, then will the soul rise to its proper sphere, and lead on to the paths of peace and holiuess. Few men seem to realize the effect of educa tion upon the soul and spirit. The general custom is to care for the wants and necessities of the outer man, and much valuable time and treasure is spent for this; but when the educa
