HPB-SB-7-15

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vol. 7, p. 15

H. P. Blavatsky Scrapbooks

from Adyar archives of the International Theosophical Society

vol. 7 (March-September 1878)

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< A Retrospective View of Spiritualism in 1877 (continued from page 7-14) >

specution, but by sober, patient, and protracted investigation.” Wise language, in which, I am sure, all will heartily concur.

PHYSIC FORCE, “EVERITTISM,” AND OCCULTISM.

Of occult power we were furnished in the most striking evidence, last May, of very simple character, demonstrating the existence of an unknown force, and perhaps no better or more ready test of its presence could have been desired or exhibited to satisfy the most captious appetite. I refer to those singular displays called Everittism, in which the learned Serjeant Cox took considerable interest. Furnished with hand-cuffs borrowed from Clerkenwell prison, of a special make, and which had served to secure hundreds of criminals so well that it was even said the devil himself could not make his escape if once locked in them. Well, these extra perfect implements were fastened by being duly locked on Mr. Everitt’s hands. But all to no purpose. It was soon found impossible to hold him, for, in a few minutes, he became released from the fetters, and was wholly free. It was now surmised, with charming simplicity, that Mr. Everitt's hands might be unusually small, and they might therefore be rapidly withdrawn from the handcuffs. In order to satisfy such a profound observation, the hand-cuffs were next fastened to the round of a chair and securely locked. In five minutes they were, by the invisible power, taken off the chair and placed on Mr. Everitt’s wrists; and while in this position, his coat was removed off his back by the same agency in sixteen seconds. Several other astonishing feats were performed equally perplexing in character, and furnishing, at least to the candid observer, ample food of a nature to show that there is something on earth beyond the scope of his philosophy. When people so glibly talk of Spiritualism as a superstition they ought, at least, to stand so high on wisdom’s tower as to be able readily to explain the modus operandi of such palpable and unvarnished marvels as these; and when men of science refer to the uniformity of nature, they should not stumble at so slight and simple an eccentricity as that called Everittism. Can they explain it? No. Then surely they make the too large assumption of possessing the facts relating to nature. It is an ordinary remark that when critics surrender their preconceived imaginings, and seek after facts their verdict opt them when discovered resembles ours. They find the disposition of nature something very different to their prefiguring. They see she does not regulate her ways to please them; but marches onward in a pathway of her own. It is observable of most people before they are the least informed in the knowledge of Spiritualism, they fancy they know all about it. Content to enjoy a fool’s paradise, they live in sublime delusion. And yet the whole matter is purely one of observation and study. “The light shineth in the darkness, and the darkness comprehendeth it not.” But as fast as men and women witness the phenomena they range themselves in our ranks, becoming staunch allies and supporters. The world may call them idiots: all they know is they are constrained to yield to powerful influences which they feel to be real; and as to the very gratuitous compliment paid them they remember that St. Paul, recounting his spiritual experience to King Agrippa, was told he was mad. He did not mind it a bit, but went earnestly about his business, leaving an example for all time.

There is a vast amount of confusion in the public mind respecting Spiritualism; nor is this surprising, for if it is difficult to form a sound decision on the smallest thing, without the possession of the facts concerning it, how great is the difficulty of determining the nature of so occult a study as Spiritualism, and yet there are people—the world is pretty full of them—who with utmost complacency, and with the lightest of heart possible, venture to jeer at it all as imposture. They prate about what in all probability is either too distasteful to their materialist turn of mind, or too profound for their understanding. They fling their taunts at it with about the same amount of prudence as a savage would exhibit hurling his arrows at the sides of an armour-clad.

Men of science may say what they please; but until they can satisfactorily dispose of the positive testimony on these weighty matters of such men as Wallace, Crookes, Varley, Cox (the latter not a Spiritualist) in this country; Pertie in Berlin, the astronomer Flammarion in Paris, Aksakof and Butlerof in St. Petersburg, to say nothing of a host of others in the United States and elsewhere who affirm that the phenomena in question are real, and proceed from some unseen intelligence, they should either hold their peace, or enter seriously on the work of its investigation; for it requires no great sagacity to conclude that arguments based on the life-long actual observations of such men as these named are far more trustworthy than all crude and fanciful theories wherever originated and upheld. A little knowledge on this momentous subject not only misleads but furnishes self-prepared inglorious pitfalls. Besides, there is such a thing as a betrayal of truth. A man of science truly worthy of the name tells not only the truth about a well-known thing, but the whole truth, and this is not what our adversaries do or have done. Nor is a contemptuous attitude scarcely becoming men of science in relation to phenomena of the highest character regarding humanity. It is as true now as it was in the time of Solomon, The scorner seeketh wisdom, and findeth it not.” Unless their intrepidity is sufficiently cooled to deny themselves the luxury of fresh attacks on Spiritualism they might wisely abandon their ambitious dream for its destruction, and store up all their intellectual energies lest they some day feel exhausted by their assaults, and, breaking down, have to halt in their too exalting pursuit after atoms, germs, and infusoria.

FRIENDLY UNION AMONG SPIRITUALISTS.

And now, a word in conclusion concerning our association. During the past three years we have laid the foundation of a noble work. We possess a valuable library of books, and handsome, well-furnished rooms. Where was disorder and chaos in the Spiritual field, we have established, in spite of the persistent disintegrating efforts of some, a well-organised central association, capable of great expansion and development. The various lectures from time to time, and the weekly seances for inquirers which are held at these rooms, become more and more useful and instructive, and constantly make fresh converts. Slowly, but surely, we go forward, recording the discovery of items of scientific truth. Our officers are annually elected by the body of members, and our funds are administered by responsible individuals: our accounts are audited by auditors especially appointed in general meeting for that work. We are aware that much improvement may be effected in more ways than one. Bearing all this in mind, and looking at the advantageous position we have reached in a short space, and being free from debt, we have some good grounds of appealing with confidence for the support of the entire body of Spiritualists. Unselfish and eminently constructive in its character, capable of much good, it should commend itself to the thoughtful consideration of all.

In presence of the fast-rising tide of Atheism, swelled enormously by the aid of scientific Materialists, it behoves Spiritualists to understand more clearly their moral responsibilities, and unite all the more seriously in widening the bases of an organisation which, besides other most excellent purposes, is a useful rallying-point, and a permanent protest. Who that knows anything of Spiritualism can doubt that it raises the value of life immensely, by the offer of new and invaluable impressions. It lifts us above the things of sense, and places us in the clear realms of a higher enjoyment. It alters the whole aspect of existence. It affords a better knowledge of human nature, it animates with a higher purpose by a clearer insight into the future. It reveals, through actual experiment, facts hitherto unknown in respect to ourselves. It proves life to be a stern reality, and every step of its journey is shown to be full of meaning. The student of physical science, standing in the darkness of spiritual inexperience, can scarcely be expected to appreciate, much less to recognise, the dignity of Spiritualism. But all true Spiritualists will persevere again and again in the promotion of their great aim. They will steadily press Nature for the discovery of her secrets. I am more than ever convinced of the sterling worth of Spiritualism, rightly understood, as an important factor to influence life and conduct—a remedy well calculated to stem the torrent of recklessness, imbecility, and crime. Founded on the instincts and affections, it is no artificial creation, but has an everlasting source. It is destined to emancipate the world from Materialism and other forms of corruption; and <... continues on page 7-16 >

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