Knickerbocker | Page 3

it enjoys
it too; a sort of continual and immediate revelation. Itself is its own
authority. The ultra-spiritualist contains within himself the fulness of
the Godhead. He allows of nothing external, unless it be brother spirits
like himself. He has abolished nature, and to the uninitiated seems to
have abolished GOD himself, although I am charitable enough to
believe that he has full faith in GOD, after his own fashion. He claims
to be inspired; to be equal to JESUS; nay superior; for one of them
lately said: 'Greater is the container than the contained, therefore I am
greater than GOD, for I contain God!' The ultra-spiritualist believes
only by and through and in his own inward light. Let him take care, as
Carlyle says, that his own contemptible tar-link does not, by being held
too near his eyes, extinguish to him the sun of the universe. Now the
true spiritualist makes use not only of his own moral and religious
instincts, but all that can be gathered by the senses from external nature,
and all that can be acquired by untiring consultation with the sages who
have gone before him; and from these materials in the alembic of his
mind, with such power as GOD has given him, he distils truth.'
Truth! Ah, that is the very point in question. 'What is truth?' has been
the ardent inquiry of every honest mind from the days of Adam to the
present time, and the sneering demand of many an unbeliever. Eve
sought it when she tasted the forbidden fruit. But since then, thank
GOD! no prohibition has been uttered against the search after truth, and
mankind have improved their liberty with great industry for six

thousand years; and what is the result? Is truth discovered? How much?
and how much of falsehood is mixed up with what is known to be true?
These questions are constantly suggesting themselves to thinkers, and
to answer them is the labor of their lives. Let them have free scope,
ultra-spiritualists and all. Even these latter go through the same
operation which you have just claimed to be peculiar to the true
spiritualist. All do, whether they will or not, make use of observation,
learning, and the inward light. Some arrive at one result, and some at
another, because the elements differ in each. If any two could be found
whose external observations, learning, intellect and inward light or
instincts were precisely equal in volume and proportion, can it be
doubted that these two would arrive at precisely similar results? But
they are not equal; and so one comes to believe in external authority,
and the other refers every thing to a standard which he thinks he finds
within himself. The latter is deemed by the public to be a representative
of pure transcendentalism, and he is condemned accordingly as
self-sufficient.
And privately, between you and me, my good friend, I cannot help
thinking it rather ungrateful in him, after becoming so deeply indebted
to his senses, to books, and the Bible for his spiritual education, to turn
round and despise these means of advancement, and declare that they
are mere non-essential circumstances, and that a man may reach the
same end by studying himself in himself. It is as if a man should use a
ladder to reach a lofty crag, and then kick it over contemptuously, and
aver that he could just as well have flown up, and ask the crowd below
to break up that miserable ladder and try their wings. Doubtless they
have wings, if they only knew it. But seriously, I am not inclined to
join in the hue-and-cry against even the ultra-transcendentalist. He has
truth mixed up with what I esteem objectionable, and some truth to
which others have not attained; and as I deem the eclectic the only true
mode of philosophy, I am willing to take truth where I can find it,
whether in China or Boston, in Confucius or Emerson, Kant or Cousin,
the Bible or the Koran; and though I have more reverence for one of
these sources than all others, it is only because I think I find there the
greatest amount of truth, sanctioned by the highest authority. To put the
belief in the Bible on any other ground, is to base it on educational

prejudice and superstition; on which principle the Koran should be as
binding on the Mahometan as the Bible on us. Do we not all finally
resort to ourselves in order to decide a difficult question in morals or
religion? and is not the decision more or less correct accordingly as we
refer it to the better or to the baser portion of our nature?
'Most certainly! I have often said I would not and could not believe in
the Bible,