Hours with the Ghosts E-Book

Henry Ridgely Evans

• Herausgeber: E-BOOKARAMA
• Kategorie: Ratgeber
• Sprache: Englisch

Veröffentlichungsjahr: 2024

Beschreibung

First published in 1897, "Hours with the Ghosts" (or, "Nineteenth Century Witchcraft") by Henry Ridgely Evans is a collection of investigations into the Phenomena of Spiritualism and Theosophy split into 2 parts, the first of which discusses spiritualism and related phenomena; the second part discusses Theosophy and Theosophists, including Helena Blavatsky.

Excerpt from the Preface: "In this work the author has endeavored to give an accurate account of the lives and adventures of celebrated mediums and occultists, which will prove of interest to the reader. The rise and growth of the Theosophical cult in this country and Europe is of historical interest. Theosophy pretends to a deeper metaphysics than Spiritualism, and numbers its adherents by the thousands; it is, therefore, intensely interesting to study it in its origin, its founder and its present leaders."

Leseprobe

Table of contents

HOURS WITH THE GHOSTS

Preface

Introductory Argument

PART FIRST. SPIRITUALISM

1. Divisions Of The Subject

2. Subjective Phenomena

3. Physical Phenomena

4. Conclusions

PART SECOND. MADAME BLAVATSKY AND THE THEOSOPHISTS

1. The Priestess

2. What is Theosophy

3. Madame Blavatsky’s Confession

4. The Writings of Madame Blavatsky

5. Life and Death of a Famous Theosophist

6. The Mantle of Madame Blavatsky

7. The Theosophical Temple

8. Conclusions

List Of Works Consulted In The Preparation Of This Volume

HOURS WITH THE GHOSTS

Henry Ridgely Evans

ILLUSTRATED INVESTIGATIONS INTO THE PHENOMENA OF SPIRITUALISM AND THEOSOPHY

Preface

There are two great schools of thought in the world—materialistic and spiritualistic. With one, matter is all in all, the ultimate substratum; mind is merely the result of organized matter; everything is translated into terms of force, motion and the like. With the other, spirit or mind is the ultimate substance—God; matter is the visible expression of this invisible and eternal Consciousness.

Materialism is a barren, dreary, comfortless belief, and, in the opinion of the author, is without philosophical foundation. This is an age of scientific materialism, although of late years that materialism has been rather on the wane among thinking men. In an age of such ultra materialism, therefore, it is not strange that there should come a great reaction on the part of spiritually minded people. This reaction takes the form of an increased vitality of dogmatic religion, or else culminates in the formation of Spiritualistic or Theosophic societies for the prosecution of occult phenomena. Spiritualists are now numbered by the million. Persons calling themselves mediums present certain phenomena, physical and psychical, and call public attention to them, as an evidence of life beyond the grave, and the possibility of spiritual communication between this world and the next.

The author has had sittings with many famous mediums of this country and Europe, but has seen little to convince him of the fact of spirit communication. The slate tests and so-called materializations have invariably been frauds. Some experiments along the line of automatic writing and psychometry, however, have demonstrated to the writer the truth of telepathy or thought-transference. The theory of telepathy explains many of the marvels ascribed to spirit intervention in things mundane.

In this work the author has endeavored to give an accurate account of the lives and adventures of celebrated mediums and occultists, which will prove of interest to the reader. The rise and growth of the Theosophical cult in this country and Europe is of historical interest. Theosophy pretends to a deeper metaphysics than Spiritualism, and numbers its adherents by the thousands; it is, therefore, intensely interesting to study it in its origin, its founder and its present leaders.

THE AUTHOR.

Introductory Argument

“If a man die, shall he live again?”—this is the question of the ages, the Sphinx riddle that Humanity has been trying to solve since time began. The great minds of antiquity, Socrates, Pythagoras, Plato and Aristotle were firm in their belief in the immortality of the soul. The writings of Plato are luminous on the subject. The Mysteries of Isis and Osiris, as practiced in Egypt, and those of Eleusis, in Greece, taught the doctrine of the immortality of the individual being. The Divine Master of Arcane knowledge, Christ, proclaimed the same. In latter times, we have had such metaphysical and scientific thinkers as Leibnitz, Fichte, Schelling, Hegel and Schleiermacher advocating individual existence beyond the grave.

It is a strange fact that the more materialistic the age, the deeper the interest in spiritual questions. The vitality and persistence of the belief in the reality of the spiritual world is evidence of that hunger for the ideal, for God, of which the Psalmist speaks—“As the heart panteth after water brooks so panteth my soul after Thee, O God!” Through the passing centuries, we have come into a larger, nobler conception of the Universal Life, and our relations to that Life, in which we live, move, and have our being. Granting the existence of an “Eternal and Infinite Spirit, the Intellectual Organizer of the mathematical laws which the physical forces obey,” and conceiving ourselves as individualized points of life in the Greater Life, we are constrained to believe that we bear within us the undying spark of divinity and immortality. Evolution points to eternal life as the final goal of self-conscious spirit, else this mighty earth-travail, the long ages of struggle to produce man are utterly without meaning. Speaking of a future life, John Fiske, a leading American exponent of the doctrine of evolution, says (“The Destiny of Man”): “The doctrine of evolution does not allow us to take the atheistic view of the position of man. It is true that modern astronomy shows us giant balls of vapor condensing into fiery suns, cooling down into planets fit for the support of life, and at last growing cold and rigid in death, like the moon. And there are indications of a time when systems of dead planets shall fall in upon their central ember that was once a sun, and the whole lifeless mass, thus regaining heat, shall expand into a nebulous cloud like that with which we started, that the work of condensation and evolution may begin over again. These Titanic events must doubtless seem to our limited vision like an endless and aimless series of cosmical changes. From the first dawning of life we see all things working together toward one mighty goal, the evolution of the most exalted spiritual qualities which characterize Humanity. The body is cast aside and returns to the dust of which it was made. The earth, so marvelously wrought to man’s uses, will also be cast aside. So small is the value which Nature sets upon the perishable forms of matter! The question, then, is reduced to this: Are man’s highest spiritual qualities, into the production of which all this creative energy has gone, to disappear with the rest? Are we to regard the Creator’s work as like that of a child, who builds houses out of blocks, just for the pleasure of knocking them down? For aught that science can tell us, it may be so, but I can see no good reason for believing any such thing.”

A scientific demonstration of immortality is declared to be an impossibility. But why go to science for such a demonstration? The question belongs to the domain of philosophy and religion. Science deals with physical forces and their relations; collects and inventories facts. Its mission is not to establish a universal metaphysic of things; that is philosophy’s prerogative. All occult thinkers declare that life is from within, out. In other words life, or a spiritual principle, precedes organization. Science proceeds to investigate the phenomena of the universe in the opposite way from without, in; and pronounces life to be “a fortuitous collocation of atoms.” Still, science has been the torch-bearer of the ages and has stripped the fungi of superstition from the tree of life. It has revealed to us the great laws of nature, though it has not explained them. We know that light, heat, and electricity are modes of motion; more than that we know not. Science is largely responsible for the materialistic philosophy in vogue to-day—a philosophy that sees no reason in the universe. A powerful wave of spiritual thought has set in, as if to counteract the ultra rationalism of the age. In the vanguard of the new order of things are Spiritualism and Theosophy.

Spiritualism enters the list, and declares that the immortality of the soul is a demonstrable fact. It throws down the gauntlet of defiance to skepticism, saying: “Come, I will show you that there is an existence beyond the grave. Death is not a wall, but a door through which we pass into eternal life.” Theosophy, too, has its occult phenomena to prove the indestructibility of soul-force. Both Spiritualism and Theosophy contain germs of truth, but both are tinctured with superstition. I purpose, if possible, to sift the wheat from the chaff. In investigating the phenomena of Spiritualism and Theosophy I will use the scientific as well as the philosophic method. Each will act, I hope, as corrective of the other.

PART FIRST. SPIRITUALISM

1. Divisions Of The Subject

Belief in the evocation of the spirits of the dead is as old as Humanity. At one period of the world’s history it was called Thaumaturgy, at another Necromancy and Witchcraft, in these latter years, Spiritualism. It is new wine in old bottles. On March 31, 1847, at Hydeville, Wayne County, New York, occurred the celebrated “knockings,” the beginning of modern Spiritualism. The mediums were two little girls, Kate and Margaretta Fox, whose fame spread over three continents. It is claimed by impartial investigators that the rappings produced in the presence of the Fox sisters were occasioned by natural means. Voluntary disjointings of the muscles of the knee, or to use a medical term “the repeated displacement of the tendon of the peroneus longus muscle in the sheath in which it slides behind the outer malleolus” will produce certain extraordinary sounds, particularly when the knee is brought in contact with a table or chair. Snapping the toes in rapid succession will cause similar noises. The above was the explanation given of the “Hydeville and Rochester Knockings”, by Professors Flint, Lee and Coventry, of Buffalo, who subjected the Fox sisters to numerous examinations, and this explanation was confirmed many years after (in 1888) by the published confession of Mrs. Kane, nee Margaretta Fox. Spiritualism became the rage and professional mediums went about giving séances to large and interested audiences. This particular creed is still professed by a recognized semi-religious body in America and in Europe. The American mediums reaped a rich harvest in the Old World. The pioneer was Mrs. Hayden, a Boston medium, who went to England in 1852, and the table-turning mania spread like wild fire within a few months.

Broadly speaking, the phenomena of modern Spiritualism may be divided into two classes: (1) Physical, (2) Subjective. Of the first, the “Encyclopaedia Britannica”, in its brief but able review of the subject, says: “Those which, if correctly observed and due neither to conscious or unconscious trickery nor to hallucination on the part of the observers, exhibit a force hitherto unknown to science, acting in the physical world otherwise than through the brain or muscles of the medium.” The earliest of these phenomena were the mysterious rappings and movements of furniture without apparent physical cause. Following these came the ringing of bells, playing on musical instruments, strange lights seen hovering about the séance-room, materializations of hands, faces and forms, “direct writing and drawing” declared to be done without human intervention, spirit photography, levitation, unfastening of ropes and bandages, elongation of the medium’s body, handling fire with impunity, etc.

Of the second class, or Subjective Phenomena, we have “table-tilting and turning with contact; writing, drawing, etc., by means of the medium’s hand; entrancement, trance-speaking, and impersonation by the medium of deceased persons, seeing spirits and visions and hearing phantom voices.”

From a general scientific point of view there are three ways of accounting for the physical phenomena of spiritualism: (1) Hallucination on the part of the observers; (2) Conjuring; (3) A force latent in the human personality capable of moving heavy objects without muscular contact, and of causing “Percussive Sounds” on table-tops, and raps upon walls and floors.

Hallucination has unquestionably played a part in the séance-room, but here again the statement of the “Encyclopaedia Britannica” is worthy of consideration: “Sensory hallucination of several persons together who are not in a hypnotic state is a rare phenomenon, and therefore not a probable explanation.” In my opinion, conjuring will account for seven-eighths of the so-called phenomena of professional mediums. For the balance of one-eighth, neither hallucination nor legerdemain are satisfactory explanation. Hundreds of credible witnesses have borne testimony to the fact of table-turning and tilting and the movements of heavy objects without muscular contact. That such a force exists is now beyond cavil, call it what you will, magnetic, nervous, or psychic. Count Agenor de Gasparin, in 1854, conducted a series of elaborate experiments in table-turning and tilting, in the presence of his family and a number of skeptical witnesses, and was highly successful. The experiments were made in the full light of day. The members of the circle joined hands and concentrated their minds upon the object to be moved. The Count published a work on the subject “Des Tables Tournantes,” in which he stated that the movements of the table were due to a mental or nervous force emanating from the human personality. This psychic energy has been investigated by Professor Crookes and Professor Lodge, of London, and by Doctor Elliott Coues, of Washington, D. C., who calls it “Telekinesis.” The existence of this force sufficiently explains such phenomena of the séance-room as are not attributable to hallucination and conjuring, thus removing the necessity for the hypothesis of spirit intervention. In explanation of table-turning by “contact,” I quote what J. N. Maskelyne says in “The Supernatural”:

“Faraday proved to a demonstration that table-turning was simply the result of an unconscious muscular action on the part of the sitters. He constructed a little apparatus to be placed beneath the hands of those pressing upon the table, which had a pointer to indicate any pressure to one side or the other. After a time, of course, the arms of the sitters become tired and they unconsciously press more or less to the right or left. In Faraday’s experiments, it always proved that this pressure was exerted in the direction in which the table was expected to move, and the tell-tale pointer showed it at once. There, then, we have the explanation: expectancy and unconscious muscular action.”

2. Subjective Phenomena

1. Telepathy.

The subjective phenomena of Spiritualism—trance speaking, automatic writing, etc.,—have engaged the attention of some of the best scientific minds of Europe and America, as studies of abnormal or supernormal psychological conditions.

If there are any facts to sustain the spiritual hypothesis, these facts exist in subjective manifestations. The following statement will be conceded by any impartial investigator: A medium, or psychic, in a state of partial or complete hypnosis frequently gives information transcending his conscious knowledge of a subject. There can be but two hypotheses for the phenomena—(1) The intelligence exhibited by the medium is “ultra-mundane,” in other words, is the effect of spirit control, or, (2) it is the result of the conscious or unconscious exercise of psychic powers on the part of the medium.

It is well known that persons under hypnotic influence exhibit remarkable intelligence, notwithstanding the fact that the ordinary consciousness is held in abeyance. The extraordinary results obtained by hypnotizers point to another phase of consciousness, which is none other than the subjective or “subliminal” self. Mediums sometimes induce hypnosis by self-suggestion, and while in that state, the subconscious mind is in a highly receptive and exalted condition. Mental suggestions or concepts pass from the mind of the sitter consciously or unconsciously to the mind of the medium, and are given back in the form of communications from the invisible world, ostensibly through spirit control. It is not absolutely necessary that the medium be in the hypnotic condition to obtain information, but the hypnotic state seems to be productive of the best results. The medium is usually honest in his belief in the reality of such ultra-mundane control, but he is ignorant of the true psychology of the case—thought transference.

The English Society for Psychical Research and its American branch have of late years popularized “telepathy”, or thought transference. A series of elaborate investigations were made by Messrs. Edmund Gurney, F. W. H. Myers, and Frank Podmore, accounts of which are contained in the proceedings of the Society. Among the European investigators may be mentioned Messrs. Janet and Gibert, Richet, Gibotteau, and Schrenck-Notzing. Podmore has lately summarized the results of these studies in an interesting volume, “Apparitions and Thought-transference, an Examination of the Evidence for Telepathy.” Thought Transference or Telepathy (from tele—at a distance, and pathos—feeling) he describes as “a communication between mind and mind other than through the known channels of the senses.” A mass of evidence is adduced to prove the possibility of this communication. In summing up his book he says: “The experimental evidence has shown that a simple sensation or idea may be transferred from one mind to another, and that this transference may take place alike in the normal state and in the hypnotic trance.

* * The personal influence of the operator in hypnotism may perhaps be regarded as a proof presumptive of telepathy.” The experiments show that mental concepts or ideas may be transferred to a distance.

Podmore advances the following theory in explanation of the phenomena of telepathy:

“If we leave fluids and radiant nerve-energy on one side, we find practically only one mode suggested for the telepathic transference—viz., that the physical changes which are the accompaniments of thought or sensation in the agent are transmitted from the brain as undulations in the intervening medium, and thus excite corresponding changes in some other brain, without any other portion of the organism being necessarily implicated in the transmission. This hypothesis has found its most philosophical champion in Dr. Ochorowicz, who has devoted several chapters of his book “De la Suggestion mentale,” to the discussion of the various theories on the subject. He begins by recalling the reciprocal convertibility of all physical forces with which we are acquainted, and especially draws attention to what he calls the law of reversibility, a law which he illustrates by a description of the photophone. The photophone is an instrument in which a mirror is made to vibrate to the human voice. The mirror reflects a ray of light, which, vibrating in its turn, falls upon a plate of selenium, modifying its electric conductivity. The intermittent current so produced is transmitted through a telephone, and the original articulate sound is reproduced. Now in hypnotized subjects—and M. Ochorowicz does not in this connection treat of thought-transference between persons in the normal state—the equilibrium of the nervous system, he sees reason to believe, is profoundly affected. The nerve-energy liberated in this state, he points out, ‘cannot pass beyond’ the subject’s brain ‘without being transformed. Nevertheless, like any other force, it cannot remain isolated; like any other force it escapes, but in disguise. Orthodox science allows it only one way out, the motor nerves. These are the holes in the dark lantern through which the rays of light escape. * * * Thought remains in the brain, just as the chemical energy of the galvanic battery remains in the cells, but each is represented outside by its correlative energy, which in the case of the battery is called the electric current, but for which in the other we have as yet no name. In any case there is some correlative energy—for the currents of the motor nerves do not and cannot constitute the only dynamic equivalent of cerebral energy—to represent all the complex movements of the cerebral mechanism.’”

The above hypothesis may, or may not, afford a clue to the mysterious phenomena of telepathy, but it will doubtless satisfy to some extent those thinkers who demand physical explanations of the known and unknown laws of the universe. The president of the Society for Psychical Research (1894,) A. J. Balfour, in an address on the relation of the work of the Society to the general course of modern scientific investigation, is more cautious than the writers already quoted. He says:

“Is this telepathic action an ordinary case of action from a center of disturbance? Is it equally diffused in all directions? Is it like the light of a candle or the light of the sun which radiates equally into space in every direction at the same time? If it is, it must obey the law—at least, we should expect it to obey the law—of all other forces which so act through a non-absorbing medium, and its effects must diminish inversely as the square of the distance. It must, so to speak, get beaten out thinner and thinner the further it gets removed from its original source. But is this so? Is it even credible that the mere thoughts, or, if you please, the neural changes corresponding to these thoughts, of any individual could have in them the energy to produce sensible effects equally in all directions, for distances which do not, as far as our investigations go, appear to have any necessary limit? It is, I think, incredible; and in any case there is no evidence whatever that this equal diffusion actually takes place. The will power, whenever will is used, or the thoughts, in cases where will is not used, have an effect, as a rule, only upon one or two individuals at most. There is no appearance of general diffusion. There is no indication of any disturbance equal at equal distances from its origin and radiating from it alike in every direction.

“But if we are to reject this idea, which is the first which ordinary analogies would suggest, what are we to put in its place? Are we to suppose that there is some means by which telepathic energy can be directed through space from the agent to the patient, from the man who influences to the man who is influenced? If we are to believe this, as apparently we must, we are face to face not only with a fact extraordinary in itself, but with a kind of fact which does not fit in with anything we know at present in the region either of physics or of physiology. It is true, no doubt, that we do know plenty of cases where energy is directed along a given line, like water in a pipe, or like electrical energy along the course of a wire. But then in such cases there is always some material guide existing between the two termini, between the place from which the energy comes and the place to which the energy goes. Is there any such material guide in the case of telepathy? It seems absolutely impossible. There is no sign of it. We can not even form to ourselves any notion of its character, and yet, if we are to take what appears to be the obvious lesson of the observed facts, we are forced to the conclusion that in some shape or other it exists.”

Telepathy once conceded, we have a satisfactory explanation of that class of cases in modern Spiritualism on the subjective side of the question. There is no need of the hypothesis of “disembodied spirits”.

Some years ago, I instituted a series of experiments with a number of celebrated spirit mediums in the line of thought transference, and was eminently successful in obtaining satisfactory results, especially with Miss Maggie Gaule, of Baltimore, one of the most famous of the latter day psychics.

Case A.

About three years prior to my sitting with Miss Gaule, a relative by marriage died of cancer of the throat at the Garfield Hospital, Washington, D. C. He was a retired army officer, with the brevet of General, and lived part of the time at Chambersburg, Penn., and the rest of the time at the National Capital. He led a very quiet and unassuming life, and outside of army circles knew but few people. He was a magnificent specimen of physical manhood, six feet tall, with splendid chest and arms. His hair and beard were of a reddish color. His usual street dress was a sort of compromise with an army undress uniform, military cut frock-coat, frogged and braided top-coat, and a Sherman hat. Without these accessories, anyone would have recognized the military man in his walk and bearing. He and his wife thought a great deal of my mother, and frequently stopped me on the street to inquire, “How is Mary?” I went to Miss Gaule’s house with the thought of General M— fixed in my mind and the circumstances surrounding his decease. The medium greeted me in a cordial manner. I sat at one end of the room in the shadow, and she near the window in a large armchair. “You wish for messages from the dead,” she remarked abruptly. “One moment, let me think.” She sank back in the chair, closed her eyes, and remained in deep thought for a minute or so, occasionally passing her hand across her forehead. “I see,” she said, “standing behind you, a tall, large man with reddish hair and beard. He is garbed in the uniform of an officer—I do not know whether of the army or navy. He points to his throat. Says he died of a throat trouble. He looks at you and calls “Mary,—how is Mary?” “What is his name?” I inquired, fixing my mind on the words David M—. “I will ask”, replied the medium. There was a long pause. “He speaks so faintly I can scarcely hear him. The first letter begins with D, and then comes a—I can’t get it. I can’t hear it.” With that she opened her eyes.

The surprising feature about the above case was the alleged spirit communication, “Mary—how is Mary?” I did not have this in my mind at the time; in fact I had completely forgotten this form of salutation on the part of Gen. M—, when we had met in the old days. It is just this sort of thing that makes spirit-converts.

However, the cases of unconscious telepathy cited in the “Reports of the Society for Psychical Research,” are sufficient, I think, to prove the existence of this phase of the phenomena.

T. J. Hudson, in his work entitled “A scientific demonstration of the future life”, says: * * “When a psychic transmits a message to his client containing information which is in his (the psychic’s) possession, it can not reasonably be attributed to the agency of disembodied spirits. * * When the message contains facts known to some one in his immediate presence and with whom he is en rapport, the agency of spirits of the dead cannot be presumed. Every investigator will doubtless admit that sub-conscious memory may enter as a factor in the case, and that the sub-conscious intelligence—or, to use the favorite terminology employed by Mr. Myers to designate the subjective mind, the ‘sublimal consciousness’—of the psychic or that of his client may retain and use facts which the conscious, or objective mind may have entirely forgotten.”

But suppose the medium relates facts that were never in the possession of the sitter, what are we to say then? Considerable controversy has been waged over this question, and the hypothesis of telepathy is scouted. Minot J. Savage has come to the conclusion that such cases stretch the telepathic theory too far; there can be but one plausible explanation—a communication from a disembodied spirit, operating through the mind of the medium. For the sake of lucidity, let us take an example: A has a relative B who dies in a foreign land under peculiar circumstances, unknown to A. A attends a séance of a psychic, C, and the latter relates the circumstances of B’s death. A afterwards investigates the statements of the medium, and finds them correct. Can telepathy account for C’s knowledge? I think it can. The telepathic communication was recorded in A’s sub-conscious mind, he being en rapport with B. A unconsciously yields the points recorded in his sub-conscious mind to the psychic, C, who by reason of his peculiar powers raises them to the level of conscious thought, and gives them back in the form of a message from the dead.

Case B.

On another occasion, I went with my friend Mr. S. C., of Virginia, to visit Miss Gaule. Mr. S. C. had a young son who had recently passed the examination for admission to the U. S. Naval Academy, and the boy had accompanied his father to Baltimore to interview the military tailors on the subject of uniforms, etc. Miss Gaule in her semi-trance state made the following statement: “I see a young man busy with books and papers. He has successfully passed an examination, and says something about a uniform. Perhaps he is going to a military college.”

Here again we have excellent evidence of the proof of telepathy.

The spelling of names is one of the surprising things in these experiments. On one occasion my wife had a sitting with Miss Gaule, and the psychic correctly spelled out the names of Mrs. Evans’ brothers—John, Robert, and Dudley, the latter a family name and rather unusual, and described the family as living in the West.

The following example of Telepathy occurred between the writer and a younger brother.

Case C.

In the fall of 1890, I was travelling from Washington to Baltimore, by the B. & P. R. R. As the train approached Jackson Grove, a campmeeting ground, deserted at that time of the year, the engine whistle blew vigorously and the bell was rung continuously, which was something unusual, as the cars ordinarily did not stop at this isolated station, but whirled past. Then the engine slowed down and the train came to a standstill.

“What is the matter?” exclaimed the passengers.