HPB-SB-12-85

H. P. Blavatsky Scrapbooks

from Adyar archives of the International Theosophical Society

T i

vol. 12, p. 85

vol. 12

page 85

 

SBT, DT

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eng • рус

Instantaneous Communication between London and Calcutta

To the Editor of “Light.”

Sir,—My answer to an “Anxious Inquirer” shall be as short and decisive as I can make it. He asks me “Who is to be regarded as the infallible authority which is to impose an unquestioning faith on the rest of mankind?” I reply that I know of no such authority, nor did I insinuate that it existed. I believe that Christianity, like everything else in this world, must be tested by Reason and Experience. As far as my limited capacity extends, I have tested Christianity and found it triumphantly true; that part of it which soars into the empyrean beyond the reach of my comprehension I can accept by faith without any difficulty. But then I draw a vast distinction between Christianity and the human systems and interpretations which have been engrafted upon it. Whenever I have obeyed its precepts I have found myself invariably in the right, and whenever I have disregarded them I have been as decidedly in the wrong. I perceive that some attempts are being made to exalt Buddhism to a rank with Christianity. What I know of Buddhism leads me to the opinion that it is the Gospel of pious mendicancy, quite unsuitable to active, progressive natures.

With regard to the letter which was transmitted instantaneously from England to Calcutta, we are asked why the writer of the letter does not come forward to testify to the truth of the circumstance. He probably knows nothing at all about it. How so? If he was in a sort of mesmeric trance when he wrote the letter he would be as much surprised as anyone else when the particulars of the incident were communicated to him. This is most likely to be the true state of the case.

I am afraid an “Anxious Inquirer” is too anxious to be able to conduct his investigations upon this subject with sufficient patience and completeness.—Yours, &c.,

Trident.

<Untitled> (Sir,- Spiritualists have but little room...)

To the Editor of “Light.”

Sir,—Spiritualists have but little room for the term “impossible” in their vocabulary. Still it does seem to me and others “impossible” for the instantaneous communication between London and Calcutta to have taken place in the manner in which Mr. Meugens himself seems to believe. May not the following suggestion, whilst in no way detracting from the miraculous quality of the whole affair, bring it more within the power of Spiritualists to grasp as a reality?

Mr. Meugens tells us his friend in London is “a powerful medium.” Thus he would easily be brought en rapport with the Spirit sent by his friend in Calcutta.

Space, in our acceptation of the term, does not exist in the Spirit sense —or among Spirits.

Therefore, “Ernest” (Mr. Eglinton’s Spirit guide, who says he “waited for the letter”) may quite easily have visited this friend in London, and having spiritually received the required message, probably gave it by direct Spirit writing, simulating the London medium’s handwriting whilst doing so.

The imitation of handwriting thus suggested may arise front the perfect way in which the intervening Spirit entered into the sphere of the London medium, so as, of necessity, to reproduce his idea not only in substance but in form. Nothing fraudulent or deceptive need be charged upon the Spirit,—nor will it be by those who know how subtle are the laws which govern Spiritual communications, and how dramatic they may become in their operation, when the results are half seen by our imperfect organs of perception.

In this way the message would be delivered without the removal of the paper from the book into which it had been placed in Calcutta. The “impossible” part to me seems to be for the friend in London in his normal condition to have written the letter. Humanly or somatically speaking, there was no time for him to have done it. But if he was in a trance condition he, i.e., his Spirit, could in an inconceivably short time give “Ernest” the required communication, and “Ernest” thus could “instantaneously” carry the message back to Calcutta.

In the meantime, we know trance mediums frequently have no remembrance whatever of anything which has happened whilst in this condition—and here we may supply the “substantial reasons” why this London friend of Mr. Meugens does not come forward to testify to the fact. Still, now that he must know about the circumstance, if in his power to do so, it would be most interesting to learn whether he had at that hour any indication or sign that “power was being taken out of him.”

It is very instructive to remark how all these marvellous cases require interpretation of a special kind before they can be explained. First impressions about them are rarely accurate, and it is only first impressions that outside critics (however “scientific”) can supply. And even experienced Spiritualists are obliged to use these facts as data, by which the undiscovered laws of Spirit action may be ascertained, rather than as a phenomenon which can be referred to laws already known. To those who are looking steadfastly at these physical marvels, with unbiased judgment and calm reflection, it is plain that a new system of Spiritual philosophy is being gradually evolved out of material incidents which are too undignified for our scientists to touch. “They do not interest me,” says our languid philosopher, as he throws away the fag end of his cigar and walks into the vivisection apartment.

In reply to the question put by “Fritz,” “What books to read?” let me suggest in addition to that most excellent work “Primitive Christianity and Modern Spiritualism,” Mr. Farmer’s invaluable “New Basis of Belief in Immortality,” “Higher Aspects of Spiritualism,” by “M.A. (Oxon.)"; and “Howitt’s History of the Supernatural in all Ages.” Several small pamphlets by Dr. Sexton also are most useful for the purpose required.—Yours truly,

F. J. Theobald.

January 22nd, 1882.

Advice to Inquirers

The Conduct of Circles.—By M.A. (Oxon.)

If you wish to see whether Spiritualism is really only jugglery and imposture, try it by personal experiment.

If you can get an introduction to some experienced Spiritualist, on whose good faith you can rely, ask him for advice; and, if he is holding private circles, seek permission to attend one, to see how to conduct séances, and what to expect.

There is, however, difficulty in obtaining access to private circles, and, in any case, you must rely chiefly on experiences in your own family circle, or amongst your own friends, all strangers being excluded. The bulk of Spiritualists have gained conviction thus.

Form a circle of from four to eight persons, half, or at least two, of negative, passive temperament, and preferably of the female sex; the rest of a more positive type.

Sit, positive and negative alternately, secure against disturbance, in subdued light, and in comfortable and unconstrained positions, round an uncovered table of convenient size. Place the palms of the hands flat upon its upper surface. The hands of each sitter need not touch those of his neighbour, though the practice is frequently adopted.

Do not concentrate attention too fixedly on the expected manifestations. Engage in cheerful but not frivolous conversation. Avoid dispute or argument. Scepticism has no deterrent effect, but a bitter spirit of opposition in a person of determined will may totally stop or decidedly impede manifestations. If conversation flags, music is a great help, if it be agreeable to all, and not of a kind to irritate the sensitive ear. Patience is essential; and it may be necessary to meet ten or twelve times, at short intervals, before anything occurs. If after such trial you still fail, form a fresh circle. Guess at the reason of your failure, eliminate the inharmonious elements, and introduce others. An hour should be the limit of an unsuccessful séance.

The first indications of success usually are a cool breeze passing over the hands, with involuntary twitching of the hands and arms of some of the sitters, and a sensation of throbbing in the table. These indications, at first so slight as to cause doubt as to their reality, will usually develop with more or less rapidity.

If the table moves, let your pressure be so gentle on its surface that you are sure you are not aiding its motions. After some time you will probably find that the movement will continue if your hands are held over but not in contact with it. Do not, however, try this until the movement is assured, and be in no hurry to get messages.

When you think that the time has come, let some one take command of the circle and act as spokesman. Explain to the unseen Intelligence that an agreed code of signals is desirable, and ask that a tilt may be given as the alphabet is slowly repeated at the several letters which form the word that the Intelligence wishes to spell. It is convenient to use a single tilt for No, three for Yes, and two to express doubt or uncertainty.

When a satisfactory communication has been established, ask if you are rightly placed, and if not, what order you should take. After this, ask who the Intelligence purports to be, which of the company is the medium, and such relevant questions. If confusion occurs, ascribe it to the difficulty that exists in directing the movements at first with exactitude. Patience will remedy this, if there be a real desire on the part of the Intelligence to speak with you. If you only satisfy yourself at first that it is possible to speak with an Intelligence separate from that of any person present, you will have gained much.

The signals may take the form of raps. If so, use the same code of signals, and ask as the raps become clear that they may be made on the table, or in a part of the room where they are demonstrably not produced by any natural means, but avoid <... continues on page 12-86 >

Editor's notes

Sources

• 

  Light, v. 2, No. 56, January 28, 1882, p. 41

• 

  Light, v. 2, No. 57, January 7, 1882, p. 60