HPB-SB-10-404: Difference between revisions
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{{Style P-HPB SB. Title continued |Psychonomy in its Relation to Religion and Ethics|10-403}} | {{Style P-HPB SB. Title continued |Psychonomy in its Relation to Religion and Ethics|10-403}} | ||
... | {{Style P-No indent|as infallible. In theory perhaps not: what do they do in practice? Go to any ''séance ''you please, where the circle is composed of devoted believers and listen to the style of conversation that takes place between them, and the “Joey or Peter, or John King,” or other familiar that is, or is believed to be “present.” Questions asked upon private matters that one would hardly dare to consult a parent about, questions upon matters the most sacred and awful that can engage the human mind. Replies that make the blood boil by their immorality, their absurdity, their blasphemy, accepted as though they were the very oracles of God.}} | ||
No “knotty point of doctrine or discipline so long as a test question” is not involved, is too hard for the spirits. No feeling of reverence in the presence of what is holy disturbs them; their wit is like that which we might imagine to be indulged in by the clowns and pot-boys of a third-rate theatre, and their insolent familiarity in addressing ladies, what an incarnated drunkard would have been kicked down the back stairs for daring to use in the houses of their husbands and fathers. | |||
And the “''mediums''.” God knows that I feel as keenly as it is possible for any man to feel the peculiar trials and difficulties they have to undergo—that I shudder to think of the heartless cruelty, the hopeless misunderstanding with which they are treated. But on the other hand, when they are flattered and made much of, taken out of their rightful position in society, pampered, and caressed—when every word that falls from their lips in private is treasured as infinitely precious—when their teaching on social and religious questions, if they happen to be “trance-speakers,” much of it bad and valueless, as much of it is good and true, is put on a level with the teachings of the world’s greatest men, with those of Our Lord Himself—when the claim put forth by some of them, as it was in round numbers the other day, by an amiable young member of the fraternity, to be recognised as the leaders of religious, (and also of scientific,) thought is gravely listened to—can any one who desires to see a great truth freed from degradation longer keep silence? | |||
An experience of my own strangely illustrates all that I have just said. Suffer me to relate it to you. | |||
I happened to be present some time ago when a “medium” (entirely unknown to our English public), during the time he was entranced, gave utterance to doctrines so repugnant to the moral sense, not only of “Christian England” but of heathen and semi-barbarous nations, doctrines so bad that no less strong word than ''damnable'' will serve to describe them. I instantly challenged the “Spirit Guide,” saying, if my memory serves me, “That is both wicked and false.” “Have not I better opportunities of knowing what is wicked and false than you?” “Not better than every holy prophet since the world began; not better than the Light of the World.” “But, Mr. Campbell, I am a spirit.” “So am I, though more closely encased.” “Let us dismiss the subject.” Not many days afterwards, I was told through the very same channel that I was right, but that owing to “peculiar conditions” the ''guide'' could do no other at the time. | |||
Ladies and gentlemen, the religion of Spiritualism does indeed rest upon uncertain foundations! | |||
You marvel at the chaotic state of your movement, at the weary repetition of platitudes in your literature, at the unsatisfying, unhelpful, unedifying nature of your ''séances''. You marvel why your “Spiritualism” leads to family sorrow, and sometimes to family ruin; why your mediumship resembles not unfrequently that found of old in the country of the Gadarenes. Take into your minds but for once thoroughly the real state of things, and your astonishment will cease. | |||
8. I have told now my reasons for altogether rejecting this title of Spiritualism. Because its adoption has led to the hiding of real issues and the opening up of false ones, because its perpetuation serves to perpetuate the mischief thus caused and to increase it. | |||
There are still secondary reasons, which would be no reasons at all if they were not founded upon one final underlying reason, that the title is in itself a false one. For phenomenal judgment, that is judgment by appearance, or by consequences, is always unjust till you can appeal beyond it. | |||
Never fear that I am preparing for a plunge into abstruse philological discussion. In my first letter to my friends, if they allow me to write it, which will treat of the bases of psychonomy, I intend to look well into the derivation and history of the words used in our language for the invisible part of man, such as soul, spirit, ghost; words still bandied about in a meaningless manner amongst us. | |||
Here it will sufficiently answer our purpose to note, that in all languages we find two or more distinct words, or sets of words, used to describe the one the higher, the other the lower manifestations of the life-power in nature. | |||
<center>''(To be continued).''</center> | |||
Latest revision as of 12:27, 16 January 2026
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vol. title: vol. period: 1879-1880 pages in vol.: 577 |
< Psychonomy in its Relation to Religion and Ethics (continued from page 10-403) >
as infallible. In theory perhaps not: what do they do in practice? Go to any séance you please, where the circle is composed of devoted believers and listen to the style of conversation that takes place between them, and the “Joey or Peter, or John King,” or other familiar that is, or is believed to be “present.” Questions asked upon private matters that one would hardly dare to consult a parent about, questions upon matters the most sacred and awful that can engage the human mind. Replies that make the blood boil by their immorality, their absurdity, their blasphemy, accepted as though they were the very oracles of God.
No “knotty point of doctrine or discipline so long as a test question” is not involved, is too hard for the spirits. No feeling of reverence in the presence of what is holy disturbs them; their wit is like that which we might imagine to be indulged in by the clowns and pot-boys of a third-rate theatre, and their insolent familiarity in addressing ladies, what an incarnated drunkard would have been kicked down the back stairs for daring to use in the houses of their husbands and fathers.
And the “mediums.” God knows that I feel as keenly as it is possible for any man to feel the peculiar trials and difficulties they have to undergo—that I shudder to think of the heartless cruelty, the hopeless misunderstanding with which they are treated. But on the other hand, when they are flattered and made much of, taken out of their rightful position in society, pampered, and caressed—when every word that falls from their lips in private is treasured as infinitely precious—when their teaching on social and religious questions, if they happen to be “trance-speakers,” much of it bad and valueless, as much of it is good and true, is put on a level with the teachings of the world’s greatest men, with those of Our Lord Himself—when the claim put forth by some of them, as it was in round numbers the other day, by an amiable young member of the fraternity, to be recognised as the leaders of religious, (and also of scientific,) thought is gravely listened to—can any one who desires to see a great truth freed from degradation longer keep silence?
An experience of my own strangely illustrates all that I have just said. Suffer me to relate it to you.
I happened to be present some time ago when a “medium” (entirely unknown to our English public), during the time he was entranced, gave utterance to doctrines so repugnant to the moral sense, not only of “Christian England” but of heathen and semi-barbarous nations, doctrines so bad that no less strong word than damnable will serve to describe them. I instantly challenged the “Spirit Guide,” saying, if my memory serves me, “That is both wicked and false.” “Have not I better opportunities of knowing what is wicked and false than you?” “Not better than every holy prophet since the world began; not better than the Light of the World.” “But, Mr. Campbell, I am a spirit.” “So am I, though more closely encased.” “Let us dismiss the subject.” Not many days afterwards, I was told through the very same channel that I was right, but that owing to “peculiar conditions” the guide could do no other at the time.
Ladies and gentlemen, the religion of Spiritualism does indeed rest upon uncertain foundations!
You marvel at the chaotic state of your movement, at the weary repetition of platitudes in your literature, at the unsatisfying, unhelpful, unedifying nature of your séances. You marvel why your “Spiritualism” leads to family sorrow, and sometimes to family ruin; why your mediumship resembles not unfrequently that found of old in the country of the Gadarenes. Take into your minds but for once thoroughly the real state of things, and your astonishment will cease.
8. I have told now my reasons for altogether rejecting this title of Spiritualism. Because its adoption has led to the hiding of real issues and the opening up of false ones, because its perpetuation serves to perpetuate the mischief thus caused and to increase it.
There are still secondary reasons, which would be no reasons at all if they were not founded upon one final underlying reason, that the title is in itself a false one. For phenomenal judgment, that is judgment by appearance, or by consequences, is always unjust till you can appeal beyond it.
Never fear that I am preparing for a plunge into abstruse philological discussion. In my first letter to my friends, if they allow me to write it, which will treat of the bases of psychonomy, I intend to look well into the derivation and history of the words used in our language for the invisible part of man, such as soul, spirit, ghost; words still bandied about in a meaningless manner amongst us.
Here it will sufficiently answer our purpose to note, that in all languages we find two or more distinct words, or sets of words, used to describe the one the higher, the other the lower manifestations of the life-power in nature.