< Spiritualism in Marylebone (continued from page 7-214) >
which have during long ages been accepted as the heirloom of tradition, and the boon brought by messengers of heavenly descent. We shall thus, from distant and opposite quarters, meet in the same centre of confluent truths, and be established in positions impregnably fortified. Nor is it easy to calculate the increase of happiness, holiness, and mental power which such a measure of assurance may bring to mankind. Of course there will always be minds which the full blaze of evidence will only blind; but this, we may hope and expect, will not be the general effect of such increase of light. The wide diffusion of democratic tendencies and institutions is causing men to drift more widely into individualism in philosophy and religion, but a firmer apprehension of truths regarding the spiritual world, obtained by scientific means and sensible demonstrations, may bring about, by courses we least anticipate, more unity of principle, thought, and feeling among the prayerful thinkers and scholars of every communion and clime. It is by sounding the depths of old truths that we shall attain to new, for new truths are, for the most part, only new developments of truths that were known of old.”
To bring about this desirable result, however, it will be necessary to proceed on methods which are as yet only just beginning to find favour amongst us. Instead of each one experimenting for himself, often at peril to health and mental and moral balance, I should prefer to see the subject made one of special study and research, like chemistry, astronomy, and other sciences. The study would, of course, always be free and open to all who choose to undertake it, as is the case with the other sciences I have named; but by the means proposed it would be lifted out of the stage of empiricism (a necessary one, and natural to all new growths) which it has now, I hope, nearly outgrown, and be raised to a more dignified position than it at present occupies. If not destined itself to become a science, Spiritualism will, I think, be an aid to the right understanding of all science as of all religion. But that its so-called teachings or communications should be taken as a rule of individual conduct or belief, cannot, in my opinion, from long and intimate experience, be too strongly deprecated or discouraged.
I might have added to this paper by copious examples of injurious effects and undesirable results from the causes which I have here only briefly indicated. But no doubt such cases are sufficiently well known to you all, and their repetition would be painful as well as unnecessary. What I principally wished to point out is the general principles to which they are traceable. Whether you agree with me or not, will be shown by the discussion which is about to follow. If I have too much condensed my remarks, I shall be willing to amplify them on any point which you may do me the honour to indicate.
In the discussion which followed the reading of the paper, Mr. Tapp said he thought that Miss Kislingbury had done a great service in boldly bringing forward the unpleasant side of Spiritualism, which some were too apt to keep out of sight. He quite agreed as to the dangers indicated. He would, however, advert to one great benefit which Spiritualism brought with it, which was that it taught men and women to be themselves. They learned from the facts revealed that there is no escaping from our true character and our true position. With regard to obsession, he had observed that it was a common feature in the experiences of saints and other holy persons. He thought it was easily accounted for—first on account of the opposition which good men are sure to meet with from evil spirits; and second, because asceticism lays people open to attack from a variety of influences. The physical power being at a low ebb, they are less able to resist the action of spirits. Mr. Tapp also deprecated undue enthusiasm. Enthusiasm meant egotism, and egotistical people would be sure to suffer for their pride.
Mr. Wilson, Mr. Bull, Dr. C. Blake, Mr. C. White, and others took part in the discussion.
In reply to Mr. Tapp’s remarks on obsession,
Miss Kislingbury said that asceticism meant subduing the flesh to the spirit, and that, therefore, those who practised it should be in a better position to resist the attacks of spirits if they were instructed that they could effect their purpose by a strong exercise of will-power. This was one of the lessons the Theosophists wished to inculcate, and to encourage activity of will rather than the passivity prevalent when developing mediumship, which placed persons under the power of influences they knew nothing about, often to their great detriment.
The meeting closed with the usual votes of thanks.
Editor's notes
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