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Isis Unveiled
by H.P. Blavatsky
[1877]
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This book was obtained from the Internet Sacred Text Archive at
http://www.sacred-texts.com/the/iu/index.htm and is included here on this CD with their permission.
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p. 1
THE VEIL OF ISIS.
PART ONE.--SCIENCE.
CHAPTER I.
"Ego sum qui sum."--An axiom of Hermetic Philosophy.
"We commenced research where modern conjecture closes its faithless wings. And
with us, those were the common elements of science which the sages of to-day
disdain as wild chimeras, or despair of as unfathomable mysteries."--BULWER'S
"ZANONI."
THERE exists somewhere in this wide world an old Book--so very old that our
modern antiquarians might ponder over its pages an indefinite time, and still
not quite agree as to the nature of the fabric upon which it is written. It is
the only original copy now in existence. The most ancient Hebrew document on
occult learning--the Siphra Dzeniouta--was compiled from it, and that at a time
when the former was already considered in the light of a literary relic. One of
its illustrations represents the Divine Essence emanating from ADAM * like a
luminous arc proceeding to form a circle; and then, having attained the highest
point of its circumference, the ineffable Glory bends back again, and returns to
earth, bringing a higher type of humanity in its vortex. As it approaches nearer
and nearer to our planet, the Emanation becomes more and more shadowy, until
upon touching the ground it is as black as night.
A conviction, founded upon seventy thousand years of experience, ** as they
allege, has been entertained by hermetic philosophers of all periods that matter
has in time become, through sin, more gross and dense than it was at man's first
formation; that, at the beginning, the
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human body was of a half-ethereal nature; and that, before the fall, mankind
communed freely with the now unseen universes. But since that time matter has
become the formidable barrier between us and the world of spirits. The oldest
esoteric traditions also teach that, before the mystic Adam, many races of human
beings lived and died out, each giving place in its turn to another. Were these
precedent types more perfect? Did any of them belong to the winged race of men
mentioned by Plato in Phaedrus? It is the special province of science to solve
the problem. The caves of France and the relics of the stone age afford a point
at which to begin.
As the cycle proceeded, man's eyes were more and more opened, until he came to
know "good and evil" as well as the Elohim themselves. Having reached its
summit, the cycle began to go downward. When the arc attained a certain point
which brought it parallel with the fixed line of our terrestrial plane, the man
was furnished by nature with "coats of skin," and the Lord God "clothed them."
This same belief in the pre-existence of a far more spiritual race than the one
to which we now belong can be traced back to the earliest traditions of nearly
every people. In the ancient Quiche manuscript, published by Brasseur de
Bourbourg--the Popol Vuh--the first men are mentioned as a race that could
reason and speak, whose sight was unlimited, and who knew all things at once.
According to Philo Judaeus, the air is filled with an invisible host of spirits,
some of whom are free from evil and immortal, and others are pernicious and
mortal. "From the sons of EL we are descended, and sons of EL must we become
again." And the unequivocal statement of the anonymous Gnostic who wrote The
Gospel according to John, that "as many as received Him," i.e., who followed
practically the esoteric doctrine of Jesus, would "become the sons of God,"
points to the same belief. (i., 12.) "Know ye not, ye are gods?" exclaimed the
Master. Plato describes admirably in Phaedrus the state in which man once was,
and what he will become again: before, and after the "loss of his wings"; when
"he lived among the gods, a god himself in the airy world." From the remotest
periods religious philosophies taught that the whole universe was filled with
divine and spiritual beings of divers races. From one of these evolved, in the
course of time, ADAM, the primitive man.
The Kalmucks and some tribes of Siberia also describe in their legends earlier
creations than our present race. These beings, they say, were possessed of
almost boundless knowledge, and in their audacity even threatened rebellion
against the Great Chief Spirit. To punish their presumption and humble them, he
imprisoned them in bodies, and
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so shut in their senses. From these they can escape but through long repentance,
self-purification, and development. Their Shamans, they think, occasionally
enjoy the divine powers originally possessed by all human beings.
The Astor Library of New York has recently been enriched by a facsimile of an
Egyptian Medical Treatise, written in the sixteenth century B.C. (or, more
precisely, 1552 B.C.), which, according to the commonly received chronology, is
the time when Moses was just twenty-one years of age. The original is written
upon the inner bark of Cyperus papyrus, and has been pronounced by Professor
Schenk, of Leipsig, not only genuine, but also the most perfect ever seen. It
consists of a single sheet of yellow-brown papyrus of finest quality,
three-tenths of a metre wide, more than twenty metres long, and forming one roll
divided into one hundred and ten pages, all carefully numbered. It was purchased
in Egypt, in 1872-3, by the archaeologist Ebers, of "a well-to-do Arab from
Luxor." The New York Tribune, commenting upon the circumstance, says: The
papyrus "bears internal evidence of being one of the six Hermetic Books on
Medicine, named by Clement of Alexandria."
The editor further says: "At the time of Iamblichus, A.D. 363, the priests of
Egypt showed forty-two books which they attributed to Hermes (Thuti). Of these,
according to that author, thirty-six contained the history of all human
knowledge; the last six treated of anatomy, of pathology, of affections of the
eye, instruments of surgery, and of medicines. * The Papyrus Ebers is
indisputably one of these ancient Hermetic works."
If so clear a ray of light has been thrown upon ancient Egyptian science, by the
accidental (?) encounter of the German archaeologist with one "well-to-do Arab"
from Luxor, how can we know what sunshine may be let in upon the dark crypts of
history by an equally accidental meeting between some other prosperous Egyptian
and another enterprising student of antiquity!
The discoveries of modern science do not disagree with the oldest traditions
which claim an incredible antiquity for our race. Within the last few years
geology, which previously had only conceded that man could be traced as far back
as the tertiary period, has found unanswerable proofs that human existence
antedates the last glaciation of Europe--over 250,000 years! A hard nut, this,
for Patristic Theology to crack; but an accepted fact with the ancient
philosophers.
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Moreover, fossil implements have been exhumed together with human remains, which
show that man hunted in those remote times, and knew how to build a fire. But
the forward step has not yet been taken in this search for the origin of the
race; science comes to a dead stop, and waits for future proofs. Unfortunately,
anthropology and psychology possess no Cuvier; neither geologists nor
archaeologists are able to construct, from the fragmentary bits hitherto
discovered, the perfect skeleton of the triple man--physical, intellectual, and
spiritual. Because the fossil implements of man are found to become more rough
and uncouth as geology penetrates deeper into the bowels of the earth, it seems
a proof to science that the closer we come to the origin of man, the more savage
and brute-like he must be. Strange logic! Does the finding of the remains in the
cave of Devon prove that there were no contemporary races then who were highly
civilized? When the present population of the earth have disappeared, and some
archaeologist belonging to the "coming race" of the distant future shall
excavate the domestic implements of one of our Indian or Andaman Island tribes,
will he be justified in concluding that mankind in the nineteenth century was
"just emerging from the Stone Age"?
It has lately been the fashion to speak of "the untenable conceptions of an
uncultivated past." As though it were possible to hide behind an epigram the
intellectual quarries out of which the reputations of so many modern
philosophers have been carved! Just as Tyndall is ever ready to disparage
ancient philosophers--for a dressing-up of whose ideas more than one
distinguished scientist has derived honor and credit--so the geologists seem
more and more inclined to take for granted that all of the archaic races were
contemporaneously in a state of dense barbarism. But not all of our best
authorities agree in this opinion. Some of the most eminent maintain exactly the
reverse. Max Muller, for instance, says: "Many things are still unintelligible
to us, and the hieroglyphic language of antiquity records but half of the mind's
unconscious intentions. Yet more and more the image of man, in whatever clime we
meet him, rises before us, noble and pure from the very beginning; even his
errors we learn to understand, even his dreams we begin to interpret. As far as
we can trace back the footsteps of man, even on the lowest strata of history, we
see the divine gift of a sound and sober intellect belonging to him from the
very first, and the idea of a humanity emerging slowly from the depths of an
animal brutality can never be maintained again." *
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As it is claimed to be unphilosophical to inquire into first causes, scientists
now occupy themselves with considering their physical effects. The field of
scientific investigation is therefore bounded by physical nature. When once its
limits are reached, enquiry must stop, and their work be recommenced. With all
due respect to our learned men, they are like the squirrel upon its revolving
wheel, for they are doomed to turn their "matter" over and over again. Science
is a mighty potency, and it is not for us pigmies to question her. But the
"scientists" are not themselves science embodied any more than the men of our
planet are the planet itself. We have neither the right to demand, nor power to
compel our "modern-day philosopher" to accept without challenge a geographical
description of the dark side of the moon. But, if in some lunar cataclysm one of
her inhabitants should be hurled thence into the attraction of our atmosphere,
and land, safe and sound, at Dr. Carpenter's door, he would be indictable as
recreant to professional duty if he should fail to set the physical problem at
rest.
For a man of science to refuse an opportunity to investigate any new phenomenon,
whether it comes to him in the shape of a man from the moon, or a ghost from the
Eddy homestead, is alike reprehensible.
Whether arrived at by the method of Aristotle, or that of Plato, we need not
stop to inquire; but it is a fact that both the inner and outer natures of man
are claimed to have been thoroughly understood by the ancient andrologists.
Notwithstanding the superficial hypotheses of geologists, we are beginning to
have almost daily proofs in corroboration of the assertions of those
philosophers.
They divided the interminable periods of human existence on this planet into
cycles, during each of which mankind gradually reached the culminating point of
highest civilization and gradually relapsed into abject barbarism. To what
eminence the race in its progress had several times arrived may be feebly
surmised by the wonderful monuments of old, still visible, and the descriptions
given by Herodotus of other marvels of which no traces now remain. Even in his
days the gigantic structures of many pyramids and world-famous temples were but
masses of ruins. Scattered by the unrelenting hand of time, they are described
by the Father of History as "these venerable witnesses of the long bygone glory
of departed ancestors." He "shrinks from speaking of divine things," and gives
to posterity but an imperfect description from hearsay of some marvellous
subterranean chambers of the Labyrinth, where lay--and now lie--concealed, the
sacred remains of the King-Initiates.
We can judge, moreover, of the lofty civilization reached in some
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periods of antiquity by the historical descriptions of the ages of the
Ptolemies, yet in that epoch the arts and sciences were considered to be
degenerating, and the secret of a number of the former had been already lost. In
the recent excavations of Mariette-Bey, at the foot of the Pyramids, statues of
wood and other relics have been exhumed, which show that long before the period
of the first dynasties the Egyptians had attained to a refinement and perfection
which is calculated to excite the wonder of even the most ardent admirers of
Grecian art. Bayard Taylor describes these statues in one of his lectures, and
tells us that the beauty of the heads, ornamented with eyes of precious stones
and copper eyelids, is unsurpassed. Far below the stratum of sand in which lay
the remains gathered into the collections of Lepsius, Abbott, and the British
Museum, were found buried the tangible proofs of the hermetic doctrine of cycles
which has been already explained.
Dr. Schliemann, the enthusiastic Hellenist, has recently found, in his
excavations in the Troad, abundant evidences of the same gradual change from
barbarism to civilization, and from civilization to barbarism again. Why then
should we feel so reluctant to admit the possibility that, if the antediluvians
were so much better versed than ourselves in certain sciences as to have been
perfectly acquainted with important arts, which we now term lost, they might
have equally excelled in psychological knowledge? Such a hypothesis must be
considered as reasonable as any other until some countervailing evidence shall
be discovered to destroy it.
Every true savant admits that in many respects human knowledge is yet in its
infancy. Can it be that our cycle began in ages comparatively recent? These
cycles, according to the Chaldean philosophy, do not embrace all mankind at one
and the same time. Professor Draper partially corroborates this view by saying
that the periods into which geology has "found it convenient to divide the
progress of man in civilization are not abrupt epochs which hold good
simultaneously for the whole human race"; giving as an instance the "wandering
Indians of America," who "are only at the present moment emerging from the stone
age." Thus more than once scientific men have unwittingly confirmed the
testimony of the ancients.
Any Kabalist well acquainted with the Pythagorean system of numerals and
geometry can demonstrate that the metaphysical views of Plato were based upon
the strictest mathematical principles. "True mathematics," says the Magicon, "is
something with which all higher sciences are connected; common mathematics is
but a deceitful phantasmagoria, whose much-praised infallibility only arises
from this--that
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materials, conditions, and references are made its foundation." Scientists who
believe they have adopted the Aristotelian method only because they creep when
they do not run from demonstrated particulars to universals, glorify this method
of inductive philosophy, and reject that of Plato, which they treat as
unsubstantial. Professor Draper laments that such speculative mystics as
Ammonius Saccas and Plotinus should have taken the place "of the severe
geometers of the old museum." * He forgets that geometry, of all sciences the
only one which proceeds from universals to particulars, was precisely the method
employed by Plato in his philosophy. As long as exact science confines its
observations to physical conditions and proceeds Aristotle-like, it certainly
cannot fail. But notwithstanding that the world of matter is boundless for us,
it still is finite; and thus materialism will turn forever in this vitiated
circle, unable to soar higher than the circumference will permit. The
cosmological theory of numerals which Pythagoras learned from the Egyptian
hierophants, is alone able to reconcile the two units, matter and spirit, and
cause each to demonstrate the other mathematically.
The sacred numbers of the universe in their esoteric combination solve the great
problem and explain the theory of radiation and the cycle of the emanations. The
lower orders before they develop into higher ones must emanate from the higher
spiritual ones, and when arrived at the turning-point, be reabsorbed again into
the infinite.
Physiology, like everything else in this world of constant evolution, is subject
to the cyclic revolution. As it now seems to be hardly emerging from the shadows
of the lower arc, so it may be one day proved to have been at the highest point
of the circumference of the circle far earlier than the days of Pythagoras.
Mochus, the Sidonian, the physiologist and teacher of the science of anatomy,
flourished long before the Sage of Samos; and the latter received the sacred
instructions from his disciples and descendants. Pythagoras, the pure
philosopher, the deeply-versed in the profounder phenomena of nature, the noble
inheritor of the ancient lore, whose great aim was to free the soul from the
fetters of sense and force it to realize its powers, must live eternally in
human memory.
The impenetrable veil of arcane secrecy was thrown over the sciences taught in
the sanctuary. This is the cause of the modern depreciating of the ancient
philosophies. Even Plato and Philo Judaeus have been accused by many a
commentator of absurd inconsistencies, whereas the
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design which underlies the maze of metaphysical contradictions so perplexing to
the reader of the Timaeus, is but too evident. But has Plato ever been read
understandingly by one of the expounders of the classics? This is a question
warranted by the criticisms to be found in such authors as Stalbaum,
Schleirmacher, Ficinus (Latin translation), Heindorf, Sydenham, Buttmann, Taylor
and Burges, to say nothing of lesser authorities. The covert allusions of the
Greek philosopher to esoteric things have manifestly baffled these commentators
to the last degree. They not only with unblushing coolness suggest as to certain
difficult passages that another phraseology was evidently intended, but they
audaciously make the changes! The Orphic line:
"Of the song, the order of the sixth race close" --
which can only be interpreted as a reference to the sixth race evolved in the
consecutive evolution of the spheres, * Burges says: ". . . was evidently taken
from a cosmogony where man was feigned to be created the last." **--Ought not
one who undertakes to edit another's works at least understand what his author
means?
Indeed, the ancient philosophers seem to be generally held, even by the least
prejudiced of our modern critics, to have lacked that profundity and thorough
knowledge in the exact sciences of which our century is so boastful. It is even
questioned whether they understood that basic scientific principle: ex nihilo
nihil fit. If they suspected the indestructibility of matter at all,--say these
commentators--it was not in consequence of a firmly-established formula but only
through an intuitional reasoning and by analogy.
We hold to the contrary opinion. The speculations of these philosophers upon
matter were open to public criticism: but their teachings in regard to spiritual
things were profoundly esoteric. Being thus sworn to secrecy and religious
silence upon abstruse subjects involving the relations of spirit and matter,
they rivalled each other in their ingenious methods for concealing their real
opinions.
The doctrine of Metempsychosis has been abundantly ridiculed by men of science
and rejected by theologians, yet if it had been properly understood in its
application to the indestructibility of matter and the immortality of spirit, it
would have been perceived that it is a sublime conception. Should we not first
regard the subject from the stand-point
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of the ancients before venturing to disparage its teachers? The solution of the
great problem of eternity belongs neither to religious superstition nor to gross
materialism. The harmony and mathematical equiformity of the double
evolution--spiritual and physical--are elucidated only in the universal numerals
of Pythagoras, who built his system entirely upon the so-called "metrical
speech" of the Hindu Vedas. It is but lately that one of the most zealous
Sanskrit scholars, Martin Haug, undertook the translation of the Aitareya
Brahmana of the Rig-Veda. It had been till that time entirely unknown; these
explanations indicate beyond dispute the identity of the Pythagorean and
Brahmanical systems. In both, the esoteric significance is derived from the
number: in the former, from the mystic relation of every number to everything
intelligible to the human mind; in the latter, from the number of syllables of
which each verse in the Mantras consists. Plato, the ardent disciple of
Pythagoras, realized it so fully as to maintain that the Dodecahedron was the
geometrical figure employed by the Demiurgus in constructing the universe. Some
of these figures had a peculiarly solemn significance. For instance four, of
which the Dodecahedron is the trine, was held sacred by the Pythagoreans. It is
the perfect square, and neither of the bounding lines exceeds the other in
length, by a single point. It is the emblem of moral justice and divine equity
geometrically expressed. All the powers and great symphonies of physical and
spiritual nature lie inscribed within the perfect square; and the ineffable name
of Him, which name otherwise, would remain unutterable, was replaced by this
sacred number 4 the most binding and solemn oath with the ancient mystics--the
Tetractys.
If the Pythagorean metempsychosis should be thoroughly explained and compared
with the modern theory of evolution, it would be found to supply every "missing
link" in the chain of the latter. But who of our scientists would consent to
lose his precious time over the vagaries of the ancients. Notwithstanding proofs
to the contrary, they not only deny that the nations of the archaic periods, but
even the ancient philosophers had any positive knowledge of the Heliocentric
system. The "Venerable Bedes," the Augustines and Lactantii appear to have
smothered, with their dogmatic ignorance, all faith in the more ancient
theologists of the pre-Christian centuries. But now philology and a closer
acquaintance with Sanskrit literature have partially enabled us to vindicate
them from these unmerited imputations. In the Vedas, for instance, we find
positive proof that so long ago as 2000 B.C., the Hindu sages and scholars must
have been acquainted with the rotundity of our globe and the Heliocentric
system. Hence, Pythagoras and Plato knew well this astronomical truth; for
Pythagoras obtained his knowledge
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in India, or from men who had been there, and Plato faithfully echoed his
teachings. We will quote two passages from the Aitareya Brahmana:
In the "Serpent-Mantra," * the Brahmana declares as follows: that this Mantra is
that one which was seen by the Queen of the Serpents, Sarpa-rajni; because the
earth (iyam) is the Queen of the Serpents, as she is the mother and queen of all
that moves (sarpat). In the beginning she (the earth) was but one head (round),
without hair (bald), i.e., without vegetation. She then perceived this Mantra
which confers upon him who knows it, the power of assuming any form which he
might desire. She "pronounced the Mantra," i.e., sacrificed to the gods; and, in
consequence, immediately obtained a motley appearance; she became variegated,
and able to produce any form she might like, changing one form into another.
This Mantra begins with the words: "Ayam gauh pris'nir akramit" (x., 189).
The description of the earth in the shape of a round and bald head, which was
soft at first, and became hard only from being breathed upon by the god Vayu,
the lord of the air, forcibly suggests the idea that the authors of the sacred
Vedic books knew the earth to be round or spherical; moreover, that it had been
a gelatinous mass at first, which gradually cooled off under the influence of
the air and time. So much for their knowledge about our globe's sphericity; and
now we will present the testimony upon which we base our assertion, that the
Hindus were perfectly acquainted with the Heliocentric system, at least 2000
years B.C.
In the same treatise the Hotar, (priest), is taught how the Shastras should be
repeated, and how the phenomena of sunrise and sunset are to be explained. It
says: "The Agnishtoma is that one (that god) who burns. The sun never sets nor
rises. When people think the sun is setting, it is not so; they are mistaken.
For after having arrived at the end of the day, it produces two opposite
effects, making night to what is below, and day to what is on the other side.
When they (the people) believe it rises in the morning, the sun only does thus:
having reached the end of the night, it makes itself produce two opposite
effects, making day to what is below, and night to what is on the other side. In
fact the sun never sets; nor does it set for him who has such a knowledge. . .
." **
This sentence is so conclusive, that even the translator of the Rig-Veda, Dr.
Haug, was forced to remark it. He says this passage contains "the denial of the
existence of sunrise and sunset," and that the author supposes the sun "to
remain always in its high position." ***
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In one of the earliest Nivids, Rishi Kutsa, a Hindu sage of the remotest
antiquity, explains the allegory of the first laws given to the celestial
bodies. For doing "what she ought not to do," Anahit (Anaitis or Nana, the
Persian Venus), representing the earth in the legend, is sentenced to turn round
the sun. The Sattras, or sacrificial sessions * prove undoubtedly that so early
as in the eighteenth or twentieth century B.C., the Hindus had made considerable
progress in astronomical science. The Sattras lasted one year, and were "nothing
but an imitation of the sun's yearly course. They were divided, says Haug, into
two distinct parts, each consisting of six months of thirty days each; in the
midst of both was the Vishuvan (equator or central day), cutting the whole
Sattras into two halves, etc." ** This scholar, although he ascribes the
composition of the bulk of the Brahmanas to the period 1400-1200 B.C., is of
opinion that the oldest of the hymns may be placed at the very commencement of
Vedic literature, between the years 2400-2000, B.C. He finds no reason for
considering the Vedas less ancient than the sacred books of the Chinese. As the
Shu-King or Book of History, and the sacrificial songs of the Shi-King, or Book
of Odes, have been proved to have an antiquity as early as 2200, B.C., our
philologists may yet be compelled before long to acknowledge, that in
astronomical knowledge, the antediluvian Hindus were their masters.
At all events, there are facts which prove that certain astronomical
calculations were as correct with the Chaldeans in the days of Julius Caesar as
they are now. When the calendar was reformed by the Conqueror, the civil year
was found to correspond so little with the seasons, that summer had merged into
the autumn months, and the autumn months into full winter. It was Sosigenes, the
Chaldean astronomer, who restored order into the confusion, by putting back the
25th of March ninety days, thus making it correspond with the vernal equinox;
and it was Sosigenes, again, who fixed the lengths of the months as they now
remain.
In America, it was found by the Montezuman army, that the calendar of the Aztecs
gave an equal number of days and weeks to each month. The extreme accuracy of
their astronomical calculations was so great, that no error has been discovered
in their reckoning by subsequent verifications; while the Europeans, who landed
in Mexico in 1519, were, by the Julian calendar, nearly eleven days in advance
of the exact time.
It is to the priceless and accurate translations of the Vedic Books, and to the
personal researches of Dr. Haug, that we are indebted for the
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corroboration of the claims of the hermetic philosophers. That the period of
Zarathustra Spitama (Zoroaster) was of untold antiquity, can be easily proved.
The Brahmanas, to which Haug ascribes four thousand years, describe the
religious contest between the ancient Hindus, who lived in the pre-Vedic period,
and the Iranians. The battles between the Devas and the Asuras--the former
representing the Hindus and the latter the Iranians--are described at length in
the sacred books. As the Iranian prophet was the first to raise himself against
what he called the "idolatry" of the Brahmans, and to designate them as the
Devas (devils), how far back must then have been this religious crisis?
"This contest," answers Dr. Haug, "must have appeared to the authors of the
Brahmanas as old as the feats of King Arthur appear to English writers of the
nineteenth century."
There was not a philosopher of any notoriety who did not hold to this doctrine
of metempsychosis, as taught by the Brahmans, Buddhists, and later by the
Pythagoreans, in its esoteric sense, whether he expressed it more or less
intelligibly. Origen and Clemens Alexandrinus, Synesius and Chalcidius, all
believed in it; and the Gnostics, who are unhesitatingly proclaimed by history
as a body of the most refined, learned, and enlightened men, * were all
believers in metempsychosis. Socrates entertained opinions identical with those
of Pythagoras; and both, as the penalty of their divine philosophy, were put to
a violent death. The rabble has been the same in all ages. Materialism has been,
and will ever be blind to spiritual truths. These philosophers held, with the
Hindus, that God had infused into matter a portion of his own Divine Spirit,
which animates and moves every particle. They taught that men have two souls, of
separate and quite different natures: the one perishable--the Astral Soul, or
the inner, fluidic body--the other incorruptible and immortal--the Augoeides, or
portion of the Divine Spirit; that the mortal or Astral Soul perishes at each
gradual change at the threshold of every new sphere, becoming with every
transmigration more purified. The astral man, intangible and invisible as he
might be to our mortal, earthly senses, is still constituted of matter, though
sublimated. Aristotle, notwithstanding that for political reasons of his own he
maintained a prudent silence as to certain esoteric matters, expressed very
clearly his opinion on the subject. It was his belief that human souls are
emanations of God, that are finally re-absorbed into Divinity. Zeno, the founder
of the Stoics, taught that there are "two eternal qualities throughout nature:
the one active, or male; the other passive, or female: that the
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former is pure, subtile ether, or Divine Spirit; the other entirely inert in
itself till united with the active principle. That the Divine Spirit acting upon
matter produced fire, water, earth, and air; and that it is the sole efficient
principle by which all nature is moved. The Stoics, like the Hindu sages,
believed in the final absorption. St. Justin believed in the emanation of these
souls from Divinity, and Tatian, the Assyrian, his disciple, declared that "man
was as immortal as God himself." *
That profoundly significant verse of the Genesis, "And to every beast of the
earth, and to every fowl of the air, and to everything that creepeth upon the
earth, I gave a living soul, . . . ." should arrest the attention of every
Hebrew scholar capable of reading the Scripture in its original, instead of
following the erroneous translation, in which the phrase reads, "wherein there
is life." **
From the first to the last chapters, the translators of the Jewish Sacred Books
misconstrued this meaning. They have even changed the spelling of the name of
God, as Sir W. Drummond proves. Thus El, if written correctly, would read Al,
for it stands in the original אל--Al, and, according to Higgins, this word means
the god Mithra, the Sun, the preserver and savior. Sir W. Drummond shows that
Beth-El means the House of the Sun in its literal translation, and not of God.
"El, in the composition of these Canaanite names, does not signify Deus, but
Sol." *** Thus Theology has disfigured ancient Theosophy, and Science ancient
Philosophy. ****
For lack of comprehension of this great philosophical principle, the methods of
modern science, however exact, must end in nullity. In no one branch can it
demonstrate the origin and ultimate of things. Instead of tracing the effect
from its primal source, its progress is the reverse. Its higher types, as it
teaches, are all evolved from antecedent lower ones. It starts from the bottom
of the cycle, led on step by step in the great labyrinth of nature by a thread
of matter. As soon as this breaks and the clue is lost, it recoils in affright
from the Incomprehensible, and
p. 14
confesses itself powerless. Not so did Plato and his disciples. With him the
lower types were but the concrete images of the higher abstract ones. The soul,
which is immortal, has an arithmetical, as the body has a geometrical,
beginning. This beginning, as the reflection of the great universal ARCHÆUS, is
self-moving, and from the centre diffuses itself over the whole body of the
microcosm.
It was the sad perception of this truth that made Tyndall confess how powerless
is science, even over the world of matter. "The first marshalling of the atoms,
on which all subsequent action depends, baffles a keener power than that of the
microscope." "Through pure excess of complexity, and long before observation can
have any voice in the matter, the most highly trained intellect, the most
refined and disciplined imagination, retires in bewilderment from the
contemplation of the problem. We are struck dumb by an astonishment which no
microscope can relieve, doubting not only the power of our instrument, but even
whether we ourselves possess the intellectual elements which will ever enable us
to grapple with the ultimate structural energies of nature."
The fundamental geometrical figure of the Kabala--that figure which tradition
and the esoteric doctrines tell us was given by the Deity itself to Moses on
Mount Sinai *--contains in its grandiose, because simple combination, the key to
the universal problem. This figure contains in itself all the others. For those
who are able to master it, there is no need to exercise imagination. No earthly
microscope can be compared with the keenness of the spiritual perception.
And even for those who are unacquainted with the GREAT SCIENCE, the description
given by a well-trained child-psychometer of the genesis of a grain, a fragment
of crystal, or any other object--is worth all the telescopes and microscopes of
"exact science."
There may be more truth in the adventurous pangenesis of Darwin--whom Tyndall
calls a "soaring speculator"--than in the cautious, line-bound hypothesis of the
latter; who, in common with other thinkers of his class, surrounds his
imagination "by the firm frontiers of reason." The theory of a microscopic germ
which contains in itself "a world of minor germs," soars in one sense at least
into the infinite. It oversteps the world of matter, and begins unconsciously
busying itself in the world of spirit.
If we accept Darwin's theory of the development of species, we find that his
starting-point is placed in front of an open door. We are at liberty with him,
to either remain within, or cross the threshold, beyond
p. 15
which lies the limitless and the incomprehensible, or rather the Unutterable. If
our mortal language is inadequate to express what our spirit dimly foresees in
the great "Beyond"--while on this earth--it must realize it at some point in the
timeless Eternity.
Not so with Professor Huxley's theory of the "Physical Basis of Life."
Regardless of the formidable majority of "nays" from his German
brother-scientists, he creates a universal protoplasm and appoints its cells to
become henceforth the sacred founts of the principle of all life. By making the
latter identical in living man, "dead mutton," a nettle-sting, and a lobster; by
shutting in, in the molecular cell of the protoplasm, the life-principle, and by
shutting out from it the divine influx which comes with subsequent evolution, he
closes every door against any possible escape. Like an able tactician he
converts his "laws and facts" into sentries whom he causes to mount guard over
every issue. The standard under which he rallies them is inscribed with the word
"necessity"; but hardly is it unfurled when he mocks the legend and calls it "an
empty shadow of my own imagination." *
The fundamental doctrines of spiritualism, he says, "lie outside the limits of
philosophical inquiry." We will be bold enough to contradict this assertion, and
say that they lie a great deal more within such inquiry than Mr. Huxley's
protoplasm. Insomuch that they present evident and palpable facts of the
existence of spirit, and the protoplasmic cells, once dead, present none
whatever of being the originators or the bases of life, as this one of the few
"foremost thinkers of the day" wants us to believe. **
The ancient Kabalist rested upon no hypothesis till he could lay its basis upon
the firm rock of recorded experiment.
But the too great dependence upon physical facts led to a growth of materialism
and a decadence of spirituality and faith. At the time of Aristotle, this was
the prevailing tendency of thought. And though the Delphic commandment was not
as yet completely eliminated from Grecian thought; and some philosophers still
held that "in order to know what man is, we ought to know what man was"--still
materialism had already begun to gnaw at the root of faith. The Mysteries
themselves had degenerated in a very great degree into mere priestly
speculations and religious fraud. Few were the true adepts and initiates, the
heirs and descendants of those who had been dispersed by the conquering swords
of various invaders of Old Egypt.
The time predicted by the great Hermes in his dialogue with &Ælig;sculapius
p. 16
had indeed come; the time when impious foreigners would accuse Egypt of adoring
monsters, and naught but the letters engraved in stone upon her monuments would
survive--enigmas incredible to posterity. Their sacred scribes and hierophants
were wanderers upon the face of the earth. Obliged from fear of a profanation of
the sacred mysteries to seek refuge among the Hermetic fraternities--known later
as the Essenes--their esoteric knowledge was buried deeper than ever. The
triumphant brand of Aristotle's pupil swept away from his path of conquest every
vestige of a once pure religion, and Aristotle himself, the type and child of
his epoch, though instructed in the secret science of the Egyptians, knew but
little of this crowning result of millenniums of esoteric studies.
As well as those who lived in the days of the Psammetics, our present-day
philosophers "lift the Veil of Isis"--for Isis is but the symbol of nature. But,
they see only her physical forms. The soul within escapes their view; and the
Divine Mother has no answer for them. There are anatomists, who, uncovering to
sight no indwelling spirit under the layers of muscles, the network of nerves,
or the cineritious matter, which they lift with the point of the scalpel, assert
that man has no soul. Such are as purblind in sophistry as the student, who,
confining his research to the cold letter of the Kabala, dares say it has no
vivifying spirit. To see the true man who once inhabited the subject which lies
before him, on the dissecting table, the surgeon must use other eyes than those
of his body. So, the glorious truth covered up in the hieratic writings of the
ancient papyri can be revealed only to him who possesses the faculty of
intuition--which, if we call reason the eye of the mind, may be defined as the
eye of the soul.
Our modern science acknowledges a Supreme Power, an Invisible Principle, but
denies a Supreme Being, or Personal God. * Logically, the difference between the
two might be questioned; for in this case the Power and the Being are identical.
Human reason can hardly imagine to itself an Intelligent Supreme Power without
associating it with the idea of an Intelligent Being. The masses can never be
expected to have a clear conception of the omnipotence and omnipresence of a
supreme God, without investing with those attributes a gigantic projection of
their own personality. But the kabalists have never looked upon the invisible
EN-SOPH otherwise than as a Power.
So far our modern positivists have been anticipated by thousands of ages, in
their cautious philosophy. What the hermetic adept claims to demonstrate is,
that simple common sense precludes the possibility that
p. 17
the universe is the result of mere chance. Such an idea appears to him more
absurd than to think that the problems of Euclid were unconsciously formed by a
monkey playing with geometrical figures.
Very few Christians understand, if indeed they know anything at all, of the
Jewish Theology. The Talmud is the darkest of enigmas even for most Jews, while
those Hebrew scholars who do comprehend it do not boast of their knowledge.
Their kabalistic books are still less understood by them; for in our days more
Christian than Jewish students are engrossed in the elimination of their great
truths. How much less is definitely known of the Oriental, or the universal
Kabala! Its adepts are few; but these heirs elect of the sages who first
discovered "the starry truths which shone on the great Shemaia of the Chaldean
lore" * have solved the "absolute" and are now resting from their grand labor.
They cannot go beyond that which is given to mortals of this earth to know; and
no one, not even these elect, can trespass beyond the line drawn by the finger
of the Divinity itself. Travellers have met these adepts on the shores of the
sacred Ganges, brushed against them in the silent ruins of Thebes, and in the
mysterious deserted chambers of Luxor. Within the halls upon whose blue and
golden vaults the weird signs attract attention, but whose secret meaning is
never penetrated by the idle gazers, they have been seen but seldom recognized.
Historical memoirs have recorded their presence in the brilliantly illuminated
salons of European aristocracy. They have been encountered again on the arid and
desolate plains of the Great Sahara, as in the caves of Elephanta. They may be
found everywhere, but make themselves known only to those who have devoted their
lives to unselfish study, and are not likely to turn back.
Maimonides, the great Jewish theologian and historian, who at one time was
almost deified by his countrymen and afterward treated as a heretic, remarks,
that the more absurd and void of sense the Talmud seems the more sublime is the
secret meaning. This learned man has successfully demonstrated that the Chaldean
Magic, the science of Moses and other learned thaumaturgists was wholly based on
an extensive knowledge of the various and now forgotten branches of natural
science. Thoroughly acquainted with all the resources of the vegetable, animal,
and mineral kingdoms, experts in occult chemistry and physics, psychologists as
well as physiologists, why wonder that the graduates or adepts instructed in the
mysterious sanctuaries of the temples, could perform wonders, which even in our
days of enlightenment would appear supernatural?
p. 18
It is an insult to human nature to brand magic and the occult science with the
name of imposture. To believe that for so many thousands of years, one-half of
mankind practiced deception and fraud on the other half, is equivalent to saying
that the human race was composed only of knaves and incurable idiots. Where is
the country in which magic was not practised? At what age was it wholly
forgotten?
In the oldest documents now in our possession--the Vedas and the older laws of
Manu--we find many magical rites practiced and permitted by the Brahmans. *
Thibet, Japan and China teach in the present age that which was taught by the
oldest Chaldeans. The clergy of these respective countries, prove moreover what
they teach, namely: that the practice of moral and physical purity, and of
certain austerities, developes the vital soulpower of self-illumination.
Affording to man the control over his own immortal spirit, it gives him truly
magical powers over the elementary spirits inferior to himself. In the West we
find magic of as high an antiquity as in the East. The Druids of Great Britain
practised it in the silent crypts of their deep caves; and Pliny devotes many a
chapter to the "wisdom" ** of the leaders of the Celts. The Semothees,--the
Druids of the Gauls, expounded the physical as well as the spiritual sciences.
They taught the secrets of the universe, the harmonious progress of the heavenly
bodies, the formation of the earth, and above all--the immortality of the soul.
*** Into their sacred groves--natural academies built by the hand of the
Invisible Architect--the initiates assembled at the still hour of midnight to
learn about what man once was and what he will be. **** They needed no
artificial illumination, nor life-drawing gas, to light up their temples, for
the chaste goddess of night beamed her most silvery rays on their oak-crowned
heads; and their white-robed sacred bards knew how to converse with the solitary
queen of the starry vault. *****
On the dead soil of the long by-gone past stand their sacred oaks, now dried up
and stripped of their spiritual meaning by the venomous breath of materialism.
But for the student of occult learning, their vegetation is still as verdant and
luxuriant, and as full of deep and sacred truths, as at that hour when the
arch-druid performed his magical cures, and waving the branch of mistletoe,
severed with his golden sickle the green bough from its mother oak-tree. Magic
is as old as man. It is
p. 19
as impossible to name the time when it sprang into existence as to indicate on
what day the first man himself was born. Whenever a writer has started with the
idea of connecting its first foundation in a country with some historical
character, further research has proved his views groundless. Odin, the
Scandinavian priest and monarch, was thought by many to have originated the
practice of magic some seventy years B.C. But it was easily demonstrated that
the mysterious rites of the priestesses called Voilers, Valas, were greatly
anterior to his age. * Some modern authors were bent on proving that Zoroaster
was the founder of magic, because he was the founder of the Magian religion.
Ammianus Marcellinus, Arnobius, Pliny, and other ancient historians demonstrated
conclusively that he was but a reformer of Magic as practiced by the Chaldeans
and Egyptians. **
The greatest teachers of divinity agree that nearly all ancient books were
written symbolically and in a language intelligible only to the initiated. The
biographical sketch of Apollonius of Tyana affords an example. As every Kabalist
knows, it embraces the whole of the Hermetic philosophy, being a counterpart in
many respects of the traditions left us of King Solomon. It reads like a fairy
story, but, as in the case of the latter, sometimes facts and historical events
are presented to the world under the colors of a fiction. The journey to India
represents allegorically the trials of a neophyte. His long discourses with the
Brahmans, their sage advice, and the dialogues with the Corinthian Menippus
would, if interpreted, give the esoteric catechism. His visit to the empire of
the wise men, and interview with their king Hiarchas, the oracle of Amphiaraus,
explain symbolically many of the secret dogmas of Hermes. They would disclose,
if understood, some of the most important secrets of nature. Eliphas Levi points
out the great resemblance which exists between King Hiarchas and the fabulous
Hiram, of whom Solomon procured the cedars of Lebanon and the gold of Ophir. We
would like to know whether modern Masons, even "Grand Lecturers" and the most
intelligent craftsmen belonging to important lodges, understand who the Hiram is
whose death they combine together to avenge?
Putting aside the purely metaphysical teachings of the Kabala, if one would
devote himself but to physical occultism, to the so-called branch of
therapeutics, the results might benefit some of our modern sciences; such as
chemistry and medicine. Says Professor Draper: "Sometimes, not
p. 20
without surprise, we meet with ideas which we flatter ourselves originated in
our own times." This remark, uttered in relation to the scientific writings of
the Saracens, would apply still better to the more secret Treatises of the
ancients. Modern medicine, while it has gained largely in anatomy, physiology,
and pathology, and even in therapeutics, has lost immensely by its narrowness of
spirit, its rigid materialism, its sectarian dogmatism. One school in its
purblindness sternly ignores whatever is developed by other schools; and all
unite in ignoring every grand conception of man or nature, developed by
Mesmerism, or by American experiments on the brain--every principle which does
not conform to a stolid materialism. It would require a convocation of the
hostile physicians of the several different schools to bring together what is
now known of medical science, and it too often happens that after the best
practitioners have vainly exhausted their art upon a patient, a mesmerist or a
"healing medium" will effect a cure! The explorers of old medical literature,
from the time of Hippocrates to that of Paracelsus and Van Helmont, will find a
vast number of well-attested physiological and psychological facts and of
measures or medicines for healing the sick which modern physicians
superciliously refuse to employ. * Even with respect to surgery, modern
practitioners have humbly and publicly confessed the total impossibility of
their approximating to anything like the marvellous skill displayed in the art
of bandaging by ancient Egyptians. The many hundred yards of ligature enveloping
a mummy from its ears down to every separate toe, were studied by the chief
surgical operators in Paris, and, notwithstanding that the models were before
their eyes, they were unable to accomplish anything like it.
In the Abbott Egyptological collection, in New York City, may be seen numerous
evidences of the skill of the ancients in various handicrafts; among others the
art of lace-making; and, as it could hardly be expected but that the signs of
woman's vanity should go side by side with
p. 21
those of man's strength, there are also specimens of artificial hair, and gold
ornaments of different kinds. The New York Tribune, reviewing the contents of
the Ebers Papyrus, says:--"Verily, there is no new thing under the sun. . . .
Chapters 65, 66, 79, and 89 show that hair invigorators, hair dyes,
pain-killers, and flea-powders were desiderata 3,400 years ago."
How few of our recent alleged discoveries are in reality new, and how many
belong to the ancients, is again most fairly and eloquently though but in part
stated by our eminent philosophical writer, Professor John W. Draper. His
Conflict between Religion and Science--a great book with a very bad
title--swarms with such facts. At page 13, he cites a few of the achievements of
ancient philosophers, which excited the admiration of Greece. In Babylon was a
series of Chaldean astronomical observations, ranging back through nineteen
hundred and three years, which Callisthenes sent to Aristotle. Ptolemy, the
Egyptian king-astronomer possessed a Babylonian record of eclipses going back
seven hundred and forty-seven years before our era. As Prof. Draper truly
remarks: "Long-continued and close observations were necessary before some of
these astronomical results that have reached our times could have been
ascertained. Thus, the Babylonians had fixed the length of a tropical year
within twenty-five seconds of the truth; their estimate of the sidereal year was
barely two minutes in excess. They had detected the precession of the equinoxes.
They knew the causes of eclipses, and, by the aid of their cycle, called saros,
could predict them. Their estimate of the value of that cycle, which is more
than 6,585 days, was within nineteen and a half minutes of the truth."
"Such facts furnish incontrovertible proof of the patience and skill with which
astronomy had been cultivated in Mesopotamia, and that, with very inadequate
instrumental means, it had reached no inconsiderable perfection. These old
observers had made a catalogue of the stars, had divided the zodiac into twelve
signs; they had parted the day into twelve hours, the night into twelve. They
had, as Aristotle says, for a long time devoted themselves to observations of
star-occultations by the moon. They had correct views of the structure of the
solar system, and knew the order of emplacement of the planets. They constructed
sundials, clepsydras, astrolabes, gnomons."
Speaking of the world of eternal truths that lies "within the world of transient
delusions and unrealities," Professor Draper says: "That world is not to be
discovered through the vain traditions that have brought down to us the opinion
of men who lived in the morning of civilization, nor in the dreams of mystics
who thought that they were inspired. It is to be
p. 22
discovered by the investigations of geometry, and by the practical
interrogations of nature."
Precisely. The issue could not be better stated. This eloquent writer tells us a
profound truth. He does not, however, tell us the whole truth, because he does
not know it. He has not described the nature or extent of the knowledge imparted
in the Mysteries. No subsequent people has been so proficient in geometry as the
builders of the Pyramids and other Titanic monuments, antediluvian and
postdiluvian. On the other hand, none has ever equalled them in the practical
interrogation of nature.
An undeniable proof of this is the significance of their countless symbols.
Every one of these symbols is an embodied idea,--combining the conception of the
Divine Invisible with the earthly and visible. The former is derived from the
latter strictly through analogy according to the hermetic formula--"as below, so
it is above." Their symbols show great knowledge of natural sciences and a
practical study of cosmical power.
As to practical results to be obtained by "the investigations of geometry," very
fortunately for students who are coming upon the stage of action, we are no
longer forced to content ourselves with mere conjectures. In our own times, an
American, Mr. George H. Felt, of New York, who, if he continues as he has begun,
may one day be recognized as the greatest geometer of the age, has been enabled,
by the sole help of the premises established by the ancient Egyptians, to arrive
at results which we will give in his own language. "Firstly," says Mr. Felt,
"the fundamental diagram to which all science of elementary geometry, both plane
and solid, is referable; to produce arithmetical systems of proportion in a
geometrical manner; to identify this figure with all the remains of architecture
and sculpture, in all which it had been followed in a marvellously exact manner;
to determine that the Egyptians had used it as the basis of all their
astronomical calculations, on which their religious symbolism was almost
entirely founded; to find its traces among all the remnants of art and
architecture of the Greeks; to discover its traces so strongly among the Jewish
sacred records, as to prove conclusively that it was founded thereon; to find
that the whole system had been discovered by the Egyptians after researches of
tens of thousands of years into the laws of nature, and that it might truly be
called the science of the Universe." Further it enabled him "to determine with
precision problems in physiology heretofore only surmised; to first develop such
a Masonic philosophy as showed it to be conclusively the first science and
religion, as it will be the last"; and we may add, lastly, to prove by ocular
demonstrations that the Egyptian sculptors and architects obtained
p. 23
the models for the quaint figures which adorn the facades and vestibules of
their temples, not in the disordered fantasies of their own brains, but from the
"viewless races of the air," and other kingdoms of nature, whom he, like them,
claims to make visible by resort to their own chemical and kabalistical
processes.
Schweigger proves that the symbols of all the mythologies have a scientific
foundation and substance. * It is only through recent discoveries of the
physical electro-magnetical powers of nature that such experts in Mesmerism as
Ennemoser, Schweigger and Bart, in Germany, Baron Du Potet and Regazzoni, in
France and Italy, were enabled to trace with almost faultless accuracy the true
relation which each Theomythos bore to some one of these powers. The Idaeic
finger, which had such importance in the magic art of healing, means an iron
finger, which is attracted and repulsed in turn by magnetic, natural forces. It
produced, in Samothrace, wonders of healing by restoring affected organs to
their normal condition.
Bart goes deeper than Schweigger into the significations of the old myths, and
studies the subject from both its spiritual and physical aspects. He treats at
length of the Phrygian Dactyls, those "magicians and exorcists of sickness," and
of the Cabeirian Theurgists. He says: "While we treat of the close union of the
Dactyls and magnetic forces, we are not necessarily confined to the magnetic
stone, and our views of nature but take a glance at magnetism in its whole
meaning. Then it is clear how the initiated, who called themselves Dactyls,
created astonishment in the people through their magic arts, working as they
did, miracles of a healing nature. To this united themselves many other things
which the priesthood of antiquity was wont to practice; the cultivation of the
land and of morals, the advancement of art and science, mysteries, and secret
consecrations. All this was done by the priestly Cabeirians, and wherefore not
guided and supported by the mysterious spirits of nature?" ** Schweigger is of
the same opinion, and demonstrates that the phenomena of ancient Theurgy were
produced by magnetic powers "under the guidance of spirits."
Despite their apparent Polytheism, the ancients--those of the educated class at
all events--were entirely monotheistical; and this, too, ages upon ages before
the days of Moses. In the Ebers Papyrus this fact is shown conclusively in the
following words, translated from the first four lines of Plate I.: "I came from
Heliopolis with the great ones from
p. 24
Het-aat, the Lords of Protection, the masters of eternity and salvation. I came
from Sais with the Mother-goddesses, who extended to me protection. The Lord of
the Universe told me how to free the gods from all murderous diseases." Eminent
men were called gods by the ancients. The deification of mortal men and
supposititious gods is no more a proof against their monotheism than the
monument-building of modern Christians, who erect statues to their heroes, is
proof of their polytheism. Americans of the present century would consider it
absurd in their posterity 3,000 years hence to classify them as idolaters for
having built statues to their god Washington. So shrouded in mystery was the
Hermetic Philosophy that Volney asserted that the ancient peoples worshipped
their gross material symbols as divine in themselves; whereas these were only
considered as representing esoteric principles. Dupuis, also, after devoting
many years of study to the problem, mistook the symbolic circle, and attributed
their religion solely to astronomy. Eberhart (Berliner Monatschrift) and many
other German writers of the last and present centuries, dispose of magic most
unceremoniously, and think it due to the Platonic mythos of the Timaeus. But
how, without possessing a knowledge of the mysteries, was it possible for these
men or any others not endowed with the finer intuition of a Champollion, to
discover the esoteric half of that which was concealed, behind the veil of Isis,
from all except the adepts?
The merit of Champollion as an Egyptologist none will question. He declares that
everything demonstrates the ancient Egyptians to have been profoundly
monotheistical. The accuracy of the writings of the mysterious Hermes
Trismegistus, whose antiquity runs back into the night of time, is corroborated
by him to their minutest details. Ennemoser also says: "Into Egypt and the East
went Herodotus, Thales, Parmenides, Empedocles, Orpheus, and Pythagoras, to
instruct themselves in Natural Philosophy and Theology." There, too, Moses
acquired his wisdom, and Jesus passed the earlier years of his life.
Thither gathered the students of all countries before Alexandria was founded.
"How comes it," Ennemoser goes on to say, "that so little has become known of
these mysteries? through so many ages and amongst so many different times and
people? The answer is that it is owing to the universally strict silence of the
initiated. Another cause may be found in the destruction and total loss of all
the written memorials of the secret knowledge of the remotest antiquity." Numa's
books, described by Livy, consisting of treatises upon natural philosophy, were
found in his tomb; but they were not allowed to be made known, lest they should
reveal the most secret mysteries of the state religion. The
p. 25
senate and the tribune of the people determined that the books themselves should
be burned, which was done in public. *
Magic was considered a divine science which led to a participation in the
attributes of Divinity itself. "It unveils the operations of nature," says Philo
Judaeus, "and leads to the contemplation of celestial powers." ** In later
periods its abuse and degeneration into sorcery made it an object of general
abhorrence. We must therefore deal with it only as it was in the remote past,
during those ages when every true religion was based on a knowledge of the
occult powers of nature. It was not the sacerdotal class in ancient Persia that
established magic, as it is commonly thought, but the Magi, who derive their
name from it. The Mobeds, priests of the Parsis--the ancient Ghebers--are named,
even at the present day, Magoi, in the dialect of the Pehlvi. *** Magic appeared
in the world with the earlier races of men. Cassien mentions a treatise,
well-known in the fourth and fifth centuries, which was accredited to Ham, the
son of Noah, who in his turn was reputed to have received it from Jared, the
fourth generation from Seth, the son of Adam. ****
Moses was indebted for his knowledge to the mother of the Egyptian princess,
Thermuthis, who saved him from the waters of the Nile. The wife of Pharaoh,
***** Batria, was an initiate herself, and the Jews owe to her the possession of
their prophet, "learned in all the wisdom of the Egyptians, and mighty in words
and deeds." ****** Justin Martyr, giving as his authority Trogus Pompeius, shows
Joseph as having acquired a great knowledge in magical arts with the high
priests of Egypt. *******
The ancients knew more concerning certain sciences than our modern savants have
yet discovered. Reluctant as many are to confess as much, it has been
acknowledged by more than one scientist. "The degree of scientific knowledge
existing in an early period of society was much greater than the moderns are
willing to admit"; says Dr. A. Todd Thomson, the editor of Occult Sciences, by
Salverte; "but," he adds, "it was confined to the temples, carefully veiled from
the eyes of the people and opposed only to the priesthood." Speaking of the
Kabala, the learned Franz von Baader remarks that "not only our salvation and
wisdom, but our science itself came to us from the Jews." But why not complete
the sentence and tell the reader from whom the Jews got their wisdom?
Origen, who had belonged to the Alexandrian school of Platonists,
p. 26
declares that Moses, besides the teachings of the covenant, communicated some
very important secrets "from the hidden depths of the law" to the seventy
elders. These he enjoined them to impart only to persons whom they found worthy.
St. Jerome names the Jews of Tiberias and Lydda as the only teachers of the
mystical manner of interpretation. Finally, Ennemoser expresses a strong opinion
that "the writings of Dionysius Areopagita have palpably been grounded on the
Jewish Kabala." When we take in consideration that the Gnostics, or early
Christians, were but the followers of the old Essenes under a new name, this
fact is nothing to be wondered at. Professor Molitor gives the Kabala its just
due. He says:
"The age of inconsequence and shallowness, in theology as well as in sciences,
is past, and since that revolutionary rationalism has left nothing behind but
its own emptiness, after having destroyed everything positive, it seems now to
be the time to direct our attention anew to that mysterious revelation which is
the living spring whence our salvation must come . . . the Mysteries of ancient
Israel, which contain all secrets of modern Israel, would be particularly
calculated to . . . found the fabric of theology upon its deepest theosophical
principles, and to gain a firm basis to all ideal sciences. It would open a new
path . . . to the obscure labyrinth of the myths, mysteries and constitutions of
primitive nations. . . . In these traditions alone are contained the system of
the schools of the prophets, which the prophet Samuel did not found, but only
restored, whose end was no other than to lead the scholars to wisdom and the
highest knowledge, and when they had been found worthy, to induct them into
deeper mysteries. Classed with these mysteries was magic, which was of a double
nature--divine magic, and evil magic, or the black art. Each of these is again
divisible into two kinds, the active and seeing; in the first, man endeavors to
place himself en rapport with the world to learn hidden things; in the latter he
endeavors to gain power over spirits; in the former, to perform good and
beneficial acts; in the latter to do all kinds of diabolical and unnatural
deeds." *
The clergy of the three most prominent Christian bodies, the Greek, Roman
Catholic, and Protestant, discountenance every spiritual phenomenon manifesting
itself through the so-called "mediums." A very brief period, indeed, has elapsed
since both the two latter ecclesiastical corporations burned, hanged, and
otherwise murdered every helpless victim through whose organism spirits--and
sometimes blind and as yet unexplained
p. 27
forces of nature--manifested themselves. At the head of these three churches,
pre-eminent stands the Church of Rome. Her hands are scarlet with the innocent
blood of countless victims shed in the name of the Moloch-like divinity at the
head of her creed. She is ready and eager to begin again. But she is bound hand
and foot by that nineteenth century spirit of progress and religious freedom
which she reviles and blasphemes daily. The Graeco-Russian Church is the most
amiable and Christ-like in her primitive, simple, though blind faith. Despite
the fact that there has been no practical union between the Greek and Latin
Churches, and that the two parted company long centuries ago, the Roman Pontiffs
seem to invariably ignore the fact. They have in the most impudent manner
possible arrogated to themselves jurisdiction not only over the countries within
the Greek communion but also over all Protestants as well. "The Church insists,"
says Professor Draper, "that the state has no rights over any thing which it
declares to be within its domain, and that Protestantism being a mere rebellion,
has no rights at all; that even in Protestant communities the Catholic bishop is
the only lawful spiritual pastor." * Decrees unheeded, encyclical letters
unread, invitations to ecumenical councils unnoticed, excommunications laughed
at--all these have seemed to make no difference. Their persistence has only been
matched by their effrontery. In 1864, the culmination of absurdity was attained
when Pius IX. excommunicated and fulminated publicly his anathemas against the
Russian Emperor, as a "schismatic cast out from the bosom of the Holy Mother
Church." ** Neither he nor his ancestors, nor Russia since it was Christianized,
a thousand years ago, have ever consented to join the Roman Catholics. Why not
claim ecclesiastical jurisdiction over the Buddhists of Thibet, or the shadows
of the ancient Hyk-Sos?
The mediumistic phenomena have manifested themselves at all times in Russia as
well as in other countries. This force ignores religious differences; it laughs
at nationalities; and invades unasked any individuality, whether of a crowned
head or a poor beggar.
Not even the present Vice-God, Pius IX., himself, could avoid the unwelcome
guest. For the last fifty years his Holiness has been known to be subject to
very extraordinary fits. Inside the Vatican they are termed Divine visions;
outside, physicians call them epileptic fits; and popular rumor attributes them
to an obsession by the ghosts of Peruggia, Castelfidardo, and Mentana!
p. 28
"The lights burn blue: it is now dead midnight,
Cold fearful drops stand on my trembling flesh,
Methought the souls of all that I caused to be murdered
Came. . . ." *
The Prince of Hohenlohe, so famous during the first quarter of our century for
his healing powers, was himself a great medium. Indeed, these phenomena and
powers belong to no particular age or country. They form a portion of the
psychological attributes of man--the Microcosmos.
For centuries have the Klikouchy, ** the Yourodevoy, *** and other miserable
creatures been afflicted with strange disorders, which the Russian clergy and
the populace attribute to possession by the devil. They throng the entrances of
the cathedrals, without daring to trust themselves inside, lest their
self-willed controlling demons might fling them on the ground. Voroneg, Kiew,
Kazan, and all cities which possess the thaumaturgical relics of canonized
saints, abound with such unconscious mediums. One can always find numbers of
them, congregating in hideous groups, and hanging about the gates and porches.
At certain stages of the celebration of the mass by the officiating clergy, such
as the appearance of the sacraments, or the beginning of the prayer and chorus,
"Ejey Cherouvim," these half-maniacs, half-mediums, begin crowing like cocks,
barking, bellowing and braying, and, finally, fall down in fearful convulsions.
"The unclean one cannot bear the holy prayer," is the pious explanation. Moved
by pity, some charitable souls administer restoratives to the "afflicted ones,"
and distribute alms among them. Occasionally, a priest is invited to exorcise,
in which event he either performs the ceremony for the sake of love and charity,
or the alluring prospect of a twenty-copeck silver bit, according to his
Christian impulses. But these miserable creatures--who are mediums, for they
prophesy and see visions sometimes, when the fit is genuine ****--are never
molested because of their misfortune. Why should the clergy persecute them, or
people hate and denounce them as damnable witches or wizards? Common sense and
justice surely suggest that if any are to be punished it is certainly not the
victims who cannot help themselves, but the demon who is alleged to control
their actions. The worst that happens to the patient is, that the priest
inundates him or her with holy water, and causes the poor creature to catch
cold. This failing in efficacy, the Klikoucha is left to the will
p. 29
of God, and taken care of in love and pity. Superstitious and blind as it is, a
faith conducted on such principles certainly deserves some respect, and can
never be offensive, either to man or the true God. Not so with that of the Roman
Catholics; and hence, it is they, and secondarily, the Protestant clergy--with
the exception of some foremost thinkers among them--that we purpose questioning
in this work. We want to know upon what grounds they base their right to treat
Hindus and Chinese spiritualists and kabalists in the way they do; denouncing
them, in company with the infidels--creatures of their own making--as so many
convicts sentenced to the inextinguishable fires of hell.
Far from us be the thought of the slightest irreverence--let alone
blasphemy--toward the Divine Power which called into being all things, visible
and invisible. Of its majesty and boundless perfection we dare not even think.
It is enough for us to know that It exists and that It is all wise. Enough that
in common with our fellow creatures we possess a spark of Its essence. The
supreme power whom we revere is the boundless and endless one--the grand
"CENTRAL SPIRITUAL SUN" by whose attributes and the visible effects of whose
inaudible WILL we are surrounded--the God of the ancient and the God of modern
seers. His nature can be studied only in the worlds called forth by his mighty
FIAT. His revelation is traced with his own finger in imperishable figures of
universal harmony upon the face of the Cosmos. It is the only INFALLIBLE gospel
we recognize.
Speaking of ancient geographers, Plutarch remarks in Theseus, that they "crowd
into the edges of their maps parts of the world which they do not know about,
adding notes in the margin to the effect that beyond this lies nothing but sandy
deserts full of wild beasts and unapproachable bogs." Do not our theologians and
scientists do the same? While the former people the invisible world with either
angels or devils, our philosophers try to persuade their disciples that where
there is no matter there is nothing.
How many of our inveterate skeptics belong, notwithstanding their materialism,
to Masonic Lodges? The brothers of the Rosie-Cross, mysterious practitioners of
the mediaeval ages, still live--but in name only. They may "shed tears at the
grave of their respectable Master, Hiram Abiff "; but vainly will they search
for the true locality, "where the sprig of myrtle was placed." The dead letter
remains alone, the spirit has fled. They are like the English or German chorus
of the Italian opera, who descend in the fourth act of Ernani into the crypt of
Charlemagne, singing their conspiracy in a tongue utterly unknown to them. So,
our modern knights of the Sacred Arch may descend every night if they choose
p. 30
"through the nine arches into the bowels of the earth,"--they "will never
discover the sacred Delta of Enoch." The "Sir Knights in the South Valley" and
those in "the North Valley" may try to assure themselves that "enlightenment
dawns upon their minds," and that as they progress in Masonry "the veil of
superstition, despotism, tyranny" and so on, no longer obscures the visions of
their minds. But these are all empty words so long as they neglect their mother
Magic, and turn their backs upon its twin sister, Spiritualism. Verily, "Sir
Knights of the Orient," you may "leave your stations and sit upon the floor in
attitudes of grief, with your heads resting upon your hands," for you have cause
to bewail and mourn your fate. Since Philippe le Bel destroyed the
Knights-Templars, not one has appeared to clear up your doubts notwithstanding
all claims to the contrary. Truly, you are "wanderers from Jerusalem, seeking
the lost treasure of the holy place." Have you found it? Alas, no! for the holy
place is profaned; the pillars of wisdom, strength and beauty are destroyed.
Henceforth, "you must wander in darkness," and "travel in humility," among the
woods and mountains in search of the "lost word." "Pass on!"--you will never
find it so long as you limit your journeys to seven or even seven times seven;
because you are "travelling in darkness," and this darkness can only be
dispelled by the light of the blazing torch of truth which alone the right
descendants of Ormasd carry. They alone can teach you the true pronunciation of
the name revealed to Enoch, Jacob and Moses. "Pass on! Till your R. S. W. shall
learn to multiply 333, and strike instead 666--the number of the Apocalyptic
Beast, you may just as well observe prudence and act "sub rosa."
In order to demonstrate that the notions which the ancients entertained about
dividing human history into cycles were not utterly devoid of a philosophical
basis, we will close this chapter by introducing to the reader one of the oldest
traditions of antiquity as to the evolution of our planet.
At the close of each "great year," called by Aristotle--according to
Censorinus--the greatest, and which consists of six sars * our planet is
subjected to a thorough physical revolution. The polar and equatorial climates
gradually exchange places; the former moving slowly toward the Line, and the
tropical zone, with its exuberant vegetation and swarming animal life, replacing
the forbidding wastes of the icy poles. This
p. 31
change of climate is necessarily attended by cataclysms, earthquakes, and other
cosmical throes. * As the beds of the ocean are displaced, at the end of every
decimillennium and about one neros, a semi-universal deluge like the legendary
Noachian flood is brought about. This year was called the Heliacal by the
Greeks; but no one outside the sanctuary knew anything certain either as to its
duration or particulars. The winter of this year was called the Cataclysm or the
Deluge,--the Summer, the Ecpyrosis. The popular traditions taught that at these
alternate seasons the world was in turn burned and deluged. This is what we
learn at least from the Astronomical Fragments of Censorinus and Seneca. So
uncertain were the commentators about the length of this year, that none except
Herodotus and Linus, who assigned to it, the former 10,800, and the latter
13,984, came near the truth. ** According to the claims of the Babylonian
priests, corroborated by Eupolemus, *** "the city of Babylon, owes its
foundation to those who were saved from the catastrophe of the deluge; they were
the giants and they built the tower which is noticed in history." **** These
giants who were great astrologers and had received moreover from their fathers,
"the sons of God," every instruction pertaining to secret matters, instructed
the priests in their turn, and left in the temples all the records of the
periodical cataclysm that they had witnessed themselves. This is how the high
priests came by the knowledge of the great years. When we remember, moreover,
that Plato in the Timaeus cites the old Egyptian priest rebuking Solon for his
ignorance of the fact that there were several such deluges as the great one of
Ogyges, we can easily ascertain that this belief in the Heliakos was a doctrine
held by the initiated priests the world over.
The Neroses, the Vrihaspati, or the periods called yugas or kalpas, are
life-problems to solve. The Satya-yug and Buddhistic cycles of chronology would
make a mathematician stand aghast at the array of ciphers. The Maha-kalpa
embraces an untold number of periods far
p. 32
back in the antediluvian ages. Their system comprises a kalpa or grand period of
4,320,000,000 years, which they divide into four lesser yugas, running as
follows:
1st.--Satya yug--1,728,000 years.
2d.--Tretya yug--1,296,000 years.
3d.--Dvapa yug ---- 864,000 years.
4th.--Kali yug ------ 432,000 years.
Total -------------- 4,320,000 years.
which make one divine age or Maha-yug; seventy-one Maha-yugs make 306,720,000
years, to which is added a sandhi (or the time when day and night border on each
other, morning and evening twilight), equal to a Satya-yug, 1,728,000, make a
manwantara of 308,448,000 years; * fourteen manwantaras make 4,318,272,000
years; to which must be added a sandhi to begin the kalpa, 1,728,000 years,
making the kalpa or grand period of 4,320,000,000 of years. As we are now only
in the Kali-yug of the twenty-eighth age of the seventh manwantara of
308,448,000 years, we have yet sufficient time before us to wait before we reach
even half of the time allotted to the world.
These ciphers are not fanciful, but founded upon actual astronomical
calculations, as has been demonstrated by S. Davis. ** Many a scientist, Higgins
among others, notwithstanding their researches, has been utterly perplexed as to
which of these was the secret cycle. Bunsen has demonstrated that the Egyptian
priests, who made the cyclic notations, kept them always in the profoundest
mystery. *** Perhaps their difficulty arose from the fact that the calculations
of the ancients applied equally to the spiritual progress of humanity as to the
physical. It will not be difficult to understand the close correspondence drawn
by the ancients between the cycles of nature and of mankind, if we keep in mind
their belief in the constant and all-potent influences of the planets upon the
fortunes of humanity. Higgins justly believed that the cycle of the Indian
system, of 432,000, is the true key of the secret cycle. But his failure in
trying to decipher it was made apparent; for as it pertained to the mystery of
the creation, this cycle was the most inviolable of all. It was repeated in
symbolic figures only in the Chaldean Book of Numbers, the original of which, if
p. 33
now extant, is certainly not to be found in libraries, as it formed one of the
most ancient Books of Hermes, * the number of which is at present undetermined.
Calculating by the secret period of the Great Neros and the Hindu Kalpas, some
kabalists, mathematicians and archeologists who knew naught of the secret
computations made the above number of 21,000 years to be 24,000 years, for the
length of the great year, as it was to the renewal only of our globe that they
thought the last period of 6,000 years applied. Higgins gives as a reason for
it, that it was anciently thought that the equinoxes preceded only after the
rate of 2,000, not 2,160, years in a sign; for thus it would allow for the
length of the great year four times 6,000 or 24,000 years. "Hence," he says,
"might arise their immensely-lengthened cycles; because, it would be the same
with this great year as with the common year, till it travelled round an
immensely-lengthened circle, when it would come to the old point again." He
therefore accounts for the 24,000 in the following manner: "If the angle which
the plane of the ecliptic makes with the plane of the equator had decreased
gradually and regularly, as it was till very lately supposed to do, the two
planes would have coincided in about ten ages, 6,000 years;
p. 34
in ten ages, 6,000 years more, the sun would have been situated relatively to
the Southern Hemisphere as he is now to the Northern; in ten ages, 6,000 years
more, the two planes would coincide again; and, in ten ages, 6,000 years more,
he would be situated as he is now, after a lapse of about twenty-four or
twenty-five thousand years in all. When the sun arrived at the equator, the ten
ages or six thousand years would end, and the world would be destroyed by fire;
when he arrived at the southern point, it would be destroyed by water. And thus,
it would be destroyed at the end of every 6,000 years, or ten neroses." *
This method of calculating by the neroses, without allowing any consideration
for the secrecy in which the ancient philosophers, who were exclusively of the
sacerdotal order, held their knowledge, gave rise to the greatest errors. It led
the Jews, as well as some of the Christian Platonists, to maintain that the
world would be destroyed at the end of six thousand years. Gale shows how firmly
this belief was rooted in the Jews. It has also led modern scientists to
discredit entirely the hypothesis of the ancients. It has given rise to the
formation of different religious sects, which, like the Adventists of our
century, are always living in the expectation of the approaching destruction of
the world.
As our planet revolves once every year around the sun and at the same time turns
once in every twenty-four hours upon its own axis, thus traversing minor circles
within a larger one, so is the work of the smaller cyclic periods accomplished
and recommenced, within the Great Saros.
The revolution of the physical world, according to the ancient doctrine, is
attended by a like revolution in the world of intellect--the spiritual evolution
of the world proceeding in cycles, like the physical one.
Thus we see in history a regular alternation of ebb and flow in the tide of
human progress. The great kingdoms and empires of the world, after reaching the
culmination of their greatness, descend again, in accordance with the same law
by which they ascended; till, having reached the lowest point, humanity
reasserts itself and mounts up once more, the height of its attainment being, by
this law of ascending progression by cycles, somewhat higher than the point from
which it had before descended.
The division of the history of mankind into Golden, Silver, Copper and Iron
Ages, is not a fiction. We see the same thing in the literature of peoples. An
age of great inspiration and unconscious productiveness is invariably followed
by an age of criticism and consciousness. The one affords material for the
analyzing and critical intellect of the other.
Thus, all those great characters who tower like giants in the history of
mankind, like Buddha-Siddartha, and Jesus, in the realm of spiritual, and
p. 35
Alexander the Macedonian and Napoleon the Great, in the realm of physical
conquests, were but reflexed images of human types which had existed ten
thousand years before, in the preceding decimillennium, reproduced by the
mysterious powers controlling the destinies of our world. There is no prominent
character in all the annals of sacred or profane history whose prototype we
cannot find in the half-fictitious and half-real traditions of bygone religions
and mythologies. As the star, glimmering at an immeasurable distance above our
heads, in the boundless immensity of the sky, reflects itself in the smooth
waters of a lake, so does the imagery of men of the antediluvian ages reflect
itself in the periods we can embrace in an historical retrospect.
"As above, so it is below. That which has been, will return again. As in heaven,
so on earth."
The world is always ungrateful to its great men. Florence has built a statue to
Galileo, but hardly even mentions Pythagoras. The former had a ready guide in
the treatises of Copernicus, who had been obliged to contend against the
universally established Ptolemaic system. But neither Galileo nor modern
astronomy discovered the emplacement of the planetary bodies. Thousands of ages
before, it was taught by the sages of Middle Asia, and brought thence by
Pythagoras, not as a speculation, but as a demonstrated science. "The numerals
of Pythagoras," says Porphyry, "were hieroglyphical symbols, by means whereof he
explained all ideas concerning the nature of all things." *
Verily, then, to antiquity alone have we to look for the origin of all things.
How well Hargrave Jennings expresses himself when speaking of Pyramids, and how
true are his words when he asks: "Is it at all reasonable to conclude, at a
period when knowledge was at the highest, and when the human powers were, in
comparison with ours at the present time, prodigious, that all these
indomitable, scarcely believable physical effects--that such achievements as
those of the Egyptians--were devoted to a mistake? that the myriads of the Nile
were fools laboring in the dark, and that all the magic of their great men was
forgery, and that we, in despising that which we call their superstition and
wasted power, are alone the wise? No! there is much more in these old religions
than probably--in the audacity of modern denial, in the confidence of these
superficial-science times, and in the derision of these days without faith--is
in the least degree supposed. We do not understand the old time. . . . . Thus we
see how classic practice and heathen teaching may be made to reconcile--how even
the Gentile and the Hebrew, the mytho-
p. 36
logical and the Christian doctrine harmonize in the general faith founded on
Magic. That Magic is indeed possible is the moral of this book." *
It is possible. Thirty years ago, when the first rappings of Rochester awakened
slumbering attention to the reality of an invisible world; when the gentle
shower of raps gradually became a torrent which overflowed the whole globe,
spiritualists had to contend but against two potencies--theology and science.
But the theosophists have, in addition to these, to meet the world at large and
the spiritualists first of all.
"There is a personal God, and there is a personal Devil!" thunders the Christian
preacher. "Let him be anathema who dares say nay!" "There is no personal God,
except the gray matter in our brain," contemptuously replies the materialist.
"And there is no Devil. Let him be considered thrice an idiot who says aye."
Meanwhile the occultists and true philosophers heed neither of the two
combatants, but keep perseveringly at their work. None of them believe in the
absurd, passionate, and fickle God of superstition, but all of them believe in
good and evil. Our human reason, the emanation of our finite mind, is certainly
incapable of comprehending a divine intelligence, an endless and infinite
entity; and, according to strict logic, that which transcends our understanding
and would remain thoroughly incomprehensible to our senses cannot exist for us;
hence, it does not exist. So far finite reason agrees with science, and says:
"There is no God." But, on the other hand, our Ego, that which lives and thinks
and feels independently of us in our mortal casket, does more than believe. It
knows that there exists a God in nature, for the sole and invincible Artificer
of all lives in us as we live in Him. No dogmatic faith or exact science is able
to uproot that intuitional feeling inherent in man, when he has once fully
realized it in himself.
Human nature is like universal nature in its abhorrence of a vacuum. It feels an
intuitional yearning for a Supreme Power. Without a God, the cosmos would seem
to it but like a soulless corpse. Being forbidden to search for Him where alone
His traces would be found, man filled the aching void with the personal God whom
his spiritual teachers built up for him from the crumbling ruins of heathen
myths and hoary philosophies of old. How otherwise explain the mushroom growth
of new sects, some of them absurd beyond degree? Mankind have one innate,
irrepressible craving, that must be satisfied in any religion that would
supplant the dogmatic, undemonstrated and undemonstrable theology of our
Christian ages. This is the yearning after the proofs of immortality. As Sir
Thomas Browne has expressed it: . . . . "it is the heaviest stone that
p. 37
melancholy can throw at a man, to tell him that he is at the end of his nature,
or that there is no future state to come, unto which this seems progressive, and
otherwise made in vain." Let any religion offer itself that can supply these
proofs in the shape of scientific facts, and the established system will be
driven to the alternative of fortifying its dogmas with such facts, or of
passing out of the reverence and affection of Christendom. Many a Christian
divine has been forced to acknowledge that there is no authentic source whence
the assurance of a future state could have been derived by man. How could then
such a belief have stood for countless ages, were it not that among all nations,
whether civilized or savage, man has been allowed the demonstrative proof? Is
not the very existence of such a belief an evidence that thinking philosopher
and unreasoning savage have both been compelled to acknowledge the testimony of
their senses? That if, in isolated instances, spectral illusion may have
resulted from physical causes, on the other hand, in thousands of instances,
apparitions of persons have held converse with several individuals at once, who
saw and heard them collectively, and could not all have been diseased in mind?
The greatest thinkers of Greece and Rome regarded such matters as demonstrated
facts. They distinguished the apparitions by the names of manes, anima and
umbra: the manes descending after the decease of the individual into the
Underworld; the anima, or pure spirit, ascending to heaven; and the restless
umbra (earth-bound spirit), hovering about its tomb, because the attraction of
matter and love of its earthly body prevailed in it and prevented its ascension
to higher regions.
"Terra legit carnem tumulum circumvolet umbra,
Orcus habet manes, spiritus astra petit,"
says Ovid, speaking of the threefold constituents of souls.
But all such definitions must be subjected to the careful analysis of
philosophy. Too many of our thinkers do not consider that the numerous changes
in language, the allegorical phraseology and evident secretiveness of old Mystic
writers, who were generally under an obligation never to divulge the solemn
secrets of the sanctuary, might have sadly misled translators and commentators.
The phrases of the mediaeval alchemist they read literally; and even the veiled
symbolology of Plato is commonly misunderstood by the modern scholar. One day
they may learn to know better, and so become aware that the method of extreme
necessarianism was practiced in ancient as well as in modern philosophy; that
from the first ages of man, the fundamental truths of all that we are permitted
to know on earth was in the safe keeping of the adepts of the sanctuary;
p. 38
that the difference in creeds and religious practice was only external; and that
those guardians of the primitive divine revelation, who had solved every problem
that is within the grasp of human intellect, were bound together by a universal
freemasonry of science and philosophy, which formed one unbroken chain around
the globe. It is for philology and psychology to find the end of the thread.
That done, it will then be ascertained that, by relaxing one single loop of the
old religious systems, the chain of mystery may be disentangled.
The neglect and withholding of these proofs have driven such eminent minds as
Hare and Wallace, and other men of power, into the fold of modern spiritualism.
At the same time it has forced others, congenitally devoid of spiritual
intuitions, into a gross materialism that figures under various names.
But we see no utility in prosecuting the subject further. For, though in the
opinion of most of our contemporaries, there has been but one day of learning,
in whose twilight stood the older philosophers, and whose noontide brightness is
all our own; and though the testimony of scores of ancient and mediaeval
thinkers has proved valueless to modern experimenters, as though the world dated
from A.D. 1, and all knowledge were of recent growth, we will not lose hope or
courage. The moment is more opportune than ever for the review of old
philosophies. Archaeologists, philologists, astronomers, chemists and physicists
are getting nearer and nearer to the point where they will be forced to consider
them. Physical science has already reached its limits of exploration; dogmatic
theology sees the springs of its inspiration dry. Unless we mistake the signs,
the day is approaching when the world will receive the proofs that only ancient
religions were in harmony with nature, and ancient science embraced all that can
be known. Secrets long kept may be revealed; books long forgotten and arts long
time lost may be brought out to light again; papyri and parchments of
inestimable importance will turn up in the hands of men who pretend to have
unrolled them from mummies, or stumbled upon them in buried crypts; tablets and
pillars, whose sculptured revelations will stagger theologians and confound
scientists, may yet be excavated and interpreted. Who knows the possibilities of
the future? An era of disenchantment and rebuilding will soon begin--nay, has
already begun. The cycle has almost run its course; a new one is about to begin,
and the future pages of history may contain full evidence, and convey full proof
that
"If ancestry can be in aught believed,
Descending spirits have conversed with man,
And told him secrets of the world unknown."
Footnotes
1:* The name is used in the sense of the Greek word ανθροπος.
1:** The traditions of the Oriental Kabalists claim their science to be older
than that. Modern scientists may doubt and reject the assertion. They cannot
prove it false.
3:* Clement of Alexandria asserted that in his day the Egyptian priests
possessed forty-two Canonical Books.
4:* "Chips from a German Work-shop," vol. ii., p. 7. "Comparative Mythology."
7:* "Conflict between Religion and Science," ch. i.
8:* In another place, we explain with some minuteness the Hermetic philosophy of
the evolution of the spheres and their several races.
8:** J. Burges: "The Works of Plato," p. 207, note.
10:* From the Sanskrit text of the Aitareya Brahmanam. Rig-Veda, v., ch. ii.,
verse 23.
10:** Aitareya Brahmanam, book iii., c. v., 44.
10:*** Ait. Brahm., vol. ii., p. 242.
11:* Ait. Brahm., book iv.
11:** Septenary Institutions; "Stone him to Death," p. 20.
12:* See Gibbon's "Decline and Fall of the Roman Empire."
13:* See Turner; also G. Higgins's "Anacalypsis."
13:** Genesis, i, 30.
13:*** Sir William Drummond: "Œdipus Judicus," p. 250.
13:**** The absolute necessity for the perpetration of such pious frauds by the
early fathers and later theologians becomes apparent, if we consider that if
they had allowed the word Al to remain as in the original, it would have become
but too evident--except for the initiated--that the Jehovah of Moses and the sun
were identical. The multitudes, which ignore that the ancient hierophant
considered our visible sun but as an emblem of the central, invisible, and
spiritual Sun, would have accused Moses--as many of our modern commentators have
already done--of worshipping the planetary bodies; in short, of actual Zabaism.
14:* Exodus, xxv., 40.
15:* "The Physical Basis of Life." A Lecture by T. H. Huxley.
15:** Huxley: "Physical Basis of Life."
16:* Prof. J. W. Draper: "Conflict Between Religion and Science."
17:* Bulwer's "Zanoni."
18:* See the Code published by Sir William Jones, chap. ix., p. 11.
18:** Pliny: "Hist. Nat.," xxx. I: Ib., xvi., 14; xxv., 9, etc.
18:*** Pomponius ascribes to them the knowledge of the highest sciences.
18:**** Caesar, iii., 14.
18:***** Pliny, xxx.
19:* Munter, on the most ancient religion of the North before the time of Odin.
Memoires de la Societe des Antiquaires de France. Tome ii., p. 230.
19:** Ammianus Marcellinus, xxvi., 6.
20:* In some respects our modern philosophers, who think they make new
discoveries can be compared to "the very clever, learned, and civil gentleman"
whom Hippocrates having met at Samos one day, describes very good-naturedly. "He
informed me," the Father of Medicine proceeds to say, "that he had lately
discovered an herb never before known in Europe or Asia, and that no disease,
however malignant or chronic, could resist its marvellous properties. Wishing to
be civil in turn, I permitted myself to be persuaded to accompany him to the
conservatory in which he had transplanted the wonderful specific. What I found
was one of the commonest plants in Greece, namely, garlic--the plant which above
all others has least pretensions to healing virtues." Hippocrates: "De optima
praedicandi ratione item judicii operum magni." I.
23:* Schweigger: "Introduction to Mythology through Natural History."
23:** Ennemoser: "History of Magic," i, 3.
25:* "Hist. of Magic," vol. i, p. 3.
25:** Philo Jud.: "De Specialibus Legibus."
25:*** Zend-Avesta, vol. ii., p. 506.
25:**** Cassian: "Conference," i., 21.
25:***** "De Vita et Morte Mosis," p. 199.
25:****** Acts of the Apostles, vii., 22.
25:******* Justin, xxxvi., 2.
26:* Molitor: "Philosophy of History and Traditions," Howitt's Translation, p.
285.
27:* "Conflict between Religion and Science," p. 329.
27:** See "Gazette du Midi," and "Le Monde," of 3 May, 1864.
28:* Shakespere: "Richard III."
28:** Literally, the screaming or the howling ones.
28:*** The half-demented, the idiots.
28:**** But such is not always the case, for some among these beggars make a
regular and profitable trade of it.
30:* Webster declares very erroneously that the Chaldeans called saros, the
cycle of eclipses, a period of about 6,586 years, "the time of revolution of the
moon's node." Berosus, himself a Chaldean astrologer, at the Temple of Belus, at
Babylon, gives the duration of the sar, or sarus, 3,600 years; a neros 600; and
a sossus 60. (See, Berosus from Abydenus, "Of the Chaldaean Kings and the
Deluge." See also Eusebius, and Cory's MS. Ex. Cod. reg. gall. gr. No. 2360,
fol. 154.)
31:* Before scientists reject such a theory--traditional as it is--it would be
in order for them to demonstrate why, at the end of the tertiary period, the
Northern Hemisphere had undergone such a reduction of temperature as to utterly
change the torrid zone to a Siberian climate? Let us bear in mind that the
heliocentric system came to us from upper India; and that the germs of all great
astronomical truths were brought thence by Pythagoras. So long as we lack a
mathematically correct demonstration, one hypothesis is as good as another.
31:** Censorinus: "De Natal Die." Seneca: "Nat. Quaest.," iii., 29.
31:*** Euseb.: "Praep. Evan." Of the Tower of Babel and Abraham.
31:**** This is in flat contradiction of the Bible narrative, which tells us
that the deluge was sent for the special destruction of these giants. The
Babylon priests had no object to invent lies.
32:* Coleman, who makes this calculation, allowed a serious error to escape the
proofreader; the length of the manwantara is given at 368,448,000, which is just
sixty million years too much.
32:** S. Davis: "Essay in the Asiatic Researches"; and Higgins's "Anacalypsis";
also see Coleman's "Mythology of the Hindus." Preface, p. xiii.
32:*** Bunsen: "Egypte," vol. i.
33:* The forty-two Sacred Books of the Egyptians mentioned by Clement of
Alexandria as having existed in his time, were but a portion of the Books of
Hermes. Iamblichus, on the authority of the Egyptian priest Abammon, attributes
1200 of such books to Hermes, and Manetho 36,000. But the testimony of
Iamblichus as a neo-Platonist and theurgist is of course rejected by modern
critics. Manetho, who is held by Bunsen in the highest consideration as a
"purely historical personage" . . . with whom "none of the later native
historians can be compared . . . ." (See "Egypte," i, p. 97), suddenly becomes a
Pseudo-Manetho, as soon as the ideas propounded by him clash with the scientific
prejudices against magic and the occult knowledge claimed by the ancient
priests. However, none of the archeologists doubt for a moment the almost
incredible antiquity of the Hermetic books. Champollion shows the greatest
regard for their authenticity and great truthfulness, corroborated as it is by
many of the oldest monuments. And Bunsen brings irrefutable proofs of their age.
From his researches, for instance, we learn that there was a line of sixty-one
kings before the days of Moses, who preceded the Mosaic period by a
clearly-traceable civilization of several thousand years. Thus we are warranted
in believing that the works of Hermes Trismegistus were extant many ages before
the birth of the Jewish law-giver. "Styli and inkstands were found on monuments
of the fourth Dynasty, the oldest in the world," says Bunsen. If the eminent
Egyptologist rejects the period of 48,863 years before Alexander, to which
Diogenes Laertius carries back the records of the priests, he is evidently more
embarrassed with the ten thousand of astronomical observations, and remarks that
"if they were actual observations, they must have extended over 10,000 years"
(p. 14). "We learn, however," he adds, "from one of their own old chronological
works . . . that the genuine Egyptian traditions concerning the mythological
period, treated of myriads of years." ("Egypte," i, p. 15).
34:* Higgins: "Anacalypsis."
35:* "De Vite Pythag."
36:* "The Rosicrucians," etc., by Hargrave Jennings.
*********************
CHAPTER II
"Pride, where wit fails, steps in to our defence
And fills up all the mighty void of sense. . . . "--POPE.
"But why should the operations of nature be changed? There may be a deeper
philosophy than we dream of--a philosophy that discovers the secrets of
nature, but does not alter, by penetrating them, its course."--BULWER.
IS it enough for man to know that he exists? Is it enough to be formed a human
being to enable him to deserve the appellation of MAN? It is our decided
impression and conviction, that to become a genuine spiritual entity, which that
designation implies, man must first create himself anew, so to speak--i.e.,
thoroughly eliminate from his mind and spirit, not only the dominating influence
of selfishness and other impurity, but also the infection of superstition and
prejudice. The latter is far different from what we commonly term antipathy or
sympathy. We are at first irresistibly or unwittingly drawn within its dark
circle by that peculiar influence, that powerful current of magnetism which
emanates from ideas as well as from physical bodies. By this we are surrounded,
and finally prevented through moral cowardice--fear of public opinion--from
stepping out of it. It is rare that men regard a thing in either its true or
false light, accepting the conclusion by the free action of their own judgment.
Quite the reverse. The conclusion is more commonly reached by blindly adopting
the opinion current at the hour among those with whom they associate. A church
member will not pay an absurdly high price for his pew any more than a
materialist will go twice to listen to Mr. Huxley's talk on evolution, because
they think that it is right to do so; but merely because Mr. and Mrs. So-and-so
have done it, and these personages are THE S---- AND S----'s.
The same holds good with everything else. If psychology had had its Darwin, the
descent of man as regards moral qualities might have been found inseparably
linked with that of his physical form. Society in its servile condition suggests
to the intelligent observer of its mimicry a kinship between the Simia and human
beings even more striking than is exhibited in the external marks pointed out by
the great anthropologist.
p. 40
The many varieties of the ape--"mocking presentments of ourselves"--appear to
have been evolved on purpose to supply a certain class of expensively-dressed
persons with the material for genealogical trees.
Science is daily and rapidly moving toward the great discoveries in chemistry
and physics, organology, and anthropology. Learned men ought to be free from
preconceptions and prejudices of every kind; yet, although thought and opinion
are now free, scientists are still the same men as of old. An Utopian dreamer is
he who thinks that man ever changes with the evolution and development of new
ideas. The soil may be well fertilized and made to yield with every year a
greater and better variety of fruit; but, dig a little deeper than the stratum
required for the crop, and the same earth will be found in the subsoil as was
there before the first furrow was turned.
Not many years ago, the person who questioned the infallibility of some
theological dogma was branded at once an iconoclast and an infidel. Vae victis!
. . . Science has conquered. But in its turn the victor claims the same
infallibility, though it equally fails to prove its right. "Tempora mutantur et
nos mutamur in illis," the saying of the good old Lotharius, applies to the
case. Nevertheless, we feel as if we had some right to question the high-priests
of science.
For many years we have watched the development and growth of that apple of
discord--MODERN SPIRITUALISM. Familiar with its literature both in Europe and
America, we have closely and eagerly witnessed its interminable controversies
and compared its contradictory hypotheses. Many educated men and
women--heterodox spiritualists, of course--have tried to fathom the Protean
phenomena. The only result was that they came to the following conclusion:
whatever may be the reason of these constant failures--whether such are to be
laid at the door of the investigators themselves, or of the secret Force at
work--it is at least proved that, in proportion as the psychological
manifestations increase in frequency and variety, the darkness surrounding their
origin becomes more impenetrable.
That phenomena are actually witnessed, mysterious in their nature--generally and
perhaps wrongly termed spiritual--it is now idle to deny. Allowing a large
discount for clever fraud, what remains is quite serious enough to demand the
careful scrutiny of science. "E pur se muove," the sentence spoken ages since,
has passed into the category of household words. The courage of Galileo is not
now required to fling it into the face of the Academy. Psychological phenomena
are already on the offensive.
The position assumed by modern scientists is that even though the occurrence of
certain mysterious phenomena in the presence of the
p. 41
mediums be a fact, there is no proof that they are not due to some abnormal
nervous condition of those individuals. The possibility that they may be
produced by returning human spirits need not be considered until the other
question is decided. Little exception can be taken to this position.
Unquestionably, the burden of proof rests upon those who assert the agency of
spirits. If the scientists would grapple with the subject in good faith, showing
an earnest desire to solve the perplexing mystery, instead of treating it with
undignified and unprofessional contempt, they would be open to no censure. True,
the great majority of "spiritual" communications are calculated to disgust
investigators of even moderate intelligence. Even when genuine they are trivial,
commonplace, and often vulgar. During the past twenty years we have received
through various mediums messages purporting to be from Shakespere, Byron,
Franklin, Peter the Great, Napoleon and Josephine, and even from Voltaire. The
general impression made upon us was that the French conqueror and his consort
seemed to have forgotten how to spell words correctly; Shakespere and Byron had
become chronic inebriates; and Voltaire had turned an imbecile. Who can blame
men trained to habits of exactitude, or even simply well-educated persons, for
hastily concluding that when so much palpable fraud lies upon the surface, there
could hardly be truth if they should go to the bottom? The huckstering about of
pompous names attached to idiotic communications has given the scientific
stomach such an indigestion that it cannot assimilate even the great truth which
lies on the telegraphic plateaux of this ocean of psychological phenomena. They
judge by its surface, covered with froth and scum. But they might with equal
propriety deny that there is any clear water in the depths of the sea when an
oily scum was floating upon the surface. Therefore, if on one hand we cannot
very well blame them for stepping back at the first sight of what seems really
repulsive, we do, and have a right to censure them for their unwillingness to
explore deeper. Neither pearls nor cut diamonds are to be found lying loose on
the ground; and these persons act as unwisely as would a professional diver, who
should reject an oyster on account of its filthy and slimy appearance, when by
opening it he might find a precious pearl inside the shell.
Even the just and severe rebukes of some of their leading men are of no avail
and the fear on the part of men of science to investigate such an unpopular
subject, seems to have now become a general panic. "The phenomena chase the
scientists, and the scientists run away from the phenomena," very pointedly
remarks M. A. N. Aksakof in an able article on Mediumism and the St. Petersburg
Scientific Committee. The attitude
p. 42
of this body of professors toward the subject which they had pledged themselves
to investigate was throughout simply disgraceful. Their premature and
prearranged report was so evidently partial and inconclusive as to call out a
scornful protest even from unbelievers.
The inconsistency of the logic of our learned gentlemen against the philosophy
of spiritualism proper is admirably pointed out by Professor John Fisk--one of
their own body. In a recent philosophical work, The Unseen World, while showing
that from the very definition of the terms, ,matter and spirit, the existence of
spirit cannot be demonstrated to the senses, and that thus no theory is amenable
to scientific tests, he deals a severe blow at his colleagues in the following
lines:
"The testimony in such a case," he says, "must, under the conditions of the
present life, be forever inaccessible. It lies wholly outside the range of
experience. However abundant it may be, we cannot expect to meet it. And,
accordingly, our failure to produce it does not raise even the slightest
presumption against our theory. When conceived in this way, the belief in the
future life is without scientific support, but at the same time it is placed
beyond the need of scientific support and the range of scientific criticism. It
is a belief which no imaginable future advance of physical discovery can in any
way impugn. It is a belief which is in no sense irrational, and which may be
logically entertained without in the least affecting our scientific habit of
mind, or influencing our scientific conclusions." "If now," he adds, "men of
science will accept the position that spirit is not matter, nor governed by the
laws of matter, and refrain from speculations concerning it restricted by their
knowledge of material things, they will withdraw what is to men of religion, at
present, their principal cause of irritation."
But, they will do no such thing. They feel incensed at the brave, loyal, and
highly commendable surrender of such superior men as Wallace, and refuse to
accept even the prudent and restrictive policy of Mr. Crookes.
No other claim is advanced for a hearing of the opinions contained in the
present work than that they are based upon many years' study of both ancient
magic and its modern form, Spiritualism. The former, even now, when phenomena of
the same nature have become so familiar to all, is commonly set down as clever
jugglery. The latter, when overwhelming evidence precludes the possibility of
truthfully declaring it charlatanry, is denominated an universal hallucination.
Many years of wandering among "heathen" and "Christian" magicians, occultists,
mesmerisers; and the tutti quanti of white and black art, ought to be
sufficient, we think, to give us a certain right to
p. 43
feel competent to take a practical view of this doubted and very complicated
question. We have associated with the fakirs, the holy men of India, and seen
them when in intercourse with the Pitris. We have watched the proceedings and
modus operandi of the howling and dancing dervishes; held friendly
communications with the marabouts of European and Asiatic Turkey; and the
serpent-charmers of Damascus and Benares have but few secrets that we have not
had the fortune to study. Therefore, when scientists who have never had an
opportunity of living among these oriental jugglers and can judge at the best
but superficially, tell us that there is naught in their performances but mere
tricks of prestidigitation, we cannot help feeling a profound regret for such
hasty conclusions. That such pretentious claims should be made to a thorough
analysis of the powers of nature, and at the same time such unpardonable neglect
displayed of questions of purely physiological and psychological character, and
astounding phenomena rejected without either examination or appeal, is an
exhibition of inconsistency, strongly savoring of timidity, if not of moral
obliquity.
If, therefore, we should ever receive from some contemporaneous Faraday the same
fling that that gentleman made years since, when, with more sincerity than good
breeding, he said that "many dogs have the power of coming to much more logical
conclusions than some spiritualists," * we fear we must still persist. Abuse is
not argument, least of all, proof. Because such men as Huxley and Tyndall
denominate spiritualism "a degrading belief" and oriental magic "jugglery," they
cannot thereby take from truth its verity. Skepticism, whether it proceeds from
a scientific or an ignorant brain, is unable to overturn the immortality of our
souls--if such immortality is a fact--and plunge them into post-mortem
annihilation. "Reason is subject to error," says Aristotle; so is opinion; and
the personal views of the most learned philosopher are often more liable to be
proved erroneous, than the plain common sense of his own illiterate cook. In the
Tales of the Impious Khalif, Barrachias-Hassan-Oglu, the Arabian sage holds a
wise discourse: "Beware, O my son, of self-incense," he says. "It is the most
dangerous, on account of its agreeable intoxication. Profit by thy own wisdom,
but learn to respect the wisdom of thy fathers likewise. And remember, O my
beloved, that the light of Allah's truth will often penetrate much easier an
empty head, than one that is so crammed with learning that many a silver ray is
crowded out for want of space; . . . such is the case with our over-wise Kadi."
p. 44
These representatives of modern science in both hemispheres seem never to have
exhibited more scorn, or to have felt more bitterly toward the unsolvable
mystery, than since Mr. Crookes began the investigation of the phenomena, in
London. This courageous gentleman was the first to introduce to the public one
of those alleged "materialized" sentries that guard the forbidden gates.
Following after him, several other learned members of the scientific body had
the rare integrity, combined with a degree of courage, which, in view of the
unpopularity of the subject, may be deemed heroic, to take the phenomena in
hand.
But, alas! although the spirit, indeed, was willing, the mortal flesh proved
weak. Ridicule was more than the majority of them could bear; and so, the
heaviest burden was thrown upon the shoulders of Mr. Crookes. An account of the
benefit this gentleman reaped from his disinterested investigations, and the
thanks he received from his own brother scientists, can be found in his three
pamphlets, entitled, Researches in the Phenomena of Spiritualism.
After a while, the members appointed on the Committee of the Dialectical Society
and Mr. Crookes, who had applied to his mediums the most crucial tests, were
forced by an impatient public to report in so many plain words what they had
seen. But what could they say, except the truth? Thus, they were compelled to
acknowledge: 1st. That the phenomena which they, at least, had witnessed, were
genuine, and impossible to simulate; thus showing that manifestations produced
by some unknown force, could and did happen. 2d. That, whether the phenomena
were produced by disembodied spirits or other analogous entities, they could not
tell; but that manifestations, thoroughly upsetting many preconceived theories
as to natural laws, did happen and were undeniable. Several of these occurred in
their own families. 3d. That, notwithstanding all their combined efforts to the
contrary, beyond the indisputable fact of the reality of the phenomena,
"glimpses of natural action not yet reduced to law," * they, to borrow the
expression of the Count de Gabalis, "could make neither head nor tail on't."
Now this was precisely what a skeptical public had not bargained for. The
discomfiture of the believers in spiritualism had been impatiently anticipated
before the conclusions of Messrs. Crookes, Varley, and the Dialectical Society
were announced. Such a confession on the part of their brother-scientists was
too humiliating for the pride of even those who had timorously abstained from
investigation. It was regarded as really too much, that such vulgar and
repulsive manifestations of phe-
p. 45
nomena which had always, by common consent of educated people, been regarded as
nursery tales, fit only to amuse hysterical servant-girls and afford revenue to
professional somnambulists--that manifestations which had been consigned by the
Academy and Institute of Paris to oblivion, should so impertinently elude
detection at the hands of experts in physical sciences.
A tornado of indignation followed the confession. Mr. Crookes depicts it in his
pamphlet on Psychic Force. He heads it very pointedly with the quotation from
Galvani: "I am attacked by two very opposite sects--the scientists and the
know-nothings, yet I know that I have discovered one of the greatest forces in
nature. . . ." He then proceeds:
"It was taken for granted that the results of my experiments would be in
accordance with their preconceptions. What they really desired was not the
truth, but an additional witness in favor of their own foregone conclusions.
When they found the facts which that investigation established could not be made
to fit those opinions, why, . . . so much the worse for the facts. They try to
creep out of their own confident recommendations of the inquiry, by declaring
'that Mr. Home is a clever conjurer who has duped us all.' 'Mr. Crookes might,
with equal propriety, examine the performances of an Indian juggler.' 'Mr.
Crookes must get better witnesses before he can be believed.' 'The thing is too
absurd to be treated seriously.' 'It is impossible, and therefore can't be.' . .
. (I never said it was impossible, I only said it was true.) 'The observers have
all been biologized, and fancy they saw things occur which really never took
place,' etc., etc., etc." *
After expending their energy on such puerile theories as "unconscious
cerebration," "involuntary muscular contraction," and the sublimely ridiculous
one of the "cracking knee-joints" (le muscle craqueur); after meeting
ignominious failures by the obstinate survival of the new force, and finally,
after every desperate effort to compass its obliteration, these filii
diffidentiae--as St. Paul calls their class--thought best to give up the whole
thing in disgust. Sacrificing their courageously persevering brethren as a
holocaust on the altar of public opinion, they withdrew in dignified silence.
Leaving the arena of investigation to more fearless champions, these unlucky
experimenters are not likely to ever enter it again. ** It is easier by far to
deny the reality of such manifestations from a secure distance, than find for
them a proper place among the classes of
p. 46
natural phenomena accepted by exact science. And how can they, since all such
phenomena pertain to psychology, and the latter, with its occult and mysterious
powers, is a terra incognita for modern science. Thus, powerless to explain that
which proceeds directly from the nature of the human soul itself--the existence
of which most of them deny--unwilling at the same time to confess their
ignorance, scientists retaliate very unjustly on those who believe in the
evidence of their senses without any pretence to science.
"A kick from thee, O Jupiter! is sweet," says the poet Tretiakowsky, in an old
Russian tragedy. Rude as those Jupiters of science may be occasionally toward us
credulous mortals, their vast learning--in less abstruse questions, we mean--if
not their manners, entitles them to public respect. But unfortunately it is not
the gods who shout the loudest.
The eloquent Tertullian, speaking of Satan and his imps, whom he accuses of ever
mimicking the Creator's works, denominates them the "monkeys of God." It is
fortunate for the philosophicules that we have no modern Tertullian to consign
them to an immortality of contempt as the "monkeys of science."
But to return to genuine scientists. "Phenomena of a merely objective
character," says A. N. Aksakof, "force themselves upon the representatives of
exact sciences for investigation and explanation; but the high-priests of
science, in the face of apparently such a simple question . . . are totally
disconcerted! This subject seems to have the privilege of forcing them to
betray, not only the highest code of morality--truth, but also the supreme law
of science--experiment! . . . They feel that there is something too serious
underlying it. The cases of Hare, Crookes, de Morgan, Varley, Wallace, and
Butleroff create a panic! They fear that as soon as they concede one step, they
will have to yield the whole ground. Time-honored principles, the contemplative
speculations of a whole life, of a long line of generations, are all staked on a
single card!" *
In the face of such experience as that of Crookes and the Dialectical Society,
of Wallace and the late Professor Hare, what can we expect from our luminaries
of erudition? Their attitude toward the undeniable phenomena is in itself
another phenomenon. It is simply incomprehensible, unless we admit the
possibility of another psychological disease, as mysterious and contagious as
hydrophobia. Although we claim no honor for this new discovery, we nevertheless
propose to recognize it under the name of scientific psychophobia.
p. 47
They ought to have learned by this time, in the school of bitter experience,
that they can rely on the self-sufficiency of the positive sciences only to a
certain point; and that, so long as there remains one single unexplained mystery
in nature, the word "impossible" is a dangerous word for them to pronounce.
In the Researches on the Phenomena of Spiritualism, Mr. Crookes submits to the
option of the reader eight theories "to account for the phenomena observed."
These theories run as follows:
"First Theory.--The phenomena are all the result of tricks, clever mechanical
arrangements, or legerdemain; the mediums are impostors, and the rest of the
company fools.
"Second Theory.--The persons at a seance are the victims of a sort of mania, or
delusion, and imagine phenomena to occur which have no real objective existence.
"Third Theory.--The whole is the result of conscious or unconscious cerebral
action.
"Fourth Theory.--The result of the spirit of the medium, perhaps in association
with the spirits of some or all of the people present.
"Fifth Theory.--The actions of evil spirits, or devils, personifying whom or
what they please, in order to undermine Christianity, and ruin men's souls.
(Theory of our theologians.)
"Sixth Theory.--The actions of a separate order of beings living on this earth,
but invisible and immaterial to us. Able, however, occasionally to manifest
their presence, known in almost all countries and ages as demons (not
necessarily bad), gnomes, fairies, kobolds, elves, goblins, Puck, etc. (One of
the claims of the kabalists.)
"Seventh Theory.--The actions of departed human beings. (The spiritual theory
par excellence.)
"Eighth Theory.--(The psychic force) . . . an adjunct to the fourth, fifth,
sixth, and seventh theories."
The first of these theories having been proved valid only in exceptional, though
unfortunately still too frequent cases, must be ruled out as having no material
bearing upon the phenomena themselves. Theories the second and the third are the
last crumbling entrenchments of the guerilla of skeptics and materialists, and
remain, as lawyers say, "Adhuc sub judice lis est." Thus, we can deal in this
work but with the four remaining ones, the last, eighth, theory being according
to Mr. Crookes's opinion, but "a necessary adjunct" of the others.
How subject even a scientific opinion is to error, we may see, if we only
compare the several articles on spiritual phenomena from the able
p. 48
pen of that gentleman, which appeared from 1870 to 1875. In one of the first we
read: . . . "the increased employment of scientific methods will promote exact
observations and greater love of truths among inquirers, and will produce a race
of observers who will drive the worthless residuum of spiritualism hence into
the unknown limbo of magic and necromancy." And in 1875, we read, over his own
signature, minute and most interesting descriptions of the materialized
spirit--Katie King! *
It is hardly possible to suppose that Mr. Crookes could be under
electro-biological influence or hallucination for two or three consecutive
years. The "spirit" appeared in his own house, in his library, under the most
crucial tests, and was seen, felt, and heard by hundreds of persons.
But Mr. Crookes denies that he ever took Katie King for a disembodied spirit.
What was it then? If it was not Miss Florence Cook, and his word is our
sufficient guarantee for it--then it was either the spirit of one who had lived
on earth, or one of those that come directly under the sixth theory of the eight
the eminent scientist offers to the public choice. It must have been one of the
classes named: Fairies, Kobolds, Gnomes, Elves, Goblins, or a Puck. **
Yes; Katie King must have been a fairy--a Titania. For to a fairy only could be
applied with propriety the following poetic effusion which Mr. Crookes quotes in
describing this wonderful spirit:
"Round her she made an atmosphere of life;
The very air seemed lighter from her eyes;
They were so soft and beautiful and rife
With all we can imagine of the skies;
Her overpowering presence makes you feel
It would not be idolatry to kneel!" ***
And thus, after having written, in 1870, his severe sentence against
spiritualism and magic; after saying that even at that moment he believed "the
whole affair a superstition, or, at least, an unexplained trick--a delusion of
the senses;" **** Mr. Crookes, in 1875, closes his letter with the following
memorable words:--"To imagine, I say, the Katie King of the last three years to
be the result of imposture does more violence to one's reason and common sense
than to believe her to be what she herself affirms." ***** This last remark,
moreover, conclusively proves that:
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1. Notwithstanding Mr. Crookes's full convictions that the somebody calling
herself Katie King was neither the medium nor some confederate, but on the
contrary an unknown force in nature, which--like love--"laughs at locksmiths";
2. That that hitherto unrecognized form of Force, albeit it had become with him
"not a matter of opinion, but of absolute knowledge,"--the eminent investigator
still did not abandon to the last his skeptical attitude toward the question. In
short, he firmly believes in the phenomenon, but cannot accept the idea of its
being the human spirit of a departed somebody.
It seems to us, that, as far as public prejudice goes, Mr. Crookes solves one
mystery by creating a still deeper one: the obscurum per obscurius. In other
words, rejecting "the worthless residuum of spiritualism," the courageous
scientist fearlessly plunges into his own "unknown limbo of magic and
necromancy!"
The recognized laws of physical science account for but a few of the more
objective of the so-called spiritual phenomena. While proving the reality of
certain visible effects of an unknown force, they have not thus far enabled
scientists to control at will even this portion of the phenomena. The truth is
that the professors have not yet discovered the necessary conditions of their
occurrence. They must go as deeply into the study of the triple nature of
man--physiological, psychological, and divine--as did their predecessors, the
magicians, theurgists, and thaumaturgists of old. Until the present moment, even
those who have investigated the phenomena as thoroughly and impartially as Mr.
Crookes, have set aside the cause as something not to be discovered now, if
ever. They have troubled themselves no more about that than about the first
cause of the cosmic phenomena of the correlation of forces, whose endless
effects they are at such pains to observe and classify. Their course has been as
unwise as that of a man who should attempt to discover the sources of a river by
exploring toward its mouth. It has so narrowed their views of the possibilities
of natural law that very simple forms of occult phenomena have necessitated
their denial that they can occur unless miracles were possible; and this being a
scientific absurdity the result has been that physical science has latterly been
losing prestige. If scientists had studied the so-called "miracles" instead of
denying them, many secret laws of nature comprehended by the ancients would have
been again discovered. "Conviction," says Bacon, "comes not through arguments
but through experiments."
The ancients were always distinguished--especially the Chaldean astrologers and
Magians--for their ardent love and pursuit of knowledge in every branch of
science. They tried to penetrate the secrets of nature
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in the same way as our modern naturalists, and by the only method by which this
object can be obtained, namely: by experimental researches and reason. If our
modern philosophers cannot apprehend the fact that they penetrated deeper than
themselves into the mysteries of the universe, this does not constitute a valid
reason why the credit of possessing this knowledge should be denied them or the
imputation of superstition laid at their door. Nothing warrants the charge; and
every new archaeological discovery militates against the assumption. As chemists
they were unequalled, and in his famous lecture on The Lost Arts, Wendell
Phillips says: "The chemistry of the most ancient period had reached a point
which we have never even approached." The secret of the malleable glass, which,
"if supported by one end by its own weight, in twenty hours dwindles down to a
fine line that you can curve around your wrist," would be as difficult to
rediscover in our civilized countries as to fly to the moon.
The fabrication of a cup of glass which was brought by an exile to Rome in the
reign of Tiberius,--a cup "which he dashed upon the marble pavement, and it was
not crushed nor broken by the fall," and which, as it got "dented some" was
easily brought into shape again with a hammer, is a historic fact. If it is
doubted now it is merely because the moderns cannot do the same. And yet, in
Samarkand and some monasteries of Thibet such cups and glass-ware may be found
to this day; nay, there are persons who claim that they can make the same by
virtue of their knowledge of the much-ridiculed and ever-doubted alkahest--the
universal solvent. This agent that Paracelsus and Van Helmont maintain to be a
certain fluid in nature, "capable of reducing all sublunary bodies, as well
homogeneous as mixed, into their ens primum, or the original matter of which
they are composed; or into an uniform, equable, and potable liquor, that will
unite with water, and the juices of all bodies, and yet retain its own radical
virtues; and, if again mixed with itself will thereby be converted into pure
elementary water": what impossibilities prevent our crediting the statement? Why
should it not exist and why the idea be considered Utopian? Is it again because
our modern chemists are unable to produce it? But surely it may be conceived
without any great effort of imagination that all bodies must have originally
come from some first matter, and that this matter, according to the lessons of
astronomy, geology and physics, must have been a fluid. Why should not gold--of
whose genesis our scientists know so little--have been originally a primitive or
basic matter of gold, a ponderous fluid which, as says Van Helmont, "from its
own nature, or a strong cohesion between its particles, acquired afterward a
solid form?"
p. 51
There seems to be very little absurdity to believe in a "universal ens that
resolves all bodies into their ens genitale." Van Helmont calls it "the highest
and most successful of all salts; which having obtained the supreme degree of
simplicity, purity, subtilty, enjoys alone the faculty of remaining unchanged
and unimpaired by the subjects it works upon, and of dissolving the most
stubborn and untractable bodies; as stones, gems, glass, earth, sulphur, metals,
etc., into red salt, equal in weight to the matter dissolved; and this with as
much ease as hot water melts down snow."
It is into this fluid that the makers of malleable glass claimed, and now claim,
that they immersed common glass for several hours, to acquire the property of
malleability.
We have a ready and palpable proof of such possibilities. A foreign
correspondent of the Theosophical Society, a well-known medical practitioner,
and one who has studied the occult sciences for upward of thirty years, has
succeeded in obtaining what he terms the "true oil of gold," i.e., the primal
element. Chemists and physicists have seen and examined it, and were driven to
confess that they neither knew how it was obtained nor could they do the same.
That he desires his name to remain unknown is not to be wondered at; ridicule
and public prejudice are more dangerous sometimes than the inquisition of old.
This "Adamic earth" is next-door neighbor to the alkahest, and one of the most
important secrets of the alchemists. No Kabalist will reveal it to the world,
for, as he expresses it in the well-known jargon: "it would explain the eagles
of the alchemists, and how the eagles' wings are clipped," a secret that it took
Thomas Vaughan (Eugenius Philalethes) twenty years to learn.
As the dawn of physical science broke into a glaring day-light, the spiritual
sciences merged deeper and deeper into night, and in their turn they were
denied. So, now, these greatest masters in psychology are looked upon as
"ignorant and superstitious ancestors"; as mountebanks and jugglers, because,
forsooth, the sun of modern learning shines to-day so bright, it has become an
axiom that the philosophers and men of science of the olden time knew nothing,
and lived in a night of superstition. But their traducers forget that the sun of
to-day will seem dark by comparison with the luminary of to-morrow, whether
justly or not; and as the men of our century think their ancestors ignorant, so
will perhaps their descendants count them for know-nothings. The world moves in
cycles. The coming races will be but the reproductions of races long bygone; as
we, perhaps, are the images of those who lived a hundred centuries ago. The time
will come when those who now in public slander
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the hermetists, but ponder in secret their dust-covered volumes; who plagiarize
their ideas, assimilate and give them out as their own--will receive their dues.
"Who," honestly exclaims Pfaff--"what man has ever taken more comprehensive
views of nature than Paracelsus? He was the bold creator of chemical medicines;
the founder of courageous parties; victorious in controversy, belonging to those
spirits who have created amongst us a new mode of thinking on the natural
existence of things. What he scattered through his writings on the philosopher's
stone, on pigmies and spirits of the mines; on signs, on homunculi, and the
elixir of life, and which are employed by many to lower his estimation, cannot
extinguish our grateful remembrance of his general works, nor our admiration of
his free, bold exertions, and his noble, intellectual life." *
More than one pathologist, chemist, homoeopathist, and magnetist has quenched
his thirst for knowledge in the books of Paracelsus. Frederick Hufeland got his
theoretical doctrines on infection from this mediaeval "quack," as Sprengel
delights in calling one who was immeasurably higher than himself. Hemman, who
endeavors to vindicate this great philosopher, and nobly tries to redress his
slandered memory, speaks of him as the "greatest chemist of his time." ** So do
Professor Molitor, *** and Dr. Ennemoser, the eminent German psychologist. ****
According to their criticisms on the labors of this Hermetist, Paracelsus is the
most "wondrous intellect of his age," a "noble genius." But our modern lights
assume to know better, and the ideas of the Rosicrucians about the elementary
spirits, the goblins and the elves, have sunk into the "limbo of magic" and
fairy tales for early childhoods. *****
We are quite ready to concede to skeptics that one-half, and even more, of
seeming phenomena, are but more or less clever fraud. Recent exposures,
especially of "materializing" mediums, but too well prove the fact.
Unquestionably numerous others are still in store, and this will
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continue until tests have become so perfect and spiritualists so reasonable as
no longer to furnish opportunity to mediums or weapons to adversaries.
What should sensible spiritualists think of the character of angel guides, who
after monopolizing, perhaps for years, a poor medium's time, health and means,
suddenly abandon him when he most needs their help? None but creatures without
soul or conscience would be guilty of such injustice. Conditions?--Mere
sophistry. What sort of spirits must they be who would not summon if necessary
an army of spirit-friends (if such there be) to snatch the innocent medium from
the pit dug for his feet? Such things happened in the olden time, such may
happen now. There were apparitions before modern spiritualism, and phenomena
like ours in every previous age. If modern manifestations are a reality and
palpable facts, so must have been the so-called "miracles" and thaumaturgic
exploits of old; or if the latter are but fictions of superstition so must be
the former, for they rest on no better testimony.
But, in this daily-increasing torrent of occult phenomena that rushes from one
end of the globe to the other, though two-thirds of the manifestations are
proved spurious, what of those which are proved genuine beyond doubt or cavil?
Among these may be found communications coming through non-professional as well
as professional mediums, which are sublime and divinely grand. Often, through
young children, and simple-minded ignorant persons, we receive philosophical
teachings and precepts, poetry and inspirational orations, music and paintings
that are fully worthy of the reputations of their alleged authors. Their
prophecies are often verified and their moral disquisitions beneficent, though
the latter is of rarer occurrence. Who are those spirits, what those powers or
intelligences which are evidently outside of the medium proper and entities per
se? These intelligences deserve the appellation; and they differ as widely from
the generality of spooks and goblins that hover around the cabinets for physical
manifestations, as day from night.
We must confess that the situation appears to be very grave. The control of
mediums by such unprincipled and lying "spirits" is constantly becoming more and
more general; and the pernicious effects of seeming diabolism constantly
multiply. Some of the best mediums are abandoning the public rostrum and
retiring from this influence; and the movement is drifting churchward. We
venture the prediction that unless spiritualists set about the study of ancient
philosophy, so as to learn to discriminate between spirits and to guard
themselves against the baser sort, twenty-five years more will not elapse before
they will have to fly to the Romish communion to escape these "guides" and
"controls" that they have fondled so long. The signs of this catastrophe already
exhibit
p. 54
themselves. At a recent convention at Philadelphia, it was seriously proposed to
organize a sect of Christian Spiritualists! This is because, having withdrawn
from the church and learned nothing of the philosophy of the phenomena, or the
nature of their spirits, they are drifting about on a sea of uncertainty like a
ship without compass or rudder. They cannot escape the dilemma; they must choose
between Porphyry and Pio Nono.
While men of genuine science, such as Wallace, Crookes, Wagner, Butlerof,
Varley, Buchanan, Hare, Reichenbach, Thury, Perty, de Morgan, Hoffmann,
Goldschmidt, W. Gregory, Flammarion, Sergeant Cox and many others, firmly
believe in the current phenomena, many of the above named reject the theory of
departed spirits. Therefore, it seems but logical to think that if the London
"Katie King," the only materialized something which the public is obliged more
or less to credit out of respect to science,--is not the spirit of an ex-mortal,
then it must be the astral solidified shadow of either one of the Rosicrucian
spooks--"fantasies of superstition"--or of some as yet unexplained force in
nature. Be it however a "spirit of health or goblin damn'd" it is of little
consequence; for if it be once proved that its organism is not solid matter,
then it must be and is a "spirit," an apparition, a breath. It is an
intelligence which acts outside our organisms and therefore must belong to some
existing even though unseen race of beings. But what is it? What is this
something which thinks and even speaks but yet is not human; that is impalpable
and yet not a disembodied spirit; that simulates affection, passion, remorse,
fear, joy, but yet feels neither? What is this canting creature which rejoices
in cheating the truthful inquirer and mocking at sacred human feeling? For, if
not Mr. Crookes's Katie King, other similar creatures have done all these. Who
can fathom the mystery? The true psychologist alone. And where should he go for
his text-books but to the neglected alcoves of libraries where the works of
despised hermetists and theurgists have been gathering dust these many years.
Says Henry More, the revered English Platonist, in his answer to an attack on
the believers of spiritual and magic phenomena by a skeptic of that age, named
Webster: * "As for that other opinion, that the
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greater part of the reformed divines hold, that it was the Devil that appeared
in Samuel's shape, it is beneath contempt; for though I do not doubt but that in
many of these necromantic apparitions, they are ludicrous spirits, not the souls
of the deceased that appear, yet I am clear for the appearing of the soul of
Samuel, and as clear that in other necromancies, it may be such kinds of
spirits, as Porphyrius above describes, 'that change themselves into omnifarious
forms and shapes, and one while act the parts of daemons, another while of
angels or gods, and another while of the souls of the departed.' And I confess
such a spirit as this might personate Samuel here, for anything Webster alleged
to the contrary, for his arguments indeed are wonderfully weak and wooden."
When such a metaphysician and philosopher as Henry More gives such testimony as
this, we may well assume our point to have been well taken. Learned
investigators, all very skeptical as to spirits in general and "departed human
spirits" in particular, during the last twenty years have taxed their brains to
invent new names for an old thing. Thus, with Mr. Crookes and Sergeant Cox, it
is the "psychic force." Professor Thury of Geneva calls it the "psychode" or
ectenic force; Professor Balfour Stewart, the "electro-biological power";
Faraday, the "great master of experimental philosophy in physics," but
apparently a novice in psychology, superciliously termed it an "unconscious
muscular action," an "unconscious cerebration," and what not? Sir William
Hamilton, a "latent thought"; Dr. Carpenter, "the ideo-motor principle," etc.,
etc. So many scientists--so many names.
Years ago the old German philosopher, Schopenhauer, disposed of this force and
matter at the same time; and since the conversion of Mr. Wallace, the great
anthropologist has evidently adopted his ideas. Schopenhauer's doctrine is that
the universe is but the manifestation of the will. Every force in nature is also
an effect of will, representing a higher or lower degree of its objectiveness.
It is the teaching of Plato, who stated distinctly that everything visible was
created or evolved out of the invisible and eternal WILL, and after its fashion.
Our Heaven--he says--was produced according to the eternal pattern of the "Ideal
World," contained, as everything else, in the dodecahedron, the geometrical
model used by the Deity. * With Plato, the Primal Being is an emanation of the
Demiurgic Mind (Nous), which contains from the eternity the "idea" of the "to be
created world" within itself, and which idea he produces out of himself. ** The
laws of nature are the established relations of this idea to the forms of its
manifestations; "these
p. 56
forms," says Schopenhauer, "are time, space, and causality. Through time and
space the idea varies in its numberless manifestations."
These ideas are far from being new, and even with Plato they were not original.
This is what we read in the Chaldean Oracles: * "The works of nature co-exist
with the intellectual νοεριο, spiritual Light of the Father. For it is the soul
ψυχε which adorned the great heaven, and which adorns it after the Father."
"The incorporeal world then was already completed, having its seat in the Divine
Reason," says Philo ** who is erroneously accused of deriving his philosophy
from Plato's.
In the Theogony of Mochus, we find Æther first, and then the air; the two
principles from which Ulom, the intelligible νοετος God (the visible universe of
matter) is born. ***
In the Orphic hymns, the Eros-Phanes evolves from the Spiritual Egg, which the
Æthereal winds impregnate, Wind **** being "the spirit of God," who is said to
move in Æther, "brooding over the Chaos"--the Divine "Idea." In the Hindu
Katakopanisad, Purusha, the Divine Spirit, already stands before the original
matter, from whose union springs the great Soul of the World, "Maha =Atma,
Brahm, the Spirit of Life"; ***** these latter appellations are identical with
the Universal Soul, or Anima Mundi, and the Astral Light of the theurgists and
kabalists.
Pythagoras brought his doctrines from the eastern sanctuaries, and Plato
compiled them into a form more intelligible than the mysterious numerals of the
sage--whose doctrines he had fully embraced--to the uninitiated mind. Thus, the
Cosmos is "the Son" with Plato, having for his father and mother the Divine
Thought and Matter. ******
"The Egyptians," says Dunlap, ******* "distinguish between an older and younger
Horus, the former the brother of Osiris, the latter the son of Osiris and Isis."
The first is the Idea of the world remaining in the Demiurgic Mind, "born in
darkness before the creation of the world." The second Horus is this "Idea"
going forth from the Logos, becoming clothed with matter, and assuming an actual
existence. ********
"The mundane God, eternal, boundless, young and old, of winding form,"
********* say the Chaldean Oracles.
This "winding form" is a figure to express the vibratory motion of the Astral
Light, with which the ancient priests were perfectly well
p. 57
acquainted, though they may have differed in views of ether, with modern
scientists; for in the Æther they placed the Eternal Idea pervading the
Universe, or the Will which becomes Force, and creates or organizes matter.
"The will," says Van Helmont, "is the first of all powers. For through the will
of the Creator all things were made and put in motion. . . . The will is the
property of all spiritual beings, and displays itself in them the more actively
the more they are freed from matter." And Paracelsus, "the divine," as he was
called, adds in the same strain: "Faith must confirm the imagination, for faith
establishes the will. . . . Determined will is a beginning of all magical
operations. . . . Because men do not perfectly imagine and believe the result,
is that the arts are uncertain, while they might be perfectly certain."
The opposing power alone of unbelief and skepticism, if projected in a current
of equal force, can check the other, and sometimes completely neutralize it. Why
should spiritualists wonder that the presence of some strong skeptics, or of
those who, feeling bitterly opposed to the phenomenon, unconsciously exercise
their will-power in opposition, hinders and often stops altogether the
manifestations? If there is no conscious power on earth but sometimes finds
another to interfere with or even counterbalance it, why wonder when the
unconscious, passive power of a medium is suddenly paralyzed in its effects by
another opposing one, though it also be as unconsciously exercised? Professors
Faraday and Tyndall boasted that their presence at a circle would stop at once
every manifestation. This fact alone ought to have proved to the eminent
scientists that there was some force in these phenomena worthy to arrest their
attention. As a scientist, Prof. Tyndall was perhaps pre-eminent in the circle
of those who were present at the seance; as a shrewd observer, one not easily
deceived by a tricking medium, he was perhaps no better, if as clever, as others
in the room, and if the manifestations were but a fraud so ingenious as to
deceive the others, they would not have stopped, even on his account. What
medium can ever boast of such phenomena as were produced by Jesus, and the
apostle Paul after him? Yet even Jesus met with cases where the unconscious
force of resistance overpowered even his so well directed current of will. "And
he did not many mighty works there, because of their unbelief."
There is a reflection of every one of these views in Schopenhauer's philosophy.
Our "investigating" scientists might consult his works with profit. They will
find therein many a strange hypothesis founded on old ideas, speculations on the
"new" phenomena, which may prove as reasonable as any, and be saved the useless
trouble of inventing new
p. 58
theories. The psychic and ectenic forces, the "ideo-motor" and
"electro-biological powers"; "latent thought" and even "unconscious cerebration"
theories, can be condensed in two words: the kabalistic ASTRAL LIGHT.
The bold theories and opinions expressed in Schopenhauer's works differ widely
with those of the majority of our orthodox scientists. "In reality," remarks
this daring speculator, "there is neither matter nor spirit. The tendency to
gravitation in a stone is as unexplainable as thought in human brain. . . . If
matter can--no one knows why--fall to the ground, then it can also--no one knows
why--think. . . . As soon, even in mechanics, as we trespass beyond the purely
mathematical, as soon as we reach the inscrutable, adhesion, gravitation, and so
on, we are faced by phenomena which are to our senses as mysterious as the WILL
and THOUGHT in man--we find ourselves facing the incomprehensible, for such is
every force in nature. Where is then that matter which you all pretend to know
so well; and from which--being so familiar with it--you draw all your
conclusions and explanations, and attribute to it all things? . . . That, which
can be fully realized by our reason and senses, is but the superficial: they can
never reach the true inner substance of things. Such was the opinion of Kant. If
you consider that there is in a human head some sort of a spirit, then you are
obliged to concede the same to a stone. If your dead and utterly passive matter
can manifest a tendency toward gravitation, or, like electricity, attract and
repel, and send out sparks--then, as well as the brain, it can also think. In
short, every particle of the so-called spirit, we can replace with an equivalent
of matter, and every particle of matter replace with spirit. . . . Thus, it is
not the Cartesian division of all things into matter and spirit that can ever be
found philosophically exact; but only if we divide them into will and
manifestation, which form of division has naught to do with the former, for it
spiritualizes every thing: all that, which is in the first instance real and
objective--body and matter--it transforms into a representation, and every
manifestation into will." *
These views corroborate what we have expressed about the various names given to
the same thing. The disputants are battling about mere words. Call the phenomena
force, energy, electricity or magnetism, will, or spirit-power, it will ever be
the partial manifestation of the soul, whether disembodied or imprisoned for a
while in its body--of a portion of that intelligent, omnipotent, and individual
WILL, pervading all nature, and known, through the insufficiency of human
language to express correctly psychological images, as--GOD.
p. 59
The ideas of some of our schoolmen about matter are, from the kabalistic
standing-point, in many a way erroneous. Hartmann calls their views "an
instinctual prejudice." Furthermore, he demonstrates that no experimenter can
have anything to do with matter properly termed, but only with the forces into
which he divides it. The visible effects of matter are but the effects of force.
He concludes thereby, that that which is now called matter is nothing but the
aggregation of atomic forces, to express which the word matter is used: outside
of that, for science matter is but a word void of sense. Notwithstanding many an
honest confession on the part of our specialists--physicists, physiologists and
chemists--that they know nothing whatever of matter, * they deify it. Every new
phenomenon which they find themselves unable to explain, is triturated,
compounded into incense, and burned on the altar of the goddess who patronizes
modern scientists.
No one can better treat his subject than does Schopenhauer in his Parerga. In
this work he discusses at length animal magnetism, clairvoyance, sympathetic
cures, seership, magic, omens, ghost-seeing, and other spiritual matters. "All
these manifestations," he says, "are branches of one and the same tree, and
furnish us with irrefutable proofs of the existence of a chain of beings which
is based on quite a different order of things than that nature which has at its
foundation laws of space, time and adaptability. This other order of things is
far deeper, for it is the original and the direct one; in its presence the
common laws of nature, which are simply formal, are unavailing; therefore, under
its immediate action neither time nor space can separate any longer the
individuals, and the separation impendent on these forms presents no more
insurmountable barriers for the intercourse of thoughts and the immediate action
of the will. In this manner changes may be wrought by quite a different course
than the course of physical causality, i.e., through an action of the
manifestation of the will exhibited in a peculiar way and outside the individual
himself. Therefore the peculiar character of all the aforesaid manifestations is
the visio in distante et actio in distante (vision and action at a distance) in
its relation to time as well as in its relation to space. Such an action at a
distance is just what constitutes the fundamental character of what is called
magical; for such is the immediate action of our will, an action liberated from
the causal conditions of physical action, viz., contact."
"Besides that," continues Schopenhauer, "these manifestations present to us a
substantial and perfectly logical contradiction to materialism, and even to
naturalism, because in the light of such manifestations,
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that order of things in nature which both these philosophies seek to present as
absolute and the only genuine, appears before us on the contrary purely
phenomenal and superficial, and containing at the bottom of it a substance of
things a parte and perfectly independent of its own laws. That is why these
manifestations--at least from a purely philosophical point of view--among all
the facts which are presented to us in the domain of experiment, are beyond any
comparison the most important. Therefore, it is the duty of every scientist to
acquaint himself with them." *
To pass from the philosophical speculations of a man like Schopenhauer to the
superficial generalizations of some of the French Academicians, would be
profitless but for the fact that it enables us to estimate the intellectual
grasp of the two schools of learning. What the German makes of profound
psychological questions, we have seen. Compare with it the best that the
astronomer Babinet and the chemist Boussingault can offer by way of explaining
an important spiritualistic phenomenon. In 1854-5 these distinguished
specialists presented to the Academy a memoire, or monograph, whose evident
object was to corroborate and at the same time make clearer Dr. Chevreuil's too
complicated theory in explanation of the turning-tables, of the commission for
the investigation of which he was a member.
Here it is verbatim: "As to the movements and oscillations alleged to happen
with certain tables, they can have no cause other than the invisible and
involuntary vibrations of the experimenter's muscular system; the extended
contraction of the muscles manifesting itself at such time by a series of
vibrations, and becoming thus a visible tremor which communicates to the object
a circumrotary motion. This rotation is thus enabled to manifest itself with a
considerable energy, by a gradually quickening motion, or by a strong
resistance, whenever it is required to stop. Hence the physical explanation of
the phenomenon becomes clear and does not offer the slightest difficulty." **
None whatever. This scientific hypothesis--or demonstration shall we say?--is as
clear as one of M. Babinet's nebulae examined on a foggy night.
And still, clear as it may be, it lacks an important feature, i.e., common
sense. We are at a loss to decide whether or not Babinet accepts en desespoir de
cause Hartmann's proposition that "the visible effects of matter are nothing but
the effects of a force," and, that in order to form a clear conception of
matter, one must first form one of force. The philosophy to the school of which
belongs Hartmann, and which is
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partly accepted by several of the greatest German scientists, teaches that the
problem of matter can only be solved by that invisible Force, acquaintance with
which Schopenhauer terms the "magical knowledge," and "magical effect or action
of Will." Thus, we must first ascertain whether the "involuntary vibrations of
the experimenter's muscular system," which are but "actions of matter," are
influenced by a will within the experimenter or without. In the former case
Babinet makes of him an unconscious epileptic; the latter, as we will further
see, he rejects altogether, and attributes all intelligent answers of the
tipping or rapping tables to "unconscious ventriloquism."
We know that every exertion of will results in force, and that, according to the
above-named German school, the manifestations of atomic forces are individual
actions of will, resulting in the unconscious rushing of atoms into the concrete
image already subjectively created by the will. Democritus taught, after his
instructor Leucippus, that the first principles of all things contained in the
universe were atoms and a vacuum. In its kabalistic sense, the vacuum means in
this instance the latent Deity, or latent force, which at its first
manifestation became WILL, and thus communicated the first impulse to these
atoms--whose agglomeration, is matter. This vacuum was but another name for
chaos, and an unsatisfactory one, for, according to the Peripatetics "nature
abhors a vacuum."
That before Democritus the ancients were familiar with the idea of the
indestructibility of matter is proved by their allegories and numerous other
facts. Movers gives a definition of the Phoenician idea of the ideal sun-light
as a spiritual influence issuing from the highest God, IAO, "the light
conceivable only by intellect--the physical and spiritual Principle of all
things; out of which the soul emanates." It was the male Essence, or Wisdom,
while the primitive matter or Chaos was the female. Thus the two first
principles--co-eternal and infinite, were already with the primitive
Phoenicians, spirit and matter. Therefore the theory is as old as the world; for
Democritus was not the first philosopher who taught it; and intuition existed in
man before the ultimate development of his reason. But it is in the denial of
the boundless and endless Entity, possessor of that invisible Will which we for
lack of a better term call GOD, that lies the powerlessness of every
materialistic science to explain the occult phenomena. It is in the rejection a
priori of everything which might force them to cross the boundary of exact
science and step into the domain of psychological, or, if we prefer,
metaphysical physiology, that we find the secret cause of their discomfiture by
the manifestations, and their absurd theories to account for them. The ancient
philosophy affirmed that it is in consequence of the manifestation of that
Will--termed by Plato the Divine Idea--that everything visible and invisible
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sprung into existence. As that Intelligent Idea, which, by directing its sole
will-power toward a centre of localized forces called objective forms into
being, so can man, the microcosm of the great Macrocosm, do the same in
proportion with the development of his will-power. The imaginary atoms--a figure
of speech employed by Democritus, and gratefully seized upon by the
materialists--are like automatic workmen moved inwardIy by the influx of that
Universal Will directed upon them, and which, manifesting itself as force, sets
them into activity. The plan of the structure to be erected is in the brain of
the Architect, and reflects his will; abstract as yet, from the instant of the
conception it becomes concrete through these atoms which follow faithfully every
line, point and figure traced in the imagination of the Divine Geometer.
As God creates, so man can create. Given a certain intensity of will, and the
shapes created by the mind become subjective. Hallucinations, they are called,
although to their creator they are real as any visible object is to any one
else. Given a more intense and intelligent concentration of this will, and the
form becomes concrete, visible, objective; the man has learned the secret of
secrets; he is a MAGICIAN.
The materialist should not object to this logic, for he regards thought as
matter. Conceding it to be so, the cunning mechanism contrived by the inventor;
the fairy scenes born in the poet's brain; the gorgeous painting limned by the
artist's fancy; the peerless statue chiselled in ether by the sculptor; the
palaces and castles built in air by the architect--all these, though invisible
and subjective, must exist, for they are matter, shaped and moulded. Who shall
say, then, that there are not some men of such imperial will as to be able to
drag these air-drawn fancies into view, enveloped in the hard casing of gross
substance to make them tangible?
If the French scientists reaped no laurels in the new field of investigation,
what more was done in England, until the day when Mr. Crookes offered himself in
atonement for the sins of the learned body? Why, Mr. Faraday, some twenty years
ago, actually condescended to be spoken to once or twice upon the subject.
Faraday, whose name is pronounced by the anti-spiritualists in every discussion
upon the phenomena, as a sort of scientific charm against the evil-eye of
Spiritualism, Faraday, who "blushed" for having published his researches upon
such a degrading belief, is now proved on good authority to have never sat at a
tipping table himself at all! We have but to open a few stray numbers of the
Journal des Debats, published while a noted Scotch medium was in England, to
recall the past events in all their primitive freshness. In one of these
numbers, Dr. Foucault, of Paris, comes out as a champion for the eminent English
experimenter. "Pray, do not imagine," says he,
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"that the grand physicist had ever himself condescended so far as to sit
prosaically at a jumping table." Whence, then, came the "blushes" which suffused
the cheeks of the "Father of Experimental Philosophy"? Remembering this fact, we
will now examine the nature of Faraday's beautiful "Indicator," the
extraordinary "Medium-Catcher," invented by him for the detection of mediumistic
fraud. That complicated machine, the memory of which haunts like a nightmare the
dreams of dishonest mediums, is carefully described in Comte de Mirville's
Question des Esprits.
The better to prove to the experimenters the reality of their own impulsion,
Professor Faraday placed several card-board disks, united to each other and
stuck to the table by a half-soft glue, which, making the whole adhere for a
time together, would, nevertheless, yield to a continuous pressure. Now, the
table having turned--yes, actually having dared to turn before Mr. Faraday,
which fact is of some value, at least--the disks were examined; and, as they
were found to have gradually displaced themselves by slipping in the same
direction as the table, it thus became an unquestionable proof that the
experimenters had pushed the tables themselves.
Another of the so-called scientific tests, so useful in a phenomenon alleged to
be either spiritual or psychical, consisted of a small instrument which
immediately warned the witnesses of the slightest personal impulsion on their
part, or rather, according to Mr. Faraday's own expression, "it warned them when
they changed from the passive to the active state." This needle which betrayed
the active motion proved but one thing, viz.: the action of a force which either
emanated from the sitters or controlled them. And who has ever said that there
is no such force? Every one admits so much, whether this force passes through
the operator, as it is generally shown, or acts independently of him, as is so
often the case. "The whole mystery consisted in the disproportion of the force
employed by the operators, who pushed because they were forced to push, with
certain effects of rotation, or rather, of a really marvellous race. In the
presence of such prodigious effects, how could any one imagine that the
Lilliputian experiments of that kind could have any value in this newly
discovered Land of Giants?" *
Professor Agassiz, who occupied in America nearly the same eminent position as a
scientist which Mr. Faraday did in England, acted with a still greater
unfairness. Professor J. R. Buchanan, the distinguished anthropologist, who has
treated Spiritualism in some respects more scientifically than any one else in
America, speaks of Agassiz, in a recent article, with
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a very just indignation. For, of all other men, Professor Agassiz ought to
believe in a phenomenon to which he had been a subject himself. But now that
both Faraday and Agassiz are themselves disembodied, we can do better by
questioning the living than the dead.
Thus a force whose secret powers were thoroughly familiar to the ancient
theurgists, is denied by modern skeptics. The antediluvian children--who perhaps
played with it, using it as the boys in Bulwer-Lytton's Coming Race, use the
tremendous "vril"--called it the "Water of Phtha"; their descendants named it
the Anima Mundi, the soul of the universe; and still later the mediaeval
hermetists termed it "sidereal light," or the "Milk of the Celestial Virgin,"
the "Magnes," and many other names. But our modern learned men will neither
accept nor recognize it under such appellations; for it pertains to magic, and
magic is, in their conception, a disgraceful superstition.
Apollonius and Iamblichus held that it was not "in the knowledge of things
without, but in the perfection of the soul within, that lies the empire of man,
aspiring to be more than men." * Thus they had arrived at a perfect cognizance
of their godlike souls, the powers of which they used with all the wisdom,
outgrowth of esoteric study of the hermetic lore, inherited by them from their
forefathers. But our philosophers, tightly shutting themselves up in their
shells of flesh, cannot or dare not carry their timid gaze beyond the
comprehensible. For them there is no future life; there are no godlike dreams,
they scorn them as unscientific; for them the men of old are but "ignorant
ancestors," as they express it; and whenever they meet during their
physiological researches with an author who believes that this mysterious
yearning after spiritual knowledge is inherent in every human being, and cannot
have been given us utterly in vain, they regard him with contemptuous pity.
Says a Persian proverb: "The darker the sky is, the brighter the stars will
shine." Thus, on the dark firmament of the mediaeval ages began appearing the
mysterious Brothers of the Rosie Cross. They formed no associations, they built
no colleges; for, hunted up and down like so many wild beasts, when caught by
the Christian Church, they were unceremoniously roasted. "As religion forbids
it," says Bayle, "to spill blood," therefore, "to elude the maxim, Ecclesia non
novit sanguinem, they burned human beings, as burning a man does not shed his
blood!"
Many of these mystics, by following what they were taught by some treatises,
secretly preserved from one generation to another, achieved discoveries which
would not be despised even in our modern days of exact sciences. Roger Bacon,
the friar, was laughed at as a quack, and
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is now generally numbered among "pretenders" to magic art; but his discoveries
were nevertheless accepted, and are now used by those who ridicule him the most.
Roger Bacon belonged by right if not by fact to that Brotherhood which includes
all those who study the occult sciences. Living in the thirteenth century,
almost a contemporary, therefore, of Albertus Magnus and Thomas Aquinas, his
discoveries--such as gunpowder and optical glasses, and his mechanical
achievements--were considered by every one as so many miracles. He was accused
of having made a compact with the Evil One.
In the legendary history of Friar Bacon, as "well as in an old play written by
Robert Green, a dramatist in the days of Queen Elizabeth, it is recounted, that,
having been summoned before the king, the friar was induced to show" some of his
skill before her majesty the queen. So he waved his hand (his wand, says the
text), and "presently was heard such excellent music, that they all said they
had never heard the like." Then there was heard a still louder music and four
apparitions suddenly presented themselves and danced until they vanished and
disappeared in the air. Then he waved his wand again, and suddenly there was
such a smell "as if all the rich perfumes in the whole world had been there
prepared in the best manner that art could set them out." Then Roger Bacon
having promised a gentleman to show him his sweetheart, he pulled a hanging in
the king's apartment aside and every one in the room saw "a kitchen-maid with a
basting-ladle in her hand." The proud gentleman, although he recognized the
maiden who disappeared as suddenly as she had appeared, was enraged at the
humiliating spectacle, and threatened the friar with his revenge. What does the
magician do? He simply answers: "Threaten not, lest I do you more shame; and do
you take heed how you give scholars the lie again!"
As a commentary on this, the modern historian * remarks: "This may be taken as a
sort of exemplification of the class of exhibitions which were probably the
result of a superior knowledge of natural sciences." No one ever doubted that it
was the result of precisely such a knowledge, and the hermetists, magicians,
astrologers and alchemists never claimed anything else. It certainly was not
their fault that the ignorant masses, under the influence of an unscrupulous and
fanatical clergy, should have attributed all such works to the agency of the
devil. In view of the atrocious tortures provided by the Inquisition for all
suspected of either black or white magic, it is not strange that these
philosophers neither boasted nor even acknowledged the fact of such an
intercourse. On the contrary, their own writings prove that they held that magic
is "no more than the
p. 66
application of natural active causes to passive things or subjects; by means
thereof, many tremendously surprising but yet natural effects are produced."
The phenomena of the mystic odors and music, exhibited by Roger Bacon, have been
often observed in our own time. To say nothing of our personal experience, we
are informed by English correspondents of the Theosophical Society that they
have heard strains of the most ravishing music, coming from no visible
instrument, and inhaled a succession of delightful odors produced, as they
believed, by spirit-agency. One correspondent tells us that so powerful was one
of these familiar odors--that of sandal-wood--that the house would be
impregnated with it for weeks after the seance. The medium in this case was a
member of a private family, and the experiments were all made within the
domestic circle. Another describes what he calls a "musical rap." The potencies
that are now capable of producing these phenomena must have existed and been
equally efficacious in the days of Roger Bacon. As to the apparitions, it
suffices to say that they are evoked now in spiritualistic circles, and
guaranteed by scientists, and their evocation by Roger Bacon is thus made more
probable than ever.
Baptista Porta, in his treatise on Natural Magic, enumerates a whole catalogue
of secret formulae for producing extraordinary effects by employing the occult
powers of nature. Although the "magicians" believed as firmly as our
spiritualists in a world of invisible spirits, none of them claimed to produce
his effects under their control or through their sole help. They knew too well
how difficult it is to keep away the elementary creatures when they have once
found the door wide open. Even the magic of the ancient Chaldeans was but a
profound knowledge of the powers of simples and minerals. It was only when the
theurgist desired divine help in spiritual and earthly matters that he sought
direct communication through religious rites, with pure spiritual beings. With
them, even, those spirits who remain invisible and communicate with mortals
through their awakened inner senses, as in clairvoyance, clairaudience and
trance, could only be evoked subjectively and as a result of purity of life and
prayer. But all physical phenomena were produced simply by applying a knowledge
of natural forces, although certainly not by the method of legerdemain,
practiced in our days by conjurers.
Men possessed of such knowledge and exercising such powers patiently toiled for
something better than the vain glory of a passing fame. Seeking it not, they
became immortal, as do all who labor for the good of the race, forgetful of mean
self. Illuminated with the light of eternal truth, these rich-poor alchemists
fixed their attention upon the things that lie beyond the common ken,
recognizing nothing inscrutable but the First
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Cause, and finding no question unsolvable. To dare, to know, to will, and REMAIN
SILENT, was their constant rule; to be beneficent, unselfish, and unpretending,
were, with them, spontaneous impulses. Disdaining the rewards of petty traffic,
spurning wealth, luxury, pomp, and worldly power, they aspired to knowledge as
the most satisfying of all acquisitions. They esteemed poverty, hunger, toil,
and the evil report of men, as none too great a price to pay for its
achievement. They, who might have lain on downy, velvet-covered beds, suffered
themselves to die in hospitals and by the wayside, rather than debase their
souls and allow the profane cupidity of those who tempted them to triumph over
their sacred vows. The lives of Paracelsus, Cornelius Agrippa, and Philalethes
are too well known to repeat the old, sad story.
If spiritualists are anxious to keep strictly dogmatic in their notions of the
"spirit-world," they must not set scientists to investigate their phenomena in
the true experimental spirit. The attempt would most surely result in a partial
re-discovery of the magic of old--that of Moses and Paracelsus. Under the
deceptive beauty of some of their apparitions, they might find some day the
sylphs and fair Undines of the Rosicrucians playing in the currents of psychic
and odic force.
Already Mr. Crookes, who fully credits the being, feels that under the fair skin
of Katie, covering a simulacrum of heart borrowed partially from the medium and
the circle, there is no soul! And the learned authors of The Unseen Universe,
abandoning their "electro-biological" theory, begin to perceive in the universal
ether the possibility that it is a photographic album of EN-SOPH--the Boundless.
We are far from believing that all the spirits that communicate at circles are
of the classes called "Elemental," and "Elementary." Many--especially among
those who control the medium subjectively to speak, write, and otherwise act in
various ways--are human, disembodied spirits. Whether the majority of such
spirits are good or bad, largely depends on the private morality of the medium,
much on the circle present, and a great deal on the intensity and object of
their purpose. If this object is merely to gratify curiosity and to pass the
time, it is useless to expect anything serious. But, in any case, human spirits
can never materialize themselves in propria persona. These can never appear to
the investigator clothed with warm, solid flesh, sweating hands and faces, and
grossly-material bodies. The most they can do is to project their aethereal
reflection on the atmospheric waves, and if the touch of their hands and
clothing can become upon rare occasions objective to the senses of a living
mortal, it will be felt as a passing breeze gently sweeping over the touched
spot, not as a human hand or material body. It is useless to plead that the
"materialized spirits" that have exhibited themselves with
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beating hearts and loud voices (with or without a trumpet) are human spirits.
The voices--if such sound can be termed a voice at all--of a spiritual
apparition once heard can hardly be forgotten. That of a pure spirit is like the
tremulous murmur of an Æolian harp echoed from a distance; the voice of a
suffering, hence impure, if not utterly bad spirit, may be assimilated to a
human voice issuing from an empty barrel.
This is not our philosophy, but that of the numberless generations of theurgists
and magicians, and based upon their practical experience. The testimony of
antiquity is positive on this subject: Δαιμονιοιν φοναι αναρθροι εισι. . . . *
The voices of spirits are not articulated. The spirit-voice consists of a series
of sounds which conveys the impression of a column of compressed air ascending
from beneath upward, and spreading around the living interlocutor. The many
eye-witnesses who testified in the case of Elizabeth Eslinger, namely: ** the
deputy-governor of the prison of Weinsberg, Mayer, Eckhart, Theurer, and Knorr
(sworn evidence), Duttenhofer, and Kapff, the mathematician, testified that they
saw the apparition like a pillar of clouds. For the space of eleven weeks,
Doctor Kerner and his sons, several Lutheran ministers, the advocate Fraas, the
engraver Duttenhofer, two physicians, Siefer and Sicherer, the judge Heyd, and
the Baron von Hugel, with many others, followed this manifestation daily. During
the time it lasted, the prisoner Elizabeth prayed with a loud voice
uninterruptedly; therefore, as the "spirit" was talking at the same time, it
could be no ventriloquism; and that voice, they say, "had nothing human in it;
no one could imitate its sounds."
Further on we will give abundant proofs from ancient authors concerning this
neglected truism. We will now only again assert that no spirit claimed by the
spiritualists to be human was ever proved to be such on sufficient testimony.
The influence of the disembodied ones can be felt, and communicated subjectively
by them to sensitives. They can produce objective manifestations, but they
cannot produce themselves otherwise than as described above. They can control
the body of a medium, and express their desires and ideas in various modes well
known to spiritualists; but not materialize what is matterless and purely
spiritual--their divine essence. Thus every so-called "materialization"--when
genuine--is either produced (perhaps) by the will of that spirit whom the
"appearance" is claimed to be but can only personate at best, or by the
elementary goblins themselves, which are generally too stupid to deserve the
honor of being called devils. Upon rare occasions the spirits are able to subdue
and control these soulless beings, which are ever ready to
p. 69
assume pompous names if left to themselves, in such a way that the mischievous
spirit "of the air," shaped in the real image of the human spirit, will be moved
by the latter like a marionette, and unable to either act or utter other words
than those imposed on him by the "immortal soul." But this requires many
conditions generally unknown to the circles of even spiritualists most in the
habit of regularly attending seances. Not every one can attract human spirits
who likes. One of the most powerful attractions of our departed ones is their
strong affection for those whom they have left on earth. It draws them
irresistibly, by degrees, into the current of the Astral Light vibrating between
the person sympathetic to them and the Universal Soul. Another very important
condition is harmony, and the magnetic purity of the persons present.
If this philosophy is wrong, if all the "materialized" forms emerging in
darkened rooms from still darker cabinets, are spirits of men who once lived
upon this earth, why such a difference between them and the ghosts that appear
unexpectedly--ex abrupto--without either cabinet or medium? Who ever heard of
the apparitions, unrestful "souls," hovering about the spots where they were
murdered, or coming back for some other mysterious reasons of their own, with
"warm hands" feeling like living flesh, and but that they are known to be dead
and buried, not distinguishable from living mortals? We have well-attested facts
of such apparitions making themselves suddenly visible, but never, until the
beginning of the era of the "materializations," did we see anything like them.
In the Medium and Day Break, of September 8, 1876, we read a letter from "a lady
travelling on the continent," narrating a circumstance that happened in a
haunted house. She says: ". . . A strange sound proceeded from a darkened corner
of the library . . . on looking up she perceived a cloud or column of luminous
vapor; . . . . the earth-bound spirit was hovering about the spot rendered
accursed by his evil deed. . . ." As this spirit was doubtless a genuine
elementary apparition, which made itself visible of its own free will--in short,
an umbra--it was, as every respectable shadow should be, visible but impalpable,
or if palpable at all, communicating to the feeling of touch the sensation of a
mass of water suddenly clasped in the hand, or of condensed but cold steam. It
was luminous and vapory; for aught we can tell it might have been the real
personal umbra of the "spirit," persecuted, and earth-bound, either by its own
remorse and crimes or those of another person or spirit. The mysteries of
after-death are many, and modern "materializations" only make them cheap and
ridiculous in the eyes of the indifferent.
To these assertions may be opposed a fact well known among spiritualists: The
writer has publicly certified to having seen such materialized forms. We have
most assuredly done so, and are ready to repeat the
p. 70
testimony. We have recognized such figures as the visible representations of
acquaintances, friends, and even relatives. We have, in company with many other
spectators, heard them pronounce words in languages unfamiliar not only to the
medium and to every one else in the room, except ourselves, but, in some cases,
to almost if not quite every medium in America and Europe, for they were the
tongues of Eastern tribes and peoples. At the time, these instances were justly
regarded as conclusive proofs of the genuine mediumship of the uneducated
Vermont farmer who sat in the "cabinet." But, nevertheless, these figures were
not the forms of the persons they appeared to be. They were simply their
portrait statues, constructed, animated and operated by the elementaries. If we
have not previously elucidated this point, it was because the spiritualistic
public was not then ready to even listen to the fundamental proposition that
there are elemental and elementary spirits. Since that time this subject has
been broached and more or less widely discussed. There is less hazard now in
attempting to launch upon the restless sea of criticism the hoary philosophy of
the ancient sages, for there has been some preparation of the public mind to
consider it with impartiality and deliberation. Two years of agitation have
effected a marked change for the better.
Pausanias writes that four hundred years after the battle of Marathon, there
were still heard in the place where it was fought, the neighing of horses and
the shouts of shadowy soldiers. Supposing that the spectres of the slaughtered
soldiers were their genuine spirits, they looked like "shadows," not
materialized men. Who, then, or what, produced the neighing of horses? Equine
"spirits"? And if it be pronounced untrue that horses have spirits--which
assuredly no one among zoologists, physiologists or psychologists, or even
spiritualists, can either prove or disprove--then must we take it for granted
that it was the "immortal souls" of men which produced the neighing at Marathon
to make the historical battle scene more vivid and dramatic? The phantoms of
dogs, cats, and various other animals have been repeatedly seen, and the
world-wide testimony is as trustworthy upon this point as that with respect to
human apparitions. Who or what personates, if we are allowed such an expression,
the ghosts of departed animals? Is it, again, human spirits? As the matter now
stands, there is no side issue; we have either to admit that animals have
surviving spirits and souls as well as ourselves, or hold with Porphyry that
there are in the invisible world a kind of tricky and malicious demons,
intermediary beings between living men and "gods," spirits that delight in
appearing under every imaginable shape, beginning with the human form, and
ending with those of multifarious animals. *
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Before venturing to decide the question whether the spectral animal forms so
frequently seen and attested are the returning spirits of dead beasts, we must
carefully consider their reported behavior. Do these spectres act according to
the habits and display the same instincts, as the animals during life? Do the
spectral beasts of prey lie in wait for victims, and timid animals flee before
the presence of man; or do the latter show a malevolence and disposition to
annoy, quite foreign to their natures? Many victims of these
obsessions--notably, the afflicted persons of Salem and other historical
witchcrafts--testify to having seen dogs, cats, pigs, and other animals,
entering their rooms, biting them, trampling upon their sleeping bodies, and
talking to them; often inciting them to suicide and other crimes. In the
well-attested case of Elizabeth Eslinger, mentioned by Dr. Kerner, the
apparition of the ancient priest of Wimmenthal * was accompanied by a large
black dog, which he called his father, and which dog in the presence of numerous
witnesses jumped on all the beds of the prisoners. At another time the priest
appeared with a lamb, and sometimes with two lambs. Most of those accused at
Salem were charged by the seeresses with consulting and plotting mischief with
yellow birds, which would sit on their shoulder or on the beams overhead. ** And
unless we discredit the testimony of thousands of witnesses, in all parts of the
world, and in all ages, and allow a monopoly of seership to modern mediums,
spectre-animals do appear and manifest all the worst traits of depraved human
nature, without themselves being human. What, then, can they be but elementals?
Descartes was one of the few who believed and dared say that to occult medicine
we shall owe discoveries "destined to extend the domain of philosophy"; and
Brierre de Boismont not only shared in these hopes but openly avowed his
sympathy with "supernaturalism," which he considered the universal "grand
creed." ". . . We think with Guizot," he says, "that the existence of society is
bound up in it. It is in vain that modern reason, which, notwithstanding its
positivism, cannot explain the intimate cause of any phenomena, rejects the
supernatural; it is universal, and at the root of all hearts. The most elevated
minds are frequently its most ardent disciples." ***
Christopher Columbus discovered America, and Americus Vespucius reaped the glory
and usurped his dues. Theophrastus Paracelsus rediscovered the occult properties
of the magnet--"the bone of Horus" which, twelve centuries before his time, had
played such an important part in the theurgic mysteries--and he very naturally
became the founder
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of the school of magnetism and of mediaeval magico-theurgy. But Mesmer, who
lived nearly three hundred years after him, and as a disciple of his school
brought the magnetic wonders before the public, reaped the glory that was due to
the fire-philosopher, while the great master died in a hospital!
So goes the world: new discoveries, evolving from old sciences; new men--the
same old nature!
Footnotes
43:* W. Crookes, F.R.S.: "Researches in the Phenomena of Spiritualism."
44:* W. Crookes: "Experiments on Psychic Force," page 25.
45:* W. Crookes: "Spiritualism Viewed by the Light of Modern Science." See
"Quarterly Journal of Science."
45:** A. Aksakof: "Phenomena of Mediumism."
46:* A. N. Aksakof: "Phenomena of Mediumism."
48:* "The Last of Katie King," pamphlet iii., p. 119.
48:** Ibid., pam. i., p. 7.
48:*** "The Last of Katie King," pamp. iii., p. 112.
48:**** Ibid., p. 112.
48:***** "Researches in the Phenomena of Spiritualism," p. 45.
52:* Pfaff's "Astrology." Berl.
52:** "Medico-Surgical Essays."
52:*** "The Philosophy of Hist."
52:**** On Theoph. Paracelsus.--Magic.
52:***** Kemshead says in his "Inorganic Chemistry" that "the element hydrogen
was first mentioned in the sixteenth century by Paracelsus, but very little was
known of it in any way." (P. 66.) And why not be fair and confess at once that
Paracelsus was the re-discoverer of hydrogen as he was the re-discoverer of the
hidden properties of the magnet and animal magnetism? It is easy to show that
according to the strict vows of secrecy taken and faithfully observed by every
Rosicrucian (and especially by the alchemist) he kept his knowledge secret.
Perhaps it would not prove a very difficult task for any chemist well versed in
the works of Paracelsus to demonstrate that oxygen, the discovery of which is
credited to Priestley, was known to the Rosicrucian alchemists as well as
hydrogen.
54:* "Letter to J. Glanvil, chaplain to the king and a fellow of the Royal
Society." Glanvil was the author of the celebrated work on Apparitions and
Demonology entitled "Sadducismus Triumphatus, or a full and plain evidence
concerning witches and apparitions," in two parts, "proving partly by Scripture,
and partly by a choice collection of modern relations, the real existence of
apparitions, spirits and witches."--1700.
55:* Plato: "Timaeus Soerius," 97.
55:** See Movers' "Explanations," 268.
56:* Cory: "Chaldean Oracles," 243.
56:** Philo Judaeus: "On the Creation," x.
56:*** Movers: "Phoinizer," 282.
56:**** K. O. Muller, 236.
56:***** Weber: "Akad. Vorles," 213, 214, etc.
56:****** Plutarch, "Isis and Osiris," i., vi.
56:******* "Spirit History of Man," p. 88.
56:******** Movers: "Phoinizer," 268.
56:********* Cory: "Fragments," 240.
58:* "Parerga," ii., pp. 111, 112.
59:* See Huxley: "Physical Basis of Life."
60:* Schopenhauer: "Parerga." Art. on "Will in Nature."
60:** "Revue des Deux Mondes," Jan. 15, 1855, p. 108.
63:* Comte de Mirville: "Question des Esprits."
64:* Bulwer-Lytton: "Zanoni."
65:* T. Wright: "Narratives of Sorcery and Magic."
68:* See Des Mousseaux's "Dodone," and "Dieu et les dieux," p. 326.
68:** "Apparitions," translated by C. Crowe, pp. 388, 391, 399.
70:* "De Abstinentia," etc.
71:* C. Crowe: "On Apparitions," p. 398.
71:** Upham: "Salem Witchcraft."
71:*** Brierre de Boismont: "On Hallucinations," p. 60.
************************
p. 73
CHAPTER III.
"The mirror of the soul cannot reflect both earth and heaven; and the one
vanishes from its surface, as the other is glassed upon its deep." ZANONI.
"Qui, donc, t'a donne la mission d'annoncer au peuple que la Divinite n'existe
pas--quel avantage trouves tu a persuader a l'homme qu'une force aveugle
preside a ses destinees et frappe au hasard le crime et la vertu?"
ROBESPIERRE (Discours), May 7, 1794.
WE believe that few of those physical phenomena which are genuine are caused by
disembodied human spirits. Still, even those that are produced by occult forces
of nature, such as happen through a few genuine mediums, and are consciously
employed by the so-called "jugglers" of India and Egypt, deserve a careful and
serious investigation by science; especially now that a number of respected
authorities have testified that in many cases the hypothesis of fraud does not
hold. No doubt, there are professed "conjurors" who can perform cleverer tricks
than all the American and English "John Kings" together. Robert Houdin
unquestionably could, but this did not prevent his laughing outright in the face
of the academicians, when they desired him to assert in the newspapers, that he
could make a table move, or rap answers to questions, without contact of hands,
unless the table was a prepared one. * The fact alone, that a now notorious
London juggler refused to accept a challenge for £1,000 offered him by Mr.
Algernon Joy, ** to produce such manifestations as are usually obtained through
mediums, unless he was left unbound and free from the hands of a committee,
negatives his expose of the occult phenomena. Clever as he may be, we defy and
challenge him to reproduce, under the same conditions, the "tricks" exhibited
even by a common Indian juggler. For instance, the spot to be chosen by the
investigators at the moment of the performance, and the juggler to know nothing
of the choice; the experiment to be made in broad daylight, without the least
preparations for it; without any confederate but a boy absolutely naked, and the
juggler to be in a condition of semi-nudity. After that, we should select out of
a variety three tricks, the most common among such public jugglers, and that
were recently exhibited to some gentlemen belonging to
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the suite of the Prince of Wales: 1. To transform a rupee--firmly clasped in the
hand of a skeptic--into a living cobra, the bite of which would prove fatal, as
an examination of its fangs would show. 2. To cause a seed chosen at random by
the spectators, and planted in the first semblance of a flower-pot, furnished by
the same skeptics, to grow, mature, and bear fruit in less than a quarter of an
hour. 3. To stretch himself on three swords, stuck perpendicularly in the ground
at their hilts, the sharp points upward; after that, to have removed first one
of the swords, then the other, and, after an interval of a few seconds, the last
one, the juggler remaining, finally, lying on nothing--on the air, miraculously
suspended at about one yard from the ground. When any prestidigitateur, to begin
with Houdin and end with the last trickster who has secured gratuitous
advertisement by attacking spiritualism, does the same, then--but only then--we
will train ourselves to believe that mankind has been evolved out of the
hind-toe of Mr. Huxley's Eocene Orohippus.
We assert again, in full confidence, that there does not exist a professional
wizard, either of the North, South or West, who can compete with anything
approaching success, with these untutored, naked sons of the East. These require
no Egyptian Hall for their performances, nor any preparations or rehearsals; but
are ever ready, at a moment's notice, to evoke to their help the hidden powers
of nature, which, for European prestidigitateurs as well as for scientists, are
a closed book. Verily, as Elihu puts it, "great men are not always wise; neither
do the aged understand judgment." * To repeat the remark of the English divine,
Dr. Henry More, we may well say: ". . . indeed, if there were any modesty left
in mankind, the histories of the Bible might abundantly assure men of the
existence of angels and spirits." The same eminent man adds, "I look upon it as
a special piece of Providence that . . . fresh examples of apparitions may
awaken our benumbed and lethargic minds into an assurance that there are other
intelligent beings besides those that are clothed in heavy earth or clay . . .
for this evidence, showing that there are bad spirits, will necessarily open a
door to the belief that there are good ones, and lastly, that there is a God."
The instance above given carries a moral with it, not only to scientists, but
theologians. Men who have made their mark in the pulpit and in professors'
chairs, are continually showing the lay public that they really know so little
of psychology, as to take up with any plausible schemer who comes their way, and
so make themselves ridiculous in the eyes of the thoughtful student. Public
opinion upon this subject has been manufactured by jugglers and self-styled
savants, unworthy of respectful consideration.
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The development of psychological science has been retarded far more by the
ridicule of this class of pretenders, than by the inherent difficulties of its
study. The empty laugh of the scientific nursling or of the fools of fashion,
has done more to keep man ignorant of his imperial psychical powers, than the
obscurities, the obstacles and the dangers that cluster about the subject. This
is especially the case with spiritualistic phenomena. That their investigation
has been so largely confined to incapables, is due to the fact that men of
science, who might and would have studied them, have been frightened off by the
boasted exposures, the paltry jokes, and the impertinent clamor of those who are
not worthy to tie their shoes. There are moral cowards even in university
chairs. The inherent vitality of modern spiritualism is proven in its survival
of the neglect of the scientific body, and of the obstreperous boasting of its
pretended exposers. If we begin with the contemptuous sneers of the patriarchs
of science, such as Faraday and Brewster, and end with the professional (?)
exposes of the successful mimicker of the phenomena, ----, of London, we will
not find them furnishing one single, well-established argument against the
occurrence of spiritual manifestations. "My theory is," says this individual, in
his recent soi-disant "expose," "that Mr. Williams dressed up and personified
John King and Peter. Nobody can prove that it wasn't so." Thus it appears that,
notwithstanding the bold tone of assertion, it is but a theory after all, and
spiritualists might well retort upon the exposer, and demand that he should
prove that it is so.
But the most inveterate, uncompromising enemies of Spiritualism are a class very
fortunately composed of but few members, who, nevertheless, declaim the louder
and assert their views with a clamorousness worthy of a better cause. These are
the pretenders to science of young America--a mongrel class of
pseudo-philosophers, mentioned at the opening of this chapter, with sometimes no
better right to be regarded as scholars than the possession of an electrical
machine, or the delivery of a puerile lecture on insanity and mediomania. Such
men are--if you believe them--profound thinkers and physiologists; there is none
of your metaphysical nonsense about them; they are Positivists--the mental
sucklings of Auguste Comte, whose bosoms swell at the thought of plucking
deluded humanity from the dark abyss of superstition, and rebuilding the cosmos
on improved principles. Irascible psychophobists, no more cutting insult can be
offered them than to suggest that they may be endowed with immortal spirits. To
hear them, one would fancy that there can be no other souls in men and women
than "scientific" or "unscientific souls"; whatever that kind of soul may be. *
p. 76
Some thirty or forty years ago, in France, Auguste Comte--a pupil of the Ecole
Polytechnique, who had remained for years at that establishment as a repetiteur
of Transcendant Analysis and Rationalistic Mechanics--awoke one fine morning
with the very irrational idea of becoming a prophet. In America, prophets can be
met with at every street-corner; in Europe, they are as rare as black swans. But
France is the land of novelties. Auguste Comte became a prophet; and so
infectious is fashion, sometimes, that even in sober England he was considered,
for a certain time, the Newton of the nineteenth century.
The epidemic extended, and for the time being, it spread like wildfire over
Germany, England, and America. It found adepts in France, but the excitement did
not last long with these. The prophet needed money: the disciples were unwilling
to furnish it. The fever of admiration for a religion without a God cooled off
as quickly as it had come on; of all the enthusiastic apostles of the prophet,
there remained but one worthy of any attention. It was the famous philologist
Littre, a member of the French Institute, and a would-be member of the Imperial
Academy of Sciences, but whom the archbishop of Orleans maliciously prevented
from becoming one of the "Immortals." *
The philosopher-mathematician--the high-priest of the "religion of the
future"--taught his doctrine as do all his brother-prophets of our modern days.
He deified "woman," and furnished her with an altar; but the goddess had to pay
for its use. The rationalists had laughed at the mental aberration of Fourier;
they had laughed at the St. Simonists; and their scorn for Spiritualism knew no
bounds. The same rationalists and materialists were caught, like so many
empty-headed sparrows, by the bird-lime of the new prophet's rhetoric. A longing
for some kind of divinity, a craving for the "unknown," is a feeling congenital
in man; hence the worst atheists seem not to be exempt from it. Deceived by the
outward brilliancy of this ignus fatuus, the disciples followed it until they
found themselves floundering in a bottomless morass.
Covering themselves with the mask of a pretended erudition, the Positivists of
this country have organized themselves into clubs and committees with the design
of uprooting Spiritualism, while pretending to impartially investigate it.
Too timid to openly challenge the churches and the Christian doctrine, they
endeavor to sap that upon which all religion is based--man's faith in God and
his own immortality. Their policy is to ridicule that which affords an unusual
basis for such a faith--phenomenal Spiritualism.
p. 77
Attacking it at its weakest side, they make the most of its lack of an inductive
method, and of the exaggerations that are to be found in the transcendental
doctrines of its propagandists. Taking advantage of its unpopularity, and
displaying a courage as furious and out of place as that of the errant knight of
La Mancha, they claim recognition as philanthropists and benefactors who would
crush out a monstrous superstition.
Let us see in what degree Comte's boasted religion of the future is superior to
Spiritualism, and how much less likely its advocates are to need the refuge of
those lunatic asylums which they officiously recommend for the mediums whom they
have been so solicitous about. Before beginning, let us call attention to the
fact that three-fourths of the disgraceful features exhibited in modern
Spiritualism are directly traceable to the materialistic adventurers pretending
to be spiritualists. Comte has fulsomely depicted the "artificially-fecundated"
woman of the future. She is but elder sister to the Cyprian ideal of the
free-lovers. The immunity against the future offered by the teachings of his
moonstruck disciples, has inoculated some pseudo-spiritualists to such an extent
as to lead them to form communistic associations. None, however, have proved
long-lived. Their leading feature being generally a materialistic animalism,
gilded over with a thin leaf of Dutch-metal philosophy and tricked out with a
combination of hard Greek names, the community could not prove anything else
than a failure.
Plato, in the fifth book of the Republic, suggests a method for improving the
human race by the elimination of the unhealthy or deformed individuals, and by
coupling the better specimens of both sexes. It was not to be expected that the
"genius of our century," even were he a prophet, would squeeze out of his brain
anything entirely new.
Comte was a mathematician. Cleverly combining several old utopias, he colored
the whole, and, improving on Plato's idea, materialized it, and presented the
world with the greatest monstrosity that ever emanated from a human mind!
We beg the reader to keep in view, that we do not attack Comte as a philosopher,
but as a professed reformer. In the irremediable darkness of his political,
philosophical and religious views, we often meet with isolated observations and
remarks in which profound logic and judiciousness of thought rival the
brilliancy of their interpretation. But then, these dazzle you like flashes of
lightning on a gloomy night, to leave you, the next moment, more in the dark
than ever. If condensed and repunctuated, his several works might produce, on
the whole, a volume of very original aphorisms, giving a very clear and really
clever definition of most of our social evils; but it would be vain to seek,
either through the tedious circumlocution of the six volumes of his Cours de
Philosophie
p. 78
Positive, or in that parody on priesthood, in the form of a dialogue--The
Catechism of the Religion of Positivism--any idea suggestive of even provisional
remedies for such evils. His disciples suggest that the sublime doctrines of
their prophet were not intended for the vulgar. Comparing the dogmas preached by
Positivism with their practical exemplifications by its apostles, we must
confess the possibility of some very achromatic doctrine being at the bottom of
it. While the "high-priest" preaches that "woman must cease to be the female of
the man"; * while the theory of the positivist legislators on marriage and the
family, chiefly consists in making the woman the "mere companion of man by
ridding her of every maternal function"; ** and while they are preparing against
the future a substitute for that function by applying "to the chaste woman" "a
latent force," *** some of its lay priests openly preach polygamy, and others
affirm that their doctrines are the quintessence of spiritual philosophy.
In the opinion of the Romish clergy, who labor under a chronic nightmare of the
devil, Comte offers his "woman of the future" to the possession of the "incubi."
**** In the opinion of more prosaic persons, the Divinity of Positivism, must
henceforth be regarded as a biped broodmare. Even Littre, made prudent
restrictions while accepting the apostleship of this marvellous religion. This
is what he wrote in 1859:
"M. Comte not only thought that he found the principles, traced the outlines,
and furnished the method, but that he had deduced the consequences and
constructed the social and religious edifice of the future. It is in this second
division that we make our reservations, declaring, at the same time, that we
accept as an inheritance, the whole of the first." *****
Further, he says: "M. Comte, in a grand work entitled the System of the Positive
Philosophy, established the basis of a philosophy [?] which must finally
supplant every theology and the whole of metaphysics. Such a work necessarily
contains a direct application to the government of societies; as it has nothing
arbitrary in it [?] and as we find therein a real science [?], my adhesion to
the principles involves my adhesion to the essential consequences."
M. Littre has shown himself in the light of a true son of his prophet. Indeed
the whole system of Comte appears to us to have been built on a play of words.
When they say "Positivism," read Nihilism; when you hear the word chastity, know
that it means impudicity; and so on.
p. 79
Being a religion based on a theory of negation, its adherents can hardly carry
it out practically without saying white when meaning black!
"Positive Philosophy," continues Littre, "does not accept atheism, for the
atheist is not a really-emancipated mind, but is, in his own way, a theologian
still; he gives his explanation about the essence of things; he knows how they
began! . . . Atheism is Pantheism; this system is quite theological yet, and
thus belongs to the ancient party." *
It really would be losing time to quote any more of these paradoxical
dissertations. Comte attained to the apotheosis of absurdity and inconsistency
when, after inventing his philosophy, he named it a "Religion." And, as is
usually the case, the disciples have surpassed the reformer--in absurdity.
Supposititious philosophers, who shine in the American academies of Comte, like
a lampyris noctiluca beside a planet, leave us in no doubt as to their belief,
and contrast "that system of thought and life" elaborated by the French apostle
with the "idiocy" of Spiritualism; of course to the advantage of the former. "To
destroy, you must replace"; exclaims the author of the Catechism of the Religion
of Positivism, quoting Cassaudiere, by the way, without crediting him with the
thought; and his disciples proceed to show by what sort of a loathsome system
they are anxious to replace Christianity, Spiritualism, and even Science.
"Positivism," perorates one of them, "is an integral doctrine. It rejects
completely all forms of theological and metaphysical belief; all forms of
supernaturalism, and thus--Spiritualism. The true positive spirit consists in
substituting the study of the invariable laws of phenomena for that of their
so-called causes, whether proximate or primary. On this ground it equally
rejects atheism; for the atheist is at bottom a theologian," he adds,
plagiarizing sentences from Littre's works: "the atheist does not reject the
problems of theology, only the solution of these, and so he is illogical. We
Positivists reject the problem in our turn on the ground that it is utterly
inaccessible to the intellect, and we would only waste our strength in a vain
search for first and final causes. As you see, Positivism gives a complete
explanation [?] of the world, of man, his duty and destiny . . . . "! **
Very brilliant this; and now, by way of contrast, we will quote what a really
great scientist, Professor Hare, thinks of this system. "Comte's positive
philosophy," he says, "after all, is merely negative. It is admitted by Comte,
that he knows nothing of the sources and causes of nature's laws; that their
origination is so perfectly inscrutable as to make it idle to
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take up time in any scrutiny for that purpose. . . . Of course his doctrine
makes him avowedly a thorough ignoramus, as to the causes of laws, or the means
by which they are established, and can have no basis but the negative argument
above stated, in objecting to the facts ascertained in relation to the spiritual
creation. 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." *
In short, Positivism proposes to itself to destroy Theology, Metaphysics,
Spiritualism, Atheism, Materialism, Pantheism, and Science, and it must finally
end in destroying itself. De Mirville thinks that according to Positivism,
"order will begin to reign in the human mind only on the day when psychology
will become a sort of cerebral physics, and history a kind of social physics."
The modern Mohammed first disburdens man and woman of God and their own soul,
and then unwittingly disembowels his own doctrine with the too sharp sword of
metaphysics, which all the time he thought he was avoiding, thus letting out
every vestige of philosophy.
In 1864, M. Paul Janet, a member of the Institute, pronounced a discourse upon
Positivism, in which occur the following remarkable words:
"There are some minds which were brought up and fed on exact and positive
sciences, but which feel nevertheless, a sort of instinctive impulse for
philosophy. They can satisfy this instinct but with elements that they have
already on hand. Ignorant in psychological sciences, having studied only the
rudiments of metaphysics, they nevertheless are determined to fight these same
metaphysics as well as psychology, of which they know as little as of the other.
After this is done, they will imagine themselves to have founded a Positive
Science, while the truth is that they have only built up a new mutilated and
incomplete metaphysical theory. They arrogate to themselves the authority and
infallibility properly belonging alone to the true sciences, those which are
based on experience and calculations; but they lack such an authority, for their
ideas, defective as they may be, nevertheless belong to the same class as those
which they attack. Hence the weakness of their situation, the final ruin of
their ideas, which are soon scattered to the four winds." **
The Positivists of America have joined hands in their untiring efforts to
overthrow Spiritualism. To show their impartiality, though, they propound such
novel queries as follows: " . . . how much rationality is
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there in the dogmas of the Immaculate Conception, the Trinity and
Transubstantiation, if submitted to the tests of physiology, mathematics, and
chemistry?" and they "undertake to say, that the vagaries of Spiritualism do not
surpass in absurdity these eminently respectable beliefs." Very well. But there
is neither theological absurdity nor spiritualistic delusion that can match in
depravity and imbecility that positivist notion of "artificial fecundation."
Denying to themselves all thought on primal and final causes, they apply their
insane theories to the construction of an impossible woman for the worship of
future generations; the living, immortal companion of man they would replace
with the Indian female fetich of the Obeah, the wooden idol that is stuffed
every day with serpents' eggs, to be hatched by the heat of the sun!
And now, if we are permitted to ask in the name of common-sense, why should
Christian mystics be taxed with credulity or the spiritualists be consigned to
Bedlam, when a religion embodying such revolting absurdity finds disciples even
among Academicians?--when such insane rhapsodies as the following can be uttered
by the mouth of Comte and admired by his followers: "My eyes are dazzled;--they
open each day more and more to the increasing coincidence between the social
advent of the feminine mystery, and the mental decadence of the eucharistical
sacrament. Already the Virgin has dethroned God in the minds of Southern
Catholics! Positivism realizes the Utopia of the mediaeval ages, by representing
all the members of the great family as the issue of a virgin mother without a
husband. . . ." And again, after giving the modus operandi: "The development of
the new process would soon cause to spring up a caste without heredity, better
adapted than vulgar procreation to the recruitment of spiritual chiefs, or even
temporal ones, whose authority would then rest upon an origin truly superior,
which would not shrink from an investigation." *
To this we might inquire with propriety, whether there has ever been found in
the "vagaries of Spiritualism," or the mysteries of Christianity, anything more
preposterous than this ideal "coming race." If the tendency of materialism is
not grossly belied by the behavior of some of its advocates, those who publicly
preach polygamy, we fancy that whether or not there will ever be a sacerdotal
stirp so begotten, we shall see no end of progeny,--the offspring of "mothers
without husbands."
How natural that a philosophy which could engender such a caste of didactic
incubi, should express through the pen of one of its most garrulous essayists,
the following sentiments: "This is a sad, a very sad
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age, * full of dead and dying faiths; full of idle prayers sent out in vain
search for the departing gods. But oh! it is a glorious age, full of the golden
light which streams from the ascending sun of science! What shall we do for
those who are shipwrecked in faith, bankrupt in intellect, but . . . who seek
comfort in the mirage of spiritualism, the delusions of transcendentalism, or
the will o' the wisp of mesmerism? . . ."
The ignis fatuus, now so favorite an image with many dwarf philosophers, had
itself to struggle for recognition. It is not so long since the now familiar
phenomenon was stoutly denied by a correspondent of the London Times, whose
assertions carried weight, till the work of Dr. Phipson, supported by the
testimony of Beccaria, Humboldt, and other naturalists, set the question at
rest. ** The Positivists should choose some happier expression, and follow the
discoveries of science at the same time. As to mesmerism, it has been adopted in
many parts of Germany, and is publicly used with undeniable success in more than
one hospital; its occult properties have been proved and are believed in by
physicians, whose eminence, learning, and merited fame, the self-complacent
lecturer on mediums and insanity cannot well hope to equal.
We have to add but a few more words before we drop this unpleasant subject. We
have found Positivists particularly happy in the delusion that the greatest
scientists of Europe were Comtists. How far their claims may be just, as regards
other savants, we do not know, but Huxley, whom all Europe considers one of her
greatest scientists, most decidedly declines that honor, and Dr. Maudsley, of
London, follows suit. In a lecture delivered by the former gentleman in 1868, in
Edinburgh, on The Physical Basis of Life, he even appears to be very much
shocked at the liberty taken by the Archbishop of York, in identifying him with
Comte's philosophy. "So far as I am concerned," says Mr. Huxley, "the most
reverend prelate might dialectically hew Mr. Comte in pieces, as a modern Agag,
and I would not attempt to stay his hand. In so far as my study of what
specially characterizes the positive philosophy has led me, I find, therein,
little or nothing of any scientific value, and a great deal which is as
thoroughly antagonistic to the very essence of science as anything in
ultramontane Catholicism. In fact, Comte's philosophy in practice might be
compendiously described as Catholicism minus Christianity." Further, Huxley even
becomes wrathful, and falls to accusing Scotchmen of ingratitude for having
allowed the Bishop to mistake Comte for the founder of a philosophy which
belonged by right to Hume. "It was enough," exclaims the professor, "to make
David
p. 83
Hume turn in his grave, that here, almost within earshot of his house, an
interested audience should have listened, without a murmur, whilst his most
characteristic doctrines were attributed to a French writer of fifty years later
date, in whose dreary and verbose pages we miss alike the vigor of thought and
the clearness of style. . . ." *
Poor Comte! It appears that the highest representatives of his philosophy are
now reduced, at least in this country, to "one physicist, one physician who has
made a specialty of nervous diseases, and one lawyer." A very witty critic
nicknamed this desperate trio, "an anomalistic triad, which, amid its arduous
labors, finds no time to acquaint itself with the principles and laws of their
language." **
To close the question, the Positivists neglect no means to overthrow
Spiritualism in favor of their religion. Their high priests are made to blow
their trumpets untiringly; and though the walls of no modern Jericho are ever
likely to tumble down in dust before their blast, still they neglect no means to
attain the desired object. Their paradoxes are unique, and their accusations
against spiritualists irresistible in logic. In a recent lecture, for instance,
it was remarked that: "The exclusive exercise of religious instinct is
productive of sexual immorality. Priests, monks, nuns, saints, media, ecstatics,
and devotees are famous for their impurities." ***
We are happy to remark that, while Positivism loudly proclaims itself a
religion, Spiritualism has never pretended to be anything more than a science, a
growing philosophy, or rather a research in hidden and as yet unexplained forces
in nature. The objectiveness of its various phenomena has been demonstrated by
more than one genuine representative of science, and as ineffectually denied by
her "monkeys."
Finally, it may be remarked of our Positivists who deal so unceremoniously with
every psychological phenomenon, that they are like Samuel Butler's rhetorician,
who
". . . . could not ope
His mouth, but out there flew a trope."
We would there were no occasion to extend the critic's glance beyond the circle
of triflers and pedants who improperly wear the title of men
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of science. But it is also undeniable that the treatment of new subjects by
those whose rank is high in the scientific world but too often passes
unchallenged, when it is amenable to censure. The cautiousness bred of a fixed
habit of experimental research, the tentative advance from opinion to opinion,
the weight accorded to recognized authorities--all foster a conservatism of
thought which naturally runs into dogmatism. The price of scientific progress is
too commonly the martyrdom or ostracism of the innovator. The reformer of the
laboratory must, so to speak, carry the citadel of custom and prejudice at the
point of the bayonet. It is rare that even a postern-door is left ajar by a
friendly hand. The noisy protests and impertinent criticisms of the little
people of the antechamber of science, he can afford to let pass unnoticed; the
hostility of the other class is a real peril that the innovator must face and
overcome. Knowledge does increase apace, but the great body of scientists are
not entitled to the credit. In every instance they have done their best to
shipwreck the new discovery, together with the discoverer. The palm is to him
who has won it by individual courage, intuitiveness, and persistency. Few are
the forces in nature which, when first announced, were not laughed at, and then
set aside as absurd and unscientific. Humbling the pride of those who had not
discovered anything, the just claims of those who have been denied a hearing
until negation was no longer prudent, and then--alas for poor, selfish humanity!
these very discoverers too often became the opponents and oppressors, in their
turn, of still more recent explorers in the domain of natural law! So, step by
step, mankind move around their circumscribed circle of knowledge, science
constantly correcting its mistakes, and readjusting on the following day the
erroneous theories of the preceding one. This has been the case, not merely with
questions pertaining to psychology, such as mesmerism, in its dual sense of a
physical and spiritual phenomenon, but even with such discoveries as directly
related to exact sciences, and have been easy to demonstrate.
What can we do? Shall we recall the disagreeable past? Shall we point to
mediaeval scholars conniving with the clergy to deny the Heliocentric theory,
for fear of hurting an ecclesiastical dogma? Must we recall how learned
conchologists once denied that the fossil shells, found scattered over the face
of the earth, were ever inhabited by living animals at all? How the naturalists
of the eighteenth century declared these but mere fac-similes of animals? And
how these naturalists fought and quarrelled and battled and called each other
names, over these venerable mummies of the ancient ages for nearly a century,
until Buffon settled the question by proving to the negators that they were
mistaken? Surely an oyster-shell is anything but transcendental, and ought to be
quite a palpable subject for any exact study; and if the scientists could not
agree
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on that, we can hardly expect them to believe at all that evanescent forms,--of
hands, faces, and whole bodies sometimes--appear at the seances of spiritual
mediums, when the latter are honest.
There exists a certain work which might afford very profitable reading for the
leisure hours of skeptical men of science. It is a book published by Flourens,
the Perpetual Secretary of the French Academy, called Histoire des Recherches de
Buffon. The author shows in it how the great naturalist combated and finally
conquered the advocates of the fac-simile theory; and how they still went on
denying everything under the sun, until at times the learned body fell into a
fury, an epidemic of negation. It denied Franklin and his refined electricity;
laughed at Fulton and his concentrated steam; voted the engineer Perdormet a
strait-jacket for his offer to build railroads; stared Harvey out of
countenance; and proclaimed Bernard de Palissy "as stupid as one of his own
pots!"
In his oft-quoted work, Conflict between Religion and Science, Professor Draper
shows a decided propensity to kick the beam of the scales of justice, and lay
all such impediments to the progress of science at the door of the clergy alone.
With all respect and admiration due to this eloquent writer and scientist, we
must protest and give every one his just due. Many of the above-enumerated
discoveries are mentioned by the author of the Conflict. In every case he
denounces the bitter resistance on the part of the clergy, and keeps silent on
the like opposition invariably experienced by every new discoverer at the hands
of science. His claim on behalf of science that "knowledge is power" is
undoubtedly just. But abuse of power, whether it proceeds from excess of wisdom
or ignorance is alike obnoxious in its effects. Besides, the clergy are silenced
now. Their protests would at this day be scarcely noticed in the world of
science. But while theology is kept in the background, the scientists have
seized the sceptre of despotism with both hands, and they use it, like the
cherubim and flaming sword of Eden, to keep the people away from the tree of
immortal life and within this world of perishable matter.
The editor of the London Spiritualist, in answer to Dr. Gully's criticism of Mr.
Tyndall's fire-mist theory, remarks that if the entire body of spiritualists are
not roasting alive at Smithfield in the present century, it is to science alone
that we are indebted for this crowning mercy. Well, let us admit that the
scientists are indirectly public benefactors in this case, to the extent that
the burning of erudite scholars is no longer fashionable. But is it unfair to
ask whether the disposition manifested toward the spiritualistic doctrine by
Faraday, Tyndall, Huxley, Agassiz, and others, does not warrant the suspicion
that if these learned gentlemen
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and their following had the unlimited power once held by the Inquisition,
spiritualists would not have reason to feel as easy as they do now? Even
supposing that they should not roast believers in the existence of a
spirit-world--it being unlawful to cremate people alive--would they not send
every spiritualist they could to Bedlam? Do they not call us "incurable
monomaniacs," "hallucinated fools," "fetich-worshippers," and like
characteristic names? Really, we cannot see what should have stimulated to such
extent the gratitude of the editor of the London Spiritualist, for the
benevolent tutelage of the men of science. We believe that the recent
Lankester-Donkin-Slade prosecution in London ought at last to open the eyes of
hopeful spiritualists, and show them that stubborn materialism is often more
stupidly bigoted than religious fanaticism itself.
One of the cleverest productions of Professor Tyndall's pen is his caustic essay
upon Martineau and Materialism. At the same time it is one which in future years
the author will doubtless be only too ready to trim of certain unpardonable
grossnesses of expression. For the moment, however, we will not deal with these,
but consider what he has to say of the phenomenon of consciousness. He quotes
this question from Mr. Martineau: "A man can say 'I feel, I think, I love'; but
how does consciousness infuse itself into the problem?" And thus answers: "The
passage from the physics of the brain to the corresponding facts of
consciousness is unthinkable. Granted that a definite thought and a molecular
action in the brain occur simultaneously; we do not possess the intellectual
organ nor apparently any rudiments of the organ, which would enable us to pass
by a process of reasoning from one to the other. They appear together, but we do
not know why. Were our minds and senses so expanded, strengthened and
illuminated, as to enable us to see and feel the very molecules of the brain;
were we capable of following all their motions, all their groupings, all their
electric discharges, if such there be; and were we intimately acquainted with
the corresponding states of thought and feeling, we should be as far as ever
from the solution of the problem, 'How are these physical processes connected
with the facts of consciousness?' The chasm between the two classes of phenomena
would still remain intellectually impassable." *
This chasm, as impassable to Professor Tyndall as the fire-mist where the
scientist is confronted with his unknowable cause, is a barrier only to men
without spiritual intuitions. Professor Buchanan's Outlines of Lectures on the
Neurological System of Anthropology, a work written so far back as 1854,
contains suggestions that, if the sciolists
p. 87
would only heed them, would show how a bridge can be thrown across this dreadful
abyss. It is one of the bins in which the thought-seed of future harvests is
stored up by a frugal present. But the edifice of materialism is based entirely
upon that gross sub-structure--the reason. When they have stretched its
capabilities to their utmost limits, its teachers can at best only disclose to
us an universe of molecules animated by an occult impulse. What better diagnosis
of the ailment of our scientists could be asked than can be derived from
Professor Tyndall's analysis of the mental state of the Ultramontane clergy by a
very slight change of names. For "spiritual guides" read "scientists," for
"prescientific past" substitute "materialistic present," say "spirit" for
"science," and in the following paragraph we have a life portrait of the modern
man of science drawn by the hand of a master:
" . . . Their spiritual guides live so exclusively in the prescientific past,
that even the really strong intellects among them are reduced to atrophy as
regards scientific truth. Eyes they have and see not; ears they have and hear
not; for both eyes and ears are taken possession of by the sights and sounds of
another age. In relation to science, the Ultramontane brain, through lack of
exercise, is virtually the undeveloped brain of the child. And thus it is that
as children in scientific knowledge, but as potent wielders of spiritual power
among the ignorant, they countenance and enforce practices sufficient to bring
the blush of shame to the cheeks of the more intelligent among themselves." *
The Occultist holds this mirror up to science that it may see how it looks
itself.
Since history recorded the first laws established by man, there never was yet a
people, whose code did not hang the issues of the life and death of its citizens
upon the testimony of two or three credible witnesses. "At the mouth of two
witnesses, or three witnesses, shall he that is worthy of death be put to
death," ** says Moses, the first legislator we meet in ancient history. "The
laws which put to death a man on the deposition of one witness are fatal to
freedom"--says Montesquieu. "Reason claims there should be two witnesses." ***
Thus the value of evidence has been tacitly agreed upon and accepted in every
country. But the scientists will not accept the evidence of the million against
one. In vain do hundreds of thousands of men testify to facts. Oculos habent et
non vident! They are determined to remain blind and deaf. Thirty years of
practical demonstrations and the testimony of some millions of believers in
America and Europe are certainly entitled to some degree of respect and
attention. Especially so, when
p. 88
the verdict of twelve spiritualists, influenced by the evidence testified to by
any two others, is competent to send even a scientist to swing on the gallows
for a crime, perhaps committed under the impulse supplied by a commotion among
the cerebral molecules unrestrained by a consciousness of future moral
RETRIBUTION.
Toward science as a whole, as a divine goal, the whole civilized world ought to
look with respect and veneration; for science alone can enable man to understand
the Deity by the true appreciation of his works. "Science is the understanding
of truth or facts," says Webster; "it is an investigation of truth for its own
sake and a pursuit of pure knowledge." If the definition be correct, then the
majority of our modern scholars have proved false to their goddess. "Truth for
its own sake!" And where should the keys to every truth in nature be searched
for, unless in the hitherto unexplored mystery of psychology? Alas! that in
questioning nature so many men of science should daintily sort over her facts
and choose only such for study as best bolster their prejudices.
Psychology has no worse enemies than the medical school denominated
allopathists. It is in vain to remind them that of the so-called exact sciences,
medicine, confessedly, least deserves the name. Although of all branches of
medical knowledge, psychology ought more than any other to be studied by
physicians, since without its help their practice degenerates into mere
guess-work and chance-intuitions, they almost wholly neglect it. The least
dissent from their promulgated doctrines is resented as a heresy, and though an
unpopular and unrecognized curative method should be shown to save thousands,
they seem, as a body, disposed to cling to accepted hypotheses and
prescriptions, and decry both innovator and innovation until they get the
mint-stamp of regularity. Thousands of unlucky patients may die meanwhile, but
so long as professional honor is vindicated, this is a matter of secondary
importance.
Theoretically the most benignant, at the same time no other school of science
exhibits so many instances of petty prejudice, materialism, atheism, and
malicious stubbornness as medicine. The predilections and patronage of the
leading physicians are scarcely ever measured by the usefulness of a discovery.
Bleeding, by leeching, cupping, and the lancet, had its epidemic of popularity,
but at last fell into merited disgrace; water, now freely given to fevered
patients, was once denied them, warm baths were superseded by cold water, and
for a while hydropathy was a mania. Peruvian bark--which a modern defender of
biblical authority seriously endeavors to identify with the paradisiacal "Tree
of Life," * and which was brought to Spain in 1632--was neglected
p. 89
for years. The Church, for once, showed more discrimination than science. At the
request of Cardinal de Lugo, Innocent X. gave it the prestige of his powerful
name.
In an old book entitled Demonologia, the author cites many instances of
important remedies which being neglected at first afterward rose into notice
through mere accident. He also shows that most of the new discoveries in
medicine have turned out to be no more than "the revival and readoption of very
ancient practices." During the last century, the root of the male fern was sold
and widely advertised as a secret nostrum by a Madame Nouffleur, a female quack,
for the effective cure of the tapeworm. The secret was bought by Louis XV. for a
large sum of money; after which the physicians discovered that it was
recommended and administered in that disease by Galen. The famous powder of the
Duke of Portland for the gout, was the diacentaureon of Caelius Aurelianus.
Later it was ascertained that it had been used by the earliest medical writers,
who had found it in the writings of the old Greek philosophers. So with the eau
medicinale of Dr. Husson, whose name it bears. This famous remedy for the gout
was recognized under its new mask to be the Colchicum autumnale, or meadow
saffron, which is identical with a plant called Hermodactylus, whose merits as a
certain antidote to gout were recognized and defended by Oribasius, a great
physician of the fourth century, and Ætius Amidenus, another eminent physician
of Alexandria (fifth century). Subsequently it was abandoned and fell into
disfavor only because it was too old to be considered good by the members of the
medical faculties that flourished toward the end of the last century!
Even the great Magendie, the wise physiologist, was not above discovering that
which had already been discovered and found good by the oldest physicians. His
proposed remedy against consumption, namely, the use of prussic acid, may be
found in the works of Linnaeus, Amenitates Academicae, vol. iv., in which he
shows distilled laurel water to have been used with great profit in pulmonary
consumption. Pliny also assures us that the extract of almonds and cherry-pits
had cured the most obstinate coughs. As the author of Demonologia well remarks,
it may be asserted with perfect safety that "all the various secret preparations
of opium which have been lauded as the discovery of modern times, may be
recognized in the works of ancient authors," who see themselves so discredited
in our days.
It is admitted on all hands that from time immemorial the distant East was the
land of knowledge. Not even in Egypt were botany and mineralogy so extensively
studied as by the savants of archaic Middle Asia. Sprengel, unjust and
prejudiced as he shows himself in everything else, confesses this much in his
Histoire de la Medicine. And yet,
p. 90
notwithstanding this, whenever the subject of magic is discussed, that of India
has rarely suggested itself to any one, for of its general practice in that
country less is known than among any other ancient people. With the Hindus it
was and is more esoteric, if possible, than it was even among the Egyptian
priests. So sacred was it deemed that its existence was only half admitted, and
it was only practiced in public emergencies. It was more than a religious
matter, for it was considered divine. The Egyptian hierophants, notwithstanding
the practice of a stern and pure morality, could not be compared for one moment
with the ascetical Gymnosophists, either in holiness of life or miraculous
powers developed in them by the supernatural adjuration of everything earthly.
By those who knew them well they were held in still greater reverence than the
magians of Chaldea. Denying themselves the simplest comforts of life, they dwelt
in woods, and led the life of the most secluded hermits, * while their Egyptian
brothers at least congregated together. Notwithstanding the slur thrown by
history on all who practiced magic and divination, it has proclaimed them as
possessing the greatest secrets in medical knowledge and unsurpassed skill in
its practice. Numerous are the volumes preserved in Hindu convents, in which are
recorded the proofs of their learning. To attempt to say whether these
Gymnosophists were the real founders of magic in India, or whether they only
practiced what had passed to them as an inheritance from the earliest Rishis
**--the seven primeval sages--would be regarded as a mere speculation by exact
scholars. "The care which they took in educating youth, in familiarizing it with
generous and virtuous sentiments, did them peculiar honor, and their maxims and
discourses, as recorded by historians, prove that they were expert in matters of
philosophy, metaphysics, astronomy, morality, and religion," says a modern
writer. They preserved their dignity under the sway of the most powerful
princes, whom they would not condescend to visit, or to trouble for the
slightest favor. If the latter desired the advice or the prayers of the holy
men, they were either obliged to go themselves, or to send messengers. To these
men no secret power of either plant or mineral was unknown. They had fathomed
nature to its depths, while psychology and physiology were to them open books,
and the result was that science or machagiotia that is now termed, so
superciliously, magic.
While the miracles recorded in the Bible have become accepted facts
p. 91
with the Christians, to disbelieve which is regarded as infidelity, the
narratives of wonders and prodigies found in the Atharva-Veda, * either provoke
their contempt or are viewed as evidences of diabolism. And yet, in more than
one respect, and notwithstanding the unwillingness of certain Sanscrit scholars,
we can show the identity between the two. Moreover, as the Vedas have now been
proved by scholars to antedate the Jewish Bible by many ages, the inference is
an easy one that if one of them has borrowed from the other, the Hindu sacred
books are not to be charged with plagiarism.
First of all, their cosmogony shows how erroneous has been the opinion prevalent
among the civilized nations that Brahma was ever considered by the Hindus their
chief or Supreme God. Brahma is a secondary deity, and like Jehovah is "a mover
of the waters." He is the creating god, and has in his allegorical
representations four heads, answering to the four cardinal points. He is the
demiurgos, the architect of the world. "In the primordiate state of the
creation," says Polier's Mythologie des Indous, "the rudimental universe,
submerged in water, reposed in the bosom of the Eternal. Sprang from this chaos
and darkness, Brahma, the architect of the world, poised on a lotus-leaf floated
(moved?) upon the waters, unable to discern anything but water and darkness."
This is as identical as possible with the Egyptian cosmogony, which shows in its
opening sentences Athtor ** or Mother Night (which represents illimitable
darkness) as the primeval element which covered the infinite abyss, animated by
water and the universal spirit of the Eternal, dwelling alone in Chaos. As in
the Jewish Scriptures, the history of the creation opens with the spirit of God
and his creative emanation--another Deity. *** Perceiving such a dismal state of
things, Brahma soliloquizes in consternation: "Who am I? Whence came I?" Then he
hears a voice: "Direct your prayer to Bhagavant--the Eternal, known, also, as
Parabrahma." Brahma, rising from his natatory position, seats himself upon the
lotus in an attitude of contemplation, and reflects upon the Eternal, who,
pleased with this evidence of piety, disperses the primeval darkness and opens
his understanding. "After this Brahma issues from the universal egg--(infinite
chaos) as light, for his understanding is now opened, and he sets himself to
work; he moves on the eternal waters, with the spirit of God within himself; in
his capacity of mover of the waters he is Narayana."
The lotus, the sacred flower of the Egyptians, as well as the Hindus, is the
symbol of Horus as it is that of Brahma. No temples in Thibet or
p. 92
Nepaul are found without it; and the meaning of this symbol is extremely
suggestive. The sprig of lilies placed in the hand of the archangel, who offers
them to the Virgin Mary, in the pictures of the "Annunciation," have in their
esoteric symbolism precisely the same meaning. We refer the reader to Sir
William Jones. * With the Hindus, the lotus is the emblem of the productive
power of nature, through the agency of fire and water (spirit and matter).
"Eternal!" says a verse in the Bhagavad Gita, "I see Brahma the creator
enthroned in thee above the lotus!" and Sir W. Jones shows that the seeds of the
lotus contain--even before they germinate--perfectly-formed leaves, the
miniature shapes of what one day, as perfected plants, they will become; or, as
the author of The Heathen Religion, has it--"nature thus giving us a specimen of
the preformation of its productions"; adding further that "the seed of all
phoenogamous plants bearing proper flowers, contain an embryo plantlet ready
formed." **
With the Buddhists, it has the same signification. Maha-Maya, or Maha-Deva, the
mother of Gautama Buddha, had the birth of her son announced to her by Bhodisat
(the spirit of Buddha), who appeared beside her couch with a lotus in his hand.
Thus, also, Osiris and Horus are represented by the Egyptians constantly in
association with the lotus-flower.
These facts all go to show the identical parentage of this idea in the three
religious systems, Hindu, Egyptian and Judaico-Christian. Wherever the mystic
water-lily (lotus) is employed, it signifies the emanation of the objective from
the concealed, or subjective--the eternal thought of the ever-invisible Deity
passing from the abstract into the concrete or visible form. For as soon as
darkness was dispersed and "there was light," Brahma's understanding was opened,
and he saw in the ideal world (which had hitherto lain eternally concealed in
the Divine thought) the archetypal forms of all the infinite future things that
would be called into existence, and hence become visible. At this first stage of
action, Brahma had not yet become the architect, the builder of the universe,
for he had, like the architect, to first acquaint himself with the plan, and
realize the ideal forms which were buried in the bosom of the Eternal One, as
the future lotus-leaves are concealed within the seed of that plant. And it is
in this idea that we must look for the origin and explanation of the verse in
the Jewish cosmogony, which reads: "And God said, Let the earth bring forth . .
. the fruit-tree yielding fruit after his kind, whose seed is in itself." In all
the primitive religions, the "Son of the Father" is the creative God--i.e., His
thought made visible; and before the Christian era, from the Trimurti of the
Hindus down to the
p. 93
three kabalistic heads of the Jewish-explained scriptures, the triune godhead of
each nation was fully defined and substantiated in its allegories. In the
Christian creed we see but the artificial engrafting of a new branch upon the
old trunk; and the adoption by the Greek and Roman churches of the lily-symbol
held by the archangel at the moment of the Annunciation, shows a thought of
precisely the same metaphysical significance.
The lotus is the product of fire (heat) and water, hence the dual symbol of
spirit and matter. The God Brahma is the second person of the Trinity, as are
Jehovah (Adam-Kadmon) and Osiris, or rather Pimander, or the Power of the
Thought Divine, of Hermes; for it is Pimander who represents the root of all the
Egyptian Sun-gods. The Eternal is the Spirit of Fire, which stirs up and
fructifies and develops into a concrete form everything that is born of water or
the primordial earth, evolved out of Brahma; but the universe is itself Brahma,
and he is the universe. This is the philosophy of Spinoza, which he derived from
that of Pythagoras; and it is the same for which Bruno died a martyr. How much
Christian theology has gone astray from its point of departure, is demonstrated
in this historical fact. Bruno was slaughtered for the exegesis of a symbol that
was adopted by the earliest Christians, and expounded by the apostles! The sprig
of water-lilies of Bhodisat, and later of Gabriel, typifying fire and water, or
the idea of creation and generation, is worked into the earliest dogma of the
baptismal sacrament.
Bruno's and Spinoza's doctrines are nearly identical, though the words of the
latter are more veiled, and far more cautiously chosen than those to be found in
the theories of the author of the Causa Principio et Uno, or the Infinito
Universo e Mondi. Both Bruno, who confesses that the source of his information
was Pythagoras, and Spinoza, who, without acknowledging it as frankly, allows
his philosophy to betray the secret, view the First Cause from the same
stand-point. With them, God is an Entity totally per se, an Infinite Spirit, and
the only Being utterly free and independent of either effects or other causes;
who, through that same Will which produced all things and gave the first impulse
to every cosmic law, perpetually keeps in existence and order everything in the
universe. As well as the Hindu Swabhavikas, erroneously called Atheists, who
assume that all things, men as well as gods and spirits, were born from
Swabhava, or their own nature, * both
p. 94
Spinoza and Bruno were led to the conclusion that God is to be sought for within
nature and not without. For, creation being proportional to the power of the
Creator, the universe as well as its Creator must be infinite and eternal, one
form emanating from its own essence, and creating in its turn another. The
modern commentators affirm that Bruno, "unsustained by the hope of another and
better world, still surrendered his life rather than his convictions"; thereby
allowing it to be inferred that Giordano Bruno had no belief in the continued
existence of man after death. Professor Draper asserts most positively that
Bruno did not believe in the immortality of the soul. Speaking of the countless
victims of the religious intolerance of the Popish Church, he remarks: "The
passage from this life to the next, though through a hard trial, was the passage
from a transient trouble to eternal happiness. . . . On his way through the dark
valley, the martyr believed that there was an invisible hand that would lead
him. . . . For Bruno there was no such support. The philosophical opinions, for
the sake of which he surrendered his life, could give him no consolation." *
But Professor Draper seems to have a very superficial knowledge of the true
belief of the philosophers. We can leave Spinoza out of the question, and even
allow him to remain in the eyes of his critics an utter atheist and materialist;
for the cautious reserve which he placed upon himself in his writings makes it
extremely difficult for one who does not read him between the lines, and is not
thoroughly acquainted with the hidden meaning of the Pythagorean metaphysics, to
ascertain what his real sentiments were. But as for Giordano Bruno, if he
adhered to the doctrines of Pythagoras he must have believed in another life,
hence, he could not have been an atheist whose philosophy offered him no such
"consolation." His accusation and subsequent confession, as given by Professor
Domenico Berti, in his Life of Bruno, and compiled from original documents
recently published, proved beyond doubt what were his real philosophy, creed and
doctrines. In common with the Alexandrian Platonists, and the later Kabalists,
he held that Jesus was a magician in the sense given to this appellation by
Porphyry and Cicero, who call it the divina sapientia (divine knowledge), and by
Philo Judaes, who described the Magi as the most wonderful inquirers into the
hidden mysteries of nature, not in the degrading sense given to the word magic
in our century. In his noble conception, the Magi were holy men, who, setting
themselves apart from everything else on this earth, contemplated the divine
virtues and understood the divine nature of the gods and spirits, the more
clearly; and so, initiated others into the same mysteries,
p. 95
which consist in one holding an uninterrupted intercourse with these invisible
beings during life. But we will show Bruno's inmost philosophical convictions
better by quoting fragments from the accusation and his own confession.
The charges in the denunciation of Mocenigo, his accuser, are expressed in the
following terms:
"I, Zuane Mocenigo, son of the most illustrious Ser Marcantonio, denounce to
your very reverend fathership, by constraint of my conscience and by order of my
confessor, that I have heard say by Giordano Bruno, several times when he
discoursed with me in my house, that it is great blasphemy in Catholics to say
that the bread transubstantiates itself into flesh; that he is opposed to the
Mass; that no religion pleases him; that Christ was a wretch (un tristo), and
that if he did wicked works to seduce the people he might well predict that He
ought to be impaled; that there is no distinction of persons in God, and that it
would be imperfection in God; that the world is eternal, and that there are
infinite worlds, and that God makes them continually, because, he says, He
desires all He can; that Christ did apparent miracles and was a magician, and so
were the apostles, and that he had a mind to do as much and more than they did;
that Christ showed an unwillingness to die, and shunned death all He could; that
there is no punishment of sin, and that souls created by the operation of nature
pass from one animal to another, and that as the brute animals are born of
corruption, so also are men when after dissolution they come to be born again."
Perfidious as they are, the above words plainly indicate the belief of Bruno in
the Pythagorean metempsychosis, which, misunderstood as it is, still shows a
belief in the survival of man in one shape or another. Further, the accuser
says:
"He has shown indications of wishing to make himself the author of a new sect,
under the name of 'New Philosophy.' He has said that the Virgin could not have
brought forth, and that our Catholic faith is all full of blasphemies against
the majesty of God; that the monks ought to be deprived of the right of
disputation and their revenues, because they pollute the world; that they are
all asses, and that our opinions are doctrines of asses; that we have no proof
that our faith has merit with God, and that not to do to others what we would
not have done to ourselves suffices for a good life, and that he laughs at all
other sins, and wonders how God can endure so many heresies in Catholics. He
says that he means to apply himself to the art of divination, and make all the
world run after him; that St. Thomas and all the Doctors knew nothing to compare
with him, and that he could ask questions of all the first theologians of the
world that they could not answer."
p. 96
To this, the accused philosopher answered by the following profession of faith,
which is that of every disciple of the ancient masters:
"I hold, in brief, to an infinite universe, that is, an effect of infinite
divine power, because I esteemed it a thing unworthy of divine goodness and
power, that being able to produce besides this world another and infinite
others, it should produce a finite world. Thus I have declared that there are
infinite particular worlds similar to this of the earth, which, with Pythagoras,
I understand to be a star similar in nature with the moon, the other planets,
and the other stars, which are infinite; and that all those bodies are worlds,
and without number, which thus constitute the infinite universality in an
infinite space, and this is called the infinite universe, in which are
innumerable worlds, so that there is a double kind of infinite greatness in the
universe, and of a multitude of worlds. Indirectly, this may be understood to be
repugnant to the truth according to the true faith.
"Moreover, I place in this universe a universal Providence, by virtue of which
everything lives, vegetates and moves, and stands in its perfection, and I
understand it in two ways; one, in the mode in which the whole soul is present
in the whole and every part of the body, and this I call nature, the shadow and
footprint of divinity; the other, the ineffable mode in which God, by essence,
presence, and power, is in all and above all, not as part, not as soul, but in
mode inexplicable.
"Moreover, I understand all the attributes in divinity to be one and the same
thing. Together with the theologians and great philosophers, I apprehend three
attributes, power, wisdom, and goodness, or, rather, mind, intellect, love, with
which things have first, being, through the mind; next, ordered and distinct
being, through the intellect; and third, concord and symmetry, through love.
Thus I understand being in all and over all, as there is nothing without
participation in being, and there is no being without essence, just as nothing
is beautiful without beauty being present; thus nothing can be free from the
divine presence, and thus by way of reason, and not by way of substantial truth,
do I understand distinction in divinity.
"Assuming then the world caused and produced, I understand that, according to
all its being, it is dependent upon the first cause, so that it did not reject
the name of creation, which I understand that Aristotle also has expressed,
saying, 'God is that upon whom the world and all nature depends,' so that
according to the explanation of St. Thomas, whether it be eternal or in time, it
is, according to all its being, dependent on the first cause, and nothing in it
is independent.
"Next, in regard to what belongs to the true faith, not speaking
philosophically, to come to individuality about the divine persons, the
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wisdom and the son of the mind, called by philosophers intellect, and by
theologians the word, which ought to be believed to have taken on human flesh.
But I, abiding in the phrases of philosophy, have not understood it, but have
doubted and held it with inconstant faith, not that I remember to have shown
marks of it in writing nor in speech, except indirectly from other things,
something of it may be gathered as by way of ingenuity and profession in regard
to what may be proved by reason and concluded from natural light. Thus, in
regard to the Holy Spirit in a third person, I have not been able to comprehend,
as ought to be believed, but, according to the Pythagoric manner, in conformity
to the manner shown by Solomon, I have understood it as the soul of the
universe, or adjoined to the universe according to the saying of the wisdom of
Solomon: 'The spirit of God filled all the earth, and that which contains all
things,' all which conforms equally to the Pythagoric doctrine explained by
Virgil in the text of the Æneid:
Principio coelum ac terras camposque liquentes,
Lucentemque globum Lunae, Titaniaque astra
Spiritus intus alit, totamque infusa per artus
Mens agitat molem;
and the lines following.
"From this spirit, then, which is called the life of the universe, I understand,
in my philosophy, proceeds life and soul to everything which has life and soul,
which, moreover, I understand to be immortal, as also to bodies, which, as to
their substance, are all immortal, there being no other death than division and
congregation, which doctrine seems expressed in Ecclesiastes, where it is said
that 'there is nothing new under the sun; that which is is that which was.' "
Furthermore, Bruno confesses his inability to comprehend the doctrine of three
persons in the godhead, and his doubts of the incarnation of God in Jesus, but
firmly pronounces his belief in the miracles of Christ. How could he, being a
Pythagorean philosopher, discredit them? If, under the merciless constraint of
the Inquisition, he, like Galileo, subsequently recanted, and threw himself upon
the clemency of his ecclesiastical persecutors, we must remember that he spoke
like a man standing between the rack and the fagot, and human nature cannot
always be heroic when the corporeal frame is debilitated by torture and
imprisonment.
But for the opportune appearance of Berti's authoritative work, we would have
continued to revere Bruno as a martyr, whose bust was deservedly set high in the
Pantheon of Exact Science, crowned with laurel by the hand of Draper. But now we
see that their hero of an hour
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is neither atheist, materialist, nor positivist, but simply a Pythagorean who
taught the philosophy of Upper Asia, and claimed to possess the powers of the
magicians, so despised by Draper's own school! Nothing more amusing than this
contretemps has happened since the supposed statue of St. Peter was discovered
by irreverent archaeologists to be nothing else than the Jupiter of the Capitol,
and Buddha's identity with the Catholic St. Josaphat was satisfactorily proven.
Thus, search where we may through the archives of history, we find that there is
no fragment of modern philosophy--whether Newtonian, Cartesian, Huxleyian or any
other--but has been dug from the Oriental mines. Even Positivism and Nihilism
find their prototype in the exoteric portion of Kapila's philosophy, as is well
remarked by Max Muller. It was the inspiration of the Hindu sages that
penetrated the mysteries of Pragna Paramita (perfect wisdom); their hands that
rocked the cradle of the first ancestor of that feeble but noisy child that we
have christened MODERN SCIENCE.
Footnotes
73:* See de Mirville's "Question des Esprits," and the works on the "Phenomenes
Spirites," by de Gasparin.
73:** Honorary Secretary to the National Association of Spiritualists of London.
74:* Job.
75:* See Dr. F. R. Marvin's "Lectures on Mediomania and Insanity."
76:* Vapereau: "Biographie Contemporaine," art. Littre; and Des Mousseaux: "Les
Hauts Phenomenes de la Magie," ch. 6.
78:* A. Comte: "Systeme de Politique Positive," vol. i., p. 203, etc.
78:** Ibid.
78:*** Ibid.
78:**** See des Mousseaux: "Hauts Phenomenes de la Magie," chap. 6.
78:***** Littre: "Paroles de Philosophie Positive."
79:* Littre: "Paroles de Philosophie Positive," vii., 57.
79:** "Spiritualism and Charlatanism."
80:* Prof. Hare: "On Positivism," p. 29.
80:** "Journal des Debats," 1864. See also des Mousseaux's "Hauts Phen. de la
Magie."
81:* "Philosophie Positive," Vol. iv., p. 279.
82:* Dr. F. R. Marvin: "Lecture on Insanity."
82:** See Howitt: "History of the Supernatural," vol. ii.
83:* Prof. Huxley: "Physical Basis of Life."
83:** Reference is made to a card which appeared some time since in a New York
paper, signed by three persons styling themselves as above, and assuming to be a
scientific committee appointed two years before to investigate spiritual
phenomena. The criticism on the triad appeared in the "New Era" magazine.
83:*** Dr. Marvin: "Lecture on Insanity," N. Y., 1875.
86:* Tyndall: "Fragments of Science."
87:* Tyndall: Preface to "Fragments of Science."
87:** Deuteronomy, chap. xvii., 6.
87:*** Montesquieu: Esprit des Lois I., xii., chap. 3.
88:* C. B. Warring.
90:* Ammianus Marcellinus, xxiii., 6.
90:** The Rishis were seven in number, and lived in days anteceding the Vedic
period. They were known as sages, and held in reverence like demigods. Haug
shows that they occupy in the Brahmanical religion a position answering to that
of the twelve sons of Jacob in the Jewish Bible. The Brahmans claim to descend
directly from these Rishis.
91:* The fourth Veda.
91:** Orthography of the "Archaic Dictionary."
91:*** We do not mean the current or accepted Bible, but the real Jewish one
explained kabalistically.
92:* "Dissertations Relating to Asia."
92:** Dr. Gross, p. 195.
93:* Brahma does not create the earth, Mirtlok, any more than the rest of the
universe. Having evolved himself from the soul of the world, once separated from
the First Cause, he emanates in his turn all nature out of himself. He does not
stand above it, but is mixed up with it; and Brahma and the universe form one
Being, each particle of which is in its essence Brahma himself, who proceeded
out of himself. [Burnouf: "Introduction," p. 118.]
94:* "Conflict between Religion and Science," 180.
********************
p. 99
CHAPTER IV.
"I choose the nobler part of Emerson, when, after various disenchantments, he
exclaimed, 'I covet Truth.' The gladness of true heroism visits the heart of
him who is really competent to say this."--TYNDALL.
"A testimony is sufficient when it rests on:
1st. A great number of very sensible witnesses who agree in having seen well.
2d. Who are sane, bodily and mentally.
3d. Who are impartial and disinterested.
4th. Who unanimously agree.
5th. Who solemnly certify to the fact."--VOLTAIRE, Dictiannaire Philosophique.
THE Count Agenor de Gasparin is a devoted Protestant. His battle with des
Mousseaux, de Mirville and other fanatics who laid the whole of the spiritual
phenomena at the door of Satan, was long and fierce. Two volumes of over fifteen
hundred pages are the result, proving the effects, denying the cause, and
employing superhuman efforts to invent every other possible explanation that
could be suggested rather than the true one.
The severe rebuke received by the Journal des Debats from M. de Gasparin, was
read by all civilized Europe. * After that gentleman had minutely described
numerous manifestations that he had witnessed himself, this journal very
impertinently proposed to the authorities in France to send all those who, after
having read the fine analysis of the "spiritual hallucinations" published by
Faraday, should insist on crediting this delusion, to the lunatic asylum for
Incurables. "Take care," wrote de Gasparin in answer, "the representatives of
the exact sciences are on their way to become . . . the Inquisitors of our days.
. . . Facts are stronger than Academies. Rejected, denied, mocked, they
nevertheless are facts, and do exist." **
The following affirmations of physical phenomena, as witnessed by himself and
Professor Thury, may be found in de Gasparin's voluminous work.
"The experimenters have often seen the legs of the table glued, so to say, to
the floor, and, notwithstanding the excitement of those present, refuse to be
moved from their place. On other occasions they have seen the tables levitated
in quite an energetic way. They heard, with their own
p. 100
ears, loud as well as gentle raps, the former threatening to shatter the table
to pieces on account of their violence, the latter so soft as to become hardly
perceptible. . . . As to LEVITATIONS WITHOUT CONTACT, we found means to produce
them easily, and with success. . . . And such levitations do not pertain to
isolated results. We have reproduced them over THIRTY times. * . . . One day the
table will turn, and lift its legs successively, its weight being augmented by a
man weighing eighty-seven kilogrammes seated on it; another time it will remain
motionless and immovable, notwithstanding that the person placed on it weighs
but sixty. **. . . On one occasion we willed it to turn upside down, and it
turned over, with its legs in the air, notwithstanding that our fingers never
touched it once." ***
"It is certain," remarks de Mirville, "that a man who had repeatedly witnessed
such a phenomenon, could not accept the fine analysis of the English physicist."
****
Since 1850, des Mousseaux and de Mirville, uncompromising Roman Catholics, have
published many volumes whose titles are cleverly contrived to attract public
attention. They betray on the part of the authors a very serious alarm, which,
moreover, they take no pains to conceal. Were it possible to consider the
phenomena spurious, the church of Rome would never have gone so much out of her
way to repress them.
Both sides having agreed upon the facts, leaving skeptics out of the question,
people could divide themselves into but two parties: the believers in the direct
agency of the devil, and the believers in disembodied and other spirits. The
fact alone, that theology dreaded a great deal more the revelations which might
come through this mysterious agency than all the threatening "conflicts" with
Science and the categorical denials of the latter, ought to have opened the eyes
of the most skeptical. The church of Rome has never been either credulous or
cowardly, as is abundantly proved by the Machiavellism which marks her policy.
Moreover, she has never troubled herself much about the clever prestidigitateurs
whom she knew to be simply adepts in juggling. Robert Houdin, Comte, Hamilton
and Bosco, slept secure in their beds, while she persecuted such men as
Paracelsus, Cagliostro, and Mesmer, the Hermetic philosophers and mystics--and
effectually stopped every genuine manifestation of an occult nature by killing
the mediums.
Those who are unable to believe in a personal devil and the dogmas of the church
must nevertheless accord to the clergy enough of shrewdness
p. 101
to prevent the compromising of her reputation for infallibility by making so
much of manifestations which, if fraudulent, must inevitably be some day
exposed.
But the best testimony to the reality of this force was given by Robert Houdin
himself, the king of jugglers, who, upon being called as an expert by the
Academy to witness the wonderful clairvoyant powers and occasional mistakes of a
table, said: "We jugglers never make mistakes, and my second-sight never failed
me yet."
The learned astronomer Babinet was not more fortunate in his selection of Comte,
the celebrated ventriloquist, as an expert to testify against the phenomena of
direct voices and the rappings. Comte, if we may believe the witnesses, laughed
in the face of Babinet at the bare suggestion that the raps were produced by
"unconscious ventriloquism!" The latter theory, worthy twin-sister of
"unconscious cerebration," caused many of the most skeptical academicians to
blush. Its absurdity was too apparent.
"The problem of the supernatural," says de Gasparin, "such as it was presented
by the middle ages, and as it stands now, is not among the number of those which
we are permitted to despise; its breadth and grandeur escape the notice of no
one. . . . Everything is profoundly serious in it, both the evil and the remedy,
the superstitious recrudescency, and the physical fact which is destined to
conquer the latter." *
Further, he pronounces the following decisive opinion, to which he came,
conquered by the various manifestations, as he says himself--"The number of
facts which claim their place in the broad daylight of truth, has so much
increased of late, that of two consequences one is henceforth inevitable: either
the domain of natural sciences must consent to expand itself, or the domain of
the supernatural will become so enlarged as to have no bounds." **
Among the multitude of books against spiritualism emanating from Catholic and
Protestant sources, none have produced a more appalling effect than the works of
de Mirville and des Mousseaux: La Magie au XIXme Siecle--Moeurs et Pratiques des
Demons--Hauts Phenomees de la Magie--Les Mediateurs de la Magie--Des Esprits et
de leurs Manifestations, etc. They comprise the most cyclopaedic biography of
the devil and his imps that has appeared for the private delectation of good
Catholics since the middle ages.
According to the authors, he who was "a liar and murderer from the beginning,"
was also the principal motor of spiritual phenomena. He had been for thousands
of years at the head of pagan theurgy; and
p. 102
it was he, again, who, encouraged by the increase of heresies, infidelity, and
atheism, had reappeared in our century. The French Academy lifted up its voice
in a general outcry of indignation, and M. de Gasparin even took it for a
personal insult. "This is a declaration of war, a 'levee of shields' "--wrote he
in his voluminous book of refutations. "The work of M. de Mirville is a real
manifesto. . . . I would be glad to see in it the expression of a strictly
individual opinion, but, in truth, it is impossible. The success of the work,
these solemn adhesions, the faithful reproduction of its theses by the journals
and writers of the party, the solidarity established throughout between them and
the whole body of catholicity . . . everything goes to show a work which is
essentially an act, and has the value of a collective labor. As it is, I felt
that I had a duty to perform. . . . I felt obliged to pick up the glove. . . .
and lift high the Protestant flag against the Ultramontane banner." *
The medical faculties, as might have been expected, assuming the part of the
Greek chorus, echoed the various expostulations against the demonological
authors. The Medico-Psychological Annals, edited by Drs. Brierre de Boismont and
Cerise, published the following: "Outside these controversies of antagonistical
parties, never in our country did a writer dare to face, with a more aggressive
serenity, . . . the sarcasms, the scorn of what we term common sense; and, as if
to defy and challenge at the same time thundering peals of laughter and
shrugging of shoulders, the author strikes an attitude, and placing himself with
effrontery before the members of the Academy . . . addresses to them what he
modestly terms his Memoire on the Devil!" **
That was a cutting insult to the Academicians, to be sure; but ever since 1850
they seem to have been doomed to suffer in their pride more than most of them
can bear. The idea of asking the attention of the forty "Immortals" to the
pranks of the Devil! They vowed revenge, and, leaguing themselves together,
propounded a theory which exceeded in absurdity even de Mirville's demonolatry!
Dr. Royer and Jobart de Lamballe--both celebrities in their way--formed an
alliance and presented to the Institute a German whose cleverness afforded,
according to his statement, the key to all the knockings and rappings of both
hemispheres. "We blush"--remarks the Marquis de Mirville--"to say that the whole
of the trick consisted simply in the reiterated displacement of one of the
muscular tendons of the legs. Great demonstration of the system in full sitting
of the Institute--and on the spot . . . expressions of Academical gratitude for
this interesting communication, and, a few days later, a full assurance given to
the public by a professor of the medical
p. 103
faculty, that, scientists having pronounced their opinion, the mystery was at
last unravelled!" *
But such scientific explanations neither prevented the phenomenon from quietly
following its course, nor the two writers on demonology from proceeding to
expound their strictly orthodox theories.
Denying that the Church had anything to do with his books, des Mousseaux gravely
gave the Academy, in addition to his Memoire, the following interesting and
profoundly philosophical thoughts on Satan:
"The Devil is the chief pillar of Faith. He is one of the grand personages whose
life is closely allied to that of the church; and without his speech which
issued out so triumphantly from the mouth of the Serpent, his medium, the fall
of man could not have taken place. Thus, if it was not for him, the Saviour, the
Crucified, the Redeemer, would be but the most ridiculous of supernumeraries,
and the Cross an insult to good sense!" **
This writer, be it remembered, is only the faithful echo of the church, which
anathematizes equally the one who denies God and him who doubts the objective
existence of Satan.
But the Marquis de Mirville carries this idea of God's partnership with the
Devil still further. According to him it is a regular commercial affair, in
which the senior "silent partner" suffers the active business of the firm to be
transacted as it may please his junior associate, by whose audacity and industry
he profits. Who could be of any other opinion, upon reading the following?
"At the moment of this spiritual invasion of 1853, so slightingly regarded, we
had dared to pronounce the word of a 'threatening catastrophe.' The world was
nevertheless at peace, but history showing us the same symptoms at all
disastrous epochs, we had a presentiment of the sad effects of a law which
Goerres has formulated thus: [vol. v., p. 356.] 'These mysterious apparitions
have invariably indicated the chastening hand of God on earth.' " ***
These guerilla-skirmishes between the champions of the clergy and the
materialistic Academy of Science, prove abundantly how little the latter has
done toward uprooting blind fanaticism from the minds of even very educated
persons. Evidently science has neither completely conquered nor muzzled
theology. She will master her only on that day when she will condescend to see
in the spiritual phenomenon something besides mere hallucination and
charlatanry. But how can she do it without investigating it thoroughly? Let us
suppose that before the time when
p. 104
electro-magnetism was publicly acknowledged, the Copenhagen Professor Oersted,
its discoverer, had been suffering from an attack of what we call psychophobia,
or pneumatophobia. He notices that the wire along which a voltaic current is
passing shows a tendency to turn the magnetic needle from its natural position
to one perpendicular to the direction of the current. Suppose, moreover, that
the professor had heard much of certain superstitious people who used that kind
of magnetized needles to converse with unseen intelligences. That they received
signals and even held correct conversations with them by means of the tippings
of such a needle, and that in consequence he suddenly felt a scientific horror
and disgust for such an ignorant belief, and refused, point-blank, to have
anything to do with such a needle. What would have been the result?
Electro-magnetism might not have been discovered till now, and our
experimentalists would have been the principal losers thereby.
Babinet, Royer, and Jobert de Lamballe, all three members of the Institute,
particularly distinguished themselves in this struggle between skepticism and
supernaturalism, and most assuredly have reaped no laurels. The famous
astronomer had imprudently risked himself on the battlefield of the phenomenon.
He had explained scientifically the manifestations. But, emboldened by the fond
belief among scientists that the new epidemic could not stand close
investigation nor outlive the year, he had the still greater imprudence to
publish two articles on them. As M. de Mirville very wittily remarks, if both of
the articles had but a poor success in the scientific press, they had, on the
other hand, none at all in the daily one.
M. Babinet began by accepting a priori, the rotation and movements of the
furniture, which fact he declared to be "hors de doute." "This rotation," he
said, "being able to manifest itself with a considerable energy, either by a
very great speed, or by a strong resistance when it is desired that it should
stop." *
Now comes the explanation of the eminent scientist. "Gently pushed by little
concordant impulsions of the hands laid upon it, the table begins to oscillate
from right to left. . . . At the moment when, after more or less delay, a
nervous trepidation is established in the hands and the little individual
impulsions of all the experimenters have become harmonized, the table is set in
motion." **
He finds it very simple, for "all muscular movements are determined over bodies
by levers of the third order, in which the fulcrum is very near to the point
where the force acts. This, consequently, communicates a
p. 105
great speed to the mobile parts for the very little distance which the motor
force has to run. . . . Some persons are astonished to see a table subjected to
the action of several well-disposed individuals in a fair way to conquer
powerful obstacles, even break its legs, when suddenly stopped; but that is very
simple if we consider the power of the little concordant actions. . . . Once
more, the physical explanation offers no difficulty." *
In this dissertation, two results are clearly shown: the reality of the
phenomena proved, and the scientific explanation made ridiculous. But M. Babinet
can well afford to be laughed at a little; he knows, as an astronomer, that dark
spots are to be found even in the sun.
There is one thing, though, that Babinet has always stoutly denied, viz.: the
levitation of furniture without contact. De Mirville catches him proclaiming
that such levitation is impossible: "simply impossible," he says, "as impossible
as perpetual motion." **
Who can take upon himself, after such a declaration, to maintain that the word
impossible pronounced by science is infallible?
But the tables, after having waltzed, oscillated and turned, began tipping and
rapping. The raps were sometimes as powerful as pistol-detonations. What of
this? Listen: "The witnesses and investigators are ventriloquists!"
De Mirville refers us to the Revue des Deux Mondes, in which is published a very
interesting dialogue, invented by M. Babinet speaking of himself to himself,
like the Chaldean En-Soph of the Kabalists: "What can we finally say of all
these facts brought under our observation? Are there such raps produced? Yes. Do
such raps answer questions? Yes. Who produces these sounds? The mediums. By what
means? By the ordinary acoustic method of the ventriloquists. But we were given
to suppose that these sounds might result from the cracking of the toes and
fingers? No; for then they would always proceed from the same point, and such is
not the fact." ***
"Now," asks de Mirville, "what are we to believe of the Americans, and their
thousands of mediums who produce the same raps before millions of witnesses?"
"Ventriloquism, to be sure," answers Babinet. "But how can you explain such an
impossibility?" The easiest thing in the world; listen only: "All that was
necessary to produce the first manifestation in the first house in America was,
a street-boy knocking at the door of a mystified citizen, perhaps with a leaden
ball attached to a
p. 106
string, and if Mr. Weekman (the first believer in America) (?) * when he watched
for the third time, heard no shouts of laughter in the street, it is because of
the essential difference which exists between a French street-Arab, and an
English or Trans-Atlantic one, the latter being amply provided with what we call
a sad merriment, "gaite triste." **
Truly says de Mirville in his famous reply to the attacks of de Gasparin,
Babinet, and other scientists: "and thus according to our great physicist, the
tables turn very quickly, very energetically, resist likewise, and, as M. de
Gasparin has proved, they levitate without contact. Said a minister: 'With three
words of a man's handwriting, I take upon myself to have him hung.' With the
above three lines, we take upon ourselves, in our turn, to throw into the
greatest confusion the physicists of all the globe, or rather to revolutionize
the world--if at least, M. de Babinet had taken the precaution of suggesting,
like M. de Gasparin, some yet unknown law or force. For this would cover the
whole ground." ***
But it is in the notes embracing the "facts and physical theories," that we find
the acme of the consistency and logic of Babinet as an expert investigator on
the field of Spiritualism.
It would appear, that M. de Mirville in his narrative of the wonders manifested
at the Presbytere de Cideville, **** was much struck by the marvellousness of
some facts. Though authenticated before the inquest and magistrates, they were
of so miraculous a nature as to force the demonological author himself to shrink
from the responsibility of publishing them.
These facts were as follows: "At the precise moment predicted by a
sorcerer"--case of revenge--"a violent clap of thunder was heard above one of
the chimneys of the presbytery, after which the fluid descended with a
formidable noise through that passage, threw down believers as well as skeptics
(as to the power of the sorcerer) who were warming themselves by the fire; and,
having filled the room with a multitude of fantastic animals, returned to the
chimney, and having reascended it, disappeared, after producing the same
terrible noise. "As," adds de Mirville, "we were already but too rich in facts,
we recoiled before this new enormity added to so many others." ****
But Babinet, who in common with his learned colleagues had made such fun of the
two writers on demonology, and who was determined, moreover, to prove the
absurdity of all like stories, felt himself obliged
p. 107
to discredit the above-mentioned fact of the Cideville phenomena, by presenting
one still more incredible. We yield the floor to M. Babinet, himself.
The following circumstance which he gave to the Academy of Sciences, on July 5,
1852, can be found without further commentary, and merely as an instance of a
sphere-like lightning, in the "Œuvres de F. Arago," vol. i., p. 52. We offer it
verbatim.
"After a strong clap of thunder," says M. Babinet, "but not immediately
following it, a tailor apprentice, living in the Rue St. Jacques, was just
finishing his dinner, when he saw the paper-screen which shut the fireplace fall
down as if pushed out of its place by a moderate gust of wind. Immediately after
that he perceived a globe of fire, as large as the head of a child, come out
quietly and softly from within the grate and slowly move about the room, without
touching the bricks of the floor. The aspect of this fire-globe was that of a
young cat, of middle size . . . moving itself without the use of its paws. The
fire-globe was rather brilliant and luminous than hot or inflamed, and the
tailor had no sensation of warmth. This globe approached his feet like a young
cat which wishes to play and rub itself against the legs, as is habitual to
these animals; but the apprentice withdrew his feet from it, and moving with
great caution, avoided contact with the meteor. The latter remained for a few
seconds moving about his legs, the tailor examining it with great curiosity and
bending over it. After having tried several excursions in opposite directions,
but without leaving the centre of the room, the fire-globe elevated itself
vertically to the level of the man's head, who to avoid its contact with his
face, threw himself backward on his chair. Arrived at about a yard from the
floor the fire-globe slightly lengthened, took an oblique direction toward a
hole in the wall over the fireplace, at about the height of a metre above the
mantelpiece." This hole had been made for the purpose of admitting the pipe of a
stove in winter; but, according to the expression of the tailor, "the thunder
could not see it, for it was papered over like the rest of the wall. The
fire-globe went directly to that hole, unglued the paper without damaging it,
and reasscended the chimney . . . when it arrived at the top, which it did very
slowly . . . at least sixty feet above ground . . . it produced a most frightful
explosion, which partly destroyed the chimney, . . ." etc.
"It seems," remarks de Mirville in his review, "that we could apply to M.
Babinet the following remark made by a very witty woman to Raynal, 'If you are
not a Christian, it is not for lack of faith.' " *
It was not alone believers who wondered at the credulity displayed by
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M. Babinet, in persisting to call the manifestation a meteor; for Dr. Boudin
mentions it very seriously in a work on lightning he was just then publishing.
"If these details are exact," says the doctor, "as they seem to be, since they
are admitted by MM. Babinet and Arago, it appears very difficult for the
phenomenon to retain its appellation of sphere-shaped lightning. However, we
leave it to others to explain, if they can, the essence of a fire-globe emitting
no sensation of heat, having the aspect of a cat, slowly promenading in a room,
which finds means to escape by reascending the chimney through an aperture in
the wall covered over with a paper which it unglues without damaging!" *
"We are of the same opinion," adds the marquis, "as the learned doctor, on the
difficulty of an exact definition, and we do not see why we should not have in
future lightning in the shape of a dog, of a monkey, etc., etc. One shudders at
the bare idea of a whole meteorological menagerie, which, thanks to thunder,
might come down to our rooms to promenade themselves at will."
Says de Gasparin, in his monster volume of refutations: "In questions of
testimony, certitude must absolutely cease the moment we cross the borders of
the supernatural." **
The line of demarcation not being sufficiently fixed and determined, which of
the opponents is best fitted to take upon himself the difficult task? Which of
the two is better entitled to become the public arbiter? Is it the party of
superstition, which is supported in its testimony by the evidence of many
thousands of people? For nearly two years they crowded the country where were
daily manifested the unprecedented miracles of Cideville, now nearly forgotten
among other countless spiritual phenomena; shall we believe them, or shall we
bow to science, represented by Babinet, who, on the testimony of one man (the
tailor), accepts the manifestation of the fire-globe, or the meteor-cat, and
henceforth claims for it a place among the established facts of natural
phenomena?
Mr. Crookes, in his first article in the Quarterly Journal of Science, October
1, 1871, mentions de Gasparin and his work Science v. Spiritualism. He remarks
that "the author finally arrived at the conclusion that all these phenomena are
to be accounted for by the action of natural causes, and do not require the
supposition of miracles, nor the intervention of spirits and diabolical
influences! Gasparin considers it as a fact fully established by his
experiments, that the will, in certain
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states of organism, can act at a distance on inert matter, and most of his work
is devoted to ascertaining the laws and conditions under which this action
manifests itself." *
Precisely; but as the work of de Gasparin called forth numberless Answers,
Defenses, and Memoirs, it was then demonstrated by his own work that as he was a
Protestant, in point of religious fanaticism, he was as little to be relied upon
as des Mousseaux and de Mirville. The former is a profoundly pious Calvinist,
while the two latter are fanatical Roman Catholics. Moreover, the very words of
de Gasparin betray the spirit of partisanship:--"I feel I have a duty to
perform. . . . I lift high the Protestant flag against the Ultramontane banner!"
etc. ** In such matters as the nature of the so-called spiritual phenomena, no
evidence can be relied upon, except the disinterested testimony of cold
unprejudiced witnesses and science. Truth is one, and Legion is the name for
religious sects; every one of which claims to have found the unadulterated
truth; as "the Devil is the chief pillar of the (Catholic) Church," so all
supernaturalism and miracles ceased, in de Gasparin's opinion, "with
apostleship."
But Mr. Crookes mentioned another eminent scholar, Thury, of Geneva, professor
of natural history, who was a brother-investigator with Gasparin in the
phenomena of Valleyres. This professor contradicts point-blank the assertions of
his colleague. "The first and most necessary condition," says Gasparin, "is the
will of the experimenter; without the will, one would obtain nothing; you can
form the chain (the circle) for twenty-four hours consecutively, without
obtaining the least movement." ***
The above proves only that de Gasparin makes no difference between phenomena
purely magnetic, produced by the persevering will of the sitters among whom
there may be not even a single medium, developed or undeveloped, and the
so-called spiritual ones. While the first can be produced consciously by nearly
every person, who has a firm and determined will, the latter overpowers the
sensitive very often against his own consent, and always acts independently of
him. The mesmerizer wills a thing, and if he is powerful enough, that thing is
done. The medium, even if he had an honest purpose to succeed, may get no
manifestations at all; the less he exercises his will, the better the phenomena:
the more he feels anxious, the less he is likely to get anything; to mesmerize
requires a positive nature, to be a medium a perfectly passive one. This is the
Alphabet of Spiritualism, and no medium is ignorant of it.
p. 110
The opinion of Thury, as we have said, disagrees entirely with Gasparin's
theories of will-power. He states it in so many plain words, in a letter, in
answer to the invitation of the count to modify the last article of his memoire.
As the book of Thury is not at hand, we translate the letter as it is found in
the resume of de Mirville's Defense. Thury's article which so shocked his
religious friend, related to the possibility of the existence and intervention
in those manifestations "of wills other than those of men and animals."
"I feel, sir, the justness of your observations in relation to the last pages of
this memoire: they may provoke a very bad feeling for me on the part of
scientists in general. I regret it the more as my determination seems to affect
you so much; nevertheless, I persist in my resolution, because I think it a
duty, to shirk which would be a kind of treason.
"If, against all expectations, there were some truth in Spiritualism, by
abstaining from saying on the part of science, as I conceive it to be, that the
absurdity of the belief in the intervention of spirits is not as yet
demonstrated scientifically (for such is the resume, and the thesis of the past
pages of my memoire), by abstaining from saying it to those who, after having
read my work, will feel inclined to experiment with the phenomena, I might risk
to entice such persons on a path many issues of which are very equivocal.
"Without leaving the domain of science, as I esteem it, I will pursue my duty to
the end, without any reticence to the profit of my own glory, and, to use your
own words, 'as the great scandal lies there,' I do not wish to assume the shame
of it. I, moreover, insist that 'this is as scientific as anything else.' If I
wanted to sustain now the theory of the intervention of disembodied spirits, I
would have no power for it, for the facts which are made known are not
sufficient for the demonstration of such a hypothesis. As it is, and in the
position I have assumed, I feel I am strong against every one. Willingly or not,
all the scientists must learn, through experience and their own errors, to
suspend their judgment as to things which they have not sufficiently examined.
The lesson you gave them in this direction cannot be lost.
"GENEVA, 21 December, 1854."
Let us analyze the above letter, and try to discover what the writer thinks, or
rather what he does not think of this new force. One thing is certain, at least:
Professor Thury, a distinguished physicist and naturalist, admits, and even
scientifically proves that various manifestations take place. Like Mr. Crookes,
he does not believe that they are produced by the interference of spirits or
disembodied men who have lived
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and died on earth; for he says in his letter that nothing has demonstrated this
theory. He certainly believes no more in the Catholic devils or demons, for de
Mirville, who quotes this letter as a triumphant proof against de Gasparin's
naturalistic theory, once arrived at the above sentence, hastens to emphasize it
by a foot-note, which runs thus: "At Valleyres--perhaps, but everywhere else!" *
showing himself anxious to convey the idea that the professor only meant the
manifestations of Valleyres, when denying their being produced by demons.
The contradictions, and we are sorry to say, the absurdities in which de
Gasparin allows himself to be caught, are numerous. While bitterly criticizing
the pretensions of the learned Faradaysiacs, he attributes things which he
declares magical, to causes perfectly natural. "If," he says, "we had to deal
but with such phenomena (as witnessed and explained (?) by the great physicist),
we might as well hold our tongues; but we have passed beyond, and what good can
they do now, I would ask, these apparatus which demonstrate that an unconscious
pressure explains the whole? It explains all, and the table resists pressure and
guidance! It explains all, and a piece of furniture which nobody touches follows
the fingers pointed at it; it levitates (without contact), and it turns itself
upside down!" **
But for all that, he takes upon himself to explain the phenomena.
"People will be advocating miracles, you say--magic! Every new law appears to
them as a prodigy. Calm yourselves; I take upon myself the task to quiet those
who are alarmed. In the face of such phenomena, we do not cross at all the
boundaries of natural law." ***
Most assuredly, we do not. But can the scientists assert that they have in their
possession the keys to such law? M. de Gasparin thinks he has. Let us see.
"I do not risk myself to explain anything; it is no business of mine. (?) To
authenticate simple facts, and maintain a truth which science desires to
smother, is all I pretend to do. Nevertheless, I cannot resist the temptation to
point out to those who would treat us as so many illuminati or sorcerers, that
the manifestation in question affords an interpretation which agrees with the
ordinary laws of science.
"Suppose a fluid, emanating from the experimenters, and chiefly from some of
them; suppose that the will determined the direction taken by the fluid, and you
will readily understand the rotation and levitation of that one of the legs of
the table toward which is ejected with every action of the will an excess of
fluid. Suppose that the glass causes the
p. 112
fluid to escape, and you will understand how a tumbler placed on the table can
interrupt its rotation, and that the tumbler, placed on one of its sides, causes
the accumulation of the fluid in the opposite side, which, in consequence of
that, is lifted!"
If every one of the experimenters were clever mesmerizers, the explanation,
minus certain important details, might be acceptable. So much for the power of
human will on inanimate matter, according to the learned minister of Louis
Philippe. But how about the intelligence exhibited by the table? What
explanation does he give as to answers obtained through the agency of this table
to questions? answers which could not possibly have been the "reflections of the
brain" of those present (one of the favorite theories of de Gasparin), for their
own ideas were quite the reverse of the very liberal philosophy given by this
wonderful table? On this he is silent. Anything but spirits, whether human,
satanic, or elemental.
Thus, the "simultaneous concentration of thought," and the "accumulation of
fluid," will be found no better than "the unconscious cerebration" and "psychic
force" of other scientists. We must try again; and we may predict beforehand
that the thousand and one theories of science will prove of no avail until they
will confess that this force, far from being a projection of the accumulated
wills of the circle, is, on the contrary, a force which is abnormal, foreign to
themselves, and supra-intelligent.
Professor Thury, who denies the theory of departed human spirits, rejects the
Christian devil-doctrine, and shows himself unwilling to pronounce in favor of
Crookes's theory (the 6th), that of the hermetists and ancient theurgists,
adopts the one, which, he says in his letter, is "the most prudent, and makes
him feel strong against every one." Moreover, he accepts as little of de
Gasparin's hypothesis of "unconscious will-power." This is what he says in his
work:
"As to the announced phenomena, such as the levitation without contact, and the
displacement of furniture by invisible hands--unable to demonstrate their
impossibility, a priori, no one has the right to treat as absurd the serious
evidences which affirm their occurrence" (p. 9).
As to the theory proposed by M. de Gasparin, Thury judges it very severely.
"While admitting that in the experiments of Valleyres," says de Mirville, "the
seat of the force might have been in the individual--and we say that it was
intrinsic and extrinsic at the same time--and that the will might be generally
necessary (p. 20), he repeats but what he had said in his preface, to wit: 'M.
de Gasparin presents us with crude facts, and the explanations following he
offers for what they are worth. Breathe on them, and not many will be found
standing after this. No,
p. 113
very little, if anything, will remain of his explanations. As to facts, they are
henceforth demonstrated' " (p. 10).
As Mr. Crookes tells us, Professor Thury refutes "all these explanations, and
considers the effects due to a peculiar substance, fluid, or agent, pervading in
a manner similar to the luminiferous ether of the scientists, all matter,
nervous, organic or inorganic, which he terms psychode. He enters into full
discussion as to the properties of this state, or form, or matter, and proposes
the term ectenic force . . . for the power exerted when the mind acts at a
distance through the influence of the psychode." *
Mr. Crookes remarks further, that "Professor Thury's ectenic force, and his own
'psychic force' are evidently equivalent terms."
We certainly could very easily demonstrate that the two forces are identical,
moreover, the astral or sidereal light as explained by the alchemists and
Eliphas Levi, in his Dogme et Rituel de la Haute Magie; and that, under the name
of AKASA, or life-principle, this all-pervading force was known to the
gymnosophists, Hindu magicians, and adepts of all countries, thousands of years
ago; and, that it is still known to them, and used at present by the Thibetan
lamas, fakirs, thaumaturgists of all nationalities, and even by many of the
Hindu "jugglers."
In many cases of trance, artificially induced by mesmerization, it is also quite
possible, even quite probable, that it is the "spirit" of the subject which acts
under the guidance of the operator's will. But, if the medium remains conscious,
and psycho-physical phenomena occur which indicate a directing intelligence,
then, unless it be conceded that he is a "magician," and can project his double,
physical exhaustion can signify nothing more than nervous prostration. The proof
that he is the passive instrument of unseen entities controlling occult
potencies, seems conclusive. Even if Thury's ectenic and Crookes's psychic force
are substantially of the same derivation, the respective discoverers seem to
differ widely as to the properties and potencies of this force; while Professor
Thury candidly admits that the phenomena are often produced by "wills not
human," and so, of course, gives a qualified endorsement to Mr. Crookes's theory
No. 6, the latter, admitting the genuineness of the phenomena, has as yet
pronounced no definite opinion as to their cause.
Thus, we find that neither M. Thury, who investigated these manifestations with
de Gasparin in 1854, nor Mr. Crookes, who conceded their undeniable genuineness
in 1874, have reached anything definite. Both are chemists, physicists, and very
learned men. Both have given all their attention to the puzzling question; and
besides these two scientists
p. 114
there were many others who, while coming to the same conclusion, have hitherto
been as unable to furnish the world with a final solution. It follows then, that
in twenty years none of the scientists have made a single step toward the
unravelling of the mystery, which remains as immovable and impregnable as the
walls of an enchanted castle in a fairy tale.
Would it be too impertinent to surmise that perhaps our modern scientists have
got in what the French term un cercle vicieux? That, hampered by the weight of
their materialism, and the insufficiency of what they name "the exact sciences"
to demonstrate to them tangibly the existence of a spiritual universe, peopled
and inhabited much more than our visible one, they are doomed forever to creep
around inside that circle, unwilling rather than unable to penetrate beyond its
enchanted ring, and explore it in its length and breadth? It is but prejudice
which keeps them from making a compromise with well-established facts and seek
alliance with such expert magnetists and mesmerizers as were Du Potet and
Regazzoni.
"What, then, is produced from death?" inquired Socrates of Cebes. "Life," was
the reply. * . . . "Can the soul, since it is immortal, be anything else than
imperishable?" ** The "seed cannot develop unless it is in part consumed," says
Prof. Lecomte; "it is not quickened unless it die," says St. Paul.
A flower blossoms; then withers and dies. It leaves a fragrance behind, which,
long after its delicate petals are but a little dust, still lingers in the air.
Our material sense may not be cognizant of it, but it nevertheless exists. Let a
note be struck on an instrument, and the faintest sound produces an eternal
echo. A disturbance is created on the invisible waves of the shoreless ocean of
space, and the vibration is never wholly lost. Its energy being once carried
from the world of matter into the immaterial world will live for ever. And man,
we are asked to believe, man, the living, thinking, reasoning entity, the
indwelling deity of our nature's crowning masterpiece, will evacuate his casket
and be no more! Would the principle of continuity which exists even for the
so-called inorganic matter, for a floating atom, be denied to the spirit, whose
attributes are consciousness, memory, mind, LOVE! Really, the very idea is
preposterous. The more we think and the more we learn, the more difficult it
becomes for us to account for the atheism of the scientist. We may readily
understand that a man ignorant of the laws of nature, unlearned in either
chemistry or physics, may be fatally drawn into materialism through his very
ignorance; his incapacity of
p. 115
understanding the philosophy of the exact sciences, or drawing any inference by
analogy from the visible to the invisible. A natural-born metaphysician, an
ignorant dreamer, may awake abruptly and say to himself: "I dreamed it; I have
no tangible proof of that which I imagined; it is all illusion," etc. But for a
man of science, acquainted with the characteristics of the universal energy, to
maintain that life is merely a phenomenon of matter, a species of energy,
amounts simply to a confession of his own incapability of analyzing and properly
understanding the alpha and the omega even of that--matter.
Sincere skepticism as to the immortality of man's soul is a malady; a
malformation of the physical brain, and has existed in every age. As there are
infants born with a caul upon their heads, so there are men who are incapable to
their last hour of ridding themselves of that kind of caul evidently enveloping
their organs of spirituality. But it is quite another feeling which makes them
reject the possibility of spiritual and magical phenomena. The true name for
that feeling is--vanity. "We can neither produce nor explain it--hence, it does
not exist, and moreover, could never have existed." Such is the irrefutable
argument of our present-day philosophers. Some thirty years ago, E. Salverte
startled the world of the "credulous" by his work, The Philosophy of Magic. The
book claimed to unveil the whole of the miracles of the Bible as well as those
of the Pagan sanctuaries. Its resume ran thus: Long ages of observation; a great
knowledge (for those days of ignorance) of natural sciences and philosophy;
imposture; legerdemain; optics; phantasmagoria; exaggeration. Final and logical
conclusion: Thaumaturgists, prophets, magicians, rascals, and knaves; the rest
of the world, fools.
Among many other conclusive proofs, the reader can find him offering the
following: "The enthusiastic disciples of Iamblichus affirmed that when he
prayed, he was raised to the height of ten cubits from the ground; and dupes to
the same metaphor, although Christians, have had the simplicity to attribute a
similar miracle to St. Clare, and St. Francis of Assisi." *
Hundreds of travellers claimed to have seen fakirs produce the same phenomena,
and they were all thought either liars or hallucinated. But it was but yesterday
that the same phenomenon was witnessed and endorsed by a well-known scientist;
it was produced under test conditions; declared by Mr. Crookes to be genuine,
and to be beyond the possibility of an illusion or a trick. And so was it
manifested many a time before and attested by numerous witnesses, though the
latter are now invariably disbelieved.
p. 116
Peace to thy scientific ashes, O credulous Eusebe Salverte! Who knows but before
the close of the present century popular wisdom will have invented a new
proverb: "As incredibly credulous as a scientist."
Why should it appear so impossible that when the spirit is once separated from
its body, it may have the power to animate some evanescent form, created out of
that magical "psychic" or "ectenic" or "ethereal" force, with the help of the
elementaries who furnish it with the sublimated matter of their own bodies? The
only difficulty is, to realize the fact that surrounding space is not an empty
void, but a reservoir filled to repletion with the models of all things that
ever were, that are, and that will be; and with beings of countless races,
unlike our own. Seemingly supernatural facts--supernatural in that they openly
contradict the demonstrated natural laws of gravitation, as in the
above-mentioned instance of levitation--are recognized by many scientists. Every
one who has dared to investigate with thoroughness has found himself compelled
to admit their existence; only in their unsuccessful efforts to account for the
phenomena on theories based on the laws of such forces as were already known,
some of the highest representatives of science have involved themselves in
inextricable difficulties!
In his Resume de Mirville describes the argumentation of these adversaries of
spiritualism as consisting of five paradoxes, which he terms distractions.
First distraction: that of Faraday, who explains the table phenomenon, by the
table which pushes you "in consequence of the resistance which pushes it back."
Second distraction: that of Babinet, explaining all the communications (by raps)
which are produced, as he says, "in good faith and with perfect
conscientiousness, correct in every way and sense--by ventriloquism," the use of
which faculty implies of necessity--bad faith.
Third distraction: that of Dr. Chevreuil, explaining the faculty of moving
furniture without contact, by the preliminary acquisition of that faculty.
Fourth distraction: that of the French Institute and its members, who consent to
accept the miracles, on condition that the latter will not contradict in any way
those natural laws with which they are acquainted.
Fifth distraction: that of M. de Gasparin, introducing as a very simple and
perfectly elementary phenomenon that which every one rejects, precisely because
no one ever saw the like of it. *
While the great, world-known scientists indulge in such fantastic theories, some
less known neurologists find an explanation for occult phenomena
p. 117
of every kind in an abnormal effluvium resulting from epilepsy. * Another would
treat mediums--and poets, too, we may infer--with assafoetida and ammonia, **
and declare every one of the believers in spiritual manifestations lunatics and
hallucinated mystics.
To the latter lecturer and professed pathologist is commended that sensible bit
of advice to be found in the New Testament: "Physician, heal thyself." Truly, no
sane man would so sweepingly charge insanity upon four hundred and forty-six
millions of people in various parts of the world, who believe in the intercourse
of spirits with ourselves!
Considering all this, it remains to us but to wonder at the preposterous
presumption of these men, who claim to be regarded by right of learning as the
high priests of science, to classify a phenomenon they know nothing about.
Surely, several millions of their countrymen and women, if deluded, deserve at
least as much attention as potato-bugs or grasshoppers! But, instead of that,
what do we find? The Congress of the United States, at the demand of the
American Association for the Advancement of Science, enacts statutes for
organization of National Insect Commissions; chemists are busying themselves in
boiling frogs and bugs; geologists amuse their leisure by osteological surveys
of armor-plated ganoids, and discuss the odontology of the various species of
dinichtys; and entomologists suffer their enthusiasm to carry them to the length
of supping on grasshoppers boiled, fried, and in soup. *** Meanwhile, millions
of Americans are either losing themselves in the maze of "crazy delusions,"
according to the opinion of some of these very learned encyclopaedists, or
perishing physically from "nervous disorders," brought on or brought out by
mediumistic diathesis.
At one time, there was reason to hope that Russian scientists would have
undertaken the task of giving the phenomena a careful and impartial study. A
commission was appointed by the Imperial University of St. Petersburg, with
Professor Mendeleyeff, the great physicist, at its head. The advertised
programme provided for a series of forty seances to test mediums, and
invitations were extended to all of this class who chose to come to the Russian
capital and submit their powers to examination. As a rule they
refused--doubtless from a prevision of the trap that had been laid for them.
After eight sittings, upon a shallow pretext, and just when the manifestations
were becoming interesting, the commission prejudged the case, and published a
decision adverse to the claims of mediumism. Instead of pursuing dignified,
scientific methods, they set spies to peep
p. 118
through the key-holes. Professor Mendeleyeff declared in a public lecture that
spiritualism, or any such belief in our souls' immortality, was a mixture of
superstition, delusion, and fraud; adding that every "manifestation" of such
nature--including mind-reading, trance, and other psychological phenomena, we
must suppose--could be, and was produced by means of clever apparatus and
machinery concealed under the clothing of mediums!
After such a public exhibition of ignorance and prejudice, Mr. Butlerof,
Professor of Chemistry at the St. Petersburg University, and Mr. Aksakof,
Counsellor of State in the same city, who had been invited to assist on the
committee for mediums, became so disgusted that they withdrew. Having published
their protests in the Russian papers, they were supported by the majority of the
press, who did not spare either Mendeleyeff or his officious committee with
their sarcasms. The public acted fairly in that case. One hundred and thirty
names, of the most influential persons of the best society of St. Petersburg,
many of them no spiritualists at all, but simply investigators, added their
signatures to the well-deserved protest.
The inevitable result of such a procedure followed; universal attention was
drawn to the question of spiritualism; private circles were organized throughout
the empire; some of the most liberal journals began to discuss the subject; and,
as we write, a new commission is being organized to finish the interrupted task.
But now--as a matter of course--they will do their duty less than ever. They
have a better pretext than they ever had in the pretended expose of the medium
Slade, by Professor Lankester, of London. True, to the evidence of one scientist
and his friend,--Messrs. Lankester and Donkin--the accused opposed the testimony
of Wallace, Crookes, and a host of others, which totally nullifies an accusation
based merely on circumstantial evidence and prejudice. As the London Spectator
very pertinently observes:
"It is really a pure superstition and nothing else to assume that we are so
fully acquainted with the laws of nature, that even carefully examined facts,
attested by an experienced observer, ought to be cast aside as utterly unworthy
of credit, only because they do not, at first sight, seem to be in keeping with
what is most clearly known already. To assume, as Professor Lankester appears to
do, that because there are fraud and credulity in plenty to be found in
connection with these facts--as there is, no doubt, in connection with all
nervous diseases--fraud and credulity will account for all the carefully
attested statements of accurate and conscientious observers, is to saw away at
the very branch of the tree of knowledge on which inductive science necessarily
rests, and to bring the whole structure toppling to the ground."
p. 119
But what matters all this to scientists? The torrent of superstition, which,
according to them, sweeps away millions of bright intellects in its impetuous
course, cannot reach them. The modern deluge called spiritualism is unable to
affect their strong minds; and the muddy waves of the flood must expend their
raging fury without wetting even the soles of their boots. Surely it must be but
traditional stubbornness on the part of the Creator that prevents him from
confessing what a poor chance his miracles have in our day in blinding professed
scientists. By this time even He ought to know and take notice that long ago
they decided to write on the porticoes of their universities and colleges:
Science commands that God shall not
Do miracles upon this spot! *
Both the infidel spiritualists and the orthodox Roman Catholics seem to have
leagued themselves this year against the iconoclastic pretensions of
materialism. Increase of skepticism has developed of late a like increase of
credulity. The champions of the Bible "divine" miracles rival the panegyrist's
mediumistic phenomena, and the middle ages revive in the nineteenth century.
Once more we see the Virgin Mary resume her epistolary correspondence with the
faithful children of her church; and while the "angel friends" scribble messages
to spiritualists through their mediums, the "mother of God" drops letters direct
from heaven to earth. The shrine of Notre Dame de Lourdes has turned into a
spiritualistic cabinet for "materializations," while the cabinets of popular
American mediums are transformed into sacred shrines, into which Mohammed,
Bishop Polk, Joan of Arc and other aristocratic spirits from over the "dark
river," having descended, "materialize" in full light. And if the Virgin Mary is
seen taking her daily walk in the woods about Lourdes in full human form, why
not the Apostle of Islam, and the late Bishop of Louisiana? Either both
"miracles" are possible, or both kinds of these manifestations, the "divine" as
well as the "spiritual," are arrant impostures. Time alone will prove which; but
meanwhile, as science refuses the loan of her magic lamp to illuminate these
mysteries, common people must go stumbling on whether they be mired or not.
The recent "miracles" at Lourdes having been unfavorably discussed in the London
papers, Monsignor Capel communicates to the Times the views of the Roman Church
in the following terms:
p. 120
"As to the miraculous cures which are effected, I would refer your readers to
the calm, judicious work, La Grotte de Lourdes, written by Dr. Dozous, an
eminent resident practitioner, inspector of epidemic diseases for the district,
and medical assistant of the Court of Justice. He prefaces a number of detailed
cases of miraculous cures, which he says he has studied with great care and
perseverance, with these words: 'I declare that these cures effected at the
Sanctuary of Lourdes by means of the water of the fountain, have established
their supernatural character in the eyes of men of good faith. I ought to
confess that without these cures, my mind, little prone to listen to miraculous
explanations of any kind, would have had great difficulty in accepting even this
fact (the apparition), remarkable as it is from so many points of view. But the
cures, of which I have been so often an ocular witness, have given to my mind a
light which does not permit me to ignore the importance of the visits of
Bernadette to the Grotto, and the reality of the apparitions with which she was
favored.' The testimony of a distinguished medical man, who has carefully
watched from the beginning Bernadette, and the miraculous cures at the Grotto,
is at least worthy of respectful consideration. I may add, that the vast number
of those who come to the Grotto do so to repent of their sins, to increase their
piety, to pray for the regeneration of their country, to profess publicly their
belief in the Son of God and his Immaculate Mother. Many come to be cured of
bodily ailments; and on the testimony of eye-witnesses several return home freed
from their sickness. To upbraid with non-belief, as does your article, those who
use also the waters of the Pyrenees, is as reasonable as to charge with unbelief
the magistrates who inflict punishment on the peculiar people for neglecting to
have medical aid. Health obliged me to pass the winters of 1860 to 1867 at Pau.
This gave me the opportunity of making the most minute inquiry into the
apparition at Lourdes. After frequent and lengthened examinations of Bernadette
and of some of the miracles effected, I am convinced that, if facts are to be
received on human testimony, then has the apparition at Lourdes every claim to
be received as an undeniable fact. It is, however, no part of the Catholic
faith, and may be accepted or rejected by any Catholic without the least praise
or condemnation."
Let the reader observe the sentence we have italicized. This makes it clear that
the Catholic Church, despite her infallibility and her liberal postage
convention with the Kingdom of Heaven, is content to accept even the validity of
divine miracles upon human testimony. Now when we turn to the report of Mr.
Huxley's recent New York lectures on evolution, we find him saying that it is
upon "human historical evidence that we depend for the greater part of our
knowledge for the doings of
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the past." In a lecture on Biology, he has said " . . . every man who has the
interest of truth at heart must earnestly desire that every well-founded and
just criticism that can be made should be made; but it is essential . . . that
the critic should know what he is talking about." An aphorism that its author
should recall when he undertakes to pronounce upon psychological subjects. Add
this to his views, as expressed above, and who could ask a better platform upon
which to meet him?
Here we have a representative materialist, and a representative Catholic
prelate, enunciating an identical view of the sufficiency of human testimony to
prove facts that it suits the prejudices of each to believe. After this, what
need for either the student of occultism, or even the spiritualist, to hunt
about for endorsements of the argument they have so long and so persistently
advanced, that the psychological phenomena of ancient and modern thaumaturgists
being superabundantly proven upon human testimony must be accepted as facts?
Church and College having appealed to the tribunal of human evidence, they
cannot deny the rest of mankind an equal privilege. One of the fruits of the
recent agitation in London of the subject of mediumistic phenomena, is the
expression of some remarkably liberal views on the part of the secular press.
"In any case, we are for admitting spiritualism to a place among tolerated
beliefs, and letting it alone accordingly," says the London Daily News, in 1876.
"It has many votaries who are as intelligent as most of us, and to whom any
obvious and palpable defect in the evidence meant to convince must have been
obvious and palpable long ago. Some of the wisest men in the world believed in
ghosts, and would have continued to do so even though half-a-dozen persons in
succession had been convicted of frightening people with sham goblins."
It is not for the first time in the history of the world, that the invisible
world has to contend against the materialistic skepticism of soul-blind
Sadducees. Plato deplores such an unbelief, and refers to this pernicious
tendency more than once in his works.
From Kapila, the Hindu philosopher, who many centuries before Christ demurred to
the claim of the mystic Yogins, that in ecstasy a man has the power of seeing
Deity face to face and conversing with the "highest" beings, down to the
Voltaireans of the eighteenth century, who laughed at everything that was held
sacred by other people, each age had its unbelieving Thomases. Did they ever
succeed in checking the progress of truth? No more than the ignorant bigots who
sat in judgment over Galileo checked the progress of the earth's rotation. No
exposures whatever are able to vitally affect the stability or instability of a
belief which humanity inherited from the first races of men, those, who--if we
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can believe in the evolution of spiritual man as in that of the physical
one--had the great truth from the lips of their ancestors, the gods of their
fathers, "that were on the other side of the flood." The identity of the Bible
with the legends of the Hindu sacred books and the cosmogonies of other nations,
must be demonstrated at some future day. The fables of the mythopoeic ages will
be found to have but allegorized the greatest truths of geology and
anthropology. It is in these ridiculously expressed fables that science will
have to look for her "missing links."
Otherwise, whence such strange "coincidences" in the respective histories of
nations and peoples so widely thrown apart? Whence that identity of primitive
conceptions which, fables and legends though they are termed now, contain in
them nevertheless the kernel of historical facts, of a truth thickly overgrown
with the husks of popular embellishment, but still a truth? Compare only this
verse of Genesis vi.: "And it came to pass, when men began to multiply on the
face of the earth, and daughters were born unto them, that the sons of God saw
the daughters of men that they were fair; and they took them wives of all which
they chose. . . . There were giants in the earth in those days," etc., with this
part of the Hindu cosmogony, in the Vedas, which speaks of the descent of the
Brahmans. The first Brahman complains of being alone among all his brethren
without a wife. Notwithstanding that the Eternal advises him to devote his days
solely to the study of the Sacred Knowledge (Veda), the first-born of mankind
insists. Provoked at such ingratitude, the eternal gave Brahman a wife of the
race of the Daints, or giants, from whom all the Brahmans maternally descend.
Thus the entire Hindu priesthood is descended, on the one hand, from the
superior spirits (the sons of God), and from Daintany, a daughter of the earthly
giants, the primitive men. * "And they bare children to them; the same became
mighty men which were of old; men of renown." **
The same is found in the Scandinavian cosmogonical fragment. In the Edda is
given the description to Gangler by Har, one of the three informants (Har,
Jafuhar, and Tredi) of the first man, called Bur, "the father of Bor, who took
for wife Besla, a daughter of the giant Bolthara, of the race of the primitive
giants." The full and interesting narrative may be found in the Prose Edda,
sects. 4-8, in Mallett's Northern Antiquities. ***
The same groundwork underlies the Grecian fables about the Titans; and may be
found in the legend of the Mexicans--the four successive races of Popol-Vuh. It
constitutes one of the many ends to be found in
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the entangled and seemingly inextricable skein of mankind, viewed as a
psychological phenomenon. Belief in supernaturalism would be otherwise
inexplicable. To say that it sprang up, and grew and developed throughout the
countless ages, without either cause or the least firm basis to rest upon, but
merely as an empty fancy, would be to utter as great an absurdity as the
theological doctrine that the universe sprang into creation out of nothing.
It is too late now to kick against an evidence which manifests itself as in the
full glare of noon. Liberal, as well as Christian papers, and the organs of the
most advanced scientific authorities, begin to protest unanimously against the
dogmatism and narrow prejudices of sciolism. The Christian World, a religious
paper, adds its voice to that of the unbelieving London press. Following is a
good specimen of its common sense:
"If a medium," it says, * "can be shown ever so conclusively to be an impostor,
we shall still object to the disposition manifested by persons of some authority
in scientific matters, to pooh-pooh and knock on the head all careful inquiry
into those subjects of which Mr. Barrett took note in his paper before the
British Association. Because spiritualists have committed themselves to many
absurdities, that is no reason why the phenomena to which they appeal should be
scouted as unworthy of examination. They may be mesmeric, or clairvoyant, or
something else. But let our wise men tell us what they are, and not snub us, as
ignorant people too often snub inquiring youth, by the easy but unsatisfactory
apothegm, 'Little children should not ask questions.' "
Thus the time has come when the scientists have lost all right to be addressed
with the Miltonian verse, "O thou who, for the testimony of truth, hast borne
universal reproach!" Sad degeneration, and one that recalls the exclamation of
that "doctor of physic" mentioned one hundred and eighty years ago by Dr. Henry
More, and who, upon hearing the story told of the drummer of Tedworth and of Ann
Walker, "cryed out presently, If this be true, I have been in a wrong box all
this time, and must begin my account anew." **
But in our century, notwithstanding Huxley's endorsement of the value of "human
testimony," even Dr. Henry More has become "an enthusiast and a visionary, both
of which, united in the same person, constitute a canting madman." ***
p. 124
What psychology has long lacked to make its mysterious laws better understood
and applied to the ordinary as well as extraordinary affairs of life, is not
facts. These it has had in abundance. The need has been for their recording and
classification--for trained observers and competent analysts. From the
scientific body these ought to have been supplied. If error has prevailed and
superstition run riot these many centuries throughout Christendom, it is the
misfortune of the common people, the reproach of science. The generations have
come and gone, each furnishing its quota of martyrs to conscience and moral
courage, and psychology is little better understood in our day than it was when
the heavy hand of the Vatican sent those brave unfortunates to their untimely
doom, and branded their memories with the stigma of heresy and sorcery.
Footnotes
99:* "Des Tables," vol. i, p. 213.
99:** Ibid., 216.
100:* "Des Tables," vol. i., p. 48.
100:** Ibid., p. 24.
100:*** Ibid., p. 35.
100:**** De Mirville: "Des Esprits," p. 26.
101:* "Avant propos," pp. 12 and 16.
101:** Vol. i., p. 244.
102:* Vol. ii., p. 524.
102:** "Medico-Psychological Annals," Jan. 1, 1854.
103:* De Mirville: "Des Esprits," "Constitutionnel," June 16, 1854.
103:** Chevalier des Mousseaux: "Moeurs et Pratiques des Demons," p. x.
103:*** De Mirville: "Des Esprits," p. 4.
104:* Ibid., "Revue des Deux Mondes," January 15, 1854, p. 108.
104:** This is a repetition and variation of Faraday's theory.
105:* "Revue des Deux Mondes," p. 410.
105:** "Revue des Deux Mondes," January, 1854, p. 414.
105:*** "Revue des Deux Mondes," May 1, 1854, p. 531.
106:* We translate verbatim. We doubt whether Mr. Weekman was the first
investigator.
106:** Babinet: "Revue des Deux Mondes," May 1, 1854, p. 511.
106:*** De Mirville: "Des Esprits," p. 33.
106:**** Notes, "Des Esprits," p. 38.
107:* De Mirville: "Faits et Theories Physiques," p. 46.
108:* See Monograph: "Of the Lightning considered from the point of view of the
history of Legal Medicine and Public Hygiene," by M. Boudin, Chief Surgeon of
the Military Hospital of Boule.
108:** De Gasparin: vol. i., page 288.
109:* Crookes: "Physical Force," page 26.
109:** De Gasparin: "Science versus Spirit," vol. i., p. 313.
109:*** Ibid., vol. i., p. 313.
111:* De Mirville pleads here the devil-theory, of course.
111:** "Des Tables," vol. i., p. 213.
111:*** Vol. i., p. 217.
113:* Crookes: "Psychic Force," part i., pp. 26-27.
114:* Plato: "Phaedo," § 44.
114:** Ibid., § 128.
115:* "Philosophy of Magic," English translation, p. 47.
116:* De Mirville: "Des Esprits," p. 159.
117:* See F. Gerry Fairfield's "Ten Years with Spiritual Mediums," New York,
1875.
117:** Marvin: "Lecture on Mediomania."
117:*** "Scientific American," N. Y., 1875.
119:*
"De par le Roi, defense a Dieu,
De faire miracle, en ces lieux."
A satire that was found written upon the walls of the cemetery at the time of
the Jansenist miracles and their prohibition by the police of France.
122:* Polier: "Mythologie des Indous."
122:** Genesis vi., 4.
122:*** Mallett: "Northern Antiquities," Bohn's edition, pp. 401-405.
123:* In the "Quarterly Review" of 1859, Graham gives a strange account of many
now deserted Oriental cities, in which the stone doors are of enormous
dimensions, often seemingly out of proportion with the buildings themselves, and
remarks that dwellings and doors bear all of them the impress of an ancient race
of giants.
123:** Dr. More: "Letter to Glanvil, author of 'Saducismus Triumphatus.' "
123:*** J. S. Y.: "Demonologia, or Natural Knowledge Revealed," 1827, p. 219.
*********************
p. 125
CHAPTER V.
"Ich bin der Geist der stets verneint."
(I am the spirit which still denies.)--(Mephisto in FAUST.)
"The Spirit of truth, whom the world cannot receive because it seeth Him not;
neither knoweth Him."--Gospel according to John, xiv., 17.
"Millions of spiritual creatures walk the earth
Unseen, both when we wake and when we sleep."--MILTON.
"Mere intellectual enlightenment cannot recognize the spiritual. As the sun
puts out a fire, so spirit puts out the eyes of mere intellect.--W. HOWITT.
THERE has been an infinite confusion of names to express one and the same thing.
The chaos of the ancients; the Zoroastrian sacred fire, or the Antusbyrum of the
Parsees; the Hermes-fire; the Elmes-fire of the ancient Germans; the lightning
of Cybele; the burning torch of Apollo; the flame on the altar of Pan; the
inextinguishable fire in the temple on the Acropolis, and in that of Vesta; the
fire-flame of Pluto's helm; the brilliant sparks on the hats of the Dioscuri, on
the Gorgon head, the helm of Pallas, and the staff of Mercury; the πυρ ασβεστον
the Egyptian Phtha, or Ra; the Grecian Zeus Cataibates (the descending); * the
pentecostal fire-tongues; the burning bush of Moses; the pillar of fire of the
Exodus, and the "burning lamp" of Abram; the eternal fire of the "bottomless
pit"; the Delphic oracular vapors; the Sidereal light of the Rosicrucians; the
AKASA of the Hindu adepts; the Astral light of Eliphas Levi; the nerve-aura and
the fluid of the magnetists; the od of Reichenbach; the fire-globe, or
meteor-cat of Babinet; the Psychod and ectenic force of Thury; the psychic force
of Sergeant Cox and Mr. Crookes; the atmospheric magnetism of some naturalists;
galvanism; and finally, electricity, are but various names for many different
manifestations, or effects of the same mysterious, all-pervading cause--the
Greek Archeus, or Αρχαιοσ.
Sir E. Bulwer-Lytton, in his Coming Race, describes it as the VRIL, ** used by
the subterranean populations, and allowed his readers to take it
p. 126
for a fiction. "These people," he says, "consider that in the vril they had
arrived at the unity in natural energic agencies"; and proceeds to show that
Faraday intimated them "under the more cautious term of correlation," thus:
"I have long held an opinion, almost amounting to a conviction, in common, I
believe, with many other lovers of natural knowledge, that the various forms
under which the forces of matter are made manifest, HAVE ONE COMMON ORIGIN; or,
in other words, are so directly related and naturally dependent, that they are
convertible, as it were, into one another, and possess equivalents of power in
their action."
Absurd and unscientific as may appear our comparison of a fictitious vril
invented by the great novelist, and the primal force of the equally great
experimentalist, with the kabalistic astral light, it is nevertheless the true
definition of this force. Discoveries are constantly being made to corroborate
the statement thus boldly put forth. Since we began to write this part of our
book, an announcement has been made in a number of papers of the supposed
discovery of a new force by Mr. Edison, the electrician, of Newark, New Jersey,
which force seems to have little in common with electricity, or galvanism,
except the principle of conductivity. If demonstrated, it may remain for a long
time under some pseudonymous scientific name; but, nevertheless, it will be but
one of the numerous family of children brought forth from the commencement of
time by our kabalistic mother, the Astral Virgin. In fact, the discoverer says
that, "it is as distinct, and has as regular laws as heat, magnetism, or
electricity." The journal which contains the first account of the discovery adds
that, "Mr. Edison thinks that it exists in connection with heat, and that it can
also be generated by independent and as yet undiscovered means."
Another of the most startling of recent discoveries, is the possibility of
annihilating distance between human voices--by means of the telephone
(distance-sounder), an instrument invented by Professor A. Graham Bell. This
possibility, first suggested by the little "lovers' telegraph," consisting of
small tin cups with vellum and drug-twine apparatus, by which a conversation can
be carried on at a distance of two hundred feet, has developed into the
telephone, which will become the wonder of this age. A long conversation has
taken place between Boston and Cambridgeport by telegraph; "every word being
distinctly heard and perfectly understood, and the modulations of voices being
quite distinguishable," according to the official report. The voice is seized
upon, so to say, and held in form by a magnet, and the sound-wave transmitted by
electricity acting in unison and co-operating with the magnet. The whole success
depends upon a perfect control of the electric currents and the
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power of the magnets used, with which the former must co-operate. "The
invention," reports the paper, "may be rudely described as a sort of trumpet,
over the bell-mouth of which is drawn a delicate membrane, which, when the voice
is thrown into the tube, swells outward in proportion to the force of the
sound-wave. To the outer side of the membrane is attached a piece of metal,
which, as the membrane swells outward, connects with a magnet, and this, with
the electric circuit, is controlled by the operator. By some principle, not yet
fully understood, the electric current transmits the sound-wave just as
delivered by the voice in the trumpet, and the listener at the other end of the
line, with a twin or facsimile trumpet at his ear, hears every word distinctly,
and readily detects the modulations of the speaker's voice."
Thus, in the presence of such wonderful discoveries of our age, and the further
magical possibilities lying latent and yet undiscovered in the boundless realm
of nature, and further, in view of the great probability that Edison's Force and
Professor Graham Bell's Telephone may unsettle, if not utterly upset all our
ideas of the imponderable fluids, would it not be well for such persons as may
be tempted to traverse our statements, to wait and see whether they will be
corroborated or refuted by further discoveries.
Only in connection with these discoveries, we may, perhaps, well remind our
readers of the many hints to be found in the ancient histories as to a certain
secret in the possession of the Egyptian priesthood, who could instantly
communicate, during the celebration of the Mysteries, from one temple to
another, even though the former were at Thebes and the latter at the other end
of the country; the legends attributing it, as a matter of course, to the
"invisible tribes" of the air, which carry messages for mortals. The author of
Pre-Adamite Man quotes an instance, which being given merely on his own
authority, and he seeming uncertain whether the story comes from Macrinus or
some other writer, may be taken for what it is worth. He found good evidence, he
says, during his stay in Egypt, that "one of the Cleopatras (?) sent news by a
wire to all the cities, from Heliopolis to Elephantine, on the Upper Nile." *
It is not so long since Professor Tyndall ushered us into a new world, peopled
with airy shapes of the most ravishing beauty.
"The discovery consists," he says, "in subjecting the vapors of volatile liquids
to the action of concentrated sun-light, or to the concentrated beam of the
electric light." The vapors of certain nitrites, iodides, and acids are
subjected to the action of the light in an experimental tube, lying
horizontally, and so arranged that the axis of the tube and that of
p. 128
the parallel beams issuing from the lamp are coincident. The vapors form clouds
of gorgeous tints, and arrange themselves into the shapes of vases, of bottles
and cones, in nests of six or more; of shells, of tulips, roses, sunflowers,
leaves, and of involved scrolls. "In one case," he tells us, "the cloud-bud grew
rapidly into a serpent's head; a mouth was formed, and from the cloud, a cord of
cloud resembling a tongue was discharged." Finally, to cap the climax of
marvels, "once it positively assumed the form of a fish, with eyes, gills, and
feelers. The twoness of the animal form was displayed throughout, and no disk,
coil, or speck existed on one side that did not exist on the other."
These phenomena may possibly be explained in part by the mechanical action of a
beam of light, which Mr. Crookes has recently demonstrated. For instance, it is
a supposable case, that the beams of light may have constituted a horizontal
axis, about which the disturbed molecules of the vapors gathered into the forms
of globes and spindles. But how account for the fish, the serpent's head, the
vases, the flowers of different varieties, the shells? This seems to offer a
dilemma to science as baffling as the meteor-cat of Babinet. We do not learn
that Tyndall ventured as absurd an explanation of his extraordinary phenomena as
that of the Frenchman about his.
Those who have not given attention to the subject may be surprised to find how
much was known in former days of that all-pervading, subtile principle which has
recently been baptized THE UNIVERSAL ETHER.
Before proceeding, we desire once more to enunciate in two categorical
propositions, what was hinted at before. These propositions were demonstrated
laws with the ancient theurgists.
I. The so-called miracles, to begin with Moses and end with Cagliostro, when
genuine, were as de Gasparin very justly insinuates in his work on the
phenomena, "perfectly in accordance with natural law"; hence--no miracles.
Electricity and magnetism were unquestionably used in the production of some of
the prodigies; but now, the same as then, they are put in requisition by every
sensitive, who is made to use unconsciously these powers by the peculiar nature
of his or her organization, which serves as a conductor for some of these
imponderable fluids, as yet so imperfectly known to science. This force is the
prolific parent of numberless attributes and properties, many, or rather, most
of which, are as yet unknown to modern physics.
II. The phenomena of natural magic to be witnessed in Siam, India, Egypt, and
other Oriental countries, bear no relationship whatever to sleight of hand; the
one being an absolute physical effect, due to the action of occult natural
forces, the other, a mere deceptive result
p. 129
obtained by dexterous manipulations supplemented with confederacy. *
The thaumaturgists of all periods, schools, and countries, produced their
wonders, because they were perfectly familiar with the imponderable--in their
effects--but otherwise perfectly tangible waves of the astral light. They
controlled the currents by guiding them with their will-power. The wonders were
both of physical and psychological character; the former embracing effects
produced upon material objects, the latter the mental phenomena of Mesmer and
his successors. This class has been represented in our time by two illustrious
men, Du Potet and Regazzoni, whose wonderful powers were well attested in France
and other countries. Mesmerism is the most important branch of magic; and its
phenomena are the effects of the universal agent which underlies all magic and
has produced at all ages the so-called miracles.
The ancients called it Chaos; Plato and the Pythagoreans named it the Soul of
the World. According to the Hindus, the Deity in the shape of Æther pervades all
things. It is the invisible, but, as we have said before, too tangible Fluid.
Among other names this universal Proteus--or "the nebulous Almighty," as de
Mirville calls it in derision--was termed by the theurgists "the living fire,"
** the "Spirit of Light," and Magnes. This last appellation indicates its
magnetic properties and shows its magical nature. For, as truly expressed by one
of its enemies--μαγος and μαγνες are two branches growing from the same trunk,
and shooting forth the same resultants.
Magnetism is a word for the derivation of which we have to look to an incredibly
early epoch. The stone called magnet is believed by many to owe its name to
Magnesia, a city or district in Thessaly, where these stones were found in
quantity. We believe, however, the opinion of the Hermetists to be the correct
one. The word Magh, magus, is derived from the Sanskrit Mahaji, the great or
wise (the anointed by the divine wisdom). "Eumolpus is the mythic founder of the
Eumolpidae (priests);
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the priests traced their own wisdom to the Divine Intelligence." * The various
cosmogonies show that the Archaeal Universal Soul was held by every nation as
the "mind" of the Demiurgic Creator, the Sophia of the Gnostics, or the Holy
Ghost as a female principle. As the Magi derived their name from it, so the
Magnesian stone or Magnet was called in their honor, for they were the first to
discover its wonderful properties. Their temples dotted the country in all
directions, and among these were some temples of Hercules, **--hence the stone,
when it once became known that the priests used it for their curative and
magical purposes, received the name of the Magnesian or Heraclean stone.
Socrates, speaking of it, remarks: "Euripides calls it the Magnesian stone, but
the common people, the Heraclean." *** It was the country and stone which were
called after the Magi, not the Magi after one or the other. Pliny informs us
that the wedding-ring among the Romans was magnetized by the priests before the
ceremony. The old Pagan historians are careful to keep silent on certain
Mysteries of the "wise" (Magi) and Pausanias was warned in a dream, he says, not
to unveil the holy rites of the temple of Demeter and Persephoneia at Athens.
****
Modern science, after having ineffectually denied animal magnetism, has found
herself forced to accept it as a fact. It is now a recognized property of human
and animal organization; as to its psychological, occult influence, the
Academies battle with it, in our century, more ferociously than ever. It is the
more to be regretted and even wondered at, as the representatives of "exact
science" are unable to either explain or even offer us anything like a
reasonable hypothesis for the undeniable mysterious potency contained in a
simple magnet. We begin to have daily proofs that these potencies underlie the
theurgic mysteries, and therefore might perhaps explain the occult faculties
possessed by ancient and modern thaumaturgists as well as a good many of their
most astounding achievements. Such were the gifts transmitted by Jesus to some
of
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his disciples. At the moment of his miraculous cures, the Nazarene felt a power
issuing from him. Socrates, in his dialogue with Theages, * telling him of his
familiar god (demon), and his power of either imparting his (Socrates') wisdom
to his disciples or preventing it from benefiting those he associates with,
brings the following instance in corroboration of his words: "I will tell you,
Socrates," says Aristides, "a thing incredible, indeed, by the gods, but true. I
made a proficiency when I associated with you, even if I was only in the same
house, though not in the same room; but more so, when I was in the same room . .
. and much more when I looked at you. . . . But I made by far the greatest
proficiency when I sat near you and touched you."
This is the modern magnetism and mesmerism of Du Potet and other masters, who,
when they have subjected a person to their fluidic influence, can impart to them
all their thoughts even at a distance, and with an irresistible power force
their subject to obey their mental orders. But how far better was this psychic
force known to the ancient philosophers! We can glean some information on that
subject from the earliest sources. Pythagoras taught his disciples that God is
the universal mind diffused through all things, and that this mind by the sole
virtue of its universal sameness could be communicated from one object to
another and be made to create all things by the sole will-power of man. With the
ancient Greeks, Kurios was the god-Mind (Nous). "Now Koros (Kurios) signifies
the pure and unmixed nature of intellect--wisdom," says Plato. ** Kurios is
Mercury, the Divine Wisdom, and "Mercury is the Sol" (Sun), *** from whom
Thaut--Hermes--received this divine wisdom, which, in his turn, he imparted to
the world in his books. Hercules is also the Sun--the celestial storehouse of
the universal magnetism; **** or rather Hercules is the magnetic light which,
when having made its way through the "opened eye of heaven," enters into the
regions of our planet and thus becomes the Creator. Hercules passes through the
twelve labors, the valiant Titan! He is called "Father of All" and
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"self-born" "(autophues)." * Hercules, the Sun, is killed by the Devil, Typhon,
** and so is Osiris, who is the father and brother of Horus, and at the same
time is identical with him; and we must not forget that the magnet was called
the "bone of Horus," and iron the "bone of Typhon." He is called "Hercules
Invictus," only when he descends to Hades (the subterranean garden), and
plucking the "golden apples" from the "tree of life," slays the dragon. *** The
rough Titanic power, the "lining" of every sun-god, opposes its force of blind
matter to the divine magnetic spirit, which tries to harmonize everything in
nature.
All the sun-gods, with their symbol, the visible sun, are the creators of
physical nature only. The spiritual is the work of the Highest God--the
Concealed, the Central, Spiritual SUN, and of his Demiurge--the Divine Mind of
Plato, and the Divine Wisdom of Hermes Trismegistus ****--the wisdom effused
from Oulom or Kronos.
"After the distribution of pure Fire, in the Samothracian Mysteries, a new life
began." ***** This was the "new birth," that is alluded to by Jesus, in his
nocturnal conversation with Nicodemus. "Initiated into the most blessed of all
Mysteries, being ourselves pure . . . we become just and holy with wisdom."
****** "He breathed on them and saith unto them, 'Take the Holy Pneuma.' "
******* And this simple act of will-power was sufficient to impart vaticination
in its nobler and most perfect form if both the initiator and the initiated were
worthy of it. To deride this gift, even in its present aspect, "as the corrupt
offspring and lingering remains of an ignorant age of superstition, and hastily
to condemn it as unworthy of sober investigation, would be as unphilosophical as
it is wrong," remarks the Rev. J. B. Gross. "To remove the veil which hides our
vision from the future, has been attempted--in all ages of the world; and
therefore the propensity to pry into the lap of time, contemplated as one of the
faculties of human mind, comes recommended to us under the sanction of God. . .
. Zuinglius, the Swiss reformer, attested the comprehensiveness of his faith in
the providence of the Supreme Being, in the cosmopolitan doctrine that the Holy
Ghost was not excluded from the more worthy portion of the heathen world.
Admitting its truth, we cannot
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easily conceive a valid reason why a heathen, thus favored, should not be
capable of true prophecy." *
Now, what is this mystic, primordial substance? In the book of Genesis, at the
beginning of the first chapter, it is termed the "face of the waters," said to
have been incubated by the "Spirit of God." Job mentions, in chap. xxvi., 5,
that "dead things are formed from under the waters, and inhabitants thereof." In
the original text, instead of "dead things," it is written dead Rephaim (giants,
or mighty primitive men), from whom "Evolution" may one day trace our present
race. In the Egyptian mythology, Kneph the Eternal unrevealed God is represented
by a snake-emblem of eternity encircling a water-urn, with his head hovering
over the waters, which it incubates with his breath. In this case the serpent is
the Agathodaimon, the good spirit; in its opposite aspect it is the
Kakodaimon--the bad one. In the Scandinavian Eddas, the honey-dew--the food of
the gods and of the creative, busy Yggdrasill--bees--falls during the hours of
night, when the atmosphere is impregnated with humidity; and in the Northern
mythologies, as the passive principle of creation, it typifies the creation of
the universe out of water; this dew is the astral light in one of its
combinations and possesses creative as well as destructive properties. In the
Chaldean legend of Berosus, Oannes or Dagon, the man-fish, instructing the
people, shows the infant world created out of water and all beings originating
from this prima materia. Moses teaches that only earth and water can bring a
living soul; and we read in the Scriptures that herbs could not grow until the
Eternal caused it to rain upon earth. In the Mexican Popol-Vuh man is created
out of mud or clay (terre glaise), taken from under the water. Brahma creates
Lomus, the great Muni (or first man), seated on his lotus, only after having
called into being, spirits, who thus enjoyed among mortals a priority of
existence, and he creates him out of water, air, and earth. Alchemists claim
that primordial or pre-Adamic earth when reduced to its first substance is in
its second stage of transformation like clear-water, the first being the
alkahest ** proper. This primordial substance is said to contain within itself
the essence of all that goes to make up man; it has not only all the elements of
his physical being, but even the "breath of life" itself in a latent state,
ready to be awakened. This it derives from the "incubation" of the Spirit of God
upon the face of the waters--chaos; in fact, this substance is chaos itself.
From this it was that Paracelsus claimed to be able to make his "homunculi"; and
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this is why Thales, the great natural philosopher, maintained that water was the
principle of all things in nature.
What is the primordial Chaos but Æther? The modern Ether; not such as is
recognized by our scientists, but such as it was known to the ancient
philosophers, long before the time of Moses; Ether, with all its mysterious and
occult properties, containing in itself the germs of universal creation; Ether,
the celestial virgin, the spiritual mother of every existing form and being,
from whose bosom as soon as "incubated" by the Divine Spirit, are called into
existence Matter and Life, Force and Action. Electricity, magnetism, heat,
light, and chemical action are so little understood even now that fresh facts
are constantly widening the range of our knowledge. Who knows where ends the
power of this protean giant--Ether; or whence its mysterious origin?--Who, we
mean, that denies the spirit that works in it and evolves out of it all visible
forms?
It is an easy task to show that the cosmogonical legends all over the world are
based on a knowledge by the ancients of those sciences which have allied
themselves in our days to support the doctrine of evolution; and that further
research may demonstrate that they were far better acquainted with the fact of
evolution itself, embracing both its physical and spiritual aspects, than we are
now. With the old philosophers, evolution was a universal theorem, a doctrine
embracing the whole, and an established principle; while our modern
evolutionists are enabled to present us merely with speculative theoretics; with
particular, if not wholly negative theorems. It is idle for the representatives
of our modern wisdom to close the debate and pretend that the question is
settled, merely because the obscure phraseology of the Mosaic account clashes
with the definite exegesis of "exact science."
One fact at least is proved: there is not a cosmogonical fragment, to whatever
nation it may belong, but proves by this universal allegory of water and the
spirit brooding over it, that no more than our modern physicists did any of them
hold the universe to have sprung into existence out of nothing; for all their
legends begin with that period when nascent vapors and Cimmerian darkness lay
brooding over a fluid mass ready to start on its journey of activity at the
first flutter of the breath of Him, who is the Unrevealed One. Him they felt, if
they saw Him not. Their spiritual intuitions were not so darkened by the subtile
sophistry of the forecoming ages as ours are now. If they talked less of the
Silurian age slowly developing into the Mammalian, and if the Cenozoic time was
only recorded by various allegories of the primitive man--the Adam of our
race--it is but a negative proof after all that their "wise men" and leaders did
not know of these successive periods as well as we do now.
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In the days of Democritus and Aristotle, the cycle had already begun to enter on
its downward path of progress. And if these two philosophers could discuss so
well the atomic theory and trace the atom to its material or physical point,
their ancestors may have gone further still and followed its genesis far beyond
that limit where Mr. Tyndall and others seem rooted to the spot, not daring to
cross the line of the "Incomprehensible." The lost arts are a sufficient proof
that if even their achievements in physiography are now doubted, because of the
unsatisfactory writings of their physicists and naturalists,--on the other hand
their practical knowledge in phytochemistry and mineralogy far exceeded our own.
Furthermore, they might have been perfectly acquainted with the physical history
of our globe without publishing their knowledge to the ignorant masses in those
ages of religious Mysteries.
Therefore, it is not only from the Mosaic books that we mean to adduce proof for
our further arguments. The ancient Jews got all their knowledge--religious as
well as profane--from the nations with which we see them mixed up from the
earliest periods. Even the oldest of all sciences, their kabalistic "secret
doctrine," may be traced in each detail to its primeval source, Upper India, or
Turkestan, far before the time of a distinct separation between the Aryan and
Semitic nations. The King Solomon so celebrated by posterity, as Josephus the
historian says, * for his magical skill, got his secret learning from India
through Hiram, the king of Ophir, and perhaps Sheba. His ring, commonly known as
"Solomon's seal," so celebrated for the potency of its sway over the various
kinds of genii and demons, in all the popular legends, is equally of Hindu
origin. Writing on the pretentious and abominable skill of the
"devil-worshippers" of Travancore, the Rev. Samuel Mateer, of the London
Missionary Society, claims at the same time to be in possession of a very old
manuscript volume of magical incantations and spells in the Malayalim language,
giving directions for effecting a great variety of purposes. Of course he adds,
that "many of these are fearful in their malignity and obscenity," and gives in
his work the fac-simile of some amulets bearing the magical figures and designs
on them. We find among them one with the following legend: "To remove trembling
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arising from demoniacal possession--write this figure on a plant that has milky
juice, and drive a nail through it; the trembling will cease." * The figure is
the identical Solomon's seal, or double triangle of the Kabalists. Did the Hindu
get it from the Jewish kabalist, or the latter from India, by inheritance from
their great king-kabalist, the wise Solomon? ** But we will leave this trifling
dispute to continue the more interesting question of the astral light, and its
unknown properties.
Admitting, then, that this mythical agent is Ether, we will proceed to see what
and how much of it is known to science.
With respect to the various effects of the different solar rays, Robert Hunt, F.
R. S., remarks, in his Researches on Light in its Chemical Relations, that:
"Those rays which give the most light--the yellow and the orange rays--will not
produce change of color in the chloride of silver"; while "those rays which have
the least illuminating power--the blue and violet--produce the greatest change,
and in exceedingly short time. . . . The
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yellow glasses obstruct scarcely any light; the blue glasses may be so dark as
to admit of the permeation of a very small quantity."
And still we see that under the blue ray both vegetable and animal life manifest
an inordinate development, while under the yellow ray it is proportionately
arrested. How is it possible to account for this satisfactorily upon any other
hypothesis than that both animal and vegetable life are differently modified
electrico-magnetic phenomena, as yet unknown in their fundamental principles?
Mr. Hunt finds that the undulatory theory does not account for the results of
his experiments. Sir David Brewster, in his Treatise on Optics, showing that
"the colors of vegetable life arise . . . from a specific attraction which the
particles of these bodies exercise over the differently-colored rays of light,"
and that "it is by the light of the sun that the colored juices of plants are
elaborated, that the colors of bodies are changed, etc. . . ." remarks that it
is not easy to allow "that such effects can be produced by the mere vibration of
an ethereal medium." And he is forced, he says, "by this class of facts, to
reason as if light was material (?)." Professor Josiah P. Cooke, of Harvard
University, says that he "cannot agree . . . with those who regard the
wave-theory of light as an established principle of science." * Herschel's
doctrine, that the intensity of light, in effect of each undulation, "is
inversely as the square of the distance from the luminous body," if correct,
damages a good deal if it does not kill the undulatory theory. That he is right,
was proved repeatedly by experiments with photometers; and, though it begins to
be much doubted, the undulatory theory is still alive.
As General Pleasonton, of Philadelphia, has undertaken to combat this
anti-Pythagorean hypothesis, and has devoted to it a whole volume, we cannot do
any better than refer the reader to his recent work on the Blue Ray, etc. We
leave the theory of Thomas Young, who, according to Tyndall, "placed on an
immovable basis the undulatory theory of light," to hold its own if it can, with
the Philadelphia experimenter.
Eliphas Levi, the modern magician, describes the astral light in the following
sentence: "We have said that to acquire magical power, two things are necessary:
to disengage the will from all servitude, and to exercise it in control."
"The sovereign will is represented in our symbols by the woman who crushes the
serpent's head, and by the resplendent angel who represses the dragon, and holds
him under his foot and spear; the great magical agent, the dual current of
light, the living and astral fire of the earth, has been represented in the
ancient theogonies by the serpent with the head
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of a bull, a ram, or a dog. It is the double serpent of the caduceus, it is the
Old Serpent of the Genesis, but it is also the brazen serpent of Moses entwined
around the tau, that is to say, the generative lingha. It is also the goat of
the witch-sabbath, and the Baphomet of the Templars; it is the Hyle of the
Gnostics; it is the double-tail of serpent which forms the legs of the solar
cock of the Abraxas; finally, it is the Devil of M. Eudes de Mirville. But in
very fact it is the blind force which souls have to conquer to liberate
themselves from the bonds of the earth; for if their will does not free "them
from this fatal attraction, they will be absorbed in the current by the force
which has produced them, and will return to the central and eternal fire."
This last kabalistic figure of speech, notwithstanding its strange phraseology,
is precisely the one used by Jesus; and in his mind it could have had no other
significance than the one attributed to it by the Gnostics and the Kabalists.
Later the Christian theologians interpreted it differently, and with them it
became the doctrine of Hell. Literally, though, it simply means what it
says--the astral light, or the generator and destroyer of all forms.
"All the magical operations," continues Levi, "consist in freeing one's self
from the coils of the Ancient Serpent; then to place the foot on its head, and
lead it according to the operator's will. 'I will give unto thee,' says the
Serpent, in the Gospel myth, 'all the kingdoms of the earth, if thou wilt fall
down and worship me.' The initiate should reply to him, 'I will not fall down,
but thou shalt crouch at my feet; thou wilt give me nothing, but I will make use
of thee and take whatever I wish. For I am thy Lord and Master!' This is the
real meaning of the ambiguous response made by Jesus to the tempter. . . . Thus,
the Devil is not an Entity. It is an errant force, as the name signifies. An
odic or magnetic current formed by a chain (a circle) of pernicious wills must
create this evil spirit which the Gospel calls legion, and which forces into the
sea a herd of swine--another evangelical allegory showing how base natures can
be driven headlong by the blind forces set in motion by error and sin." *
In his extensive work on the mystical manifestations of human nature, the German
naturalist and philosopher, Maximilian Perty, has devoted a whole chapter to the
Modern Forms of Magic. "The manifestations of magical life," he says in his
Preface, "partially repose on quite another order of things than the nature in
which we are acquainted with time, space, and causality; these manifestations
can be experimented with but little; they cannot be called out at our bidding,
but may be observed
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and carefully followed whenever they occur in our presence; we can only group
them by analogy under certain divisions, and deduce from them general principles
and laws." Thus, for Professor Perty, who evidently belongs to the school of
Schopenhauer, the possibility and naturalness of the phenomena which took place
in the presence of Kavindasami, the fakir, and are described by Louis Jacolliot,
the Orientalist, are fully demonstrated on that principle. The fakir was a man
who, through the entire subjugation of the matter of his corporeal system has
attained to that state of purification at which the spirit becomes nearly freed
from its prison, * and can produce wonders. His will, nay, a simple desire of
his has become creative force, and he can command the elements and powers of
nature. His body is no more an impediment to him; hence he can converse "spirit
to spirit, breath to breath." Under his extended palms, a seed, unknown to him
(for Jacolliot has chosen it at random among a variety of seeds, from a bag, and
planted it himself, after marking it, in a flower pot), will germinate
instantly, and push its way through the soil. Developing in less than two hours'
time to a size and height which, perhaps, under ordinary circumstances, would
require several days or weeks, it grows miraculously under the very eyes of the
perplexed experimenter, and mockingly upsets every accepted formula in Botany.
Is this a miracle? By no means; it may be one, perhaps, if we take Webster's
definition, that a miracle is "every event contrary to the established
constitution and course of things--a deviation from the known laws of nature."
But are our naturalists prepared to support the claim that what they have once
established on observation is infallible? Or that every law of nature is known
to them? In this instance, the "miracle" is but a little more prominent than the
now well-known experiments of General Pleasonton, of Philadelphia. While the
vegetation and fruitage of his vines were stimulated to an incredible activity
by the artificial violet light, the magnetic fluid emanating from the hands of
the fakir effected still more intense and rapid changes in the vital function of
the Indian plants. It attracted and concentrated the akasa, or life-principle,
on the germ. ** His magnetism, obeying his will,
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drew up the akasa in a concentrated current through the plant towards his hands,
and by keeping up an unintermitted flow for the requisite space of time, the
life-principle of the plant built up cell after cell, layer after layer, with
preternatural activity, until the work was done. The life-principle is but a
blind force obeying a controlling influence. In the ordinary course of nature
the plant-protoplasm would have concentrated and directed it at a certain
established rate. This rate would have been controlled by the prevalent
atmospheric conditions; its growth being rapid or slow, and, in stalk or head,
in proportion to the amount of light, heat, and moisture of the season. But the
fakir, coming to the help of nature with his powerful will and spirit purified
from the contact with matter, * condenses, so to speak, the essence of
plant-life into its germ, and forces it to maturity ahead of its time. This
blind force being totally submissive to his will, obeys it with servility. If he
chose to imagine the plant as a monster, it would as surely become such, as
ordinarily it would grow in its natural shape; for the concrete image--slave to
the subjective model outlined in the imagination of the fakir--is forced to
follow the original in its least detail, as the hand and brush of the painter
follow the image which they copy from his mind. The will of the fakir-conjurer
forms an invisible but yet, to it, perfectly objective matrix, in which the
vegetable matter is caused to deposit itself and assume the fixed shape. The
will creates; for the will in motion is force, and force produces matter.
p. 141
If some persons object to the explanation on the ground that the fakir could by
no means create the model in his imagination, since he was kept ignorant by
Jacolliot of the kind of seed he had selected for the experiment; to these we
will answer that the spirit of man is like that of his Creator--omniscient in
its essence. While in his natural state the fakir did not, and could not know
whether it was a melon-seed, or seed of any other plant; once entranced, i.e.,
bodily dead to all outward appearance--the spirit, for which there exist neither
distance, material obstacle, nor space of time, experienced no difficulty in
perceiving the melon-seed, whether as it lay deeply buried in the mud of the
flower-pot, or reflected in the faithful picture-gallery of Jacolliot's brain.
Our visions, portents, and other psychological phenomena, all of which exist in
nature, are corroborative of the above fact.
And now, perhaps, we might as well meet at once another impending objection.
Indian jugglers, they will tell us, do the same, and as well as the fakir, if we
can believe newspapers and travellers' narratives. Undoubtedly so; and moreover
these strolling jugglers are neither pure in their modes of living nor
considered holy by any one; neither by foreigners nor their own people. They are
generally FEARED and despised by the natives, for they are sorcerers; men
practising the black art. While such a holy man as Kavindasami requires but the
help of his own divine soul, closely united with the astral spirit, and the help
of a few familiar pitris--pure, ethereal beings, who rally around their elect
brother in flesh--the sorcerer can summon to his help but that class of spirits
which we know as the elementals. Like attracts like; and greed for money, impure
purposes, and selfish views, cannot attract any other spirits than those that
the Hebrew kabalists know as the klippoth, dwellers of Asiah, the fourth world,
and the Eastern magicians as the afrits, or elementary spirits of error, or the
devs.
This is how an English paper describes the astounding trick of plant-growth, as
performed by Indian jugglers:
"An empty flower-pot was now placed upon the floor by the juggler, who requested
that his comrades might be allowed to bring up some garden mould from the little
plot of ground below. Permission being accorded, the man went, and in two
minutes returned with a small quantity of fresh earth tied up in a corner of his
chudder, which was deposited in the flower-pot and lightly pressed down. Taking
from his basket a dry mango-stone, and handing it round to the company that they
might examine it, and satisfy themselves that it was really what it seemed to
be, the juggler scooped out a little earth from the centre of the flower-pot and
placed the stone in the cavity. He then turned the earth lightly over it, and,
having poured a little water over the surface, shut the flower-pot out
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of view by means of a sheet thrown over a small triangle. And now, amid a full
chorus of voices and rat-tat-tat accompaniment of the tabor, the stone
germinated; presently a section of the cloth was drawn aside, and gave to view
the tender shoot, characterized by two long leaves of a blackish-brown color.
The cloth was readjusted, and the incantation resumed. Not long was it, however,
before the cloth was a second time drawn aside, and it was then seen that the
two first leaves had given place to several green ones, and that the plant now
stood nine or ten inches high. A third time, and the foliage was much thicker,
the sapling being about thirteen to fourteen inches in height. A fourth time,
and the little miniature tree, now about eighteen inches in height, had ten or
twelve mangoes about the size of walnuts hanging about its branches. Finally,
after the lapse of three or four minutes, the cloth was altogether removed, and
the fruit, having the perfection of size, though not of maturity, was plucked
and handed to the spectators, and, on being tasted, was found to be approaching
ripeness, being sweetly acid."
We may add to this, that we have witnessed the same experiment in India and
Thibet, and that more than once we provided the flower-pot ourselves, by
emptying an old tin box of some Liebig extracts. We filled it with earth with
our own hands, and planted in it a small root handed to us by the conjurer, and
until the experiment was ended never once removed our eyes from the pot, which
was placed in our own room. The result was invariably the same as above
described. Does the reader imagine that any prestidigitator could produce the
same manifestation under the same conditions?
The learned Orioli, Corresponding Member of the Institute of France, gives a
number of instances which show the marvellous effects produced by the will-power
acting upon the invisible Proteus of the mesmerists. "I have seen," says he,
"certain persons, who simply by pronouncing certain words, arrest wild bulls and
horses at headlong speed, and suspend in its flight the arrow which cleaves the
air." Thomas Bartholini affirms the same.
Says Du Potet: "When I trace upon the floor with chalk or charcoal this figure .
. . a fire, a light fixes itself on it. Soon it attracts to itself the person
who approaches it: it detains and fascinates him . . . and it is useless for him
to try to cross the line. A magic power compels him to stand still. At the end
of a few moments he yields, uttering sobs. . . . The cause is not in me, it is
in this entirely kabalistic sign; in vain would you employ violence." *
In a series of remarkable experiments made by Regazzoni in the
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presence of certain well-known French physicians, at Paris, on the 18th of May,
1856, they assembled on one night together, and Regazzoni, with his finger,
traced an imaginary kabalistic line upon the floor, over which he made a few
rapid passes. It was agreed that the mesmeric subjects, selected by the
investigators and the committee for the experiments, and all strangers to him,
should be brought blindfold into the room, and caused to walk toward the line,
without a word being spoken to indicate what was expected of them. The subjects
moved along unsuspiciously till they came to the invisible barrier, when, as it
is described, "their feet, as if they had been suddenly seized and riveted,
adhere to the ground, while their bodies, carried forward by the rapid impulse
of the motion, fall and strike the floor. The sudden rigidity of their limbs was
like that of a frozen corpse, and their heels were rooted with mathematical
precision upon the fatal line!" *
In another experiment it was agreed that upon one of the physicians giving a
certain signal by a glance of the eye, the blindfolded girl should be made to
fall on the ground, as if struck by lightning, by the magnetic fluid emitted by
Regazzoni's will. She was placed at a distance from the magnetizer; the signal
was given, and instantly the subject was felled to the earth, without a word
being spoken or a gesture made. Involuntarily one of the spectators stretched
out his hand as if to catch her; but Regazzoni, in a voice of thunder,
exclaimed, "Do not touch her! Let her fall; a magnetized subject is never hurt
by falling." Des Mousseaux, who tells the story, says that "marble is not more
rigid than was her body; her head did not touch the ground; one of her arms
remained stretched in the air; one of her legs was raised and the other
horizontal. She remained in this unnatural posture an indefinite time. Less
rigid is a statue of bronze." **
All the effects witnessed in the experiments of public lecturers upon mesmerism,
were produced by Regazzoni in perfection, and without one spoken word to
indicate what the subject was to do. He even by his silent will produced the
most surprising effects upon the physical systems of persons totally unknown to
him. Directions whispered by the committee in Regazzoni's ear were immediately
obeyed by the subjects, whose ears were stuffed with cotton, and whose eyes were
bandaged. Nay, in some cases it was not even necessary for them to express to
the magnetizer what they desired, for their own mental requests were complied
with with perfect fidelity.
Experiments of a similar character were made by Regazzoni in England, at a
distance of three hundred paces from the subject brought to
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him. The jettatura, or evil eye, is nothing but the direction of this invisible
fluid, charged with malicious will and hatred, from one person to another, and
sent out with the intention of harming him. It may equally be employed for a
good or evil purpose. In the former case it is magic; in the latter, sorcery.
What is the WILL? Can "exact science" tell? What is the nature of that
intelligent, intangible, and powerful something which reigns supreme over all
inert matter? The great Universal Idea willed, and the cosmos sprang into
existence. I will, and my limbs obey. I will, and, my thought traversing space,
which does not exist for it, envelops the body of another individual who is not
a part of myself, penetrates through his pores, and, superseding his own
faculties, if they are weaker, forces him to a predetermined action. It acts
like the fluid of a galvanic battery on the limbs of a corpse. The mysterious
effects of attraction and repulsion are the unconscious agents of that will;
fascination, such as we see exercised by some animals, by serpents over birds,
for instance, is a conscious action of it, and the result of thought.
Sealing-wax, glass, and amber, when rubbed, i.e., when the latent heat which
exists in every substance is awakened, attract light bodies; they exercise
unconsciously, will; for inorganic as well as organic matter possesses a
particle of the divine essence in itself, however infinitesimally small it may
be. And how could it be otherwise? Notwithstanding that in the progress of its
evolution it may from beginning to end have passed through millions of various
forms, it must ever retain its germ-point of that preexistent matter, which is
the first manifestation and emanation of the Deity itself. What is then this
inexplicable power of attraction but an atomical portion of that essence that
scientists and kabalists equally recognize as the "principle of life"--the
akasa? Granted that the attraction exercised by such bodies may be blind; but as
we ascend higher the scale of the organic beings in nature, we find this
principle of life developing attributes and faculties which become more
determined and marked with every rung of the endless ladder. Man, the most
perfect of organized beings on earth, in whom matter and spirit--i.e., will--are
the most developed and powerful, is alone allowed to give a conscious impulse to
that principle which emanates from him; and only he can impart to the magnetic
fluid opposite and various impulses without limit as to the direction. "He
wills," says Du Potet, "and organized matter obeys. It has no poles."
Dr. Brierre de Boismont, in his volume on Hallucinations, reviews a wonderful
variety of visions, apparitions, and ecstasies, generally termed hallucinations.
"We cannot deny," he says, "that in certain diseases we see developed a great
surexcitation of sensibility, which lends to the
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senses a prodigious acuteness of perception. Thus, some individuals will
perceive at considerable distances, others will announce the approach of persons
who are really on their way, although those present can neither hear nor see
them coming." *
A lucid patient, lying in his bed, announces the arrival of persons to see whom
he must possess transmural vision, and this faculty is termed by Brierre de
Boismont--hallucination. In our ignorance, we have hitherto innocently supposed
that in order to be rightly termed a hallucination, a vision must be subjective.
It must have an existence only in the delirious brain of the patient. But if the
latter announces the visit of a person, miles away, and this person arrives at
the very moment predicted by the seer, then his vision was no more subjective,
but on the contrary perfectly objective, for he saw that person in the act of
coming. And how could the patient see, through solid bodies and space, an object
shut out from the reach of our mortal sight, if he had not exercised his
spiritual eyes on that occasion? Coincidence?
Cabanis speaks of certain nervous disorders in which the patients easily
distinguished with the naked eye infusoria and other microscopical beings which
others could only perceive through powerful lenses. "I have met subjects," he
says, "who saw in Cimmerian darkness as well as in a lighted room; . . ." others
"who followed persons, tracing them out like dogs, and recognizing by the smell
objects belonging to such persons or even such as had been only touched by them,
with a sagacity which was hitherto observed only in animals." **
Exactly; because reason, which, as Cabanis says, develops only at the expense
and loss of natural instinct, is a Chinese wall slowly rising on the soil of
sophistry, and which finally shuts out man's spiritual perceptions of which the
instinct is one of the most important examples. Arrived at certain stages of
physical prostration, when mind and the reasoning faculties seem paralyzed
through weakness and bodily exhaustion, instinct--the spiritual unity of the
five senses--sees, hears, feels, tastes, and smells, unimpaired by either time
or space. What do we know of the exact limits of mental action? How can a
physician take upon himself to distinguish the imaginary from the real senses in
a man who may be living a spiritual life, in a body so exhausted of its usual
vitality that it actually is unable to prevent the soul from oozing out from its
prison?
The divine light through which, unimpeded by matter, the soul perceives
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things past, present, and to come, as though their rays were focused in a
mirror; the death-dealing bolt projected in an instant of fierce anger or at the
climax of long-festering hate; the blessing wafted from a grateful or benevolent
heart; and the curse hurled at an object--offender or victim--all have to pass
through that universal agent, which under one impulse is the breath of God, and
under another--the venom of the devil. It was discovered (?) by Baron
Reichenbach and called OD, whether intentionally or otherwise we cannot say, but
it is singular that a name should have been chosen which is mentioned in the
most ancient books of the Kabala.
Our readers will certainly inquire what then is this invisible all? How is it
that our scientific methods, however perfected, have never discovered any of the
magical properties contained in it? To this we can answer, that it is no reason
because modern scientists are ignorant of them that it should not possess all
the properties with which the ancient philosophers endowed it. Science rejects
many a thing to-day which she may find herself forced to accept to-morrow. A
little less than a century ago the Academy denied Franklin's electricity, and,
at the present day, we can hardly find a house without a conductor on its roof.
Shooting at the barn-door, the Academy missed the barn itself. Modern
scientists, by their wilful skepticism and learned ignorance, do this very
frequently.
Emepht, the supreme, first principle, produced an egg; by brooding over which,
and permeating the substance of it with its own vivifying essence, the germ
contained within was developed; and Phtha, the active creative principle
proceeded from it, and began his work. From the boundless expanse of cosmic
matter, which had formed itself under his breath, or will, this cosmic
matter--astral light, aether, fire-mist, principle of life--it matters not how
we may call it, this creative principle, or, as our modern philosophy terms it,
law of evolution, by setting in motion the potencies latent in it, formed suns
and stars, and satellites; controlled their emplacement by the immutable law of
harmony, and peopled them "with every form and quality of life." In the ancient
Eastern mythologies, the cosmogonic myth states that there was but water (the
father) and the prolific slime (the mother, Ilus or Hyle), from which crept
forth the mundane snake-matter. It was the god Phanes, the revealed one, the
Word, or logos. How willingly this myth was accepted, even by the Christians who
compiled the New Testament, may be easily inferred from the following fact:
Phanes, the revealed god, is represented in this snake-symbol as a protogonos, a
being furnished with the heads of a man, a hawk or an eagle, a bull--taurus, and
a lion, with wings on both sides. The heads relate to the zodiac, and typify the
four seasons of the year, for the mundane serpent is the mundane year, while the
ser-
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pent itself is the symbol of Kneph, the hidden, or unrevealed deity--God the
Father. Time is winged, therefore the serpent is represented with wings. If we
remember that each of the four evangelists is represented as having near him one
of the described animals--grouped together in Solomon's triangle in the pentacle
of Ezekiel, and to be found in the four cherubs or sphinxes of the sacred
arch--we will perhaps understand the secret meaning, as well as the reason why
the early Christians adopted this symbol; and how it is that the present Roman
Catholics and the Greeks of the Oriental Church still represent these animals in
the pictures of their evangelists which sometimes accompany the four Gospels. We
will also understand why Irenaeus, Bishop of Lyons, had so insisted upon the
necessity of the fourth gospel; giving as a reason that there could not be less
than four of them, as there were four zones in the world, and four principal
winds coming from the four cardinal points, etc. *
According to one of the Egyptian myths, the phantom-form of the isle of Chemmis
(Chemi, ancient Egypt), which floats on the ethereal waves of the empyrean
sphere, was called into being by Horus-Apollo, the sun-god, who caused it to
evolve out of the mundane egg.
In the cosmogonical poem of Voluspa (the song of the prophetess), which contains
the Scandinavian legends of the very dawn of ages, the phantom-germ of the
universe is represented as lying in the Ginnungagap--or the cup of illusion, a
boundless and void abyss. In this world's matrix, formerly a region of night and
desolation, Nebelheim (the Mist-place) dropped a ray of cold light (aether),
which overflowed this cup and froze in it. Then the Invisible blew a scorching
wind which dissolved the frozen waters and cleared the mist. These waters,
called the streams of Elivagar, distilled in vivifying drops which, falling
down, created the earth and the giant Ymir, who only had "the semblance of man"
(male principle). With him was created the cow, Audhumla ** (female principle),
from whose udder flowed four streams of milk, *** which diffused themselves
throughout space (the astral light in its purest emanation). The cow Audhumla
produces a superior being, called Bur, handsome and powerful, by licking the
stones that were covered with mineral salt.
Now, if we take into consideration that this mineral was universally
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regarded by ancient philosophers as one of the chief formative principles in
organic creation; by the alchemists as the universal menstruum, which, they
said, was to be wrought from water; and by every one else, even as it is
regarded now by science as well as in the popular ideas, to be an indispensable
ingredient for man and beast; we may readily comprehend the hidden wisdom of
this allegory of the creation of man. Paracelsus calls salt "the centre of
water, wherein metals ought to die," etc., and Van Helmont terms the Alkahest,
"summum et felicissimum omnium salium," the most successful of all salts.
In the Gospel according to Matthew, Jesus says: "Ye are the salt of the earth:
but if the salt have lost his savor, wherewith shall it be salted?" and
following the parable he adds: "Ye are the light of the world" (v. 14). This is
more than an allegory; these words point to a direct and unequivocal meaning in
relation to the spiritual and physical organisms of man in his dual nature, and
show, moreover, a knowledge of the "secret doctrine," the direct traces of which
we find equally in the oldest ancient and current popular traditions, in both
the Old and New Testaments, and in the writings of the ancient and mediaeval
mystics and philosophers.
But to return to our Edda-legend. Ymir, the giant, falls asleep, and sweats
profusely. This perspiration causes the pit of his left arm to generate out of
that place a man and a woman, while his foot produces a son for them. Thus,
while the mythic "cow" gives being to a race of superior spiritual men, the
giant Ymir begets a race of evil and depraved men, the Hrimthursen, or
frost-giants. Comparing notes with the Hindu Vedas, we find it then, with slight
modifications, the same cosmogonic legend in substance and details. Brahma, as
soon as Bhagaveda, the Supreme God, endows him with creative powers, produces
animated beings, wholly spiritual at first. The Dejotas, inhabitants of the
Surg's (the celestial) region, are unfit to live on earth, therefore Brahma
creates the Daints (giants, who become the dwellers of the Patals, the lower
regions of space), who are also unfit to inhabit Mirtlok (the earth). To
palliate the evil, the creative power evolves from his mouth the first Brahman,
who thus becomes the progenitor of our race; from his right arm Brahma creates
Raettris, the warrior, and from his left Shaterany, the wife of Raettris. Then
their son Bais springs from the right foot of the creator, and his wife Basany
from the left. While in the Scandinavian legend Bur (the son of the cow
Audhumla), a superior being, marries Besla, a daughter of the depraved race of
giants, in the Hindu tradition the first Brahman marries Daintary, also a
daughter of the race of the giants; and in Genesis we see the sons of God taking
for wives the daughters of men, and likewise producing mighty men of old; the
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whole establishing an unquestionable identity of origin between the Christian
inspired Book, and the heathen "fables" of Scandinavia and Hindustan. The
traditions of nearly every other nation, if examined, will yield a like result.
What modern cosmogonist could compress within so simple a symbol as the Egyptian
serpent in a circle such a world of meaning? Here we have, in this creature, the
whole philosophy of the universe: matter vivified by spirit, and the two
conjointly evolving out of chaos (Force) everything that was to be. To signify
that the elements are fast bound in this cosmic matter, which the serpent
symbolizes, the Egyptians tied its tail into a knot.
There is one more important emblem connected with the sloughing of the serpent's
skin, which, so far as we are aware, has never been heretofore noticed by our
symbolists. As the reptile upon casting his coat becomes freed from a casing of
gross matter, which cramped a body grown too large for it, and resumes its
existence with renewed activity, so man, by casting off the gross material body,
enters upon the next stage of his existence with enlarged powers and quickened
vitality. Inversely, the Chaldean Kabalists tell us that primeval man, who,
contrary to the Darwinian theory was purer, wiser, and far more spiritual, as
shown by the myths of the Scandinavian Bur, the Hindu Dejotas, and the Mosaic
"sons of God,"--in short, of a far higher nature than the man of the present
Adamic race, became despiritualized or tainted with matter, and then, for the
first time, was given the fleshly body, which is typified in Genesis in that
profoundly-significant verse: "Unto Adam also and to his wife did the Lord God
make coats of skin, and clothed them." * Unless the commentators would make of
the First Cause a celestial tailor, what else can the apparently absurd words
mean, but that the spiritual man had reached, through the progress of
involution, to that point where matter, predominating over and conquering
spirit, had transformed him into the physical man, or the second Adam, of the
second chapter of Genesis?
This kabalistical doctrine is much more elaborated in the Book of Jasher. ** In
chapter vii., these garments of skin are taken by Noah into the ark, he having
obtained them by inheritance from Methuselah and Enoch, who had them from Adam
and his wife. Ham steals them from
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his father Noah; gives them "in secret" to Cush, who conceals them from his sons
and brothers, and passes them to Nimrod.
While some Kabalists, and even archeologists say that "Adam, Enoch, and Noah
might, in outward appearance, be different men, but they were really the
selfsame divine person." * Others explain that between Adam and Noah there
intervened several cycles. That is to say, that every one of the antediluvian
patriarchs stood as the representative of a race which had its place in a
succession of cycles; and each of which races was less spiritual than its
predecessor. Thus Noah, though a good man, could not have borne comparison with
his ancestor, Enoch, who "walked with God and did not die." Hence the
allegorical interpretation which makes Noah have this coat of skin by
inheritance from the second Adam and Enoch, but not wear it himself, for if
otherwise, Ham could not have stolen it. But Noah and his children bridged the
flood; and while the former belonged to the old and still spiritual antediluvian
generation, insomuch as he was selected from all mankind for his purity, his
children were post-diluvian. The coat of skin worn by Cush "in secret,"--i.e.,
when his spiritual nature began to be tainted by the material--is placed on
Nimrod, the most powerful and strongest of physical men on this side of the
flood--the last remnant of the antediluvian giants. **
In the Scandinavian legend, Ymir, the giant, is slain by the sons of Bur, and
the streams of blood flowing from his wounds were so copious that the flood
drowned the whole race of ice and frost giants, and Bergelmir alone of that race
was saved, with his wife, by taking refuge in a bark; which fact permitted him
to transmit a new branch of giants from the old stock. But all the sons of Bur
remained untouched by the flood. ***
When the symbolism of this diluvian legend is unravelled, one perceives at once
the real meaning of the allegory. The giant Ymir typifies the primitive rude
organic matter, the blind cosmical forces, in their chaotic state, before they
received the intelligent impulse of the Divine Spirit which set them into a
regular motion dependent on immovable laws. The progeny of Bur are the "sons of
God," or the minor gods mentioned by Plato in the Timaeus, and who were
intrusted, as he expresses it, with the creation of men; for we see them taking
the mangled remains of Ymir to the Ginnunga-gap, the chaotic abyss, and
employing them for the creation of our world. His blood goes to form oceans and
rivers; his bones, the mountains; his teeth, the rocks and cliffs;
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his hair, the trees, etc.; while his skull forms the heavenly vault, supported
by four pillars representing the four cardinal points. From the eye-brows of
Ymir was created the future abode of man--Midgard. This abode (the earth), says
the Edda, in order to be correctly described in all its minute particulars, must
be conceived as round as a ring, or as a disk, floating in the midst of the
Celestial Ocean (Ether). It is encircled by Yormungand, the gigantic Midgard or
Earth Serpent, holding its tail in its mouth. This is the mundane snake, matter
and spirit, combined product and emanation of Ymir, the gross rudimental matter,
and of the spirit of the "sons of God," who fashioned and created all forms.
This emanation is the astral light of the Kabalists, and the as yet
problematical, and hardly known, aether, or the "hypothetical agent of great
elasticity" of our physicists.
How sure the ancients were of this doctrine of man's trinitarian nature may be
inferred from the same Scandinavian legend of the creation of mankind. According
to the Voluspa, Odin, Honir, and Lodur, who are the progenitors of our race,
found in one of their walks on the ocean-beach, two sticks floating on the
waves, "powerless and without destiny." Odin breathed in them the breath of
life; Honir endowed them with soul and motion; and Lodur with beauty, speech,
sight, and hearing. The man they called Askr--the ash, * and the woman
Embla--the alder. These first men are placed in Midgard (mid-garden, or Eden)
and thus inherit, from their creators, matter or inorganic life; mind, or soul;
and pure spirit; the first corresponding to that part of their organism which
sprung from the remains of Ymir, the giant-matter, the second from the
&Ælig;sir, or gods, the descendants of Bur, and the third from the Vanr, or the
representative of pure spirit.
Another version of the Edda makes our visible universe spring from beneath the
luxuriant branches of the mundane tree--the Yggdrasill, the tree with the three
roots. Under the first root runs the fountain of life, Urdar; under the second
is the famous well of Mimer, in which lie deeply buried Wit and Wisdom. Odin,
the Alfadir, asks for a draught of this water; he gets it, but finds himself
obliged to pledge one of his eyes for it; the eye being in this case the symbol
of the Deity revealing itself in the wisdom of its own creation; for Odin leaves
it at the bottom of the deep well. The care of the mundane tree is intrusted to
three maidens (the Norns or Parcae), Urdhr, Verdandi, and Skuld--or the Present,
the Past, and the Future. Every morning, while fixing the term
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of human life, they draw water from the Urdar-fountain, and sprinkle with it the
roots of the mundane tree, that it may live. The exhalations of the ash,
Yggdrasill, condense, and falling down upon our earth call into existence and
change of form every portion of the inanimate matter. This tree is the symbol of
the universal Life, organic as well as inorganic; its emanations represent the
spirit which vivifies every form of creation; and of its three roots, one
extends to heaven, the second to the dwelling of the magicians--giants,
inhabitants of the lofty mountains--and at the third, under which is the spring
Hvergelmir, gnaws the monster Nidhogg, who constantly leads mankind into evil.
The Thibetans have also their mundane tree, and the legend is of an untold
antiquity. With them it is called Zampun. The first of its three roots also
extends to heaven, to the top of the highest mountains; the second passes down
to the lower region; the third remains midway, and reaches the east. The mundane
tree of the Hindus is the Aswatha. * Its branches are the components of the
visible world; and its leaves the Mantras of the Vedas, symbols of the universe
in its intellectual or moral character.
Who can study carefully the ancient religious and cosmogonic myths without
perceiving that this striking similitude of conceptions, in their exoteric form
and esoteric spirit, is the result of no mere coincidence, but manifests a
concurrent design? It shows that already in those ages which are shut out from
our sight by the impenetrable mist of tradition, human religious thought
developed in uniform sympathy in every portion of the globe. Christians call
this adoration of nature in her most concealed verities--Pantheism. But if the
latter, which worships and reveals to us God in space in His only possible
objective form--that of visible nature--perpetually reminds humanity of Him who
created it, and a religion of theological dogmatism only serves to conceal Him
the more from our sight, which is the better adapted to the needs of mankind?
Modern science insists upon the doctrine of evolution; so do human reason and
the "secret doctrine," and the idea is corroborated by the ancient legends and
myths, and even by the Bible itself when it is read between the lines. We see a
flower slowly developing from a bud, and the bud from its seed. But whence the
latter, with all its predetermined programme of physical transformation, and its
invisible, therefore spiritual forces which gradually develop its form, color,
and odor? The word evolution speaks for itself. The germ of the present human
race must have preexisted in the parent of this race, as the seed, in which lies
hidden
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the flower of next summer, was developed in the capsule of its parent-flower;
the parent may be but slightly different, but it still differs from its future
progeny. The antediluvian ancestors of the present elephant and lizard were,
perhaps, the mammoth and the plesiosaurus; why should not the progenitors of our
human race have been the "giants" of the Vedas, the Voluspa, and the Book of
Genesis? While it is positively absurd to believe the "transformation of
species" to have taken place according to some of the more materialistic views
of the evolutionists, it is but natural to think that each genus, beginning with
the mollusks and ending with monkey-man, has modified from its own primordial
and distinctive form. Supposing that we concede that "animals have descended
from at most only four or five progenitors"; * and that even a la rigueur "all
the organic beings which have ever lived on this earth have descended from some
one primordial form"; ** still no one but a stone-blind materialist, one utterly
devoid of intuitiveness, can seriously expect to see "in the distant future . .
. psychology based on a new foundation, that of the necessary acquirement of
each mental power and capacity by gradation." ***
Physical man, as a product of evolution, may be left in the hands of the man of
exact science. None but he can throw light upon the physical origin of the race.
But, we must positively deny the materialist the same privilege as to the
question of man's psychical and spiritual evolution, for he and his highest
faculties cannot be proved on any conclusive evidence to be "as much products of
evolution as the humblest plant or the lowest worm." ****
Having said so much, we will now proceed to show the evolution-hypothesis of the
old Brahmans, as embodied by them in the allegory of the mundane tree. The
Hindus represent their mythical tree, which they call Aswatha, in a way which
differs from that of the Scandinavians. It is described by them as growing in a
reversed position, the branches extending downward and the roots upward; the
former typifying the external world of sense, i.e., the visible cosmical
universe, and the latter the invisible world of spirit, because the roots have
their genesis in the heavenly regions where, from the world's creation, humanity
has placed its invisible deity. The creative energy having originated in the
primordial point, the religious symbols of every people are so many
illustrations of this metaphysical hypothesis expounded by Pythagoras, Plato,
and other
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philosophers. "These Chaldeans," says Philo, * "were of opinion that the Kosmos,
among the things that exist, is a single point, either being itself God (Theos)
or that in it is God, comprehending the soul of all the things."
The Egyptian Pyramid also symbolically represents this idea of the mundane tree.
Its apex is the mystic link between heaven and earth, and stands for the root,
while the base represents the spreading branches, extending to the four cardinal
points of the universe of matter. It conveys the idea that all things had their
origin in spirit--evolution having originally begun from above and proceeded
downward, instead of the reverse, as taught in the Darwinian theory. In other
words, there has been a gradual materialization of forms until a fixed ultimate
of debasement is reached. This point is that at which the doctrine of modern
evolution enters into the arena of speculative hypothesis. Arrived at this
period we will find it easier to understand Haeckel's Anthropogeny, which traces
the pedigree of man "from its protoplasmic root, sodden in the mud of seas which
existed before the oldest of the fossiliferous rocks were deposited," according
to Professor Huxley's exposition. We may believe man evolved "by gradual
modification of a mammal of ape-like organization" still easier when we remember
that (though in a more condensed and less elegant, but still as comprehensible,
phraseology) the same theory was said by Berosus to have been taught many
thousands of years before his time by the man-fish Oannes or Dagon, the
semi-demon of Babylonia. ** We may add, as a fact of interest, that this ancient
theory of evolution is not only embalmed in allegory and legend, but also
depicted upon the walls of certain temples in India, and, in a fragmentary form,
has been found in those of Egypt and on the slabs of Nimroud and Nineveh,
excavated by Layard.
But what lies back of the Darwinian line of descent? So far as he is concerned
nothing but "unverifiable hypotheses." For, as he puts it, he views all beings
"as the lineal descendants of some few beings which lived long before the first
bed of the Silurian system was deposited." *** He does not attempt to show us
who these "few beings" were. But it answers our purpose quite as well, for in
the admission of their existence at all, resort to the ancients for
corroboration and elaboration of the idea receives the stamp of scientific
approbation. With all the changes that our globe has passed through as regards
temperature, climate, soil, and--if we may be pardoned, in view of recent
developments--its electromagnetic condition, he would be bold indeed who dare
say that anything
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in present science contradicts the ancient hypothesis of ante-Silurian man. The
flint-axes first found by Boucher de Perthes, in the valley of the Somme, prove
that men must have existed at a period so remote as to be beyond calculation. If
we believe Buchner, man must have lived even during and before the glacial
epoch, a subdivision of the quaternary or diluvial period probably extending
very far back in it. But who can tell what the next discovery has in store for
us?
Now, if we have indisputable proof that man has existed so long as this, there
must have been wonderful modifications of his physical system, corresponding
with the changes of climate and atmosphere. Does not this seem to show by
analogy that, tracing backward, there may have been other modifications, which
fitted the most remote progenitors of the "frost-giants" to live even
contemporaneously with the Devonian fishes or the Silurian mollusks? True, they
left no flint-hatchets behind them, nor any bones or cave-deposits; but, if the
ancients are correct, the races at that time were composed not only of giants,
or "mighty men of renown," but also of "sons of God." If those who believe in
the evolution of spirit as firmly as the materialists believe in that of matter
are charged with teaching "unverifiable hypotheses," how readily can they retort
upon their accusers by saying that, by their own confession, their physical
evolution is still "an unverified, if not actually an unverifiable hypothesis."
* The former have at least the inferential proof of legendary myth, the vast
antiquity of which is admitted by both philologists and archaeologists; while
their antagonists have nothing of a similar nature, unless they help themselves
to a portion of the ancient picture-writings, and suppress the rest.
It is more than fortunate that, while the works of some men of science--who have
justly won their great reputations--will flatly contradict our hypotheses, the
researches and labors of others not less eminent seem to fully confirm our
views. In the recent work of Mr. Alfred R. Wallace, The Geographical
Distribution of Animals, we find the author seriously favoring the idea of "some
slow process of development" of the present species from others which have
preceded them, his idea extending back over an innumerable series of cycles. And
if animals, why not animal man, preceded still farther back by a thoroughly
"spiritual" one--a "son of God"?
And now, we may once more return to the symbolology of the olden times, and
their physico-religious myths. Before we close this work, we hope to demonstrate
more or less successfully how closely the conceptions of the latter were allied
with many of the achievements of modern science
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in physics and natural philosophy. Under the emblematical devices and peculiar
phraseology of the priesthood of old lie latent hints of sciences as yet
undiscovered during the present cycle. Well acquainted as may be a scholar with
the hieratic writing and hieroglyphical system of the Egyptians, he must first
of all learn to sift their records. He has to assure himself, compasses and rule
in hand, that the picture-writing he is examining fits, to a line, certain fixed
geometrical figures which are the hidden keys to such records, before he
ventures on an interpretation.
But there are myths which speak for themselves. In this class we may include the
double-sexed first creators, of every cosmogony. The Greek Zeus-Zen (aether),
and Chthonia (the chaotic earth) and Metis (the water), his wives; Osiris and
Isis-Latona--the former god representing also ether--the first emanation of the
Supreme Deity, Amun, the primeval source of light; the goddess earth and water
again; Mithras, * the rock-born god, the symbol of the male mundane-fire, or the
personified primordial light, and Mithra, the fire-goddess, at once his mother
and his wife; the pure element of fire (the active, or male principle) regarded
as light and heat, in conjunction with earth and water, or matter (female or
passive elements of cosmical generation). Mithras is the son of Bordj, the
Persian mundane mountain ** from which he flashes out as a radiant ray of light.
Brahma, the fire-god, and his prolific consort; and the Hindu Unghi, the
refulgent deity, from whose body issue a thousand streams of glory and seven
tongues of flame, and in whose honor the Sagniku Brahmans preserve to this day a
perpetual fire; Siva, personated by the mundane mountain of the Hindus--the Meru
(Himalaya). This terrific fire-god, who is said in the legend to have descended
from heaven, like the Jewish Jehovah, in a pillar of fire, and a dozen of other
archaic, double-sexed deities, all loudly proclaim their hidden meaning. And
what can these dual myths mean but the physico-chemical principle of primordial
creation? The first revelation of the Supreme Cause in its triple manifestation
of spirit, force, and matter; the divine correlation, at its startingpoint of
evolution, allegorized as the marriage of fire and water, products of
electrifying spirit, union of the male active principle with the female passive
element, which become the parents of their tellurian child, cosmic matter, the
prima materia, whose spirit is ether, the ASTRAL LIGHT!
Thus all the world-mountains and mundane eggs, the mundane trees, and the
mundane snakes and pillars, may be shown to embody scientifically
p. 157
demonstrated truths of natural philosophy. All of these mountains contain, with
very trifling variations, the allegorically-expressed description of primal
cosmogony; the mundane trees, that of subsequent evolution of spirit and matter;
the mundane snakes and pillars, symbolical memorials of the various attributes
of this double evolution in its endless correlation of cosmic forces. Within the
mysterious recesses of the mountain--the matrix of the universe--the gods
(powers) prepare the atomic germs of organic life, and at the same time the
life-drink, which, when tasted, awakens in man-matter the man-spirit. The soma,
the sacrificial drink of the Hindus, is that sacred beverage. For, at the
creation of the prima materia, while the grossest portions of it were used for
the physical embryo-world, the more divine essence of it pervaded the universe,
invisibly permeating and enclosing within its ethereal waves the newly-born
infant, developing and stimulating it to activity as it slowly evolved out of
the eternal chaos.
From the poetry of abstract conception, these mundane myths gradually passed
into the concrete images of cosmic symbols, as archaeology now finds them. The
snake, which plays such a prominent part in the imagery of the ancients, was
degraded by the absurd interpretation of the serpent of the Book of Genesis into
a synonym of Satan, the Prince of Darkness, whereas it is the most ingenious of
all the myths in its various symbolisms. For one, as agathodaimon, it is the
emblem of the healing art and of the immortality of man. It encircles the images
of most of the sanitary or hygienic gods. The cup of health, in the Egyptian
Mysteries, was entwined by serpents. As evil can only arise from an extreme in
good, the serpent, under some other aspects, became typical of matter; which,
the more it recedes from its primal spiritual source, the more it becomes
subject of evil. In the oldest Egyptian imagery, as in the cosmogonic allegories
of Kneph, the mundane snake, when typifying matter, is usually represented as
contained within a circle; he lies straight across its equator, thus indicating
that the universe of astral light, out of which the physical world evolved,
while bounding the latter, is itself bound by Emepht, or the Supreme First
Cause. Phtha producing Ra, and the myriad forms to which he gives life, are
shown as creeping out of the mundane egg, because it is the most familiar form
of that in which is deposited and developed the germ of every living being. When
the serpent represents eternity and immortality, it encircles the world, biting
its tail, and thus offering no solution of continuity. It then becomes the
astral light. The disciples of the school of Pherecydes taught that ether (Zeus
or Zen) is the highest empyrean heaven, which encloses the supernal world, and
its light (the astral) is the concentrated primordial element.
Such is the origin of the serpent, metamorphosed in Christian ages
p. 158
into Satan. It is the Od, the Ob, and the Aour of Moses and the Kabalists. When
in its passive state, when it acts on those who are unwittingly drawn within its
current, the astral light is the Ob, or Python. Moses was determined to
exterminate all those who, sensitive to its influence, allowed themselves to
fall under the easy control of the vicious beings which move in the astral waves
like fish in the water; beings who surround us, and whom Bulwer-Lytton calls in
Zanoni "the dwellers of the threshold." It becomes the Od, as soon as it is
vivified by the conscious efflux of an immortal soul; for then the astral
currents are acting under the guidance of either an adept, a pure spirit, or an
able mesmerizer, who is pure himself and knows how to direct the blind forces.
In such cases even a high Planetary Spirit, one of the class of beings that have
never been embodied (though there are many among these hierarchies who have
lived on our earth), descends occasionally to our sphere, and purifying the
surrounding atmosphere enables the subject to see, and opens in him the springs
of true divine prophecy. As to the term Aour, the word is used to designate
certain occult properties of the universal agent. It pertains more directly to
the domain of the alchemist, and is of no interest to the general public.
The author of the Homoiomerian system of philosophy, Anaxagoras of Clazomene,
firmly believed that the spiritual prototypes of all things, as well as their
elements, were to be found in the boundless ether, where they were generated,
whence they evolved, and whither they returned from earth. In common with the
Hindus who had personified their Akas'a (sky or ether) and made of it a deific
entity, the Greeks and Latins had deified Æther. Virgil calls Zeus, pater
omnipotens aether; * Magnus, the great god, Ether.
These beings above alluded to are the elemental spirits of the Kabalists, **
whom the Christian clergy denounce as "devils," the enemies of mankind.
p. 159
"Already Tertullian," gravely remarks Des Mousseaux, in his chapter on the
devils, "has formally discovered the secret of their cunning."
A priceless discovery, that. And now that we have learned so much of the mental
labors of the holy fathers and their achievements in astral anthropology, need
we be surprised at all, if, in the zeal of their spiritual explorations, they
have so far neglected their own planet as at times to deny not only its right to
motion but even its sphericity?
And this is what we find in Langhorne, the translator of Plutarch: Dionysius of
Halicarnassus [L. ii.] is of opinion that Numa built the temple of Vesta in a
round form, to represent the figure of the earth, for by Vesta they meant the
earth." Moreover Philolaus, in common with all other Pythagoreans, held that the
element of fire was placed in the centre of the universe; and Plutarch, speaking
on the subject, remarks of the Pythagoreans that "the earth they suppose not to
be without motion, nor situated in the centre of the world, but to make its
revolution round the sphere of fire, being neither one of the most valuable, nor
principal parts of the great machine." Plato, too, is reported to have been of
the same opinion. It appears, therefore, that the Pythagoreans anticipated
Galileo's discovery.
The existence of such an invisible universe being once admitted--as seems likely
to be the fact if the speculations of the authors of the Unseen Universe are
ever accepted by their colleagues--many of the phenomena, hitherto mysterious
and inexplicable, become plain. It acts on the organism of the magnetized
mediums, it penetrates and saturates them through and through, either directed
by the powerful will of a mesmerizer, or by unseen beings who achieve the same
result. Once that the silent operation is performed, the astral or sidereal
phantom of the mesmerized subject quits its paralyzed, earthly casket, and,
after having roamed in the boundless space, alights at the threshold of the
mysterious "bourne." For it, the gates of the portal which marks the entrance to
the "silent land," are now but partially ajar; they will fly wide open before
the soul of the entranced somnambulist only on that day when, united with its
higher immortal essence, it will have quitted forever its mortal frame. Until
then, the seer or seeress can look but through a chink; it depends on the
acuteness of the clairvoyant's spiritual sight to see more or less through it.
p. 160
The trinity in unity is an idea which all the ancient nations held in common.
The three Dejotas--the Hindu Trimurti; the Three Heads of the Jewish Kabala. *
"Three heads are hewn in one another and over one another." The trinity of the
Egyptians and that of the mythological Greeks were alike representations of the
first triple emanation containing two male and one female principles. It is the
union of the male Logos, or wisdom, the revealed Deity, with the female Aura or
Anima Mundi--"the holy Pneuma," which is the Sephira of the Kabalists and the
Sophia of the refined Gnostics--that produced all things visible and invisible.
While the true metaphysical interpretation of this universal dogma remained
within the sanctuaries, the Greeks, with their poetical instincts, impersonated
it in many charming myths. In the Dionysiacs of Nonnus, the god Bacchus, among
other allegories, is represented as in love with the soft, genial breeze (the
Holy Pneuma), under the name of Aura Placida. ** And now we will leave Godfrey
Higgins to speak: "When the ignorant Fathers were constructing their calendar,
they made out of this gentle zephyr two Roman Catholic saints!! " SS. Aura and
Placida;--nay, they even went so far as to transfer the jolly god into St.
Bacchus, and actually show his coffin and relics at Rome. The festival of the
two "blessed saints," Aura and Placida, occurs on the 5th of October, close to
the festival of St. Bacchus. ***
How far more poetical, and how much greater the religious spirit to be found in
the "heathen" Norse legends of creation! In the boundless abyss of the mundane
pit, the Ginnunga-gap, where rage in blind fury and conflict cosmic matter and
the primordial forces, suddenly blows the thaw-wind. It is the "unrevealed God,"
who sends his beneficent breath from Muspellheim, the sphere of empyreal fire,
within whose glowing rays dwells this great Being, far beyond the limits of the
world of matter; and the animus of the Unseen, the Spirit brooding over the
dark, abysmal waters, calls order out of chaos, and once having given the
impulse to all creation the FIRST CAUSE retires, and remains for evermore in
statu abscondito! ****
There is both religion and science in these Scandinavian songs of heathendom. As
an example of the latter, take the conception of Thor, the son of Odin. Whenever
this Hercules of the North would grasp the handle of his terrible weapon, the
thunderbolt or electric hammer, he is obliged to put on his iron gantlets. He
also wears a magical belt
p. 161
known as the "girdle of strength," which, whenever girded about his person,
greatly augments his celestial power. He rides upon a car drawn by two rams with
silver bridles, and his awful brow is encircled by a wreath of stars. His
chariot has a pointed iron pole, and the spark-scattering wheels continually
roll over rumbling thunder-clouds. He hurls his hammer with resistless force
against the rebellious frost-giants, whom he dissolves and annihilates. When he
repairs to the Urdar fountain, where the gods meet in conclave to decide the
destinies of humanity, he alone goes on foot, the rest of the deities being
mounted. He walks, for fear that in crossing Bifrost (the rainbow), the
many-hued Æsirbridge, he might set it on fire with his thunder-car, at the same
time causing the Urdar waters to boil.
Rendered into plain English, how can this myth be interpreted but as showing
that the Norse legend-makers were thoroughly acquainted with electricity? Thor,
the euhemerization of electricity, handles his peculiar element only when
protected by gloves of iron, which is its natural conductor. His belt of
strength is a closed circuit, around which the isolated current is compelled to
run instead of diffusing itself through space. When he rushes with his car
through the clouds, he is electricity in its active condition, as the sparks
scattering from his wheels and the rumbling thunder of the clouds testify. The
pointed iron pole of the chariot is suggestive of the lightning-rod; the two
rams which serve as his coursers are the familiar ancient symbols of the male or
generative power; their silver bridles typify the female principle, for silver
is the metal of Luna, Astarte, Diana. Therefore in the ram and his bridle we see
combined the active and passive principles of nature in opposition, one rushing
forward, and the other restraining, while both are in subordination to the
world-permeating, electrical principle, which gives them their impulse. With the
electricity supplying the impulse, and the male and female principle combining
and recombining in endless correlation, the result is--evolution of visible
nature, the crown-glory of which is the planetary system, which in the mythic
Thor is allegorized by the circlet of glittering orbs which bedeck his brow.
When in his active condition, his awful thunderbolts destroy everything, even
the lesser other Titanic forces. But he goes afoot over the rainbow bridge,
Bifrost, because to mingle with other less powerful gods than himself, he is
obliged to be in a latent state, which he could not be in his car; otherwise he
would set on fire and annihilate all. The meaning of the Urdar-fountain, that
Thor is afraid to make boil, and the cause of his reluctance, will only be
comprehended by our physicists when the reciprocal electro-magnetic relations of
the innumerable members of the planetary system, now just suspected, shall be
thoroughly determined. Glimpses of the truth are given in the
p. 162
recent scientific essays of Professors Mayer and Sterry Hunt. The ancient
philosophers believed that not only volcanos, but boiling springs were caused by
concentrations of underground electric currents, and that this same cause
produced mineral deposits of various natures, which form curative springs. If it
be objected that this fact is not distinctly stated by the ancient authors, who,
in the opinion of our century were hardly acquainted with electricity, we may
simply answer that not all the works embodying ancient wisdom are now extant
among our scientists. The clear and cool waters of Urdar were required for the
daily irrigation of the mystical mundane tree; and if they had been disturbed by
Thor, or active electricity, they would have been converted into mineral springs
unsuited for the purpose. Such examples as the above will support the ancient
claim of the philosophers that there is a logos in every mythos, or a
ground-work of truth in every fiction.
Footnotes
125:* Pausanias: "Eliae," lib. i., cap. xiv.
125:** We apprehend that the noble author coined his curious names by
contracting words in classical languages. Gy would come from gune; vril from
virile.
127:* P. B. Randolph: "Pre-Adamite Man," p. 48.
129:* On this point at least we are on firm ground. Mr. Crookes's testimony
corroborates our assertions. On page 84 of his pamphlet on "Phenomenal
Spiritualism" he says: "The many hundreds of facts I am prepared to
attest--facts which to imitate by known mechanics or physical means would baffle
the skill of a Houdin, a Bosco, or an Anderson, backed with all the resources of
elaborate machinery and the practice of years--have all taken place in my own
house; at times appointed by myself and under circumstances which absolutely
precluded the employment of the very simplest instrumental aids."
129:** In this appellation, we may discover the meaning of the puzzling sentence
to be found in the Zend-Avesta that "fire gives knowledge of the future,
science, and amiable speech," as it develops an extraordinary eloquence in some
sensitives.
130:* Dunlap: "Musah, His Mysteries," p. iii.
130:** "Hercules was known as the king of the Musians," says Schwab, ii., 44;
and Musien was the feast of "Spirit and Matter," Adonis and Venus, Bacchus and
Ceres. (See Dunlap: "Mystery of Adonis," p. 95.) Dunlap shows, on the authority
of Julian and Anthon (67), Æsculapius, "the Savior of all," identical with Phtha
(the creative Intellect, the Divine Wisdom), and with Apollo, Baal, Adonis, and
Hercules (ibid., p. 93), and Phtha is the "Anima mundi," the Universal Soul, of
Plato, the Holy Ghost of the Egyptians, and the Astral Light of the Kabalists.
M. Michelet, however, regards the Grecian Herakles as a different character, the
adversary of the Bacchic revellings and their attendant human sacrifices.
130:*** Plato: "Ion" (Burgess), vol. iv., p. 294.
130:**** "Attica," i., xiv.
131:* Plato: "Theages." Cicero renders this word δαιμονιον, quiddam divinum, a
divine something, not anything personal.
131:** "Cratylus," p. 79.
131:*** "Arnobius," vi., xii.
131:**** As we will show in subsequent chapters, the sun was not considered by
the ancients as the direct cause of the light and heat, but only as an agent of
the former, through which the light passes on its way to our sphere. Thus it was
always called by the Egyptians "the eye of Osiris," who was himself the Logos,
the First-begotten, or light made manifest to the world, "which is the mind and
divine intellect of the Concealed." It is only that light of which we are
cognizant that is the Demiurge, the creator of our planet and everything
pertaining to it; with the invisible and unknown universes disseminated through
space, none of the sun-gods had anything to do. The idea is expressed very
clearly in the "Books of Hermes."
132:* "Orphic Hymn," xii.; Hermann; Dunlap: "Musah, His Mysteries," p. 91.
132:** Movers, 525. Dunlap: "Mysteries of Adonis," 94.
132:*** Preller: ii., 153. This is evidently the origin of the Christian dogma
of Christ descending into hell and overcoming Satan.
132:**** This important fact accounts admirably for the gross polytheism of the
masses, and the refined, highly-philosophical conception of one God, which was
taught only in sanctuaries of the "pagan" temples.
132:***** Anthon: "Cabeiria."
132:****** Plato: "Phaedrus," Cary's translation.
132:******* John xx., 22.
133:* "Heathen Religion," 104.
133:** Alkahest, a word first used by Paracelsus, to denote the menstruum or
universal solvent, that is capable of reducing all things.
135:* Josephus: "Antiquities," vol. viii., c. 2, 5.
136:* "The Land of Charity," p. 210.
136:** The claims of certain "adepts," which do not agree with those of the
students of the purely Jewish Kabala, and show that the "secret doctrine" has
originated in India, from whence it was brought to Chaldea, passing subsequently
into the hands of the Hebrew "Tanaim," are singularly corroborated by the
researches of the Christian missionaries. These pious and learned travellers
have inadvertently come to our help. Dr. Caldwell, in his "Comparative Grammar
of the Dravidian Languages," p. 66, and Dr. Mateer, in the "Land of Charity," p.
83, fully support our assertions that the "wise" King Solomon got all his
kabalistic lore from India, as the above-given magical figure well shows. The
former missionary is desirous to prove that very old and huge specimens of the
baobab-tree, which is not, as it appears, indigenous to India, but belongs to
the African soil, and "found only at several ancient sites of foreign commerce
(at Travancore), may, for aught we know," he adds, "have been introduced into
India, and planted by the servants of King Solomon." The other proof is still
more conclusive. Says Dr. Mateer, in his chapter on the Natural History of
Travancore: "There is a curious fact connected with the name of this bird (the
peacock) which throws some light upon Scripture history. King Solomon sent his
navy to Tarshish (I Kings, x. 22), which returned once in three years, bringing
'gold and silver, ivory and apes, and peacocks.' Now the word used in the Hebrew
Bible for peacock is 'tukki,' and as the Jews had, of course, no word for these
fine birds till they were first imported into Judea by King Solomon, there is no
doubt that 'tukki' is simply the old Tamil word 'toki,' the name of the peacock.
The ape or monkey also is, in Hebrew, called 'koph,' the Indian word for which
is 'kaphi.' Ivory, we have seen, is abundant in South India, and gold is widely
distributed in the rivers of the western coast. Hence the 'Tarshish' referred to
was doubtless the western coast of India, and Solomon's ships were ancient 'East
Indiamen.' " And hence also we may add, besides "the gold and silver, and apes
and peacocks," King Solomon and his friend Hiram, of masonic renown, got their
"magic" and "wisdom" from India.
137:* Cooke: "New Chemistry," p. 22.
138:* Eliphas Levi: "Dogme et Rituel de la Haute Magie."
139:* Plato hints at a ceremony used in the Mysteries during the performance of
which the neophyte was taught that men are in this life in a kind of prison, and
taught how to escape from it temporarily. As usual, the too-learned translators
disfigured this passage, partially because they could not understand it, and
partially because they would not. See Phaedo § 16, and commentaries on it by
Henry More, the well-known Mystic philosopher and Platonist.
139:** The akasa is a Sanscrit word which means sky, but it also designates the
imponderable and intangible life-principle--the astral and celestial lights
combined together, and which two form the anima mundi, and constitute the soul
and spirit of man; the celestial light forming his νουσ,πνευμα, or divine
spirit, and the other his p. 140 ψυχε, soul or astral spirit. The grosser
particles of the latter enter into the fabrication of his outward form--the
body. Akasa is the mysterious fluid termed by scholastic science, "the
all-pervading ether"; it enters into all the magical operations of nature, and
produces mesmeric, magnetic, and spiritual phenomena. As, in Syria, Palestine,
and India, meant the sky, life, and the sun at the same time; the sun being
considered by the ancient sages as the great magnetic well of our universe. The
softened pronunciation of this word was Ah--says Dunlap, for "the s continually
softens to h from Greece to Calcutta." Ah is Iah, Ao, and Iao. God tells Moses
that his name is "I am" (Ahiah), a reduplication of Ah or Iah. The word "As" Ah,
or Iah means life, existence, and is evidently the root of the word akasa, which
in Hindustan is pronounced ahasa, the life-principle, or Divine life-giving
fluid or medium. It is the Hebrew ruah, and means the "wind," the breath, the
air in motion, or "moving spirit," according to Parkhurst's Lexicon; and is
identical with the spirit of God moving on the face of the waters.
140:* Bear in mind that Kavindasami made Jacolliot swear that he would neither
approach nor touch him during the time he was entranced. The least contact with
matter would have paralyzed the action of the freed spirit, which, if we are
permitted to use such an unpoetical comparison, would re-enter its dwelling like
a frightened snail, drawing in its horns at the approach of any foreign
substance. In some cases such a brusque interruption and oozing back of the
spirit (sometimes it may suddenly and altogether break the delicate thread
connecting it with the body) kills the entranced subject. See the several works
of Baron du Potet and Puysegur on this question.
142:* "La Magie Devoilee," p. 147.
143:* "Magie au XIXme Siecle," p. 268.
143:** Ibid.
145:* Brierre de Boismont: "Des Hallucinations, ou Histoire raisonnee des
apparitions, des songes, des visions, de l'extase du Magnetisme," 1845, p. 301
(French edition). See also Fairfield: "Ten Years Among the Mediums."
145:** Cabanis, seventh memoir: "De l'Influence des Maladies sur la Formation
des Idees," etc. A respected N. Y. legislator has this faculty.
147:* Irenaeus: Book iii., chap. ii., sec. 8.
147:** The cow is the symbol of prolific generation and of intellectual nature.
She was sacred to Isis in Egypt; to Christna, in India, and to an infinity of
other gods and goddesses personifying the various productive powers of nature.
The cow was held, in short, as the impersonation of the Great Mother of all
beings, both of the mortals and of the gods, of physical and spiritual
generation of things.
147:*** In Genesis the river of Eden was parted, "and became into four heads"
(Gen. ii., 5).
149:* Genesis iii. 21.
149:** This is claimed to be one of the missing books of the sacred Canon of the
Jews, and is referred to in Joshua and II. Samuel. It was discovered by Sidras,
an officer of Titus, during the sack of Jerusalem, and published in Venice in
the seventeenth century, as alleged in its preface by the Consistory of Rabbins,
but the American edition, as well as the English, is reputed by the modern
Rabbis, to be a forgery of the twelfth century.
150:* See Godfrey Higgins: "Anacalypsis," quoting Faber.
150:** See Cory's "Ancient Fragments." BEROSUS.
150:*** We refer the reader for further particulars to the "Prose Edda" in
Mallett's "Northern Antiquities."
151:* It is worthy of attention that in the Mexican "Popol-Vuh" the human race
is created out of a reed, and in Hesiod out of the ash-tree, as in the
Scandinavian narrative.
152:* See Kanne's "Pantheum der &Ælig;ltesten Philosophie."
153:* "Origin of Species," p. 484.
153:** Ibid. Which latter word we cannot accept unless that "primordial form" is
conceded to be the primal concrete form that spirit assumed as the revealed
Deity.
153:*** Ibid., p. 488.
153:**** Lecture by T. H. Huxley, F.R.S.: "Darwin and Haeckel."
154:* "Migration of Abraham," § 32.
154:** Cory: "Ancient Fragments."
154:*** "Origin of Species," pp. 448, 489, first edition.
155:* Huxley: "Darwin and Haeckel."
156:* Mithras was regarded among the Persians as the Theos ek petros--god of the
rock.
156:** Bordj is called a fire-mountain--a volcano; therefore it contains fire,
rock, earth, and water--the male and active, and the female or passive elements.
The myth is suggestive.
158:* Virgil: "Georgica," book ii.
158:** Porphyry and other philosophers explain the nature of the dwellers. They
are mischievous and deceitful, though some of them are perfectly gentle and
harmless, but so weak as to have the greatest difficulty in communicating with
mortals whose company they seek incessantly. The former are not wicked through
intelligent malice. The law of spiritual evolution not having yet developed
their instinct into intelligence, whose highest light belongs but to immortal
spirits, their powers of reasoning are in a latent state and, therefore, they
themselves, irresponsible.
But the Latin Church contradicts the Kabalists. St. Augustine has even a
discussion on that account with Porphyry, the Neo-platonist. "These spirits," he
says, "are deceitful, not by their nature, as Porphyry, the theurgist, will have
it, but through malice. They pass themselves off for gods and for the souls of
the defunct" ("Civit. Dei," book x., ch. 2). So far Porphyry agrees with him;
"but they do not claim to be p. 159 demons [read devils], for they are such in
reality!" adds the Bishop of Hippo. But then, under what class should we place
the men without heads, whom Augustine wishes us to believe he saw himself? or
the satyrs of St. Jerome, which he asserts were exhibited for a considerable
length of time at Alexandria? They were, he tells us, "men with the legs and
tails of goats"; and, if we may believe him, one of these Satyrs was actually
pickled and sent in a cask to the Emperor Constantine!
160:* "Tria capita exsculpta sunt, una intra alterum, et alterum supra
alterum"--(Sohar; "Idra Suta," sectio vii.)
160:** Gentle gale (lit.)
160:*** Higgins: "Anacalypsis"; also "Dupuis."
160:**** Mallett: "Northern Antiquities," pp. 401-406, and "The Songs of a
Voluspa" in the Edda.
***********************
p. 163
CHAPTER VI.
"Hermes, who is of my ordinances ever the bearer . . .
Then taking his staff, with which he the eyelids of mortals
Closes at will, and the sleeper, at will, reawakens."--Odyssey, Book V.
"I saw the Samothracian rings
Leap, and steel-filings boil in a brass dish
So soon as underneath it there was placed
The magnet-stone; and with wild terror seemed
The iron to flee from it in stern hate. . . ."--Lucretius, Book VI.
"But that which especially distinguishes the Brotherhood is their marvellous
knowledge of the resources of the medical art. They work not by charms but by
simples."--(MS. Account of the Origin and Attributes of the True
Rosicrucians.)
ONE of the truest things ever said by a man of science is the remark made by
Professor Cooke in his New Chemistry. "The history of Science shows that the age
must be prepared before scientific truths can take root and grow. The barren
premonitions of science have been barren because these seeds of truth fell upon
unfruitful soil; and, as soon as the fulness of the time has come, the seed has
taken root and the fruit has ripened . . . every student is surprised to find
how very little is the share of new truth which even the greatest genius has
added to the previous stock."
The revolution through which chemistry has recently passed, is well calculated
to concentrate the attention of chemists upon this fact; and it would not be
strange, if, in less time than it has required to effect it, the claims of the
alchemists would be examined with impartiality, and studied from a rational
point of view. To bridge over the narrow gulf which now separates the new
chemistry from old alchemy, is little, if any harder than what they have done in
going from dualism to the law of Avogadro.
As Ampere served to introduce Avogadro to our contemporary chemists, so
Reichenbach will perhaps one day be found to have paved the way with his OD for
the just appreciation of Paracelsus. It was more than fifty years before
molecules were accepted as units of chemical calculations; it may require less
than half that time to cause the superlative merits of the Swiss mystic to be
acknowledged. The warning paragraph about healing mediums, * which will be found
elsewhere, might have
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been written by one who had read his works. "You must understand," he says,
"that the magnet is that spirit of life in man which the infected seeks, as both
unite themselves with chaos from without. And thus the healthy are infected by
the unhealthy through magnetic attraction."
The primal causes of the diseases afflicting mankind; the secret relations
between physiology and psychology, vainly tortured by men of modern science for
some clew to base their speculations upon; the specifics and remedies for every
ailment of the human body--all are described and accounted for in his voluminous
works. Electro-magnetism, the so-called discovery of Professor Oersted, had been
used by Paracelsus three centuries before. This may be demonstrated by examining
critically his mode of curing disease. Upon his achievements in chemistry there
is no need to enlarge, for it is admitted by fair and unprejudiced writers that
he was one of the greatest chemists of his time. * Brierre de Boismont terms him
a "genius" and agrees with Deleuze that he created a new epoch in the history of
medicine. The secret of his successful and, as they were called, magic cures
lies in his sovereign contempt for the so-called learned "authorities" of his
age. "Seeking for truth," says Paracelsus, "I considered with myself that if
there were no teachers of medicine in this world, how would I set to learn the
art? No otherwise than in the great open book of nature, written with the finger
of God. . . . I am accused and denounced for not having entered in at the right
door of art. But which is the right one? Galen, Avicenna, Mesue, Rhasis, or
honest nature? I believe, the last! Through this door I entered, and the light
of nature, and no apothecary's lamp directed me on my way."
This utter scorn for established laws and scientific formulas, this aspiration
of mortal clay to commingle with the spirit of nature, and look to it alone for
health, and help, and the light of truth, was the cause of the inveterate hatred
shown by the contemporary pigmies to the fire-philosopher and alchemist. No
wonder that he was accused of charlatanry and even drunkenness. Of the latter
charge, Hemmann boldly and fearlessly exonerates him, and proves that the foul
accusation proceeded from "Oporinus, who lived with him some time in order to
learn his secrets, but his object was defeated; hence, the evil reports of his
disciples and apothecaries." He was the founder of the School of Animal
Magnetism and the discoverer of the occult properties of the magnet. He was
branded by his age as a sorcerer, because the cures he made were marvellous.
Three centuries later, Baron Du Potet was also accused of sorcery and
demonolatry by the Church of Rome, and of charlatanry by the
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academicians of Europe. As the fire-philosophers say, it is not the chemist who
will condescend to look upon the "living fire" otherwise than his colleagues do.
"Thou hast forgotten what thy fathers taught thee about it--or rather, thou hast
never known . . . it is too loud for thee!" *
A work upon magico-spiritual philosophy and occult science would be incomplete
without a particular notice of the history of animal magnetism, as it stands
since Paracelsus staggered with it the schoolmen of the latter half of the
sixteenth century.
We will observe briefly its appearance in Paris when imported from Germany by
Anton Mesmer. Let us peruse with care and caution the old papers now mouldering
in the Academy of Sciences of that capital, for there we will find that, after
having rejected in its turn every discovery that was ever made since Galileo,
the Immortals capped the climax by turning their backs upon magnetism and
mesmerism. They voluntarily shut the doors before themselves, the doors which
led to those greatest mysteries of nature, which lie hid in the dark regions of
the psychical as well as the physical world. The great universal solvent, the
Alkahest, was within their reach--they passed it by; and now, after nearly a
hundred years have elapsed, we read the following confession:
"Still it is true that, beyond the limits of direct observation, our science
(chemistry) is not infallible, and our theories and systems, although they may
all contain a kernel of truth, undergo frequent changes, and are often
revolutionized." **
To assert so dogmatically that mesmerism and animal magnetism are but
hallucinations, implies that it can be proved. But where are these proofs, which
alone ought to have authority in science? Thousands of times the chance was
given to the academicians to assure themselves of its truth; but, they have
invariably declined. Vainly do mesmerists and healers invoke the testimony of
the deaf, the lame, the diseased, the dying, who were cured or restored to life
by simple manipulations and the apostolic "laying on of hands." "Coincidence" is
the usual reply, when the fact is too evident to be absolutely denied;
"will-o'-the-wisp," "exaggeration," "quackery," are favorite expressions, with
our but too numerous Thomases. Newton, the well-known American healer, has
performed more instantaneous cures than many a famous physician of New York City
has had patients in all his life; Jacob, the Zouave, has had a like success in
France. Must we then consider the accumulated testimony of the last forty years
upon this subject to be all illusion, confederacy with clever charlatans, and
lunacy? Even to breathe
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such a stupendous fallacy would be equivalent to a self-accusation of lunacy.
Notwithstanding the recent sentence of Leymarie, the scoffs of the skeptics and
of a vast majority of physicians and scientists, the unpopularity of the
subject, and, above all, the indefatigable persecutions of the Roman Catholic
clergy, fighting in mesmerism woman's traditional enemy, so evident and
unconquerable is the truth of its phenomena that even the French magistrature
was forced tacitly, though very reluctantly, to admit the same. The famous
clairvoyante, Madame Roger, was charged with obtaining money under false
pretenses, in company with her mesmerist, Dr. Fortin. On May 18th, 1876, she was
arraigned before the Tribunal Correctionnel of the Seine. Her witness was Baron
Du Potet, the grand master of mesmerism in France for the last fifty years; her
advocate, the no less famous Jules Favre. Truth for once triumphed--the
accusation was abandoned. Was it the extraordinary eloquence of the orator, or
bare facts incontrovertible and unimpeachable that won the day? But Leymarie,
the editor of the Revue Spirite, had also facts in his favor; and, moreover, the
evidence of over a hundred respectable witnesses, among whom were the first
names of Europe. To this there is but one answer--the magistrates dared not
question the facts of mesmerism. Spirit-photography, spirit-rapping, writing,
moving, talking, and even spirit-materializations can be simulated; there is
hardly a physical phenomenon now in Europe and America but could be
imitated--with apparatus--by a clever juggler. The wonders of mesmerism and
subjective phenomena alone defy tricksters, skepticism, stern science, and
dishonest mediums; the cataleptic state it is impossible to feign. Spiritualists
who are anxious to have their truths proclaimed and forced on science, cultivate
the mesmeric phenomena. Place on the stage of Egyptian Hall a somnambulist
plunged in a deep mesmeric sleep. Let her mesmerist send her freed spirit to all
the places the public may suggest; test her clairvoyance and clairaudience;
stick pins into any part of her body which the mesmerist may have made his
passes over; thrust needles through the skin below her eyelids; burn her flesh
and lacerate it with a sharp instrument. "Do not fear!" exclaim Regazzoni and Du
Potet, Teste and Pierrard, Puysegur and Dolgorouky--"a mesmerized or entranced
subject is never hurt!" And when all this is performed, invite any popular
wizard of the day who thirsts for puffery, and is, or pretends to be, clever at
mimicking every spiritual phenomenon, to submit his body to the same tests! *
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The speech of Jules Favre is reported to have lasted an hour and a half, and to
have held the judges and the public spellbound by its eloquence. We who have
heard Jules Favre believe it most readily; only the statement embodied in the
last sentence of his argument was unfortunately premature and erroneous at the
same time. "We are in the presence of a phenomenon which science admits without
attempting to explain. The public may smile at it, but our most illustrious
physicians regard it with gravity. Justice can no longer ignore what science has
acknowledged!"
Were this sweeping declaration based upon fact and had mesmerism been
impartially investigated by many instead of a few true men of science, more
desirous of questioning nature than mere expediency, the public would never
smile. The public is a docile and pious child, and readily goes whither the
nurse leads it. It chooses its idols and fetishes, and worships them in
proportion to the noise they make; and then turns round with a timid look of
adulation to see whether the nurse, old Mrs. Public Opinion, is satisfied.
Lactantius, the old Christian father, is said to have remarked that no skeptic
in his days would have dared to maintain before a magician that the soul did not
survive the body, but died together with it; "for he would refute them on the
spot by calling up the souls of the dead, rendering them visible to human eyes,
and making them foretell future events." * So with the magistrates and bench in
Madame Roger's case. Baron Du Potet was there, and they were afraid to see him
mesmerize the somnambulist, and so force them not only to believe in the
phenomenon, but to acknowledge it--which was far worse.
And now to the doctrine of Paracelsus. His incomprehensible, though lively style
must be read like the biblio-rolls of Ezekiel, "within and without." The peril
of propounding heterodox theories was great in those days; the Church was
powerful, and sorcerers were burnt by the dozens. For this reason, we find
Paracelsus, Agrippa, and Eugenius Philalethes as notable for their pious
declarations as they were famous for their achievements in alchemy and magic.
The full views of Paracelsus on the occult properties of the magnet are
explained partially in his famous book, Archidaxarum, in which he describes the
wonderful tinct-
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ure, a medicine extracted from the magnet and called Magisterium Magnetis, and
partially in the De Ente Dei, and De Ente Astrorum, Lib. I. But the explanations
are all given in a diction unintelligible to the profane. "Every peasant sees,"
said he, "that a magnet will attract iron, but a wise man must inquire for
himself. . . . I have discovered that the magnet, besides this visible power,
that of attracting iron, possesses another and concealed power."
He demonstrates further that in man lies hidden a "sidereal forc | |
