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| author = Mosher, D. G. (Mesher ?) | | author = Mosher, D. G. (Mesher ?) | ||
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| source title = Spiritualist | | source title = London Spiritualist | ||
| source details = | | source details = v. 8, No. 191, April 21, 1876, p. 190 | ||
| publication date = 1876-04-21 | | publication date = 1876-04-21 | ||
| original date = | | original date = | ||
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... | {{Style S-Small capitals|Sir}},—The Baroness Adelma Von Vay says:—“Persons of strong mesmeric power, who understand the art of magic, can draw numbers of doubles around them, and can send them out on various missions; but a deep knowledge of magical power is necessary for this.” As yet I am unable to obtain the evidence that a “double” is any other than what is termed a “materialisation.” I do not pretend to understand how, or by what law these forms are produced; but the most prevalent idea seems to be that the materials for manufacturing these forms are drawn from the body of a medium, from persons sitting in circle, and from surrounding elements; that these materials are so drawn and put in form by disembodied spirits, and it is quite a natural conclusion on the part of investigators that these “materialised” forms, so-called, are a covering, or are pervaded by a spiritual form which is the producer of the materialised form of such materialising spirit. Now, there is ample evidence to show that these materialised forms are produced by some intelligence which has the power to change the outline and general appearance of a materialised form, so as to represent different persons, or a person or spirit, with or without the deformities of earth life; this destroys the evidence of identity, and throws the scale of evidence of identification in favour of the producers of materialised forms being competent to produce as many imitations or representations of a single person in earth life as they choose to manufacture. The author of the above quotation further says:—“Some mediums, and even those without any special medial gifts, have been seen to appear in distant places, while they were quietly at home; this happens by the attraction of certain spirits who are able to take on the form of the person in question.” Now, this is admitting that spirits can manufacture as many ''fac-similes,'' imitations, or representations of the same individuals as they choose. The only difference, then, between a form called a “double,” and a form called a materialised spirit is, that the one is an imitation of an embodied form, and the other is an imitation of the earthly form of a disembodied spirit. If spirits have the ability to manufacture fabrics for wcaring apparel, I see no reason why they may not have the power to produce an imitation of a human form. Furthermore, there is ample evidence that spirits can sometimes make material objects invisible to mortals at will, which being the case, spirits are enabled to carry on a materialising ''seance'', with the aid of permanent material masks and attire, and to multiply imitations to any extent, whether such spirits are tricksters, or qualified angel missionaries. If the latter, they are governed by the laws of development; if the former, they are under no restraint, and have no high authority, therefore will act in accordance with their own natural inclinations, and produce such phenomena as they have the ability to exhibit, and which best subserves the purposes of their own gratification, so that doubles, or materialised forms, so called, of any description, maybe produced in either case. | ||
The Baroness further says:—“When a spirit becomes incarnated, and lives on earth as man, a so-called guardian spirit accompanies him, who becomes likewise, to a certain extent, incarnated with him. The child is born into the flesh, the guardian spirit dwells in the ''perisprit'', or nerve aura, and takes a form exactly similar to that of its medium or foster child. This guardian is the double or twin spirit of the incarnated spirit of the man. In this way every man has with him a living ever-abiding ''facsimile'', a protecting spirit who is inseparable from him.” If I understand the Baroness, this guardian, or double, has the ability to do the manual labour of his ward, separate and apart from him, but I suppose he must first materialise a physical body and clothe it. So it is plain that if a double cannot be produced in one way it can in another, and that “persons of strong mesmeric power who have a deep knowledge of magic,” can, when they have more business than they can attend to alone, summon as many doubles as they require to perform the required labour, on a very economical scale. I do not intend to ridicule this idea, but it seems to me this is a plain matter of fact, provided the Baroness is correct in her statements. | |||
It seems to me that Spiritualism is becoming lumbered with much that is valueless in the unfolding of truth; yet, I think it quite important that the advocates of new ideas should have a hearing, if such ideas bear any semblance of truth, whether such advocates be of high or low repute, as regards their literary standing or ancestral celebrity. It matters but little through whom the communications come—whether the author be a spirit embodied or a spirit disembodied, the truth or falsity of all sayings must be determined by logical tests. What are called logical tests are not unfrequently mere decisions in accordance with a certain standpoint, which standpoint is but a descendant of an ancestral dogma, for error produces only error. | |||
The doctrine of reincarnation, I am fully persuaded, is a doctrine that has been handed down from on high, either as a stepping stone to a real truth or principle, or as an antagonism necessary to the development of truth. The doctrine of a devil, of evil spirits, with a lake of fire and brimstone in which to put them, it seems to me, was a necessity in a developing process, antagonistically considered. Different doctrines | |||
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