HPB-SB-7-229

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vol. 7, p. 229

H. P. Blavatsky Scrapbooks

from Adyar archives of the International Theosophical Society

vol. 7 (March-September 1878)

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< The Lines of Demarcation Between Occultism and Spiritualism (continued from page 7-228) >

up between the covers of the Bible. To me the most remarkable phenomenon in Spiritualism is that Spiritualist who would limit the sphere of investigation from the bands of Orion to the cabinet of the Davenport Brothers.

When the chains of ecclesiastical despotism fell from the neck of the human soul, as we opened the gates of immortality at the summons of the first rapping spirit of the nineteenth century, we immediately enlarged our edition of the Bible—from King James’s version to that written by the King of kings on the pages of the Universe. And shall any petty spiritual autocrat denounce me because I turn from the communications of the immortal “John” and “Katie,” to those of Plotinus and Pythagoras? Because I believe, nay know, that my soul shall survive the shock of death, may I not try to find out where that soul came from? Because the spirits of earth are all around me, and their homes are made manifest, and their spheres have become palpable, and the demonstrations of their presence peoples the very air I breathe with a living aura, and makes the atmosphere of my silent chamber alive with the heart-throbs of an innumerable cloud of living witnesses, must I thenceforward conclude that there are no other spirits in the universe than those of humanity? No other spheres than those of this “little dew-drop in space” earth? no existences but those who have once been incarnated in the everchanging elements of our materiality? When my all-wise spiritualistic friends can find the ultimate point of divisibility in the atom, I will believe human spiritual existence is the ultimate point of density on the one hand, and attenuation on the other, in the realms of elemental being.

When they can prove that matter and spirit as we see it combined in the human structure is all that the realms of atmosphere hold in solution, I will cease to search below or above man for the origin and ultimate of his soul’s career. The real truth to my apprehension is this. Spiritualism is one phase, and one only, of Occultism. Occultism, as the science of the unseen universe, is only demonstrated in a very limited degree by Spiritualism. Even as far as we have proceeded in that glorious and most welcome revelation, the solution of one mystery only introduces us to the threshold of another, and upon, aye, and over these thresholds I shall presume to step, in never-ending search for those more profound solutions to life’s never-ending problems, that will require the whole realm of existence to solve, the experiences of every age to illustrate, and the entire areas of space to explore thoroughly.

As to any present standpoints of belief, which would justify critics in passing judgment upon us as Occultists, I protest against such presumption. I should as soon venture to set up my religious opinions as a standpoint for the faith of French Reincarnationists, Italian Catholics, English Trinitarians, American Nothingarians, Hindoo Buddhists, Chinese Llamaists, &c., &c., all of whom can, and do, believe in spirit communion, as to allow any journalist to represent the opinions of Madame Blavatsky, Colonel Olcott, or Emma Hardinge Britten, as authoritative standards of faith in Occultism. Whatever we may all and each believe, we make no profession of knowledge beyond what we can absolutely demonstrate; and as I have ever held that position, with all due allowance from my spiritualistic associates, I shall take leave to carry it with me into those broader fields of investigation which enlarge the borders of Spiritualism into Occultism.

Occultism then is the all of spiritual things, as modern Spiritualism proper is a part. Occultists are fearless explorers into the entire realm of the Occult, instead of being contented to drink only from such fountains of knowledge as the spirits of our own sphere can open up to us. Occultism has as yet no standards of knowledge, but very broad areas of opinion; and I should no more subscribe to the ipse dixit of an Occultist, unless he could prove his positions upon unimpeachable grounds of proof, than I should acknowledge a right from any Spiritualist to say to my soul, “Thus far shalt thou investigate, and no farther, and hitherto shall the waves of thy thought be stayed.”

For my own part, I strongly recommend all Spiritualists to become Occultists; that is, to leave the idle and senseless platitudes in which so many while away a leisure hour, converting Spiritualism into a mere vehicle of an evening’s entertainment, and seriously set themselves to work to discover the links of causation from which effects spring; to trace each spirit up through, as well as from matter, and up through space into ultimates, as well as into the pleasantries of the spirit circle.

Where such vast fields of knowledge are to be traversed as spiritual existence opens up to our gaze, past, present, and future are the only boundary lines which should limit our field of observation. Where belief can stretch away to such illimitable heights and depths without finding any horizon save man’s ignorance, it is an unpardonable sin to sit cracking jokes with materialised spirits and “run a-muck” against every student who attempts to find out from what manufactories the materialisers derive their materials. “Wide as the universe” should be the field of our research; free as the air our right to speculate and draw deductions; based on eternal principles our enunciation of doctrinal opinions; founded on the cornerstone of demonstrable facts our claims to knowledge.

Courteously exchanging opinions with one another, instead of belabouring those that differ from us with the old weapons of prejudice and ignorance, this should be our method of research and our means of growth; and if we add, standing shoulder to shoulder with each other in the new field of spiritual research against the legions of conservatism and materiality, I think I have laid down a better plan of operations for the advancement of our glorious cause than the idle and wasteful battle of terms which has so long been going on between the so-called ranks of Spiritualism and Occultism.—Harbinger of Light

(Melbourne).

The Interlinked Rings Test

The Relative Value of Rings of Ivory, wood, coral and other Substances

We have received the following letter from Dr. Carter Blake about the interlinked rings manifestation recently obtained by Mr. Julius Gillis and Herr Christian Reimers:

To the Editor of “The Spiritualist.”

Sir— Since my letter last week, I have had an opportunity through you kindness of carefully examining the photograph taken of the ivory and wooden rings on which so much discussion is likely to take place at Leipsic and elsewhere.

The fact appears clear to my senses that traces of the pattern, commonly called “engine-turned,” and which is especially distinctive of the ivory, either of the Asiatic or African species of elephant, is visible over nearly one-half the periphery of the ivory ring, such periphery being the one which the photographer has exposed to the light. This examination, therefore, places the fact beyond all doubt that the ring is really composed of elephantine ivory, cut at a transverse section to the axis of the tusk.

A careful examination of the wood ring, which cannot be made from the photograph alone, is now necessary; and it is to be hoped that it will not be long delayed by the German microscopical botanists.

C. CARTER BLAKE.

The reason why the “engine-turned” markings of the ivory show so well in the photograph is, that a slight tinge of yellow effects the contrast in colour by which the markings on ivory are made visible. Strong yellow comes out black in a photograph, and feeble yellow produces a deeper tint in a photograph than in the original object. The natural interlaced lines on some specimens of ivory resemble the curved lines sometimes turned by machinery on the backs of watches, hence the expression v engine-turned.”

In the following letter Mr. Wakefield speaks of the permanency of the test:—

To the Editor of “The Spiritualist.”

Sir, — As the correspondent who in your issue of the 19th April ventured to point out the great value of such a test experiment as the interlinking—passing through one another without fracture—of two rings, each of a different material, such as two woods like ebony and boxwood, a feat that has been now happily accomplished, allow me to make a few remarks on the practical value of such evidence.

It appears to me to be more valuable, viewed simply as a matter of evidence, than if one had been raised from the dead, for whereas the latter miracle must necessarily be wrought before a limited number of witnesses—the testimony to its truth would be greatly weakened by transmission—the miracle of the rings can be seen and handled by an unlimited number, and for any length of time. It is for all purposes of evidence as good ten years, a hundred, or a thousand years hence as it was the day and hour it was performed.

There is not an association, or public or private meeting in the world, to which it cannot be exhibited—not one doubting individual in whose hands it may not be placed to be seen and felt, thus appealing at once, and directly, to two of their most reliable senses.

It must always carry about with itself (as I observed in my letter) conclusive evidence of a miracle having been wrought. So that in this respect it stands quite alone.

The alleged miracle, repeated at intervals, of the melting of the blood of St. Janarius, is not to be compared with this as a question of vidence.

It is greatly to be regretted that the rings were so soon taken out of England, at least till they had been seen and testified to, after being subjected to careful microscopic and chemical examination. At all events, it is to be hoped they will be forthcoming at the meetings of the British Association in Dublin now approaching.

However, there can be little doubt that other equally zealous and truthful inquirers will attain equal if not greater results. It is within my experience (and I am glad to have a fitting opportunity of bearing witness to the fact) that the results of such inquiries bear striking proportion to the honesty and zeal of the minds who make them. As of this, I have been furnished from time to time with conclusive proof. To those who approach such inquiries in a different spirit, influenced by other considerations, such as a desire to find evidence in support of some preconceived theory, self-interest, curiosity, or with that large class so circumstanced as to fear they might be compromised by an open avowal of belief—a class much to be pitied—to all these the results will be always doubtful, often negative, and sometimes illusory. As to whether this ring “wonder,” if proved genuine, is to be regarded as a true miracle, it is a verbal question really not worth discussing, turning on the meaning to be attached to the word miracle. Stripping that word of its many theological accretions, and understanding it to mean simply an act contrary to, or beyond, the known laws of nature, these rings do present a miracle within this definition.

In my former letter I believe I stated I had other suggestions to make, but I think it better to reserve them till this miracle of the rings has brought about some of the effect it is calculated to produce.

E. T. WAKEFIELD.

Hanover Lodge, Harrow-on-the-Hill, 12th August, 1878.

Is the test so very permanent? Specimens of ivory frequently crack with age, and a crack through the linked ivory ring would render it worthless thenceforth as evidence.

It occurred to us that a solid ring of natural coral, small <... continues on page 7-230 >

Editor's notes

Sources

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  London Spiritualist, No. 312, August 16, 1878, pp. 79-80