Experimental Investigation of the Spirit Manifestations
Experimental Investigation of the Spirit ManifestationsPREFACE.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.Appendix IIFOOTNOTES:Copyright
Experimental Investigation of the Spirit Manifestations
Robert Hare
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, butknow 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 mindnever 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 liveson, livesever, and must
throughout the ceaseless ages of eternity continue to unfold its
powers. Ask yourself, what isearth, what isfame, what is
the endearment to your present life, when contrasted or compared
with the assurance which you now have, thatthere
is no death, no loss of your individuality,
noseveringof 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 inthunder-tonesto 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 almosttoogood,toodesirable 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 toheightenmy 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,oras
theywere two years ago viewedbymyself, and arenow seenby 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 whichmust
ascribetheseimpressions to
hallucination!myposition 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 impressionreceivedby 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 byone
routeare 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,foundedonknowledge, 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 behappieras we are morevirtuous 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 uponany 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
abetter, if notexclusive, 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,
thatwithout 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 ablessing 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, whenmovements wereto
beeffected, resort tomovablebodies 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
universallegaltolerance. I
saylegal, 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 torepress, but togratify, and, of course,promoteexisting bigotry. This bigotry
and its Siamese brother, intolerance, have, in all countries and
ages, been exercising amischievous, though often awell-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 besubjected 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 thisfaithinancientwitnesses, thisskepticism 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 thecausesof
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, orvis 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 theprimarylaw, 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.”69. How is it possible, I demand, to reduce the orbitual
motion of a planet to fewer causes than vis inertiæ, motion, and
gravitation? Vis inertiæ and motion are necessary to momentum; and
momentum thus arising, acting in a tangential direction to that of
gravitation, is indispensable to form, with the force of gravity,
the resultant which constitutes the orbitual curve.70. Yet from subsequent language in the same paragraph, the
idea is suggested of reducing planetary motions to one cause,
gravitation! This will be perceived from his language, subjoined as
follows:71. “The best illustration of this is in
the case of the doctrine of gravitation. We say that the general
phenomena of the universe are explained by it, because it connects,
under one head, the whole immense variety of astronomical facts,
exhibiting the constant tendency of atoms toward each other in
direct proportion to their masses, and in inverse proportion to the
squares of their distance.”72. How can the revolution of a single planet about the sun
be explained without the centrifugal or tangential force due to
momentum? Were not gravitation resisted by the projectile velocity
constituted by motion and vis inertiæ, would not all the planets
fall into their suns, respectively?73. Are there not three essential elements in such orbitual
movements,—vis inertiæ, motion, and gravitation? Are not these as
necessary to an orbit as three sides are to a triangle? and is it
not as great an error to suppose that such movements can continue
by the agency ofoneof them, as
to make one right line serve to enclose a superficies?74. Between two philosophers, both equally learned with
Comte, one may be, like him, an atheist, the other, like Newton, a
believer in God; and yet, as respects the whole range of positive
science, would there be any clashing? They would attribute every
thing to the samelaws, whether
these should be ascribed to a deity or not. The origin of the laws
recognised by both would, by one, be ascribed to an inscrutable
God; by the other, to inscrutability without a God.75. Because the movements of the heavenly bodies are ascribed
to thethree elements above mentioned,—an unknown source of
projectile force, vis inertiæ, by which that force is perpetuated,
and gravitation, by which it is modified into elliptical, orbitual
revolution, operating as laws governing planetary movement,—it does
not make the astronomer who adopts this conception less of a
theologian; it only makes him a more enlightened theologian. We
ascribelessto thespecialinterference of the Creator in
proportion as our knowledge enables us to perceive results attained
by general laws. This, Comte conceives, causes theists to be less
theological, and to lessen what he seems to view as the domain
which theology is allowed to have. But is it not more correct to
assume that it is only the domain of ignorance which grows less,
while that of theology becomes simpler and more correct, but not
less extensive? It is not that less is ascribed to God, but that
the aggregate is more intelligently ascribed as the laws through
which his agency is recognised are fewer.76. Newton assumed inertia, gravitation, and motion as the
foundation of his philosophy; but attributed these fundamental
properties, or states of matter, to the will of that governing mind
of which he held the existence to be as evident as that of the
matter governed. Comte does not consider that there is any positive
proof of the existence of such a ruling mind, and does not,
therefore, find it necessary to admit the existence of a Deity.
Thus, the states or properties above mentioned are, with Newton,
proximate, with Comte, ultimate, causes. Hence, when we arrive at
the foundation of the Newtonian doctrine, we cannot go deeper
without admitting the existence of a God. Without this admission,
we involve ourselves in the irremediable darkness of
atheism.77. In this respect, I have always been a follower of Newton.
Evidently, both the governing reason and the creation which it
rules must have existed from eternity; since, if nothing ever
existed exclusively, it must have forever endured, and there never
could have been any thing. So, if there ever had been no mind,
there never could have been any mind.78. The human mind, says Comte, by its nature employs, in its
progress, three methods of philosophizing,—the theological, the
metaphysical, and the positive, differing essentially from each
other, and even radically opposed. Hence, he assumes thesuccessiveexistence of three modes of
contemplating the aggregate phenomena of the universe, any one of
which excludes the others. The first, “is the
point of departure of the human understanding; the third, its
ultimate, fixed, definite state; the second, merely a state of
transition from the first to the third.”79. It seems to be assumed that the intellectual progress of
the human mind must necessarily be through these three stages.
Moreover, it is suggested that each individual, in reviewing the
progression of his mind from childhood to mature age, will perceive
that he was a theologian in his childhood, a metaphysician in his
youth, and a natural philosopher inhis manhood. If this did not come from a distinguished
philosopher, I should pronounce it ridiculous. If allowed to be so
egotistical, I must say that I am not aware that I went through
these stages in the different periods of my life.80. Studying metaphysical works as a part of my education, I
took great interest in the theory of moral sentiments, and
published essays on topics of that nature in the “Portfolio;” but
previously, I wrote my “Memoir on the Blowpipe.” In 1810, my “Brief
View of the Policy and Resources of the United States” was
published, in which it was first truly advanced that credit is
money.81. Subsequently, more than a hundred publications were made
by me, for the most part on chemistry and electricity, yet always
intermingled with political, moral, and financial
essays.82. I am now, more than ever, a theologian; and my first
publications touching that subject date after the attainment of
threescore and ten.83. But theology and religion were subjects always near to my
heart; and were accompanied by the pain arising from the
discordancy of my opinions with those entertained by much-loved
relatives and friends.84. I do not understand how any man of common sense can
conceive that theological, metaphysical, or experimental science
can be the separate object of contemplation; or that the share that
either may occupy at any age, to the exclusion of the others, will
not depend on exterior contingencies.85. I became a believer in God solely from my intuitive
perception of the existence of a governing reason. Of course, all
things were to be ascribed to that reason ultimately, but
proximately to the very laws which this author considers as the
object or basis of positive science.86. He holds that our inquiries should be bounded by the
inscrutability of the well-ascertained physical properties and laws
of matter. Coinciding,practically, with Comte until lately, I held that inquiry should be
bounded by the inscrutability of the Divine Lawgiver, to whom these
laws owed existence. But Spiritualism has opened an avenue to
inquiry beyond the boundary thus practically admitted no less by
myself than by Comte. Other inscrutable laws and phenomena have to
be recognised within a region for the existence of which Comte, in
denying spiritual agency, allows no room.87. Though, practically, this field of inquiry was shut out
from me as well as from Comte,theoretically, it was not excluded by
my philosophy. Although in ascribing the universe to mind, the
unity of its design and harmony of its phenomena led to the
inference that it must be due to one supreme mind, there was still
room for the coexistence of any number of degrees of subordinate
mental agency, between that supreme mind and man.88. Beside those antagonists to Spiritualism, who would set
aside the evidence of persons living at the present time and who
are known to betruthful, by the evidence of others who lived some thousand
years since, spiritualists are assailed by such as admit their
facts, but explain them differently. Thus the Roman Catholic Church
has admitted the manifestations to indicate an invisible physical
and rational power which cannot be attributed to human agency. But
instead of ascribing them to spirits, good or bad, of mortals who
have passed the portal of death, they consider them the work of Old
Nick.89. If this personage ever did influence the acts of any
sect, manifestly it must have been in those instances in which
alleged religious error has been made the ground for persecution,
from the time of the extirpation and spoliation of the Midianites,
Canaanites, and others, down to that of the extirpation of the
Albigenses, the auto da fé, inquisition, massacre of St.
Bartholomew, fires of Smithfield, roasting of Servetus, and the
persecution of the Quakers and witches.90. So far as the devil is only an imaginary embodiment of
the evil passions of men, as conceived by many enlightened
Christians, no doubt those and many other analagous acts were due
to the devil; but when the benevolent language of the spirits
respecting sinners is contrasted with the cruel doctrine of the
church in question, as well as by others, it can hardly be
conceived that this language comes from Satan, and that of the
churches from the “benevolent” Jesus Christ.91. The following verses, which have already appeared in my
letter to the Episcopal clergy, express the sentiments of the
spirits—every soul having the privilege of reforming, and rising
proportionally to the improvement thus obtained:92. However late, as holy angels teach,Souls now in Hades, bliss in Heaven may reach.All whose conduct has been mainly right,With lightning speed may gain that blissful
height;While those who selfish, sensual ends pursue,For ages may their vicious conduct rue,Doom’d in some low and loathsome plane to dwell,Made through remorse and shame the sinner’s
hell;Yet through contrition and a change of mind,The means of rising may each sinner find.The higher spirits their assistance give,Teaching the contrite how for heaven to live.93. Let these lines be contrasted with those which are given
in the work on Heaven of the Rev. Dr. Harbaugh—a most excellent
orthodox clergyman of the German Reformed Church—which are as
follows:94. “But the wicked? alas! for him at that awful moment! Oh!
my soul, come not thou into the secret of his sorrows.
“ How shocking must thy summons be, O death!To him.—In that dread moment, how the frantic soulRaves round the walls of her clay tenement;Runs to each avenue, and shrieks for help;But shrieks in vain! How wishfully she looksOn all she’s leaving, now no longer hers!A little longer; yet a little longer;Oh! might she stay to wash away her stains;And fit her for her passage! Mournful sight!Her very eyes weep blood, and every groanShe heaves is big with horror. But the foe,Like a stanch murderer, steady to his purpose,Pursues her close, through every lane of life,Nor misses once the track; but presses on,Till forced at last to the tremendous verge,At once she sinks to everlasting ruin.”95. But I conceive that the existence of a devil is
irreconcilable with all goodness and omnipotency; and that, were a
devil created by God, the Creator would be answerable for all the
acts of the being so created. Evidently, the devil could be nothing
else but what omnipotence should make him, and could do nothing but
what prescience would foresee. The acts of the devil would
therefore be indirectly those of his maker.96. I would inquire of those who rely on the Bible as the
source of their opinions, how it happens that Moses makes no
allusion to Satan as an agent in the events of which he is the
narrator?97. Though Milton represents that malevolent being as taking
the form of the serpent, Moses, far from sanctioning that idea,
makes not only the individual snake, but the whole genus forever
amenable for the part performed.98. In his description of hell, Josephus represents an
archangel as the janitor, which is quite inconsistent with Satan’s
being the jailor. Is it conceivable that an archangel should be
doorkeeper to the devil?99. Moreover, in stating the reasons why the doom of the rich
man (broiling to eternity) was irremediable, no allusion is made to
the satanic despot whose inexorable malevolence would have had to
be counteracted.100. It would seem to be an axiom, that whenever any event
does not take place, it must be because there is no being who has
at once thepowerand thewishto cause it to happen; and when
any event does ensue, there can exist no being having at once
thepowerandwishto prevent it from happening.
Moreover, consistently, no agent can exist whose destruction is
desired by another being, who, having the right, is competent by
mere volition to destroy that agent.101. It follows, that if there actually does exist any being,
such as is designated by the wordsDevil,Satan,Beelzebub, to treat him as thecreatureof God, would be
inconsistenteitherwith the
attribute of all goodness or of omnipotence.102. Can any act be more devilish than that of creating a
devil? Would it not be blasphemous to ascribe to a beneficent Deity
a measure so truly diabolical? It has been said that the devil is a necessary
agent in God’s providence. How necessary, if God be
omnipotent?103. Does not the necessity of employing a bad agent involve
inability to create a good agent?104. The evils which exist in the creation may, to a great
extent, be explained by an inevitable limitation of power. Thus,
probably, there could be no virtue were there no vice; no pleasure,
were there no pain. Ecstasy might become painful by unlimited
endurance.105. Without appetites and passions, an animal would be
reduced to the state of a vegetable, which lives without
perception.106. The language held by certain sectarians on such
subjects, seems to me often contradictory of the idea they strive
to enforce. Thus they represent that our sorrows and our pangs are
intended for our amendment, or designed to prevent some greater
evilhereorhereafter; but what can justify a
painful remedy, if there be power to adopt one which, while equally
efficacious, would be painless?107. God is, on one side, represented as the cause of all the
circumstances under which we exist; yet, on the other, is under the
necessity of afflicting us in order to remove or to remedy them! If
possessing both ability and disposition to reform us without
causing us to suffer, could suffering be inflicted consistently
with all goodness?108. Of a most excellent Roman Catholic I inquired whether it
was not held by their church that a belief in their tenets was
necessary to salvation? The reply was in the affirmative. And yet,
said I, of all who do believe, only those can be saved who do their
Master’s will,—who add good works to an orthodox creed? The reply
was again affirmative. Of all mankind, then, there is but a very
small number, comparatively, who are not, according to the creed in
question, to go to hell? Again I received an affirmative reply. I
would then (I rejoined) when I die, rather go into an eternal
sleep, than awake in heaven to find so many of my fellow-creatures
in endless misery, the mere knowledge of which would make heaven
itself a hell to a good-hearted angel.109. Another species of objection to the existence of spirits
is, that although movements of bodies are admitted to take place
without any perceptible or conceivable mortal agency, the existence
of spirits as the cause is to be disbelieved, because the observers
have not been successful in getting replies such as they think
would have been given were spirits the source.110. Thus a very distinguished physician, Dr. Bell, has
alleged that nothing has in his investigations been communicated
which was not previously in the mind of one or more mortals
present. This is one of the instances in which the assailant of
Spiritualism founds his argument in his error. It is an argument
which has no other basis than inaccurate information, because I am
enabled to disprove the truth of the conclusion on which the
inference is founded.111. Nevertheless, I am not surprised that an inference
should have been made, which holds good as respects certain spirits
or media, though not others. If a pack of cards be so cut that the
card exposed cannot be seen by any mortal present, it may be found
that although certain spirits cannot describe the card, unless seen
by some person present, yet other spirits can describe the card
under these circumstances. Among my guardian spirits, there are two
who have repeatedly described the card exposed fortuitously by
cutting a pack, as in the process for determining trumps in a game
of whist.112. Since reading Dr. Bell’s remarks, cards, taken
indiscriminately from a pack, and laid down behind the medium and
myself, the denomination unseen by any mortal, have been named
correctly by one of the spirits alluded to, although, about the
same time, another eminent spirit could not name cards when
similarly employed.113. Agreeably to my experience in a multitude of cases,
spirits have reported themselves who were wholly unexpected, and
when others were expected. When I was expecting my sister in
Boston, my brother reported himself. Lately, when expecting her,
Cadwalader was spelt out, being the name of an old friend, who
forthwith gave me a test, proving his identity. As this spirit had
never visited my disk before, I had not the smallest expectation of
his coming.