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vol. title: Miscellaneous Scraps from January 1st 1878 vol. period: 1875-1878 pages in vol.: 153 |
< Women in Secret Societies (continued from page 5-146) >
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The Spiritualist Movement as it Presents itself To-Day in its Various Aspects
March 31st was celebrated as the thirty-first anniversary of the advent of Modern Spiritualism, dating by common consent from the Rochester, or, more properly speaking, Hydesville knockings. Whether this movement, having such unpretentious origin, be regarded in the light of a genuine religious dispensation, as its adherents firmly believe it to be, or a downright delusion, as the world at large maintains, or a mixture of illusion, delusion, and some unknown force, endowed with something allied to intelligence, the fact remains that it has spread in an incredibly short space of time over the whole of the civilized world, and, except the Catholic religion, is to-day the most cosmopolitan under the sun. It flourishes in Australia, and supports an able organ there; the same in New Zealand; at the Cape of Good Hope there is a large society; a half-dozen journals in its advocacy are published in Spanish and issued in Spain, Mexico, and various South American States; it has several organs in France and Belgium, printed in the French language; several printed in the German; there are half-a-dozen issued from London alone, and in this country the number of publications is large and growing. There have been numerous exposures of mediums of late years—exposures that have been accepted even by Spiritualists—but in spite of this fact there is no doubt that the sect is increasing now at a more rapid rate than ever. One reason why the exposure of frauds has no greater effect on the body of the believers, is the fact, as they allege, that they were prepared to meet with a considerable per cent. of fraud before they began their investigations, and hence they are not at all astonished or cast down when confronted with it. They compare the investigation into the phenomena of Spiritualism to gold-hunting. There is gold, they say, but also much dirt, and something that looks like gold but will not stand the test of the crucible.
Aside from phenomenal Spiritualism there are aspects of this movement it is of interest to study. Many of those who deny the genuineness of spiritual manifestations hold the same argument toward the miracles of the Bible. Yet it cannot be denied that Christianity, at least in its earlier days, derived all its force from its real or assumed supernaturalism, and no one will deny Christianity has not been and is not a power in the world. With this historical precedent in view, one need not be a believer in the genuineness of the phenomena of Modern Spiritualism to admit that it may nevertheless grow to tremendous proportions, and it is from this point of view that the subject is one of interest to all classes.
In many of its most important relations the subject is as advantageously studied in Chicago as anywhere in the world. Not only is this an important centre of the movement—the most important after London and Boston—but just at this time it is attracting attention from Spiritualists in all parts of the world because of certain differences that have recently arisen among the believers.
It is a certain sign of strength in the ism that it can afford to carry on an internal struggle. Spiritualism is of the very essence of combativeness, and, the resistance which the outside world used to offer having somewhat abated, the accumulated “fighting force” is seeking employment in other directions, and a ve… lively skirmish within the ranks is now going forwa…. It is readily admitted by nearly all Spiritualists that there is much that is, to say the least, “peculiar” about the phenomena. A great deal crops to the surface that offends good taste and runs counter to exact thought. It is with reference to these real or seeming aberrations that a decided difference of opinion—a sort of unorganized schism—has taken place. One party contends that Spiritualism must, like all other things, stand or fall according to human standards of criticism. Among this class is Andrew Jackson Davis. That the “Seer of Poughkeepsie” should be found on this side of the house is the more remarkable from the fact that no writer connected with the cause is so open to criticism according to all received and accepted canons. This element claims to represent the scientific in Spiritualism; it has a good deal to say about “common-sense methods,” and, except so far as their own pet vagaries are concerned, they are determined that the phenomena shall take place under a prescribed set of rules and regulations, in the form of “hints.” In a word—except as to their own pet notions—this side is determined to adjust Spiritualism to the world as it is.
Opposed to this view of the case is an element which holds that Spiritualism thrives best and is best served when it is let alone; that human ignorance is of no account when opposed to spirit wisdom; and that an adjustment of Spiritualism to the world’s present mode of thought would be its death knell—it might just as well never have been born. This class affirm that they are determined that the flaws which attached to early Christianity, and are only just eliminating, shall not blemish the new dispensation. They point to the fact that in so far as Christianity is not pure it is still cursed with the relics of paganism. Early Christianity, they hold, was a compromise. Christ more than any other teacher taught the vanity of all forms and ceremonials, but such was the religious education of the people to whom his teachings were introduced that their acceptation as abstract propositions could not be realized, and hence an elaborate ritualism, nearly resembling pagan rites in form, was made the vehicle by which the new truths were in modified form introduced.
There are those in Spiritualism who believe that with its progress the most radical changes in society are to take place—just as vast changes have accompanied the growth of Christianity—and these are determined that these changes shall come with as little hindrance as possible, and work out their salvation as best they can. This element is represented by the Banner of Light, published in Boston, and by far the leading paper of the sect in the world.
Another division may be mentioned. It is, however, purely a philosophical one. In a certain sense Spiritualists may be divided into two classes—those who believe in a single earthly existence, and those who believe in reïncarnation, or many embodiments. In America, England, and all English-speaking lands the single-existence theory is most numerously adhered to; but in France, Belgium and continental Europe generally the tendency is quite as marked the other way. Of late the reïncarnation theory has been making considerable progress in this country, but, owing to other and more “burning” questions, it is not now a main issue. The single-existence argument need not be explained to the reader. It is the belief of nearly all Christendom. But a word about the argument that is made in favor of reëmbodiment may possess a certain interest in this connection. It may be remarked here that in the matter of details no two teachers express a perfect agreement—but this fact does not affect the argument in general.
They hold that the spirit or soul is an eternal entity, that it has existed throughout all time in the past and will exist throughout all time in the future. As a philosophical proposition, they claim they possess an invincible argument, if once the immortality of the soul be admitted. To imagine something born in time possessing an eternal principle is to imagine the impossible, they say, except through the operation of a miracle. In time we know all things are in a state of flux, ever changing, but there is no claim that one atom of matter is adding. Still the belief is that souls are added. In other words, that creation from nothing to something is still an active process. But this is not all. If so it be we can trace our beginning, yet shall never <... continues on page 5-148 >
Editor's notes
- ↑ The Spiritualist Movement as it Presents itself To-Day in its Various Aspects by unknown author. From the Chicago Daily Times