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Table of contents
PREFACE.
SUPPLEMENTAL PREFACE.
INTRODUCTION.
THEOLOGICAL AXIOMS.
INTUITIVE EVIDENCE OF THE EXISTENCE OF SPIRITS.
NARRATIVE OF THE AUTHOR’S EXPERIMENTAL INVESTIGATION OF SPIRITUALISM.
HYMN CHANTED TO MY SISTER, AND HER REPLY.
CORROBORATIVE EVIDENCE OF THE EXISTENCE OF SPIRITS.
FOREIGN CORROBORATIVE EVIDENCE.
SPIRITUAL MANIFESTATIONS IN FRANCE AND GERMANY.
SPIRITUALISM IN GREAT BRITAIN.
COMMUNICATIONS FROM THE SPIRIT WORLD.
OF THE SPIRITUAL BIRTH, CALLED DEATH, OF HUMAN BEINGS, CALLED MORTALS, ALTHOUGH IMMORTAL.
SPIRITUAL BIRTH OF MARIA.
CONVOCATION OF SPIRITS.
EXPOSITION OF THE INFORMATION RECEIVED FROM THE SPIRIT WORLD.
APOLOGY FOR MY CONVERSION.
MORAL INFLUENCE OF SPIRITUALISM.
THE HEAVEN AND HELL OF SPIRITUALISM CONTRASTED WITH THE HEAVEN AND HELL OF SCRIPTURE.
DISCORDANCE AS TO THE WHEREABOUT OF THE SCRIPTURAL HEAVEN.—INSTINCTIVE IMPRESSION AS TO HEAVEN BEING OVERHEAD.
“THE TRUE DOCTRINE”
OF MEDIUMSHIP.
ON THE INFLUENCE OF THE ILL-TREATMENT OF MEDIA, ON SPIRITUAL MANIFESTATIONS.—OF COUNTER-MEDIUMSHIP.
ON PSYCHOLOGICAL EXPLANATIONS OF SPIRITUAL MANIFESTATIONS.
MODERN PROCESS FOR ALPHABETIC CONVERSE WITH SPIRITS, AS NEW TO MAN AS THE ELECTRIC TELEGRAPH.
INFLUENCE OF MUNDANE WEALTH IN THE WORLD TO COME.
MRS. GOURLAY’S NARRATIVE.
ILLUSTRATION OF THE PRACTICAL BENEFIT OF SPIRITUALISM, IN THE HAPPINESS IMPARTED BY THE CONVERSION OF AN UNBELIEVER TO A BELIEF IN IMMORTALITY.
MARRIAGE ON EARTH AND IN HEAVEN.
THE MORALITY OF CHRISTENDOM BEING IRRECONCILABLE WITH THE NEW TESTAMENT, CANNOT BE ITS LEGITIMATE OFFSPRING.
ADDITIONAL CORROBORATIVE EVIDENCE OF THE EXISTENCE OF SPIRITS.
A VISIT TO THE SPIRITUALISTS OF OHIO.
LOCALITY OF JONATHAN KOONS.—A HILLY LAND.
OF MATTER, MIND, AND SPIRIT.
RELIGIOUS ERRORS OF MR. MAHAN.
PAGAN FEARLESSNESS OF DEATH.
CONCLUSION.
APPENDIX.
FOOTNOTES:
PREFACE.
As
prefatory to this volume, it may be expedient here to introduce the
credentials which I have lately received from the spirit world.
With
the medium of their communication, Mr. Lanning, of this city, No.
124
Arch St., I have had but little intercourse, knowing him, however,
by
report, as a good man and a zealous spiritualist. The communication
which I owe to his mediumship, was utterly unexpected by me, never
having, in any way, hinted to him, directly or indirectly, that it
would be desirable to receive such an indication of confidence and
approbation.The
first and only knowledge which I had of this, to me, stirring
appeal,
is comprised in the following letter from Lanning. The difference
between the style of his own language, though very good for its
purpose, and that which he ascribes to the spirits, must
corroborate
his allegation that this address did not originate in his
brain.On
submitting the address to my spirit father, he sanctioned the idea
of
its proceeding from spirits.Philadelphia,
June 7, 1855.Dear
Sir: I send you the
following communication, and think it to be an emanation from the
spirit life. I feel not a little reluctance in so doing, for it is
seldom I can get any thing for others. How it may suit your mind, I
do not know, nor do I wish to impose it upon you for any thing
worthy
your consideration. I would hesitate much to instruct one so much
my
senior, and whose name I esteem, were it not that I love a cause so
near your heart; and I feel that my mind is only the channel
through
which I have every evidence, the unseen in the spirit life, at
times
give their thoughts to mortals. I have no idea from what spirit it
came, but know it
did not originate in my own brain.Very
truly, yours, J. F. Lanning.To
Dr. Robert Hare, Philadelphia:Prof.
Robert Hare—Venerable
and much-esteemed friend, it is an unwonted pleasure with us to
number you as a leading mind in the ranks of this new and better
gospel which is being given to the dwellers of earth. We see the
many
and perplexing difficulties which, to you, apparently hinder your
progress in this path to light and love, and we sympathize with you
in all your efforts to unfold your mind and to render it useful and
happy.Could
you see the great glory which is to be the issue of your labours in
the new unfoldings of spiritual science, you would not despair of
your mission, nor weary in your devotion to it. Let us ask you, If
there is any earthly fame or consideration that could induce you to
turn back again to the familiar paths in which a life of patient
labour has been spent? If there is any earthly joy or brilliant
attainment which you have ever enjoyed, worthy to be compared with
the little you have realized since you commenced your
investigations
in this the most important pursuit of your life? Ask yourself how
much happiness you have found in the contemplation of that fact
which
has been demonstrated, not only to your wishes, but to your senses,
that the thinking mind
never dies; that
the grave, which is but the wardrobe of the cast-off garment of the
spirit, has no power over the soul; that it lives
on, lives
ever, and must
throughout the ceaseless ages of eternity continue to unfold its
powers. Ask yourself, what is
earth, what is
fame, what is the
endearment to your present life, when contrasted or compared with
the
assurance which you now have, that
there is no death,
no loss of your individuality, no
severing of the
ties of friendship and love which shall not be renewed again in
that
fairer land, the home of the angels, whither you and all you love
on
earth are tending? Ponder then, our venerable friend, and ask your
thirsting soul, if this knowledge is not worth more than the cost
of
diamonds to you? We, who have laid aside the crumbling casket which
contained the priceless jewel that is never tarnished, know full
well
the value of this gem of knowledge which now sparkles on your
vision
just opened.There
are many things which we would like to say to you, but the
conditions
and circumstances which control our operations render it impossible
for us to present to your mind the light which it so much seeks. To
answer the demands of your spirit is now impossible to us. Time and
the unfoldings of your mind can only solve the questions you would
propound. You are well aware that the growth of your present
knowledge is but the effect of earnest inquiry, of patient toil,
and
deep study, and experiment after experiment in your searchings for
truth. Such was the only way you reached the position which you now
occupy in the science so dear to you. It came in no other way, it
could come in no other. The child is subjected to the necessity of
first learning the alphabet before it is prepared to spell, and
must
understand the meaning of words before it can comprehend the
sentence
it reads. So in this investigation. That which is apparently of
little meaning must first be learned, the alphabet must be
mastered,
hard words pronounced, and all must be understood before there is a
fittedness for progression. The wisest on earth, aye, the wisest in
spirit life, are learners, students: none but God is perfectly
wise;
and it is no humiliation to any mind that it contains not all of
wisdom. Let us say to you that if patient in your investigations,
you
shall in due time obtain that which you so earnestly seek. Could we
work miracles, (a thing impossible,) they would astound rather than
enlighten your mind. Could we withdraw the veil which separates the
vision from the things you desire to see in our spheres of life,
you
have no data by which you could make plain to yourself or to the
eyes
of your fellow-man the sights you would behold.Go
on in your searchings, our good friend: the end is not yet with
you.
Brilliant minds with brilliant thoughts are burning to give
utterance
to earth through you. You are a selected instrument of our own
choosing, and we are watching and guiding in the path and to the
goal
you seek. You may not only “speak trumpet-tongued to the scientific
world,” but in
thunder-tones to
those savans who think they are the masters of the keys of
knowledge.Author’s
Reply to the preceding Address.Philadelphia,
June 15, 1855.To
my spirit friends, to whom I owe the preceding address:It
is quite unnecessary for my angel friends to urge upon my heart, or
upon my reason the nothingness of this world, in comparison with
that
of which a description has lately been given to me.So
highly do I estimate the prospect thus awakened, that it seems
almost
too good,
too desirable to be
realized. There are so many painful ideas awakened in my mind
respecting the lot of humanity, by the events of past and present
times, that it is difficult to conceive that, at the short distance
of little more than the eightieth part of the diameter of our
globe,
there should be such a contrast. But to
heighten my
appreciation of the inestimable value of such an heirship is
utterly
uncalled for. If there be any drawback, it is the misery which
pervades this mundane sphere. The sympathy which, on the one hand,
ties you to this world, must, on the other, cause a participation
in
the sufferings which pervade all animated nature. While I am aware
that sympathy, as above suggested, would prevent me from flying
from
a perception or contemplation of the wretchedness in question, it
seems as if the heaven of Spiritualism were, in this phase, in some
degree open to the objection to the heaven of Scripture, founded on
its too great proximity to hell. Is not the spiritual heaven too
near
this sphere, and too much associated with it by its sympathy, not
to
suffer indirectly a portion of its miseries?If
there were any thing I should deem to be requisite to render
existence in the spirit world happier, it would be the power of
removing the miseries of this lower world,
and especially those arising from Error—the
most prolific source of evil. According to Addison’s allegory,
Death admitted the pretensions of Intemperance to be superior in
destructiveness, to those of any of the numerous diseases which
competed for the honour of the premiership in his cabinet; but
might
not Error have successfully competed with Intemperance?—Error, the
main cause of intemperance, of intolerant bigotry, and of war,
which
destroys both by the sword and by sickness which it induces?It
is difficult for us to conceive that good, affectionate spirits are
not unhappy at witnessing the distress which they cannot relieve.
The
prisoners at Sing Sing are said to undergo mental torture by the
silence imposed upon them. Yet this is imposed upon spirits, when
often a word would prevent fatal events.Nevertheless,
Spiritualism, so far as it prevails, will make all better: in the
first place, by removing error and sectarian discord, and, in the
next place, by making nature the object of our study, and,
indirectly, of our worship, as the work of the Being who created
all.You
need not any more strive to stimulate my estimation of the high
office which you bestow on me as promulgator of the knowledge given
me of the spheres, than to excite my appreciation of that
knowledge.
I would not relinquish my position for any temporal sovereignty. My
love of truth, my desire for human happiness, would be sufficient
for
my pay in causing truth to triumph, as that, of course, would be a
heaven to me in contemplating the misery obviated and the happiness
induced.Doubtless,
not to be fairly appreciated would be painful; while merited
applause
would be a high gratification; but, were that my primary motive, I
should not deserve applause. All that I would desire would be, to
have that share of honour to which I might be entitled in common
with
other colabourers in the cause of truth: to exist in the spheres on
the same plane with the illustrious Washington and his coadjutors,
and associated with my beloved relatives and friends, having access
tothe
wise and good men of all ages and nations! That were a heaven
indeed!
To be worthy of and enjoy such a heaven, is the only selfish
ambition
with which I am actuated, so far as I know myself.Your
truly devoted servant and friend, Robert Hare.Having
suggested to my spirit father that it would be expedient that some
names should be attached to the credentials with which the
preceding
address from the spirits seemed to endow me by appointment, he
induced several spirits of eminence to accompany him to Mrs.
Gourlay’s this morning, (August 4, 1855.) This gave me an
opportunity to read Lanning’s letter, the address which I received
through him as above represented, and my reply. In return I
received
the subjoined communication.Communication
from an assembly of eminent spirits, sanctioning the credentials
transmitted through the mediumship of Mr. Lanning.August
4, 1855.Respected
Friend: We
cheerfully accompany your father to sanction the communication
given
through our medium, Mr. Lanning, to yourself. My friend, we have
sought media in various localities through whom to accredit you as
our minister to earth’s inhabitants, but owing to unfavourable
conditions, we have, in most instances, failed. We perceive with
pleasure that your heart is fully imbued with the importance of
your
holy mission. It needs no fulsome flattery from us to incite you to
action. A principle of right and truth pervades all your movements
in
this spiritual campaign. We truly style it a campaign, since you
are
battling fearlessly against Error, that hydra-headed monster who
has
slain his millions and tens of millions. We have looked forward to
the publication of facts involved through your experimental
investigations with interest. The communication above referred to
was
given by one who stood high in the estimation of the people of our
great republic; but, for personal reasons, he wishes to withhold
his
name.Be
it known to all who may read these credentials, that we sanction
them, and authorize our names to be affixed thereunto.Geo.
Washington,J.
Q. Adams,Dr.
Chalmers,Oberlin,W.
E. Channing, and others.Postscript
by the author.It
is a well-known saying that there is “but one step between the
sublime and the ridiculous.” This idea was never verified more
fully than in the position I find myself now occupying, accordingly
as those by whom that position is viewed may consider the
manifestations which have given rise to it in the light wherein
they
are now viewed by me,
or as they
were two years ago viewed
by myself,
and are now seen
by the great majority of my estimable contemporaries.I
sincerely believe that I have communicated with the spirits of my
parents, sister, brother, and dearest friends, and likewise with
the
spirits of the illustrious Washington and other worthies of the
spirit world; that I am by them commissioned, under their auspices,
to teach truth and to expose error. This admitted, I may be
reasonably inspired with the sentiment authorized in the preceding
credentials, that I hold my office to be greatly preferable to that
of any mundane appointment, and for the reasons above given in
those
credentials. But how vast is the difference between this estimate
and
that which must
ascribe these
impressions to hallucination!
my position being
that of a dupe or fanatic.
Yet there can be no man of real integrity and good sense,
unimpaired
by educational bigotry, who will not respect sincere devotion to
the
cause of piety, truth, and human welfare, here and hereafter,
however
displayed. Hence, although the foregoing prefatory pages should
have
no other influence, they may operate to show my own deep conviction
of the righteousness of my course, founded, as I believe it to have
been, on the most precise, laborious, experimental inquiry, and
built
up under the guidance of my sainted father, as well as under the
auspices of Washington and other worthy immortals.Those
who shall give a careful perusal to the following work will find
that
there has been some “method in my madness;” and that, if I am a
victim to an intellectual epidemic, my mental constitution did not
yield at once to the miasma. But let not the reader too readily
“lay
the flattering unction to his soul” that ’tis my hallucination
that is to be impugned, not his ignorance of facts and his
educational errors.The
sanction of the spirits, as above given, was obtained under test
conditions; so that it was utterly out of the power of any mortal
to
pervert the result from being a pure emanation from the spirits
whose
names are above given.It
ought to be understood that the sanction given by the spirits whose
names are attached to the preceding certificate, was obtained under
test conditions, as explained in paragraph bb., dd., in the
description of Plate iv. Moreover, I placed my hand on the
instrument
illustrated by Fig. 2 in same plate, so as to question the spirits
directly as to the reliability of the affirmation, previously given
to me, and the fidelity of the medium generally. In both cases the
index moved so as to give an affirmative reply.
SUPPLEMENTAL PREFACE.
The
most precise and laborious experiments which I have made in my
investigation of Spiritualism, have been assailed by the most
disparaging suggestions, as respects my capacity to avoid being the
dupe of any medium employed. Had my conclusions been of the
opposite
kind, how much fulsome exaggeration had there been, founded on my
experience as an investigator of science for more than half a
century! And now, in a case when my own direct evidence is adduced,
the most ridiculous surmises as to my probable oversight or
indiscretion are suggested, as the means of escape from the only
fair
conclusion.Having
despatched a spirit friend from Cape Island, at one o’clock on the
third of July, to request Mrs. Gourlay, in Philadelphia, to send
her
husband to the bank to make an inquiry, and to report the result to
me at half-past 3 o’clock, the report was made to me as desired.
The subject was not mentioned until after my return to
Philadelphia,
when, being at the residence of Mrs. Gourlay, I inquired of her,
whether she had received any message from me during my absence? In
reply, it was stated that while a communication from her spirit
mother was being made to her brother, who was present, my spirit
messenger interrupted it to request her to send her husband to the
bank to make the desired inquiry: that, in consequence, the
application was made at the bank. The note-clerk recollected the
application to him, but appeared to have considered it as too
irregular to merit much attention. Hence the impression
received by the
applicants, and communicated to me, was not correct. But as it did
not accord with that existing in my memory, it could not have been
learned from MY mind.Wishing
to make this transaction a test, I was particularly careful to
manage
so that I might honourably insist upon it as a test; and, until I
learned the fact from Mrs. Gourlay and from the note-clerk that the
inquiry was made, it did not amount to a test manifestation. But,
if
I had been ever so indiscreet, would it not be absurd to imagine a
conspiracy between any person at Cape Island with Dr. and Mrs.
Gourlay, her brother, and the note-clerk at the bank, to deceive me
on my return by concurrent falsehoods?I
submit these facts to the public, as proving that there must have
been an invisible, intelligent being with whom I communicated at
Cape
Island, who, bearing my message to this city, communicated it to
Mrs.
Gourlay, so as to induce the application at the bank. Otherwise,
what
imaginable cause could have produced the result, especially within
the time occupied—of two and a half hours?The
existence of spirit agency being thus demonstrated, I am justified
in
solemnly calling on my contemporaries to give credence to the
important information which I have received from spirits,
respecting
the destiny of the human soul after death. They may be assured that
every other object of consideration sinks into insignificance in
comparison with this information and the bearing it must have upon
morals, religion and politics, whenever it can be known and be
believed by society in general, as it is by me.
INTRODUCTION.
As
introductory to this work, I shall make a few brief remarks on the
following topics:—Objects
of religion.—Diversity of opinion as to the means by which they
have been attainable.—Every sect, excepting one, would vote against
any one.—Consequent sentiments of the Author as embodied in
verse.—Reasons for his believing in the existence of a
Deity.—American priesthood eminently honest and pious.—If people
who have obtained a belief in immortality by
one route are
better and happier therefor, why object that others, by another
route, should attain the same ends.—The table, no less than our
firesides, an object of interest.—Inconsistency of those who make
their Deity pass through all the stages of human existence, from
the
embryo to maturity, in objecting to the transient employment of
tables.—Use of the tables soon laid aside in the manifestations to
which the Author has resorted.—Inconsistency of accusing
Spiritualists of undue incredulity as to scriptural miracles, and
of
the opposite defect as respects spiritual manifestations.—Of
certain savans who strain at spiritual gnats, yet swallow
scriptural
camels.—Miracles of Scripture, if they ever occurred, can never be
repeated; but the manifestations of Spiritualism will be repeated
with an improved and a multifarious efficiency.—Religion and
positive or inductive science having, under the guidance of
devotion
and atheism, been made to travel in opposite directions, are by
Spiritualism so associated as to travel together in the same
direction.—The atheist Comte would dissolve the union between
theology and science.—According to Comte, where true science
begins, the domain of theology terminates, being only a creature of
the imagination.—According to Spiritualism, it is the domain of
ignorance that is lessened, while theology,
founded on
knowledge, grows
with its growth, and strengthens with its strength.—An effort to
refute the idea of Comte, that the phenomena of the sidereal
creation
can be explained by gravitation; which, left to itself, would
consolidate all the matter in the universe into an inert
lump.—Suggestions respecting the devil.—Arguments founded on
ignorance.1.
On all sides I presume that it will be admitted that the great
objects of religion are as follows:—2.
To furnish the best evidence of the existence of a Supreme Deity,
and
of his attributes.3.
To convey a correct idea of our duty toward that Deity and our
fellow
creatures.4.
To impart that knowledge of a state of existence beyond the grave
which will be
happier as we are
more virtuous in
this life, and more
miserable as we are more vicious; this knowledge affording the best
consolation amid temporal sufferings of the righteous, and the
strongest restraint upon the vicious indulgence of passion in the
unrighteous.5.
Finally, by these means, to promote morality and the happiness of
man
in this world, and prepare him for a blissful position in the world
to come.6.
It must result, from these premises, that whichever is most
competent
for the attainment of these all-important ends, will be the best
religion.7.
The above-mentioned postulates being generally admitted, various
recorded traditions, pretended to have been derived from one or
more
deities, have been advanced as best calculated to meet the
requisitions in question. Each of the religious doctrines thus
advanced is tenaciously defended by its appropriate priesthood. If
the opinions of the majority of these advocates of their respective
revelations be taken as respects any creed excepting their own, it
will be denounced as originating in error or fraud. The opinion
being
taken successively upon
any one, by all but
those to whom it appertains, each would be condemned.8.
It was under these impressions that the following verses were
written, more than forty years ago. They have recently been
published
in a pamphlet on the better employment of the first day of the
week.They
serve to show that my skepticism arose from my love of truth,
instead
of that aversion from it, ascribed to skeptics by many well-meaning
bigots.9.
Oh, Truth! if man thy way could find,Not
doomed to stray with error blind,How
much more kind his fate!But
wayward still, he seeks his bane,Nor
can of foul delusion gainA
knowledge till too late.By
sad experience slowly shown,Thy
way at times though plainly known,Too
late repays his care;While
in thy garb dark Error leads,With
best intent, to evil deedsThe
bigot to ensnare.Is
there a theme more highly fraughtWith
matter for our serious thoughtThan
this reflection sad,That
millions err in different ways,Yet
all their own impressions praise,Deeming
all others bad?To
man it seems no standard’s given,No
scale of Truth hangs down from HeavenOpinion
to assay;Yet
called upon to act and think,How
are we then to shun the brinkO’er
which so many stray?10.
How far I was a believer in God may be estimated from the following
opinions, which have appeared in the pamphlet wherein the foregoing
verses were published:On
the Evidence of the Existence of a Deity.BY
THE AUTHOR.11.
The existence of the universe is not more evident than that of the
reasoning power by which it is controlled. The evidence of profound
and ingenious contrivance is more manifested the more we inquire.
Yet
the universe, and the reason by which it has been contrived and is
regulated, are not one. Neither is the reason the universe, nor is
the universe the reason. This governing reason, therefore,
wherever,
or however it may exist, is the main attribute of the Deity, whom
we
can only know and estimate by his works. And surely they are
sufficiently sublime, beautiful, magnificent, and extensive to give
the idea of a being who may be considered as infinite in comparison
with man. Yet as the existence of evil displays either a deficiency
of power, or a deficiency of goodness, I adopt the idea of a
deficiency of power in preference.12.
“If,” as Newton rationally infers, “God has no organs,” the
person of man cannot be made after God’s image, since the human
image is mostly made up by the human organs. Man has feet to walk,
arms to work with, eyes for seeing, ears for hearing, a nose for
smelling. It were absurd to attribute such organs to God.13.
It follows that while we have as much evidence of a Deity as we
have
of our own, we are utterly incapable of forming any idea of his
form,
mode of existence, or his wondrous power. We are as sure of the
immensity and ubiquity of his power as of the existence of the
universe, with which he must at least be coextensive and in
separatelyassociated. That his power must have always existed, we
are
also certain; since if nothing had ever prevailed, there never
could
have been any thing: out of nothing, nothing can come.14.
The universe, no less than the Deity, must be eternal, since if at
any time, however remote, the Deity existed without a universe,
there
must have been an infinite antecedent period during which the
divine
power must have been nullified for want of objects for its
exercise.
A Deity so situated would be as a king without a kingdom to
govern.15.
I am under the impression that mind is at least as essential to the
creation as matter. It seems to me inconceivable that the various
elementary atoms of the chemist could come into existence, with
their
adaptation to produce the multiplicity of efficient combinations
which they are capable of forming, without having been modified by
one mind. The existence of adaptation, I think, proves the
existence
of mind. But even were these atoms to possess inherently the
adaptation which they manifest, of what possible utility could be
the
variegated consequences thereof, were there no minds to perceive,
appreciate, or enjoy them. The beauty of colour, the music of
sound,
the elegance of curves or angles, could have no existence were
there
no perception of them; since those attributes are in a great
measure
attached to objects by mind. Independently of mind, music is mere
aerial vibration, colour mere superficial texture, or intestinal
arrangement producing undulatory waves variously polarized, which
are
the proximate causes, which would be sterile, were there no mind to
be actuated by them through appropriate organs.16.
Could the universe exist without mind, would not its existence be
nugatory?17.
The following allegations seem to me no less true than the axioms
of
Euclid:18.
No evil can endure which any being has both the power and desire to
remove.19.
Any result must ensue which any being has both power and desire to
accomplish.20.
No rational being will strive by trial to ascertain that which he
knows as well before as after trial.21.
If God be both omnipotent and omniscient, he can, of course, make
his
creatures exactly to suit his will and fancy, and foresee how they
will fulfil the end for which they are created. Wherefore then
subject them to probation to discover traits which by the premises
he
must thoroughly foreknow.22.
Is it not more consistent with divine goodness to infer that we are
placed in this life for progressive improvement, and that there is
no
evil which can be avoided consistently with his enormous, though
not
unlimited, power?23.
Such an inference coincides with the communications recently
received, from the spirits of departed friends, which it is the
object of this publication to promulgate.24.
Unfortunately, human opinion is very much influenced by passion and
prejudice. Hence in questions respecting property, we often find
honest men differing as to what is just. So when any creed is
associated with the hope of enjoying by its tenure a
better, if not
exclusive,
pretension to eternal happiness and the favour of God, the
sectarian
by whom it may be held becomes honestly tenacious of its despotic
supremacy over all others.25.
I have no doubt that a large portion of our American priesthood are
sincere in the advocacy of the tenets respectively held by them.
Among them I have known some of the best of men, and I have
generally
found them more tolerant of skepticism than the majority of their
followers. It has not, however, been unfrequently urged by
clergymen
as a ground of adherence to Christianity, that
without it, there
is no authentic evidence of a future state of existence. I have
seen
an argument from an able and respectable Christian writer, urging
that there is no refuge for the mass of mankind to be found in pure
deism, unaccompanied by any specific evidence of a future
state.26.
Under these circumstances should Spiritualism afford such a refuge
to
those who are utterly dissatisfied with the evidence of the truth
of
scriptural revelation, it will certainly be a
blessing to them;
and those who have heretofore found this essential comfort in one
way, ought not to object should their neighbours find it in another
way.27.
An effort has been made to throw ridicule on spiritual
manifestations, on account of phenomena being effected by means of
tables and other movable furniture; but it should be recollected
that, when movements
were to be
effected, resort to
movable bodies was
inevitable; and as generally the proximity of media, if not the
contact, was necessary to facilitate the movements, there was no
body
so accessible as tables. But these violent mechanical
manifestations
were always merely to draw attention; just as a person will knock,
or
even kick, violently at a front door, until some one looks out of a
window to communicate with him. The more violent manifestations
ceased both at Hydesville, at Rochester, and at Stratford in
Connecticut, as soon as the alphabetic mode of communicating was
employed. I never have had any to take place during my intercourse
with my spirit-friends, unless as tests for unbelievers, when
intellectual communications could not be made. It is more than
fifteen months since I have resorted to instruments which have
nothing in common with tables. Of these instruments, engravings and
descriptions will be found in this work.28.
But is it not a great error to consider our tables as less sacred
than our firesides? Could any appeal more thoroughly vibrate to the
heart of civilized man than that of any invasion of his rights
which
should render his fireside liable to intrusion? Hence, in the Latin
motto, “Pro aris et focis,” the inviolability of the fireside is
placed side by side with freedom of conscience. But, with the
passing
away of winter, the interest in the fireside declines: ’tis
changeable as the temperature of air. It loses all its force in the
tropics; but, throughout Christendom, the table still draws about
it
the inmates of every human dwelling, at all seasons, and in every
kind of weather. Even when not excited by hunger, we value the
social
meeting which takes place around it.29.
At tables, moreover, conferences are held, contracts and
deedssigned,
and decrees, statute-laws, and ordinances are written. Treaties,
also, are made at tables, on which not the fate of individuals
merely, but of nations, depends.30.
Is the renown of the “knights of the round table” tarnished by
their being only known in connection with the word in question? Is
any director or trustee ashamed of being, with his colleagues,
designated as a “board?”—a humble synonym for table.31.
It was at a table the Declaration of Independence was signed; and
in
Trumbull’s picture of its presentation to Congress a table is made
to occupy a conspicuous position. Our tables should be at least as
much objects of our regard as the vicinity of our fireplace.32.
The sarcasms founded on the use of the table in spiritual
manifestations proceed, inconsistently, from those persons who
would
bring their deity through all the stages of human life.33.
The human body of Christ must have gone through all the stages from
the embryo to maturity. It was worshipped in a manger, and lived
thirty years in obscurity and inaction. Why all this delay, when
the
angel, armed with the power of God, might have addressed Herod, the
Roman emperor, and every other potentate on earth in a single year?
The Almighty softening their hearts, as he hardened that of
Pharaoh,
the conversion of mankind had been the inevitable
consequence.34.
Alluding to his second advent, Christ used these words:—“They
shall see the Son of man coming in the clouds with great power and
glory.” Mark xiii. 26. Wherefore did not his first coming take
place in this conspicuous, glorious, and unquestionable
manner?35.
It is often inquired, Wherefore were not these efforts to
communicate
with mankind at an earlier period of the world’s duration? but it
may be demanded in return, Wherefore did not Christ come until the
earth had been peopled, even according to Scripture, about four
thousand years?36.
Why was not the use of the compass, of gunpowder, printing, the
steam-engine, steamboat, railway, telegraph, daguerreotyping,
electrotyping, contrived earlier in this terrestrial sphere? Let
orthodoxy take the beam out of its own eye first.37.
Had Christ taught these arts, they would not only have had a more
general influence during the era of their accomplishment, but have
left a durable and irrefragable proof of a towering mental
superiority. As they would have gone into use, there could have
been
no question as to their accomplishment; so that every intelligent
being might have become intuitively cognizant of their wonderful
results.38.
The invention of gunpowder, the telegraph, and the mariner’s
compass might have been the means of preventing the inroads of the
Goths and Vandals, and, subsequently, the success of the
Mohammedans;
since the Arabians would hardly have availed themselves ofthese
inventions at the time the Mohammedan conquests were
commenced.39.
How important would have been the art of printing to the
promulgation
of a correct knowledge of the revelation which was the alleged
object
of Christ’s mission!40.
Of those who believe in revelation, it may be inquired, Why the
Hebrews were preferred, as the receivers of divine inspiration, to
the more civilized Greeks, Romans, Hindoos, or Chinese? If
revelation
was requisite to one nation, was it not equally necessary to
all?41.
Wherefore, after Christ had undergone crucifixion in order to make
people Christians, should Mohammed have been allowed to massacre or
enslave them for being Christians?42.
There is even now great difficulty in effecting those
intercommunications with spirits in this country of
universal
legal tolerance. I
say legal,
since there is, as Owen alleged, “too
much Christian despotism of another kind.”43.
Almost every editor is, more or less, a censor to the press, and a
peon of popularity. The tendency is not to
repress, but to
gratify, and, of
course, promote
existing bigotry. This bigotry and its Siamese brother,
intolerance,
have, in all countries and ages, been exercising a
mischievous, though
often a
well-intended,
vigilance, over any innovation of a nature to emancipate the human
mind from educational error; and, whenever supported by temporal
power, has resorted to persecution—even to the use of the sword, of
the rack, or the fagot; and, in this country of boasted freedom and
much-vaunted liberty of the press, shows its baleful power by
defamation, or alleging disqualification for employment, wherever
its
influence can be exerted.44.
A conspicuous printer in this city refused to print an edition of
my
recent pamphlet, as he would allow nothing to go through his press
which was against the Bible. This shows how far fanaticism will go,
even at this advanced era of science and in this country of vaunted
intellectual freedom.45.
Two hundred years ago, Spiritualism would have been as much
persecuted as witchcraft.46.
In reprobation of unbelief in the scriptural proofs of immortality,
it has been usual for self-complacent believers to urge that the
“wish was father to the thought;” that a sincere desire to
perceive the truth could not exist without conviction; but the
opposite must have been the prevailing weakness among unbelievers
in
Scripture who have become spiritualists, if they are now
over-credulous in admitting the evidence on which Spiritualism is
founded.47.
I declare solemnly, that I always was intensely anxious to know the
truth; that although, theoretically, I doubted the possibility of
changing the course of things by prayer, yet I did often lift my
thoughts up toGod,
imploring that some light might be given to me. Of course, as soon
as
the facts admitted of no other explanation than that my father,
sister, brother, and other spirit friends, had been engaged in
efforts to convince me of their existence, and of that of the
spirit
world, the most intense desire arose to verify the facts tending to
settle the all-important question, whether man is
immortal.48.
If the evidence of the truth of revelation were as adequate as
represented by its votaries, my conscientious inability to believe
in
it would indicate an undue constitutional skepticism; whence I
required more proof than the great mass of Christians, in order to
produce credence. Yet, now having found the evidence of immortality
in the case of Spiritualism satisfactory, it cannot be urged that
my
hesitation respecting the evidence of revelation arose from any
unwillingness to believe in a future state, or unreasonableness as
to
the evidence requisite to justify belief. Manifestly, it would be
inconsistent to accuse me of disbelieving in the one case from
undue,
hard-hearted incredulity, and yet, in the other, yielding from the
opposite characteristics.49.
Fundamentally, my reasons for not believing in revelation have
been,
that it violates certain axioms above stated, (
18
,)
which have been as clear to my mind as those collated by
Euclid.50.
It may be shown that the existing system fails to give any evidence
which can be
subjected to the intuition of each generation successively.
It rests on the alleged intuition of human beings who existed ages
ago, and of whom we know nothing but what they say of themselves
through history or recorded tradition. It reposes entirely on the
testimony of propagandists, who were interested to give it
importance, or on partial human narrators or compilers. It has been
erected on a species of hearsay evidence, inadmissible in courts of
justice. This species of testimony in the case of Spiritualism is
contemptuously set aside. No one will believe in manifestations
unless intuitively observed. Wherefore this
faith in
ancient witnesses,
this skepticism of
those of our own times,
even when they are known to be truthful?51.
On my stating to a distinguished savan a fact which has been
essentially verified since in more than a hundred instances, his
reply was—I would believe you as soon as any man in the world, yet
I cannot believe what you mention. He suggested the idea of its
being
an epidemic, with which I was of course infected; nevertheless,
that
savan, as a professing Christian, admitted facts vastly more
incredible, depending on the alleged intuition of witnesses who
lived
two thousand years ago, nearly. This, doubtless, was the
consequence
of educational bigotry, which would have caused a belief in the
miracles of any other religion in which he should have been brought
up.52.
Such persons strain at the gnats of Spiritualism, yet swallow the
camels of Scripture.53.
In like manner an Eastern sovereign treated a Dutch ambassador as
deranged, because he alleged that bodies of water, in his country,
were capable of solidification, so as to support people on the
surface.54.
But if this skepticism is shown with respect to observers of our
day,
how can it be expected that it should not be displayed toward
observers of antiquity?55.
Spiritualism will in this respect have a great advantage, as it
will
always be supported by the intuition of its actual votaries. It
will
not rest on bygone miracles, never to be repeated, if they ever
occurred, but will rest upon an intercourse with the spirit world
which will grow and improve with time.56.
One of the pre-eminent blessings resulting from this new philosophy
will be its bringing religion within the scope of positive science.
This word positive is employed by the learned atheist Comte to
designate science founded on observation and experiment. It will
give
the quietus to the cold, cheerless view of our being’s end and aim
presented in his work.57.
Professor Nichol endeavoured, in the following way, to comfort his
Christian auditors against the apparent incompatibility of the
phenomena of the sidereal creation with the language of Scripture:
Having drawn two lines from the same point, making a right angle,
the
learned lecturer said,
Suppose A sets out and pursues one of these routes, B pursues the
other, and both arrive at certain truths; although these results
should not seem to have any thing to do with each other; yet,
said he, if they be
truths, they must come together eventually; they cannot always
travel
away from each other.
But if any person find that, agreeably to all his experience, the
results thus attained, tend to greater and greater remoteness and
inconsistency, there would be little comfort found in the idea of a
possible ultimate approximation.58.
It is upon this actual fundamental discordancy between scriptural
impressions, and the truths ascertained by experimental and
intuitive
investigation, that Comte builds his inference that theology is to
be
entirely abandoned. But very different is the position of
Spiritualism relative to positive science. It starts from the same
basis of intuition and induction from facts. It does not controvert
any of the results of positive science within the ponderable
material
creation, to which the results contemplated by Comte belong. It
superadds new facts respecting the spirit world, which had so
entirely escaped the researches of materialists, that they
entertain
the highest incredulity merely upon negative grounds,—merely
because the facts in question have not taken place within the
experience of those who have investigated the laws of ponderable
matter and one or two imponderable principles associated
therewith.59.
Such was the ground of my incredulity; which, however, vanished
before intuitive demonstration.60.
It is admitted by Comte that we know nothing of the sources or
causes
of nature’s laws; that their origination is so perfectly
inscrutable, as to make it idle to take up time in any scrutiny for
that purpose. He treats the resort to the Deity as the cause, as a
mere abstraction tending to comfort the human mind before it has
become acquainted with true science, and doomed to be laid aside
with
the advance of positive science.61.
Of course his doctrine makes him avowedly a thorough ignoramus as
to
the causes
of laws, or the means by which they were established, and can have
no
other basis but the negative argument above stated, in objecting to
the facts ascertained in relation to the spiritual creation. Hence
when the spirits allege that by their volition they can neutralize
gravity, or vis
inertiæ,[4]there
is nothing in positive science to confute this. The inability of
material beings to neutralize gravitation by their powers is no
proof
that spiritual beings cannot effect this change.62.
Thus while allowing the atheist his material dominion, Spiritualism
will erect within and above the same space a dominion of an
importance as much greater as eternity is to the average duration
of
human life, and as the boundless regions of the fixed stars are to
the habitable area of this globe.63.
But although Comte be a man of great learning, his fundamental
opinions appear to be faulty, and his distribution of the
operations
of the mind imaginary.64.
In treating of gravitation as the
primary law, does
he not commit a blunder? Is not vis inertiæ above indispensable to
gravitation, since it may be conceived to exist without
gravitation,
while gravitation cannot exist without vis inertiæ?65.
The power of a body A to draw B toward it can never exceed that
which
is necessary to put it into motion, which must be directly as its
vis
inertiæ; and where the one is null, the other must be null.66.
I cannot imagine how any philosopher so learned as Comte should not
perceive the reduction of the phenomena of the universe to
“different
aspects” of the one faculty of gravitation to be utterly
impossible. Inthe
first place, it has been shown that gravitation could not be the
basis of vis inertiæ, without which it cannot exist; and in the
next
place, gravitation has always, at any given point of time, its
possible influence limited to the power of making a body move
toward
an appropriate centre of gravity, and afterward remain forever at
rest, unless affected by some extraneous cause.67.
It is alleged also that the phenomena of the universe are explained
by gravitation. I here quote his own words:68.
“Our business
is—seeing how vain is any research into what are called causes,
whether first or final—to pursue an accurate discovery of these
laws, with a view to reducing them to the smallest possible
number.”