A Guide to Medium Ship and Psychical Unfoldment E-Book

Minnie Harriot Wallis

• Herausgeber: Andura Publishing
• Kategorie: Ratgeber
• Sprache: Englisch

Veröffentlichungsjahr: 2020

Beschreibung

Experience the life-changing power of Edward Walter and Minnie Harriot Wallis with this unforgettable book.

Leseprobe

A Guide to Medium Ship and Psychical Unfoldment

Edward Walter and Minnie Harriot Wallis

Do we indeed desire the dead

Should still be near us at our side?

Is there no baseness we would hide?

No inner vileness that we dread?

Shall he for whose applause I strove,

I had such reverence for his blame,—

See with clear eye some hidden shame.

And I be lessened in his love?

I wrong the dead with fears untrue;

Shall love be blamed for want of faith?

There must be wisdom with great Death:

The dead shall look me through and through.

Be near us when we climb or fall;

Ye watch, like God, the rolling hours

With larger other eyes than ours,

To make allowance for us all.

PREFACE

Having been frequently asked, during the last twenty-five years, for information and advice concerning Mediumship and its Development, we have constantly felt the want of a suitable handbook which we could recommend to inquirers and to those who were developing their own mediumistic powers, or assisting in the development of others. As this need has grown more and more pressing with the increasing number of investigators into Spiritualism, we have endeavored to produce a clear, practical, and serviceable ‘Guide,’ embodying the most comprehensive explanations and the best counsel that we are able, to give, derived from our own experiences and inspirations, and from those of other writers, both English and American.

We have found it advisable to divide this ‘Guide’ into three distinct parts, and, although this arrangement has compelled us to present matters from different points of view, we feel assured that our readers will recognize the advantages that have been gained by the separate consideration of the many problems involved.

Commending this work to the kindly consideration of Spiritualists, and to the thoughtful study of inquirers, we send it forth to the world, with, we trust, the blessings of the angels, in the hope that it may prove helpful to many of our brothers and sisters who are seeking for ‘Light, more Light.’

E. W. AND M. H. Wallis.

PART I.

MEDIUMSHIP EXPLAINED.

CHAPTER I.

THE SACRED OFFICE OF MEDIUMSHIP.

I do not know of any other subject on the face of the earth that can for one moment compare with it (psychical investigation) in importance. On the turning of this investigation depends the opinion which the intelligent world is to hold in the future as to the nature and destiny of man. — Rev. MINOT J. SAVAGE.

What if what we call death is only the passing out of a spirit-self to a more refined or in some way entirely different etheric movement?—in which case a spirit might be perfectly well able to pass through what we call solid Matter, and live its own free and glorious life, on its appropriate plane, rid of ‘this muddy vesture of decay.’ An inspiring thought! An enchanting hope!    —J. PAGE HOPPS.

Through the gateway of mediumship for upwards of fifty years the world has been catching glimpses of the glory of the land immortal, and visitants from that ‘bourne’ whence it was erroneously said that ‘no traveler returns’ have made their presence known beyond all doubt or denial, thus proving the continued conscious existence of human beings and the sequential character of the life hereafter.

Though the messages from the unseen have at times been imperfect and fragmentary, still they have been messages.

If but telegraphic despatches, so to speak instead of voluminous letters; or like telephonic snatches of conversation rather than face-to-face outpourings of thought and feeling, still they have been greetings and comforting assurances of undying affection from the people living in the land ‘beyond the veil.’

Although many a sorrowing soul has longed for further revelation, and regretted the inability of the spirits to comply with the requests for fuller information, still, the gates have been ajar, and sometimes it has truly seemed as though they had been flung wide open—so clear and consoling were the messages from the loved ones on the other side of death’s valley of shadow.

The manifestations of the presence of spirits and the evidences of their identity, which have been accumulating during all these years, have solved the ‘great secret,’ and we know that death is not a cul-de-sac, but a thoroughfare. The dread of death disappeared altogether with the mists of ignorance, as, through the gateway of mediumship, the shining presence of ministering spirits, ‘our very own dear departed,’ illumined the pathway which we must all tread to our great promotion.

THE STONE ROLLED AWAY.

‘Immortality demonstrated through mediumship’ should be inscribed upon the banner of Spiritualism, for the fact of life beyond the incident of death has been proved beyond all peradventure to millions of intelligent and enlightened people since the new spiritual era was inaugurated. To mediums—the modern mediators therefore, belong the office and the honor of rolling back the stone from the tomb and establishing faith upon the firm basis of the knowledge (scientifically ascertained and proven) of the continued intelligent existence in the spiritual realm of those who went forth through the death change into light and liberty ‘over there.’

Mediums, as intermediaries, have enabled spirit people to comfort the sad and encourage the weak; to relieve the doubter and console the bereaved; to confirm the old-world traditions regarding bygone spirit intervention and revelation, and supplement our hopes and intuitions with proof palpable.

Present-day experiences of inspiration and spirit manifestation make credible and acceptable many things in ancient records which must otherwise have been discarded as superstitious and false. Spiritualism redeems the so-called ‘supernatural’ and ‘miraculous’ occurrences of the Bible, by explaining them and proving their naturalness. The capability claimed for old-time seers and prophets to see angels and hear voices is now known to be a natural faculty, which, in certain people, is perfectly normal, while it can be induced in others by the influence of operators in or out of the body. It can also be cultivated to some degree by most people who care to study the subject and provide the necessary conditions for its development and exercise.

The famine, ‘not of bread, nor of water, but of hearing words from the Lord,’ and the loss of the ‘open vision’ of the spirit, which afflicted Christendom for so many years (because of the blind intolerance of zealots who, in their adherence to the ‘letter,’ crushed out the sensitives through whom the ‘spirit’ might have been revealed), that famine is rapidly passing away, and we are being fed with the living bread of spiritual inspiration, and are growing strong enough to welcome the messengers who come to us through the gateway of mediumship from their afterdeath home.

THE JOY OF KNOWLEDGE.

The intense joy which results from the complete realization of the actual presence and identity of the so-called dead; of their independent activity; of their unchanged nature and affection—that they are truly alive, thinking, remembering, loving, and happy—that they are just themselves—must be experienced to be understood. Let idealists, intuitionalists, and transcendentalists talk as they may about the superiority of those whose inner consciousness or philosophical attainments enable them to believe without such evidences, yet even they themselves are thrilled and delighted when they receive actual and satisfactory demonstrations of the personal survival of their own loved ones; and we know of no means whereby such evidences can be obtained save through mediumship.

When once the conviction has been driven home, and the truth of spirit ministry has been realized, nothing can destroy it.

The Spiritualist stands upon firm ground—the impregnable rock of ascertained fact. He knows that intercourse between the two worlds is real, continuous; therefore he is proof against all speculations, denunciations, and adverse theories. Dogmatic condemnations, ‘bogey’ cries, charges of fraud against mediums, fail to move or frighten him. He can ‘speak what he knows and testify to what he has seen’; his positive and affirmative experience and testimony outweigh all the opposition of ‘doubting Thomases’ who do not know.

PATIENCE AND PERSERVERANCE REWARDED.

Through the gateway of mediumship the spirits make themselves known in a variety of ways. There are many phases of mediumistic phenomena, and the student will find that he must be patient, painstaking, and persevering if he would make sure of his facts. Careful investigation, possibly prolonged research, under many difficulties and with many discouragements, will be required; but ‘success is certain if energy fail not,’ and the results will adequately recompense him for all sacrifice and struggle! For in the light of the demonstrated fact of continued conscious existence after death, it is clear that man is even now ‘a spirit served by organs’—that consequently the basis of all religious experience and affirmation is the spiritual consciousness of mankind. There could be no revelation to man of spiritual truth or moral duty if he were not a spirit possessing the capabilities of receiving and comprehending, of interpreting and applying, the revelations and inspirations which appeal to and quicken the inner (and higher) self.

Spiritualism is the science, philosophy, and religion of Life. As the Rev. H. R. Haweis has truly said: “It leads us to the centre and source of life; it reveals to us the bright galaxy of ministering spirits, the Jacob’s ladder which reaches from earth to Heaven, and upon which the angels of God are ascending and descending. Spiritualism has told us of the remedial world beyond. It points us to life, not death, for

‘Tis life not death for which we pant;

‘Tis life of which our nerves are scant,

More life and fuller that we want. ”

The corner-stone of the Temple of the Spirit, rejected by the literalists, must be again placed in position, and ‘spiritual gifts’ must be coveted and cultivated. Then the gates may be more fully opened and the angels freely come through to proclaim the glad tidings of life continuous, progressive, and joyous here and hereafter; and so the worship of God may find expression in the loving service rendered by man to man in both worlds.

CHAPTER II.

WHAT IS MEDIUMSHIP?

There is an unseen cord which binds The whole wide world together;

Through every human life it winds This one mysterious tether.

There are no separate lives; the chain,

Too subtle for our seeing,

Unites us all upon the plane Of universal being.

—ELLA WHEELER WILCOX.

Positive observation proves the existence of a psychic world as real to us as the world known to us by our physical senses.

CAMILLE FLAMMARION.

The fundamental laws of life are those of attraction and repulsion, and where psychic spheres can be attuned, and vibrate in harmony, community of sensation can be established and thought can be transmitted from mind to mind, whether the transference occurs between two persons upon this plane of existence or between a sensitive medium and an excarnate spirit.

No one is or can he wholly independent. We inevitably attract congenial unseen influences, and become related to people in or out of the body, acting upon them psychically and in turn responding to their thoughts and influence. Action and re-action are constantly going on in this way; we may co-operate—dominate or be dominated—quite uncon­sciously, but the interaction is taking place all the same. It is necessary, therefore, that we should be aware of the fact, that we may take steps to guard ourselves against the intrusion into our thought-life of injurious influences, and at the same time determine to become factors for good by the intelligent exercise of our influence over others. There must be a reason why in our relationship with each other we establish certain instantaneous sym­pathetic conditions, and are attracted to and harmonize with certain individuals, while others are repugnant and distasteful to us. These conditions do not always last, nor is it well that they should. At times we may be closely drawn to certain persons and be repelled by them at other stages in our career.

VIBRATIONS.

All our sensations are due to the impact upon our sense-organs of vibrations in some form. Variations in the strength and rapidity of these vibrations constitute the difference in our perceptions. Our range of response it but a limited one. Some vibrations are too rapid and some too slow to affect our senses, and therefore we have called to our aid various mechanical contrivances which enable us to recognize existences which would otherwise remain unknown. But it is still conceivable that there may be, and doubtless are, conditions of the vibratory energy that escape us, and which, if we could develop finer senses, would yield wonderful results and extensions of our power and knowledge. In psychic science, or by spiritual unfoldment, we are coming into relation with forces, possibilities, and personalities which amount to a revelation of the spiritual universe. As the Rev. J. Page Hopps very beautifully puts it: ‘It is indeed true that “things are not what they seem”; but everything is what it seems to be only because of its plane of being, and that is determined by its vibrations. On one plane there is a certain vibratory value or speed—on another plane, a different one: but a plane is not a place but a state: so that two utterly different planes of being might co-exist in the same place and be entirely unknown to one another. That seems absurd, but it is a scientific truth, and many authorities have endorsed it, notably Jevons, who, in his “Principles of Science,” says: “There may be, right here and now, passing through us and this world, some planet invisible to us, with mountains, oceans, lakes, rivers, cities, and inhabitants”: and we not know anything of it all. What a suggestion there is in that as to the difference between a spirit embodied and a spirit disembodied!’

AURIC EMANATIONS REAL.

It is now an established fact that not only are flowers surrounded by invisible perfume, and other objects by an atmosphere charged with unseen exhalations which may be beneficial or inimical to the health of human beings, but that men and women are constantly emitting, and surrounded by, an auric sphere which is not only charged with their physical magnetic conditions, but registers the quality of their thought-life and moral states. ‘In this aura, as in a mirror, the sensitive sees reflected the history of the object, its significance in connection with the emotions and such other associations with the personalities of its possessors—of the life and experience of which it formed a part—as he may bring himself en rapport with. All this is not only perceived objectively, but is also “sensed” subjectively. The sensitive seems to merge his own personality in the aura of the object, and in his own person feels the pains and pleasures he describes.’*

THE INTERVENING ETHER.

It is manifest that if an operator, by the concentration of his mental energies, can project his thought upon another individual who is thereafter able to reproduce the picture of the words thus thought of, there must be some medium of communication between the two. Hudson Tuttle well says: ‘Whatever the influence may be, it must pass across greater, or less distances to produce the effects observed. It cannot be transmitted across a void. It must have its own means of conduction.’ If a sensitive

*’The Sixth Sense.’ By Paul Tyner, can, as Mr. Tyner affirms, and our own experience proves, bring himself, or be brought, en rapport with people, places, or things to the extent of merging himself for the time being into, and becoming identified with, them, there must be some subtle force or agency which makes such experiences possible. To quote Hudson Tuttle again: ‘Admitting the facts of impressibility, the existence of a spirit-ether, universal, and all permeating, if not demonstrated, is a theory towards which all related facts gather in cumulative evidence. Here we arrive at the philosophy of all psychological influence, whether received under the name of hypnotism, mental influence, or spiritual impression. One law underlies and ramifies through all these diversified effects.’

TELEPATHY AND SIR W. CROOKES.

Sir Win. Crookes, in his Presidential Address to the British Association for the Advancement of Science, said: ‘If telepathy takes place we have two physical facts—the physical change in the brain of A, the suggestor, and the analogous change in the brain of B, the recipient of the suggestion. Between these two physical events there must exist a train of physical causes.’ Sir William argued that the connecting series of intermediate causes can only occur through an intervening medium, and he claimed that ‘with every fresh advance of knowledge it is shown that ether vibrations have powers and attributes abundantly equal to any demand—even to the transmission of thought.’

Granting that such telepathic transference is scientifically demon­strated, it is assuredly a spiritual manifestation—one embodied spirit communicating with another; and if embodied spirits have this power, why not the so-called disembodied also?

‘NATURAL LAWS’ ARE NOT INTELLIGENT ENTITIES.

Paul Tyner points out the important fact that ‘Neither a universal ether, constant and pervading all space, nor a rare effluence, existing as an attribute of living, sentient beings, will alone account for thought-transference, clairvoyance, psychometry, or hypnotism—to use many names for the one process of psychic perception. As has been shown, this perception depends, more than aught else, on that degree of rapport which we can only designate by the entirely inadequate term, “community of sensation.” It is plain that these phenomena depend absolutely on both the universal ether, as a medium, and the emanation from sentient, living beings as a force, working upon that medium—as the painter works in colors or the sculptor in stone.’ But, as neither ‘natural laws’ nor ‘natural forces’ can exercise volition or display purpose, and this ‘community of sensation’ can only be experienced by living, conscious and intelligent beings, thought- transference by means of the vibratory medium or ether is only possible between two such individuals.

A VAST WHISPERING GALLERY.

Dr. J. M. Peebles, the venerable ‘spiritual pilgrim,’ says: ‘The universe is not dead. Every atom is afire with life. Inspiration is as eternal as the stars. Trances are in perfect harmony with psychic law. God is everywhere from sand to stars, to the suns that dot the immensities; and angels would speak as readily to God’s living Americans as to His ancient Hebrews if the proper conditions were given them. Open the doors of your souls, O mortals, and invite the good angels in; invite your loved ones, peopling the higher spheres, to come with their olive-leaf messages of love and truth and wisdom. The universe is one. Conscious spirit is infinite, and if, as science teaches, every undulating wave in its rhythmic motion impinges upon every other wave in the vast, all-embracing sea of universal life, who can set limits to the bounds of thought, or will, or spirit influence, either within or without the mortal body? Believed or not, this peerless universe is one grand whispering gallery, and we are surrounded, as the apostle taught, by a great “cloud of witnesses”—numberless multitudes—who delight under proper conditions to converse with earth’s foot-weary travelers, by impression, inspiration, premonition, and vision. Precious fact, proving the perpetuity of intelligence, of love, and of law, beyond death’s portal!’

SPIRIT, SOUL AND BODY.

The spirit is connected with the body by means of the soul, or psychical body, which in turn affects the brain, the nerves and muscles of the outer body, through the agency of which it expresses itself, and the quality and extent of such expression will depend upon the degree of responsiveness and psychic development in the individual concerned.

‘For of the soule the bodie forme doth take;

For soule is forme, and doth the bodie make.’

Some people may, and probably will, be conscious that they are sepulchered in the flesh, the spirit being so deeply immured within the body that it is well-nigh helpless and but dimly aware of its possibilities and destiny. Others will realize more or less fully that they can use the body, master and control it, instead of being its slave.

Most people possess the faculty of sight, but all do not see alike. Some are color blind; some have clearer sight than others. We are apt to imagine that because trees, houses, and other objects present a certain appearance to us they will appear exactly the same to those around us. On general lines they do, but undoubtedly different people are differently affected and perceive differently. Some people have innate artistic powers, and although everyone with patience and endeavor may develop something of the artistic nature, all cannot be past masters in artistic expression. Some have a natural gift for mechanics, some for music, some for oratory, others for song; in others these gifts can be induced to a limited extent, and again in others while the reasoning faculties may be active the artistic nature may be dormant. Man’s spiritual possibilities are no exception. Some people exercise their psychic powers naturally and freely, in others the activity of the spiritual perceptions can be cultivated or induced, while the remaining class have little or no knowledge of the existence of their powers, or of how to develop them.

MESMERISM A STEPPING STONE TO SPIRITUALISM.

Mesmerism demonstrates that certain persons are naturally sensitive and susceptible to positive mental forces. Under the new name of hypnotism most of the claims that were made by the early mesmeric practitioners which were then derided as unscientific are now put forward and readily accepted as true. Some difference of opinion exists as to whether all the phenomena are due to ‘suggestion,’ or whether there is any ‘fluid’ or ‘force’ or ‘human magnetism’ employed and passing from the operator to his subject. Magnetism may not be the proper name to use,

but the consensus of opinion seems to be growing more and more favorable to the theory that a vital, psychic force does exist and is utilized for the production of some, at least, of the phenomena which are associated with the practice of mesmerism.

When a sensitive is thrown into the sleep state by a mesmerist the ‘community of sensation’ already referred to is frequently observed between them. The subject tastes, thinks, feels, and sees as does the operator, or as he determines. In certain states the subject is deaf to every other voice but that of the mesmerist. In other stages, in the deep magnetic trance, the subject becomes clairvoyant, travels in spirit, and reports what is transpiring at the time many miles away, or will see and describe the conditions of the internal organs of a person to whom he is sympathetically related by the operator—and such a diagnosis is generally most accurate. In some cases doctors have been wrong and the mesmerised clairvoyant right. A remarkable fact is well worthy of notice here. Some mesmerised subjects have spontaneously seen and described persons long since dead, and entirely unknown to them in their normal condition. They have insisted on the fact that such persons were alive and not dead.

SPIRITS INTERVENE.

Some skilful mesmerists have found that they have lost the control of their subjects—that a stronger will than theirs has been brought to bear upon the sensitive. Upon investigation they have been compelled to recognize the presence and operation of a spirit mesmerist, and in some instances clear and unmistakable evidences of the identity of the spirit have been given, and in this way not a few mesmerists have been driven to admit spirit return—as it is often called—and thus mesmerism has been in fact a veritable stepping-stone to Spiritualism, as it is also in the philosophic explanation of the means by which intercourse between the two planes of existence is possible.

To discredit Spiritualism, it is now the fashion with some people to admit mesmerism, clairvoyance, and thought-reading.

‘Trance mediumship is only mesmerism, and does not need any spirits to account for it,’ is the assertion made by those who oppose us.

It is only necessary to ask in reply, ‘Who mesmerises the medium?’ In mesmerism an operator and a subject are necessary. Why may not a deceased mesmerist affect his subject by his magnetic power as he used to do before he passed on, and transfer his thoughts to his medium? As no visible mesmerist affects the medium, the inference is that he is mesmerized by an unseen operator; and when, as it frequently does, as is abundantly proved by the testimonies of earnest investigators, the intelligence displayed surpasses the normal abilities of the medium, and gives corroborative proofs of identity with some person once living on earth, a clear case is made out that ‘the intelligent operator at the other end of the line’ is who and what he claims to be, viz., a discarnate human being.

Thought-reading does not ‘cover the whole ground,’ for experience proves that when the visitor goes to a medium, anxious to obtain special information or ‘tests,’ he is frequently disappointed. Other spirits, of whom he is not thinking, are spoken of and described to him, and facts, entirely unknown to him, are stated, which he can only verify by subsequent inquiries. It is not true, therefore, as is so often asserted, that mediums only ‘pick the brains of sitters,’ read their thoughts, or describe the people of whom they are thinking.

SPIRITUALISM A STEP UPWARDS.

Spiritualism deals with a higher range and a wider field of supersensuous phenomena than either mesmerism, telepathy psychometry, clairvoyance, or healing, because the natural susceptibility of man in these directions is increased and intensified, and exercised upon a superior plane, when it is utilized by intelligent spirit operators.

Mesmerism proved that one spirit in the body can influence another spirit also in the body, and can also affect the body of that individual. But Spiritualism has proved that a spirit out of the body can influence a spirit in the body, and render him impervious to ordinary physical sensations, while he is at the same time acutely sensitive to spiritual or psychical impressions. Teeth have been drawn, and surgical operations have been performed upon mediums when under ‘control,’ without the slightest

indication upon their part of experiencing painful sensations; and yet, on other occasions, by thought-transference from the spirits, they have been made to cry and exhibit every indication of extreme grief, anger, pain, or delight. It is not true that sensitiveness is confined to those who are diseased, weak of will, neurotic, or hysterical. Those who are susceptible to psychic influence may be impulsive, warmhearted, spontaneous, sociable, and even passionate; but not by any means, or of necessity, weak-minded or vicious.

MEDIUMSHIP DEFINED.

Dr Dean Clarke, writing in the ‘Banner of Light,’ says: ‘The word mediumship, as understood and used by Spiritualists, technically speaking, means a susceptibility to the influence, and more or less control, of decarnated spirits. Physiologically, it means a peculiar nervous susceptibility to what may be termed the “physic force,” which spirits use to move the mind or body, or both, of their mortal instrument. Psychologically, it signifies a passive or negative state of mind and body which renders a person subject to the positive will-power of spirits who influence him or her.’ The spirit control who employed the hand of Mr. Stainton Moses, ‘M. A. (Oxon),’ to write his thoughts said, ‘The mediumistic peculiarity is one of spirit solely, and not of body, seeing that it occurs in all varieties of physical frames, in the male and in the female; in the magnetic and in the electric; in the stout and robust as well as in the puny and thin of body; in the old and in the young; in all conditions and under all circumstances. This alone would lead you to see that it is not a physical matter; and that conclusion is strengthened for you by the fact that the gift is perpetuated even after death of the earth body. Those who on your earth have been mediums retain the gift and use it with us. They are the most frequent visitors to your world; they communicate most readily; and it is through them that spirits who have not the gift are enabled to communicate with your earth.’

Mrs. Emma Hardinge Britten claimed that: “Whatever that force may be which constitutes the difference between a “medium” and a non­medium, it is certainly of a mental and magnetic character—that is, a combination of the subtle elements of mind and magnetism, and therefore of a psychological and not of a purely physical character. Whilst the Spiritualists of this generation have had no one to teach them either what spiritual gifts are, or how to use or how to abuse them, experience has shown that the conditions under which spiritual phenomena are produced through mediums are not only helped or hindered by their mental states, but also by the will, magnetism, and mental states of those who surround them.’

MEDIUMSHIP ON DIFFERENT LINES.

The same laws govern the relations between the sensitive and the spirit operator as between the hypnotist and his subject. Therefore mediumship it not necessarily spiritual; it may be of all kinds; there may be psychical relationship of a high grade and of a low one. There may be messages from beyond that prove the identity of spirits, and give evidence of the continuity of life, of the survival of mind, and yet they may not minister to spiritual growth, nor awaken any exalted desire to be of service to God and man. There may be psychical sympathy and not spiritual fellowship; there may be spirit intercourse and not that sweet spiritual communion which should be the goal of all who seek for evidences of life beyond the valley of death.

It is no longer possible to regard mediumship as a supernatural endowment. It is, as regards the psychic susceptibility upon which it depends, the common property of the race, and is therefore as natural as are the ‘gifts’ of song or oratory or the ability to paint or construct. But as certain gifts and graces are more developed in some individuals than in others, in like manner the sensitiveness which is called mediumship is more highly developed (or is capable of such development) in certain peculiarly constituted persons who may be regarded as supernormally gifted, yet as naturally so as geniuses in other directions.

STUDY NECESSARY FOR SELF-KNOWLEDGE.

The study of man’s natural spiritual aptitudes, and the methods of their intelligent development, safeguarding and exercise, are therefore of supreme importance to the individual and the race. Those who are constitutionally sensitive cannot properly understand themselves, or rightly interpret their own feelings and experiences, until they realize and comprehend these soul-possibilities and relationships; and the world will be benefited by the spread of the knowledge that by the cultivation of these powers of spiritual perception and expression the presence of the so-called dead can be scientifically demonstrated and the continuity and purpose of life be revealed.

When wisely cultivated and rightly used, mediumship seldom has any ill effects; on the contrary, it tends to the harmonizing of the individual, both physically and morally. With pure aspirations and a reasonable amount of common sense, a medium, even of only moderate power, may maintain his health, refine and expand his intellect, and become a substantial helper to his fellows. But mediumship, to be healthy, must be progressive; there is no standing still and maintaining the integrity of either spiritual or physical powers. No sooner does aspiration stop than retrogression begins; but with a high standard always before him, and favorable environments, there appears to be no limit to the individual development of the earnest and intelligent medium. The power on the spirit side is practically unlimited; all that is required is an instrument sufficiently perfect to express it.

PHILOSOPHICAL DEDUCTIONS.

The belief in a future life is well-nigh universal, but if man lives after the decease of the body he must surely persist as a rational, conscious intelligence. Such persistence must be natural, and provision for the sequential spiritual life of man must have been made as part of the economy of the universe.

The idea of the indestructibility of life is forcing itself upon intelligent people, and the survival of man beyond the incident of death is coming to be regarded as due to, and dependent upon, his spiritual nature. Whatever powers are possessed and exercised by the discarnate being are inherent, if dormant, in the essential self while here. Man is immortal because he is an expression of Life—the highest manifestation of that wonderful creative energy which is imminent everywhere. Having attained self-conscious being, the doffing of the physical body does not destroy life, but, in reality, affords it greater scope for expression under new and more subtle conditions.

If man is a spiritual being now and always; if power resides within; if all knowledge is possessed as a state of consciousness—then life after death must mean the retention of knowledge, the increase of power for self-expression, and the satisfaction of the mental and spiritual ideals of the real self.

As all manifestation of mind depends upon the consciousness and its will ability; as all transference of thought is due to the ability of one mind to appeal to another by inducing sensations which result from some form or mode of motion in the ether or psychic atmosphere—there must be some point of contact, some intermediary agency by means of which such results can be achieved; for the eye light and color, for the ear sound, and so on; but

MIND MUST INTERPRET MIND.

Vibrations are meaningless until they impinge upon and are cognized by the spirit behind the eye, the ear, the body. The engineer uses the machine—the man his physical instrument.

If communications are to pass between the people who dwell in the spiritual realm (and function on that plane through a spiritual or etheric body) and the dwellers on this outer plane of consciousness, there must be some intervening and uniting medium by means of which thoughts may pass, or other modes of manifestation may be employed. ‘Spiritualism is the science of Life in ail its conditions and modes of manifestation here and hereafter,’ and the principal difficulty which had to be faced was the building of the psychic bridge into the unseen that our trains of thought might run right through.

The oneness, or unity, of Life is the first fact to be recognized.

The cause of organization is always Life. Means to the end are ever employed. Material conditions and agencies are all the time vitalized and utilized by in-dwelling Life, or governed and directed by Intelligence.

Forces of various kinds are controlled or manipulated by man, and, although unseen, are demonstrably real.

Mind is involved in all manifestations which indicate purpose.

Phenomena which are the result of the play of forces that are clearly under the government of an intelligent operator can only be attributed to Intelligence.

THE INTELLIGENT OPERATOR.

Spiritualism has made us acquainted with phenomena—occurrences upon the objective plane—in which force is evidently employed intelligently—that intelligence displaying knowledge, power, purpose, other than, and differing from, the possessions or intentions of any of the visible beings during their occurrence. Upon inquiring of the operator who he is, and what is his object in producing the outward and visible signs of his existence, responses have been forthcoming in which the claim is made that he is a discarnate human being. In many instances test messages have been given in which evidence has been presented leading to the verification of that claim, and, as far as the circumstances of such intercourse admit, of the identification of the unseen operator.

It has been found that the presence of certain persons is indispensable, because they supply the peculiar ‘etheric,’ ‘vital,’ ‘nervo-magnetic,’ or ‘psychic’ force that is requisite as the intermediate agency. Thus the phenomenal demonstrations of the presence of the spirit which appeal to the observer depend upon a dual agency—the force to be employed and the human generator of that force.

Other and more direct contact is effected where the operator can relate his own psychic sphere to that of the sensitive who is susceptible to his influence. Then the vital, or nerve, currents can be operated upon immediately by the will of the communicator, who, having thus made the connection, uses the organism of the medium to transmit his message. But if the people on the spiritual plane differed essentially from those on this side there could hardly be any such intercourse.

The identity of origin, and the unity of nature and being—the oneness of the mental and the psychic capabilities and endowments of both operator and subjectenable those who know how, to link themselves on to us and give such impulsions to the spiritual ether as stir the brain waves in those of us who are attuned to their rate of vibrations, and cause in us consciousness of vision, voice, feeling, or desire, thought, or purpose, which may be regarded as at once evidence of the unseen; proof of immortality; and an inspiration to higher purposes and nobler ideals.

SPIRITUAL SCIENCE AND RELIGION.

Spiritual science prompts us to make the best use of this life, and impels us to the attainment of the power to recognize and realize the beauty and divinity of our own being—of Life here—and to tread the spiral way of spiritual ascension. In evolution we trace the evidences of the outworking of the involved energy—the immanent mind, the Spirit Divine. Thus the science of the Spirit leads to the recognition of the Religion of Life. ‘M. A. (Oxon),’ one of our best and most intelligent mediums, made this terse and pointed assertion: ‘It is impossible to dissociate Spiritualism, of any sort worth the name, from religion and morals.’ It occurs in the following definition, which he gives, of what a Spiritualist is: ‘A Spiritualist, first of all, is one who has proven for himself, or has accepted as proven on adequate evidence, the fact that death does not kill the spirit. But this conviction has far-reaching results. It is impossible to dissociate Spiritualism, of any sort worth the name, from religion and morals. For when a man becomes assured that he will live after his probation here he naturally seeks to know where and how; and equally naturally he seeks his information from those who, having passed to that state, are qualified to give it. He finds that there is a broad agreement as to the essential points which most concern him, and he arrives at the conclusion that belief is little and life and conduct much. He learns that his character is his own production, as it is his own property, and that each act of his daily life is a factor in its evolution. When the probation of earth-life is over he goes to the place that he has prepared for himself. His Spiritualism, when he realizes that, has already entered into the sphere of religion.’ And Gerald Massey very forcibly says: ‘Spiritualism will make religion infinitely more real, and translate it from the domain of belief to that of life. It has been to me, in common with many others, such a lifting of the mental horizon and a letting in of the heavens—such a transformation of faiths into facts—that I can only compare life without it to sailing on board ship with hatches battened down, and being kept prisoner, cribbed, cabined and confined, living by the light of a candle—dark to the glory overhead, and blind to a thousand possibilities of being—and then suddenly on some starry night allowed to go on deck for the first time to see the stupendous mechanism of the starry heavens all aglow with the glory of God, to feel that vast vision glittering in the eyes, bewilderingly beautiful and drink in new life with every breath of this wondrous liberty which makes you dilate almost large enough in soul to fill the immensity which you see around you.’

CHAPTER III.

THE EFFECTS OF MEDIUMSHIP.

No medium can command results; he can only give’ conditions and invite the aid of the spirits. Do not forget that spirit people have minds of their own, and will act, or refrain from acting as they think best, not when you please to demand.—B. G. E.

The thoughts we cultivate place us en rapport with corresponding spheres or planes of thought, and the man or woman who habitually lives on a good moral plane is impervious to the intrusion of mischievous and immoral influences from either the borderland or the mortal plane. —’Harbinger of Light.’

For the normal development of psychic powers an entirely different attitude is required on the part of the sensitive from that which is necessary for the development of mediumship.

The normal psychic must consciously concentrate his attention on the effort to feel, to see, to hear, to ‘sense’ and know upon the plane of his inner consciousness. He must be receptive—keenly alive to impressions— that he may become cognizant of states of being, and be able to respond to, and interpret, the sensations that are produced in himself. But the sensitive who desires spirit guidance has to be negatively receptive. He is not the actor, but is acted upon. While by attention to the requisite conditions and by his motives and aspirations he may prepare himself for control, he has hereafter to act or speak, more or less consciously, under the direction, and carry into effect the wishes or purposes, of the intelligence who and through him. But while this is true it acts upon must not be supposed that spirit influence is limited to, and exerted solely upon, those who are known to be mediums; or that spirits do not assist those who use their own psychic faculties. It is probable that all people who are psychically sensitive and open to impressions are indebted to spirit helpers, whether they are conscious of the fact or not.

There is undoubtedly a greater degree of influx from the spirit side than even Spiritualists are aware. Many persons are indebted to spirit people for spontaneous impulses, which, while those persons act upon them and reap the consequences, they can neither explain nor trace to their source. Spirits frequently associate with and serve their earth friends, although the recipients of their benefactions are unaware of the fact. There would be very much more of this kind of guidance from the unseen, if, instead of being frightened, or repellant in their mental attitude towards the spirits, the great bulk of people were prepared to accept such assistance from the other side as perfectly natural and to be expected.

The basis of all enduring union is spiritual. Permanency of harmony can alone be found on the plane of the spirit, and in that sympathy of soul which alone unites. There can be no true or lasting spiritual sympathy with out reciprocity. The cultivation of the aspirational attitude, of the desire for the best possible results, would lead to the opening up of the powers of perception, reception, and expression of spiritual influences and inspirations of a high and helpful order, and lead to more intimate and stimulating relations with the people from beyond the borderland between the two worlds.

A WIDE FIELD FOR RESEARCH

In dealing with the question of the effects of mediumship we find that there are many important problems that confront us and await solution. A very wide field of research is opened up to us in the science, philosophy, and religion of the spirit.

While the phenomena of mediumship serve the purpose of supplying the foundation evidences of spirit existence and identity, they also challenge us to the investigation of the spiritual forces, laws, and principles which operate in the constitution of the universe and the nature of man. The phenomena called spiritual present many difficulties and suggest numerous possibilities, and compel us, as students, to undertake the work of the discovery, explanation, and application of the truth regarding ourselves, our responsibilities, our place in Nature, our destiny, our relationship to others and to the ‘Power not ourselves’—the Supreme Immanent Life—the Spirit Divine—that ever makes for righteousness.

MEDIUMSHIP AND SELF-DEVELOPMENT.

There seems to be a disposition in some quarters to regard mediumship as inimical to self-development; to argue that ‘control’ by spirits is injurious to the medium—or to the spirit—or to both. It is not infrequently asserted, or inferentially assumed, that to be a medium involves loss of individuality and consequent injury to the selfhood of the medium. There are some even who hold that a medium should think little and know less, that the evidence of the superior ability of the spirit may be the more apparent. There may be some mediums who are ‘ignoramuses,’ but it is doubtful if there will be any great degree of intelligence or high spiritual illumination presented through their agency. It is possible that some mediums act foolishly when in their normal state for the purpose of accentuating the difference between their ordinary and abnormal conditions of mental activity; but there is a more rational, intelligent, and, indeed, a more spiritual conception of the relations which should exist between mediums and their spirit ‘guides,’ which is rapidly finding favor with thoughtful mediums and Spiritualists alike. There is a ‘more excellent way’ of approaching the people of the unseen realm whereby good, not evil, accrues to both sensitive and spirit.

The co-operative association of medium and spirit on the plane of thought and purpose, emotion and motive, ethics and inspiration, results in the education and elevation of the sensitive, and the increase of the knowledge of the operator as to the conditions on this side. So far from it being true that the effort to manifest is injurious to the spirit, we have known many instances where the communicating intelligence has declared—and given evidence of the fact— that he has derived great benefit from his association with the medium and the sitters who have assisted in the intercourse.

MERE ‘DABBLING’ DEPRECATED.

Writing in ‘Light,’ Mr. J. J. Morse says that ‘Andrew Jackson Davis, Hudson Tuttle, and other writers, if I correctly understand them, claim that mediumship is a constitutional condition and depends upon nervous adaption, i.e., “sensitiveness,” and the quickening of the subjective (psychical) faculties, while, personally, my own firm conviction is that there is nothing inherently dangerous in “mediumship.” The mere dabbling in mediumship, as either the means of a new sensation, or for the gratification of personal vanity, is to be thoroughly deprecated, as a perversion of some of the most wonderful possibilities of our natures; while the prosecution of mediumship, or anything else, to the detriment of mind, nerves, or health, in any direction, is a sin against one-self, and will inevitably call down the resultant penalties of physical and mental deterioration. I have many times advised inquirers who wished to know how to develop mediumship, unless they desired to do so for serious use, and within proper limits, not to seek its development at all. And in cases where I could clearly see it would prove personally detrimental, I have strongly advised the inquirer to let the matter entirely alone.’

Very much depends upon the objects entertained by the medium and the sitters, as also upon the character and intentions of the spirit who seeks to manifest his presence; but, on general lines, where people of average intelligence and rectitude seek communion with those they have known and esteemed, or loved, the results are almost invariably beneficial. There is every reason why this should be so if the common- sense precautions are observed of keeping a level head, exercising patience, exhibiting unselfishness and sincerity, and desiring good spiritual counsel and fellowship.

Mr. A. Morton truly says: ‘Elevated spirits do not require mediums to surrender their reason; on the contrary, they advise that every new thought should be tested in the crucible of reason, and that it be rejected if not in accordance therewith; but the control of domineering spirits, claiming the names of celebrities, who present unreasonable theories and in a dictatorial “thus saith the spirit” manner, demand unquestioning compliance with their commands, must be rejected by all mediums as debasing and inconsistent with self-respect. Humility is a distinguishing feature of all true greatness and wisdom.

Any associations or concessions which have a tendency to lower the spiritual standard must be carefully avoided, for there is no growth in any relations which can only be maintained by the sacrifice of self-respect and self-justice.’

No medium should permit his love of approbation and desire for success to carry him away from the strict path of righteousness.

THE RATIONAL COURSE.

The rational course for mediums and inquirers to follow is assuredly that of avoiding the extremes alike of credulity and sceptical incredulity, by letting the spirits do their best and then collating the facts observed and drawing conclusions. Care, patience, and perseverance will save both mediums and inquirers from many misconceptions and enable them to avoid the errors of others. Above all, mediums should observe their own feelings, study their own experiences, try to understand and cooperate with the spirits, but never yield servile or slavish service, nor permit themselves to be swayed by flattery nor dominated by any spirit (in the circle or on the spirit side) who claims obedience, poses as an ‘authority,’ or refuses to recognize the rights of others.

No medium should remain ignorant, or refrain from giving effect to his (or her) natural desire for knowledge and self-improvement under the erroneous idea that he does not need to think, study, or learn, because he is a medium; and that the spirits will provide and leach through him all that is required. On the other hand, while thoughtfully observant of favorable conditions, and intelligent in self-study and culture, the medium should avoid ‘getting up’ certain subjects, or thinking along certain lines with the purpose and expectation that such information will be employed while under control. Such action, proceeding from a wrong motive; cannot fail to injure the psychic relations between the spirit and the medium, and will render the work of the control doubly hard, because such thoughts will have to be cleared away before those of the spirit can be transferred to, and have free course through, the medium.

CHAPTER IV.

THE PHENOMENA OF MEDIUMSHIP.

Every sensitive person is not a medium, but every medium is a sensitive. —’M. A.(Oxon).’

The evidence of man’s immortality rest on spirit manifestations. Without them we could have no certain knowledge of the future life. I make this broad statement, including the manifestations of ancient times and of all races, but more especially is it true of the modern phenomena. — Hudson Tuttle.

The phenomena by which spirits manifest their presence, demonstrate their power, and establish their identity are, broadly speaking, classed under two heads—physical and mental.

PHYSICAL PHENOMENA.

What the peculiar quality of mediumistic power for the production of sensous evidences may be we cannot determine, but scientific students of ‘the phenomena called spiritual,’ such as Professors Hare, Mapes, Zollner, Elliott Coues, and Hyslop, Cromwell Varley, Dr. Alfred R. Wallace, Mr. Myers, and Dr. Hodgson, admit that the manifestations are produced by the spirits through the agency of the ‘psychic force’ (as Sir Wm. Crookes called it) of the medium, who is able, when the conditions of the circle are favorable, to attract from the sitters still more of this power, which thus

becomes centred in him. He is, so to speak, a storage battery that can be drawn upon at the will of the ‘intelligent operator at the other end of the line.’ This force is employed for the production of the varied physical manifestations which have been observed in the presence of mediums, the determining factors in each case being the peculiar quality of the force, the capabilities of the mediums, the knowledge and power of the spirits, and the influence of the sitters or observers. Dr. Dean Clarke says: ‘Human magnetism, or nerve-aura, is probably the most sublimated form of ethereal matter, hence nearest in refinement to spirit-sub stance, and therefore spirits use it as the vehicle of their vibrating forces. Those persons who have an excess of magnetism, of the proper quality to unite with both the psychic force of spirits and the forces inherent in natural objects, and thus form an electro-magnetic connection of spirits with the objects they wish to act upon are the ones chosen as physical mediums. The mind and brain of the medium are not often, nor necessarily controlled, only his magnetism and psychic forces are used, through which spirits transmit the vibrations of their own power to mechanically produce concussions, or movements of material objects.’

Hudson Tuttle, writing ‘automatically,’ gave the following description by a spirit of

HOW PHYSICAL PHENOMENA ARE PRODUCED.

‘Zoether (psychic force) emanating from the medium charges the object to be moved, and a band of spirits directs a current of their own zoethic emanation in the direction they desire the article to move, and it passes along the current thus produced. The charging of the object by the medium is necessary in order that it may be in a state of vibration harmonious to the spirit current. If this current be directed against the table or other charged body, raps or concussions are produced, as a positive and negative relation exists between the spirits and the medium’s zoether. One spirit alone cannot communicate in the latter manner; i.e., cannot produce physical manifestations. If one purports to communicate, assistance will be rendered by many others, who combine their influence.’