< Clairvoyance (continued from page 10-98) >
this electric influence (the manner of which our correspondent will not at present disclose) the mind can be directed to any spot or scene, and is susceptible of the same impressions and conditions as would be experienced in the person of the patient himself. Scenes thus visited, and impressions thus received, arc not only quite accurate, but the patient, when released from the electric influence, retains a perfect remembrance of information so acquired.
Our correspondent informs us that his patient, on recovering from a prolonged state of coma, insisted most strenuously in the assurance that he had visited a scene and noted every detail of an event many miles away. He appeared to be so thoroughly convinced this was no mental delusion that careful inquiries were instituted, which led to a surprising corroboration of all the circumstantial minutiae. Utterly astonished at such an unexpected manifestation of mental faculties beyond the limits of any abnormal power of the ordinary senses, our correspondent was induced to repeat the experiment, selecting another patient unacquainted with the marvellous occurrence related. On returning to sensibility this patient also described events he had mentally witnessed, all which proved to be accurate in every particular. In order, however, to place the phenomena beyond doubt, our correspondent subjected himself to the electric treatment with the same result, and, after repeated personal tests, has arrived at the conviction that the body can be so acted on by electricity as to develop qualities and activity of mind marvellous in their range, and vast in their importance.
Is there any connection between such phenomena and the recognised facts classed under electrobiology? Are we really approaching the solution of a great problem of life, which will reveal mysterious forces in nature hitherto unknown?
That great philosopher Humboldt tells us that “a presumptuous scepticism which rejects facts without examination of their truth is, in some respects, more injurious than unquestioning credulity,” and we know that “there are more things in heaven and earth than arc dreamt of in our philosophy.”
Mr. Alfred Russel Wallace, in an essay on miracles, has related many instances of miraculous clairvoyance. He tells us that Sir Walter C. Trevelyan once received a letter from a lady, in which she mentioned the loss of a gold watch. Sir Walter sent the letter to a doctor who had a patient professing this strange power. The patient immediately described the watch accurately, depicted the furniture of the house, named the thief, and declared that she could recognise the culprit’s handwriting. Her statements were doubted, for they fixed the theft on a favourite servant; but subsequent events proved every word to be true.
Our correspondent, whose eminent position in the medical and scientific world entitles his opinion to great respect, promises to make known the exact method employed to produce this extraordinary phenomenon, which he considers is susceptible of very simple scientific explanation, and which he believes it is in the power of every person to develop in himself.
Should the facts stated by our correspondent be ultimately substantiated by further evidence, it is almost impossible to measure the extent to which such a discovery must revolutionise all modern thought and action. The contingencies of temporarily quitting at will our encumbrances of the flesh, and defying time, space, and all the immutable laws of the material universe, require a desperate flight of imagination to conceive.
We shall find ourselves face to face with a new era of philosophical inquiry. A light will fall athwart the dark untrodden paths where lie the mysteries of conscious life, and we shall break from our finite bonds to stand in the presence of the infinite.
Correspondence
Sir,—Mr. Fletcher describes as a “misstatement,” my assertion that lie had aspersed Dr. Slade, and says, “I have never done so in the Whitehall Review, or any other paper.” Nobody ever alleged that Mr. Fletcher wrote the article in the Whitehall Review, and Mr. Fletcher knows that that is not what was alleged. But this is what the Whitehall reviewer says that Mr. Fletcher said to him:—“There are men, not necessarily impostors, but charlatans, who have disgraced our creed. For my own part, when I learnt that an American had rendered Spiritualism detestable and contemptible in this country, I at once resolved to come over and wipe out that disgrace. I have already partially succeeded.” In your paper of September 26th, a correspondent, “W. C. P.,” quoted the above, and asked if Dr. Slade was meant. In your paper of October 3rd, Mr. Fletcher admitted that he had said—“repeated” is his word—“that Spiritualism had been disgraced by an American medium,” but went on to say that “he did not mention Dr. Slade, or any one else.” Neither did he impugn the accuracy of the Whitehall report, nor did he venture to say that the allusion was not, in fact, to Dr, Slade.
Now, if Mr. Fletcher will tell us (1) that he did not mean Slade, (2) whom it was he did moan, and (3) will explain why he did not make these statements in reply to “W. C. P.; and if, moreover, he can get any three known Spiritualists, say of his colleagues oil the Council of the British National Association of Spiritualists—two of his selection and one of mine — to say that such statements and explanations are satisfactory, and fairly account for Mr. Fletcher’s language as reported in the Whitehall Review without supposing any reference to Dr. Slade, I will not only withdraw my state-mentis and observations, but will sign an apology in any terms that such three gentlemen shall consider reasonable and proper, and will advertise it at my own expense in any newspaper Mr. Fletcher pleases.
In the meantime, I call special attention, without comment, to the mode in which Mr. Fletcher thinks it creditable to answer a question and to meet a statement. He is asked if he meant Slade. He says, “I did not mention Dr. Slade, or any one else.” It is alleged that he has aspersed Slade. lie says, “I have never done so in the Whitehall Review, or any other paper.” And the statements he thus meets he ventures to call “mis statements.”
I am not going to discuss with Mr. Fletcher the position in the newspaper press of the Whitehall Review. I think it very likely he knows that paper much better than I do. In the last Runner of Light that has come to hand, “Fidelity” informs the American public that” Life, one of the most fashionable journals, is out with a long article concerning Mr. Fletcher, who seems to be a friend of all the literati. I suppose it is because I know so little of fashion that I had hardly ever heard of Life, though I have some faint recollection of seeing its title. It is not that I grudge Mr. Fletcher an advertisement that I show up these absurd misrepresentations about obscure newspapers. On I the contrary, I should be delighted to read an appreciative account of his mediumship in The Times. But “Fidelity” is supposed to inform Americans of the state of Spiritualism in this country, and so the character of his (or her) letters in the Banner of fight is worth exposing.
Temple, October 31st.
Spiritualism in the Provinces
Sir,—Silently but surely Spiritualism is becoming the “little leaven that leavens the whole lump:” the pulpit is unmistakably feeling its influence, the press its power, and treating it with more respect; the people begin to feel its significance, for more than ever I hear it said, “Well, I believe there is something in it, and if it is not true it ought to be, it is so beautiful.”
The cries of “humbug,” “delusion,” “knaves,” “dupes,” “devil,” and “insanity” are less frequently heard, and explanations are listened to with respect, while in a company of a dozen intelligent persons there is sure to be one or more who is practically acquainted with the phenomena from personal experience; but while this is true they shrink from any public avowal of their knowledge, and the propagandist and disseminatory labours of the few (comparatively speaking) are all but ignored. This may be from a variety of motives—fear of public opinion, probable ostracism and loss of caste or of custom, expulsion lrommembership in the church or chapel, or a failure to see the duty of “having freely received” to “freely give,” that others may participate in the joyful certainty of immortality. Or they may be of opinion that Spiritualism consists of a “series of facts which have no moral significance,” or feel that it should not be made too cheap, and that there is great danger in indiscriminate advocacy and investigation. Be that as it may, the fact remains, and has yet to be accounted for, that Spiritualists as a body are not so earnest or zealous, so self-sacrificing or even consistent, as many of their benighted brethren, whether secularists or orthodox worshippers. Many an inquirer has been astonished at this lukewarmness, this indifference to the necessities of others, and has asked, “How is it that you Spiritualists, who claim so much, who assert that you are convinced of man’s immortality, how is it you do not “go into all the world, and preach this gospel to every creature?” You say there are five hundred Spiritualists in this town. “Where are they? Where do they meet? Have they any organisation?” said a gentleman in my hearing, and the only answer was, “No. There is a little room up a back entry capable of holding twenty or thirty persons, but it is only opened by a poor man whose heart is so much larger than his means, that ho does his little best towards providing the deficiency.” The man who asked the question naturally expressed his astonishment at this state of things.
Another friend, in conversation with an acquaintance, was informed that he (the latter) was not aware that the Spiritualists had any literature. Private circles, home seances, &c., are necessary and useful; but, Mr. Editor, the question arises, Are not the people who say they “can get all they want at home” of the selfish class, who “hide their light under a bushel?” Are not public advocacy and united effort equally necessary and useful? Are the ignorant masses, led by their blind leaders, to fall into the ditch of materialism, or the pool of despondency, owing to unanswered doubts and unsatisfied longings? Are the heart-hungry, the bereaved, the suffering thousands to cry for help, for pity and light, and only the doors of churches and chapels to stand invitingly open? There at least they may meet with sympathy and fellowship, and be stimulated to a life of hopefulness, in spite of the cold dreary dogmas, rites, and creeds they inculcate. Is it not the duty of all who have discovered the truth to promulgate it? All who have received the light to reflect it for others? If it is, as a writer states, “the Alpha and Omega of religion,” “the glad tidings of great joy,” and, as Spiritualists claim, reveals “the future state, and demonstrates that the future happiness of mankind is dependent upon present life-fulfilment of duty and manifestation of love to man;” then must we look to it that we fail not in our duty to our neighbour, which is clearly to so “let our light shine before men that they sec our good works,” and, recognising the source of the inspiration, “glorify God accordingly,” else may we not find ourselves weighed in the balances and found wanting? guilty of failing to offer the cup of knowledge and consolation to the least among the brethren of the family of God?
Let ns all be up and doing, |
These thoughts have been forced upon me by contemplation of the exoteric work of Spiritualism.
In your next, with your permission, I will send some items of local interest respecting the cause in various towns in the provinces, and show that while in some centres Spiritualists are alive to their duty, in others, public advocacy is extinct, or nearly so, where a few years ago flourishing societies existed.
Signs are, however, not wanting in many of those of renewed activity, and the coming winter bids fair to be one of the most remarkable seasons of zealous and self-sacrificing labour on behalf of Spiritualism. Should the present signs of returning trade be followed by a permanent revival of business, I have no doubt the work will be no longer one of defence, but that the war will be carried into the enemy’s camp till superstition and doubt shall be destroyed, and man arise from his thraldom, claim his spiritual birthright, and self-reliantly walk the earth in conscious communion with the sainted ones of his home and heart.
Editor's notes
Sources
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London Spiritualist, No. 376, November 7, 1879, p. 225