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vol. 1, p. 124
from Adyar archives of the International Theosophical Society
vol. 1 (1874-1876)


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< Occultism and Spiritualism (continued from page 1-123) >

than human—as angels, gods, devils, genii, etc., instead of brothers and sisters of our common humanity? Why did Socrates fail to class his daemon with those just gone before, or bring forth as evidence of immortality the fact that the spirits of men and women did communicate with those on earth if he had known of it? If Spiritualism be what it is represented to be, it cannot be new in any sense only at the expense of the reputed intelligence of “the departed,” who, like drone« in the hive, have permitted milleniums of sweet opportunities to pass by unimproved, generation after generation, to sink into the grave, with no worthy effort on the part of the spirits to accomplish what would seem to be an easy thing for them. Further, to let the past settle its own difficulties. let us look at the present with all its facilities, mediums in every hamlet, postal conveniences of every kind, toleration such as history has failed to record in any age, and we see, in spite of spirit congresses, uniting the wisdom of spirits who have lived through the progress of ages with the Solons of modern times, no universal, respectable, reliable, method of communication devised, whereby believer and unbeliever may receive a spiritual telegram from their spirit friends the genuineness of which would be indisputable. We, who are of yesterday and know nothing have devised postal arrangements and telegraphy to such perfection tha: communion with one another has almost annihilated space and time; is it too much to ask of the world of spirits that they do away with the “twaddle” which so seriously impairs the reliability of spirit-communion? Understand me, I do not ask, that newly departed spirits should “immediately pass into glory,” armed with infinite wisdom; but I do ask of advanced, ancient spirits that a general postal arrangement be effected whereby the presence of the unbeliever cannot disturb conditions. For example, were I to die to-night and continue in my present frame of mind, one of my first efforts in spirit-life would be to send a communication—a letter—to my wife. I would find a medium in London, Paris, New York, San Francisco—somewhere, through and by whom I could send a letter which would identify itself. And were Spiritualism what it professes to be all that and more would 1 be accomplished. We all know whether it has been accomplished. I might extend my reasons for dissatisfaction to a. much greater length, but a very little reflection will suggest all I would say.

Now for Occultism. It professes to have been the same in all ages. It perceives a gradation of spirits in spirit-life analogous to what we perceive in physical life. Not only the gradation of intelligence as seen in man, but also the lower animals; that every organic being has a spirit, which is liberated on the dissolution of the physical organism, and has the I freedom of spirit-life eqnal with any other, and to the extent of its power and intelligence can influence those yet dwelling in tabrenacles of flesh. There may exist a difference of opinion among occult philosophers, whether the spirit of an ape or a flea, must ever remain as such in the land of shades, whether they will again reinhabit a physical organism, or whether there be a spiritual Darwinism by which every spirit is traveling through the pathway of evolution to greater perfection oi organic structure as a spirit; yet all of them will agree to this that spiritual manifestations, whether of the nineteenth century or the first, point most emphatically to a class of spirits decidedly not human. And this can be verified I have no doubt, whether the means be found in the British Museum or not. Testimony as reliable as any that has appeared in the London Spiritualist, dot the pages of history, that spirits —not human—elementary spirits or astral spirits, or otherwise known, have entered voluntarily, or have been coerced into the services of men: and I would rather ascribe the nonsense of spirit circles to non-human spirits, than insult “the departed” or the medium or the investigator, by calling them human.

It is because Occultism offers an explanation of certain incongruities in Spiritualism, that I place it in the list of subjects worthy of investigation, and I do not doubt that it will yield a large profit to those who are willing to invest their thoughts in this “new” and tine-honored enterprise.


Boston Sunday Herald March, 6 1876

<Untitled> (D. D. Home on Some Recent Developments)

D. D. Home on Some Recent Developments and Isms of American Spiritualism–Col. Olcott and Mme. Blavatsky
x Home doubting my mediumship proved that he is a genuine and even a reliable medium. H. P. Blavatsky was never a medium except, perhaps, in her earliest youth.


...with their decorations #. These are only...

# And who ever thought or said they were! It is not a decoration but a buckle, you Spiritualistic fool. It ought to be remembered also, that Mr. D. D. Home who was twice tried for swindling (Mrs. Lyon once) never knew or even saw me in his whole life, but, has certainly gathered most carefully the dirtiest gossip possible about Nathalie Blavatsky. Home is a liar and poor Dr. Bloede was turned into a cat by this mediumistic monkey to draw the chestnuts for him out of the fire, as the Sp. Scientist says.

MARCH 12, 1876

<Untitled> (Mr. Home is identified)


Editor's notes

  1. D. D. Home on Some Recent Developments by Bloede, G., Boston Sunday Herald
  2. Mr. Home is identified by unknown author (signed as J.R.B.). From Banner of Light