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vol. title: Vol Four of The Theosophical Society of The Arya Samaj of Arya-wart vol. period: Sept 1878 – Sept 1879 pages in vol.: 350 |
Foreign Correspondence
To the Editor of the Banner of Light:
The year that is now nearly closed has not been one that can be called eventful, unless we consider that a series of blows dealt against phenomenal Spiritualism are events worth note. On your side of the water, as well as in a minor degree on ours, there have been what are called exposures of public mediums. Whether or not such exposures were to be expected as the result of methods of investigation, is a point that may usefully engage the attention of investigators.
Our past experience can hardly be called pleasant in this respect. As a matter of fact we have found that the number of those who possess the power through which these phenomena can be produced in the face of antagonism is very small. Such mediums are consequently much in demand. By necessity, they accept as sitters in their public circles all who can afford to pay the fee. What does that mean? Simply that regard for spiritual conditions is impossible; that all must be accepted, and the circle formed without any respect to its constituent elements, save only the price that they can pay.
Now let us turn aside for a moment, and ask what is the method by which manifestations are evoked through the means of a circle? We do not know very much on the subject, but we know at least this: Manifestations are produced by the interblending of the aura—the atmospheric aura that surrounds the several individuals that form the circle. Until that intimate relation has been established all is blank. When it has been established there is a mutual interblending, which results in the vital force of those present being made common property, and utilized by the operating agency through the medium, who is the general depository of the vital forces of all. Into him is poured and through him is utilized whatever the spirits employ. Much of it he furnishes himself; more perhaps (some at any rate) he receives and holds in deposit.
This being so, how important must it be that the circle should be composed of harmonious elements, duly arranged, and each properly prepared for an experiment that must always be delicate. The results to be desired are to be obtained, experience shows us, only by delicate experiment. The best results are to be had only with the most careful and prolonged experiment, after all elements have been thoroughly harmonized, and those which do not properly amalgamate have been rejected.
Yet more. Those who form the circle must be careful to present themselves in a state of due preparation. Extreme sensitives must see that they have not during the day been brought into contact with disturbing influences. Even though they themselves be calm, they must be sure that external influence has not disturbed them. The less sensitive members must see that physically they are healthy, mentally at peace, and spiritually in an equable frame.
There are other conditions to be considered too. What I have enumerated can be controlled by the human elements of which the circle is formed, though it very seldom is. But we have to reckon with a changeable atmosphere, which imports into our experiments perpetual elements of disturbance. We have to consider the disturbing elements on the other side, and especially the difficulties that are imported by antagonistic and vexatious spirits.
Now, if this be so, and no experimenter of average experience will deny that I have laid down roughly the disturbing causes, and have indicated the conditions under which the best results are to be obtained—I ask how it is possible to get these results under our present methods of public investigation. We all deplore the scandals that bring disgrace on the cause we love. Some of us consider that the medium is hardly treated in being visited by condign punishment for fraud for which he is not primarily responsible. None of us, or very few, ask how far the conditions we set up necessitate the results that we lament.
I do not know how far ingenuity may devise conditions for public investigation of the phenomena of Spiritualism which shall be satisfactory. I cannot hope to see any experiments of such a kind productive of the highest results. At the present moment, conducted as they now are, they are productive of results the most deplorable.
Into a room, and round an unfortunate medium, nervously sensitive to every passing influence, is gathered a motley crowd of persons who have assembled by virtue of the dollar they can pay, and by no other virtue whatsoever, to try the spirits, to while away an idle hour, to gratify their curiosity—for any and every reason (as a rule and as my experience goes) than the right one. There are exceptions, but, as a rule, what I have said is true here if not with you. And I suspect that there is a good deal of human nature on both sides of the Atlantic.
The spheres of these heterogeneous sitters are interblended, and the medium is the recipient of their several influences, and forthwith ensues a more or less modified pandemonium. The medium becomes possessed by violent and undeveloped spirits, and the result is violent and painful manifestations.
Or, the spheres refuse to blend; there is a deadlock, and, as a consequence, the medium, having accepted his fee, is in a predicament. If he repeatedly tells his patrons that nothing can be done, as (if he is entirely honest) he must frequently do, the word goes forth that he is not sure, that manifestations are precarious, and so his trade goes. Too frequently, being already half under spirit-influence, he falls a ready victim to any idling, conscienceless spirit that may be hovering near, and is, from that moment, irresponsible for his acts. If he be himself base enough to trade on such a power and supplement it by fraud—and such things have been—you have an additional element of complication. If he be poor and sorely tried, and if starvation is the alternative, you have another still.
Is it to be wondered at, then, that we have, out of all this sorry complication, fraud, disgrace, and perpetually recurrent shame? And is it surprising that the medium very frequently comes in for far more than a fair share of blame? He is the only person that can be got at, and he catches it accordingly.
I hope that the coming year may clear away some of the fog that has hung around this vexed question, both on your side of the water and on ours. Let us remember that we are dealing with sensitives, and what that means. Let us remember what the constitution of a circle involves, and let us be sure that we are blameless, as having done our duty to ensure good conditions, before we run amuck on mediums.
Mind, I think no punishment too severe for a medium convicted on legal evidence of having basely trifled with the feelings of those who have trusted him. The sin is black, and deserves strong condemnation. But I should like to be sure that he is responsible, and that no one else is, before I visit the whole sin upon him.
At any rate we may usefully set to work to revise the methods under which public circles are held; and I feel sure we shall thereby diminish the crop of fraud. We here, in England, find that manifestations far more satisfactory than any to be got by the use of the cabinet, can be had while the medium is held by both hands in the circle. What a vast element of uncertainty is eliminated by that simple precaution!
These are thoughts that we are concerned with here. No doubt the same have passed through your minds in America. My only excuse for writing such a mass of truism is that we may compare notes.
For the rest, we go on quietly. Spiritualism is interpenetrating the whole fabric of modern thought. It crops out in the most unlikely places, and influences the most unlikely people.
As a concrete system it finds no more favor with the man of science and the priest than it ever did. But, spite of that, the thought of the age is permeated with it, liberalized, made more free and thorough, less servile, stereotyped, and stagnant.
May the New Year bring to you and to all your readers progress and peace. We don’t think much of our political “peace with honor” here. May yours be more enduring and satisfactory.
| London, Christmas, 1878. | M. A. Oxon. |
Sir,—One who signs himself “A Well Wisher”, in your issue of last Sunday, gives “a hint to the Theosophists.” I would say a few words in reply. Our monitor’s energy centres in his “belly,” by his own confession; he is, therefore, a gastric moralist. Fill his stomach, and he cares not if his head be empty; “the philosophy of the belly is more important than the philosophy of the head.” Pity he were not a London Alderman!
“Why bring you not” he says, “your arts and sciences from America to India? If you command influence in your country, better use it in contriving the means of satisfying our immediate wants. Induce your countrymen to send us money and machines, so that our starving young men may be fitted for the business of life, and enabled to succeed in their struggle for existence.” Struggle for sinecure places under Government, he means, I judge from six month’s experience in Bombay. This is the only ‘struggling’ I have seen going on; unless it be a struggle to spend ten hours in talk to every ten minutes in honest practical work. When I see the first hundred young Bombay Hindus really ‘struggling for existence,’ as every American boy has to struggle lest he starve, I shall be ready to doff my topee to our ‘Well Wisher;’
A curious proposition this, that the Americans should send money to fit young Hindus to earn their livelihood, when all I can conscientiously report to my Government, which specially commissioned me to send it the facts, is that there seems to prevail among the educated young men here—our adopted countrymen—the sole ambition to become public servants; that a fatalistic despair widely prevails; and that even capitalists have not the enterprise to seize the chance of legitimate international trade, when pointed out to them. “Give us security against loss, and guarantee us 9 per cent on our capital, and we will undertake new business; otherwise, we can-<... continues on page 8-272 >
Editor's notes