The religion of spiritualism. Its phenomena and philosophy

Front matter

y°r«mir!^a»iK'!ism^>>>'ST^TOr'T;:

wwMmmmttmmmmMuu

^mmxmm

Chapter XXIX. Home Circles

Gone Before — From our First-born— Spirit-wife's Advice to us — Vital Questions Asked and Answerec] — From Judge Hall — -Spirit Homes — -Closing Communication from our Band — From Jesse B. Ferguson — "Come and let us Reason Together " 351

OF

REV. SAMUEL WATSON.

By Hudson Tuttle.

[From the Religio-Philosophical Journal].

The attention of Spiritualists was first earnestly drawn to Mr. Watson by the publication of the two volumes, " The Clock Struck One" and "The Clock Struck Three." These volumes made a profound sensation on the class to whom they were addressed. To the Methodist Church he was well known by a long life devoted to its ministry. So well established was he with the Church at large and his own congregation, that his open avowal of his belief in Spiritualism did not at first cause, as would have been supposed, either his dismissal or censure. He went right on in his teachings, supporting himself with the Bible, and carrying his church partially forward with him. The result of his investigation of Spiritualism is a fine illustration of the power of truth over the receptive, unprejudiced mind. If a man will allow himself to think, and receive the results of his thinking without prejudice, he will be led, even against his will, in the path of accurate knowledge. He may blunder ; he may at times go astray into by-lanes and diverging alleys, but he will ultimately burst through all restraint, and seek the truth as unerringly as the magnet points to the pole.

Mr. Watson was a minister of the Methodist Church for thirty-six years, active, laborious, and more than usually respected and honored. His education and prejudice inclined i* (9)

io Biographical Sketch.

him in that direction. His distinction had been acquired in the ranks of that Church, and to renounce its doctrines was the sacrifice of all pecuniary advantages and the fair name he had reared by a life-time of devotion. Had the decision been pressed upon him at first, perhaps the result would have been different. The actual metal of the soui is rarely tested. We are insensibly led forward, step by step, and the victory is* achieved before we are aware. The Divinity guides our aims and our purposes to His own grander schemes. The method by which Mr. Watson was impelled onward to his present, position, of itself affords a deeply interesting study, and yet more remarkable, while he is a declared Spiritualist, and has not lost, except in some bigoted quarters, the least prestige by the open declaration of his belief. Indeed, it would appear that he gives expression to the views and experiences of a majority of the church to which he is endeared by his long ministry.

Samuel Watson was born in Maryland, August io, 1813. He received a strict religious education, and at an early age became a member of the Methodist Episcopal Church. In- 'clined by disposition and sense of duty to the ministry, he was in 1836, at the age of twenty-three, received into the Tennessee Annual Conference, and appointed to the Wayne Circuit. In

1837 he was removed to the Franklin Circuit in Alabama. In

1838 he was stationed in Clarksville, Tennessee, and in 1839 in Memphis, where he was continued as long as the discipline would permit. In 1842 and 1843 ne was agent of the American Bible Society for North Mississippi and West Tennessee, after which he was returned to Memphis and vicinity, where for thirty-three years he was officially kept by the Church.

He, from the beginning, believed in the ministration of angels, whom he regards as identical with spirits. He found his belief supported by the Bible, the history of the Church, and by her shining lights. Whether he accepted the "modern manifestations " at the time he first began the* controversy

Biographical Sketch. ii

which resulted in his public avowal, we are not informed ; though it would appear from certain passages that he not only discarded, but was highly prejudiced against them. That controversy began by Mr. Watson writing an article for the Memphis Appeal, on the often observed coincidence of the striking of a clock and the death of a member of the family, in which he affirmed the truthfulness of the statements and his belief in the supernatural origin of the occurrences. On four several occasions in his own family, an old clock had struck one, and the omen had been speedily followed by a death in his household. He introduced such an array of facts, and these so well authenticated, that Dr. Bond felt constrained to reply in the St. Louis Christian Advocate, wherein he swept away all such omens as childish superstitions, and pronounced them highly dangerous and antagonistic to the best interests of the Church. Several articles were exchanged, in each of which Mr. Watson, although triumphantly vindicating his position, was driven step by step to the broader admission of the facts of Spiritualism. We are inclined to suspect that he had, during this interval, studied the phenomena which lay so exactly in his path of thought, and furnished him with invulnerable weapons. Yet he did not introduce them at that stage of the discussion, but repeatedly disclaimed the taunt of his antagonist that he inclined in that direction.

At length Mr. Watson became too strong for his opponent. If he did not state its facts, the moral support they gave made him a giant. If David puts truth in his sling, Goliah is no match for him. The consequence was, that his final reply was rejected, and thus ostracised, he arduously applied himself to his vindications. Not content with his former conservative efforts, he entered the forbidden domain of Spiritualism, and gladly accepted the facts he there discovered. " The Clock Struck One," a happy title drawn from his first attempt to show the supernatural character of the occurrence, was the result. It breathes from every page the spirit of a calm, Christian i2 Biographical Sketch.

though tfulness, willing to extend the utmost freedom of opinion to all, and demanding the same. Unless repression reaches annihilation, it can not permanently thwart the vigor of the mind. Mr. Watson was one of thousands of ministers devoted, zealous, and loved by a circle of friends. As such he would have lived and died. The Church undertook to check the current of his thoughts, and made him a hero. Instead of the Church, he now has the whole world for an audience. He would have been satisfied with the publication of a magazine article, but a Power wiser than he knew made his disappointment subservient to far nobler achievements.

The angels of the Bible are ministering spirits, who, te from their very nature and constitution, are best adapted to the work of guardianship and ministration, and the work is best adapted to their growth and development." Such guardianship is unavailing unless the spirits can communicate with those they protect. That they can do so, he proves by the Bible, the ancients, and the fathers and leaders of the Church. Having thus fortified himself with authority, he brings forward the heavy artillery of modern phenomena, held in reserve. He would not indorse the manifestations given at public circles, regarding the rappings as a humbug, until forced on his attention by rappings and spirit- writing in his own family. He felt the presence of spirits and conversed with them, yet he remained in doubt of the reality of Spiritualism. His educational prejudices stood in his way, and an article he published at that time gives a doubtful sound. He believes in spirit communion, but discards the manifestations.

In 1853 ne continued his investigation of Spiritualism. Believing it to be the " prince of humbugs," he endeavored to detect and expose it. Through the mediumship of a colored servant-girl in his family, he was first convinced that the phenomena could not be explained by any law of physics or metaphysics with which he was acquainted.

These manifestations occurring in his house were similar to those which occurred in the Wesley family for many years. An account of them, written by him, was published in Memphis.

In 1855 a circle was organized in Memphis, composed of twelve persons ; five physicians, u standing at the head of their profession," three " ministers " and several influential laymen. " The head of the Episcopal Church in Tennessee was our leader. The medium was a native born Memphian, an honest, pious young lady, a member of the Baptist Church."

We have not space to record the varied and astonishing manifestations, physical and psychic, that transpired at this circle, which was always opened with prayer. In only one instance did they receive any communications contrary to orthodox doctrines. This remarkable one was that spirits had an opportunity for repentance in the future. The communications received by this circle, when the circumstances under which they were given are considered, are among the most remarkable on record. We must remember that the members were strictly orthodox and conservative, and had the whole truth been bluntly told by the communicating spirit, they would have at once discarded it. Although that spirit, signing himself " Mystery," did not write one word conflicting with their preconceived ideas, except in the one instance mentioned, he taught them the essential principles of Spiritualism as distinctly as ever was pronounced to a circle of liberals ! The style in which he wrote is terse and elegant, and remarkable for its directness. We regard this circle as among the most scientifically formed and conducted. The essential conditions for success were instituted, unconsciously perhaps, and the results corresponded. The circle was formed of intelligent, honest, and thoughtful persons ; the medium was equally intelligent and moral. There were no mercenary motives involved. They met with the sincerest desire to arrive at truth. They opened with prayer, which, in their minds, produced a harmony no other agency could establish. To them the Spirit-world was a mystery, awful in its dread sublimity, and they transi4 Biographical Sketch,

ferred to it a portion of their religious reverence. Had all circles been thus happily organized and conducted, how much Spiritualism would have gained in dignity and how much less would be heard of the follies and deceptions of " Diakka."

When convinced, as he soon became, Mr. Watson was not a man to conceal his light under a bushel, nor to play the hypocrite. With a fearlessness that has few parallels, he went into his pulpit and announced his belief. This created a great sensation in the church and community. Writers of the several secular papers engaged him in controversy upon the subject, by which he became known all over the country as an avowed Spiritualist. His opinions were known to the Bishop and the members of the Memphis Annual Conference generally, who, while they differed from him, never let that interfere with their personal or official relations. This was shown by his being elected the editor of their Church organ, the Memphis Christian Advocate, and by his Conference electing him as a delegate to the General Conference in 1857. The, highest tribunal of the Church elected him for four years longer to the editorship of the same paper, which official relation was continued till t866. During his term of service, this paper, which had sank some ten or twelve thousand dollars, and was several thousand more indebted, by its increased circulation paid off all its indebtedness and current expenses. While thus serving the Church he accepted the Presidency of the State Female College, near the city. This was perhaps the most prosperous period of that institution (1859-60) the number of its scholars being 220.

In 1865 he was again elected delegate to the General Conference which met in New Orleans in 1866. He served four years as Presiding Elder of Memphis, the most important district in his Conference.

In 1868, the Bishops, at their annual meeting, appointed him editor of the Christian Index, which was confirmed by the General Conference which met in Memphis in 1870. He continued to edit this paper until his withdrawal from the Church, in 1872. The summer of 1873 ne spent in Europe with Cooke's educational party. On his return, he published a narrative of travels, entitled "A Memphian's Trip to Europe/' which has had an extensive circulation.

In 1874 he published " The Clock Struck Three/' which has been, with " The Clock Struck One," transferred to the Religio- Philosophical Publishing House. In 1875 ne commenced the publication of the Spiritual Magazine, which, during the three years of its existence, has more than met the expectations of its founder; advocating, as he always has done, Spiritualism of a conservative character, and from a primitive Christian stand-point. Since the first State organization in Tennessee, he has been the President, and also of the local organization in Memphis.

In 1842 Mr. Watson married Mary A. Dupee, with whom he lived happily for nearly a quarter of a century. In 1867 he married Mrs. Ellen Perkins, with whom he is now living. In both of these alliances he regards himself as blessed. He has twelve children in the Spirit-world, nine of whom passed away in childhood. For many years he has held what he calls a home circle for the purpose of conversing with them and his first wife in a holy family reunion.

He is at present lecturing on Spiritualism, taking still more advanced grounds than that occupied by his publications, and a brief criticism of their contents will form a fitting conclusion to this brief sketch :

The first part of u The Clock Struck Three " is devoted to the reviews and their answers evoked by the preceding ; having finished which, Mr. Watson declares he is " done with them. Progression being the universal law of material, as well as spiritual subjects, they, having accomplished their mission, must give place to other and more important phases of the subject." We feel this declaration marks a new era in the onward march of a religious mind toward untrammeled thought, and are made fully conscious of that fact by his bolder utterance. The Methodist Church has marked him for a heretic because he supports the belief of Wesley, and persecution has a wonderful liberalizing influence.

The second, and by far the most valuable portion of this volume, is- devoted to showing the harmony between Christianity, Science, and Spiritualism. When we learn that by Christianity he does " not mean all that we hear from the pulpit as such," nor the creeds and catechisms of the Churches, which disagree among themselves, nor any special interpretation of the Bible, we rate not his task as difficult. Between science and Spiritualism there is no conflict, and neither meets opposition in a religion which is another name for moral science. This portion is a valuable exposition of Spiritualism. Never were words more golden than the following :

" Every individual who would understand the truths of the Spirit-world, must be his or her own medium. God must write His law upon their understanding and put it in their affections. If you want to become mediums for interior communication, you must become absolutely true in every thought, feeling, and affection — become absolutely just in all your relations of life, so that morning, noon, and night you will be inquiring and thirsting after righteousness." . ..." If Spiritualism, in its faith and effects, does not tend to make you better, wiser, and purer — holier men and women — as St. Paul says of the Corinthians, it will < profit you nothing.' That Spiritualism which will not redeem you will not be sufficient to redeem the world."

Mr. Watson would have the cause freed from the excrescences which obstruct it. He would at once have it noble, dignified, and truly spiritual. Then he feels assured that churches would accept the unlimited power it can bestow. It will bring harmony, and proclaim to all the certainty of future life. " The vanities, riches, and honors of earth sink into utter insignificance when compared with the real happiness enjoyed by our friends who have ' passed over the river/ What the world has so much dreaded — the separation of soul and bodyis but a delightful repose and a glorious awakening to everlasting joy, and the fruition of all we are capable of enjoying,"

Mr. Watson does not engage in a polemic discussion in his effort to show the harmony between science, Christianity, and Spiritualism. He takes the direct method, producing an overwhelming array of facts, and showing that these tend to the only true and rational philosophy of future life.

Throughout these volumes we are constantly reminded that the author has been a strict believer in the dogmas of the Church. He can not be expected to have escaped suddenly from the influence of almost half a century's education. His view is from that direction, and his phraseology is that of the divinity student rather than of the scientist, Often he conceals startling and new ideas beneath the old wording, thus committing the sin of pouring new wine into old bottles. For all this he is most excusable, for it is not strange he commits such errors ; rather, that he commits so few of them. Only one in thousands are brave enough to take his position, and patiently bear the sacrifice of all the honors acquired by life -long labor. His manly course will be productive of great good, for there are thousands of church members who will thoughtfully consider a subject which has been sanctioned by one whom they have regarded as a shining light, and they will be led up to the heights where he now stands. According to his showing, the extension of Spiritualism among the laity and ministers of his Church is almost incredible. The most orthodox families have mediums in their midst, and hold private circles, at which their ministers communicate with the angel world. It is true, few have the bravery to openly avow their belief, yet silently, unconsciously, it permeates the thoughts of all, and tinges the prayer and the sermon.

What is most admirable and charming in these volumes, is the calm spirit of goodness, the depth of fraternal love, the catholicity of thought, which pervades them. Nothing disturbs the serenity of the author. His soul, by the presence and communication of the departed, is entirely uplifted from the pettiness of earth, and he feels that he advocates doctrines too vital to be trifled with, and to mention in flippant phrase. Only when he speaks of the deceptions, impositions, and errors which cover themselves with the shining mantle of Spiritualism, does he employ the language of denunciation, and then he softens his words with charity.

They who have been educated in the school of free thought, will say that Mr. Watson has yet to abandon many views he now holds as essential. They will charge him with clinging to superstition, and bringing religious tenets into the fold of liberalism. All these charges would be in a measure true, and in a greater measure false. He comes from one direction, the^ free-thinker from an exactly opposite. They see the subject from different points of view. Both can learn valuable lessons of each other. Some liberalists may even learn liberality of Mr. Watson, and profitably copy his perfect toleration.

Mr. Watson is well versed in general science, and his arguments are fortified by its aid, but he evidently feels himself most at home on biblical ground. For thirty-six years he has taught from its pages, and known no higher court of appeal, and it would be ungenerous to criticise, because he adheres to a method of argument brought into the very constitution of his mind. We may say the Bible has no authority except that of truth, held in common with all books, yet as long as millions accept it as infallible, it becomes an invaluable ally to an unpopular cause. Its texts will be accepted when all other evidence will be rejected with scorn. This line of defense never had an abler defender that Mr. Watson.

Every weapon in the vast arsenal is at his command. He leaves not a text idle. All that can be gathered from it is pushed to the front, and on this, his favorite ground, he is invincible. To the Church to which he belonged, he is a missionary ; and if it is ever led onward to the green fields and sweet pastures, it must be through the labors of such leaders and by such methods. To convince the understanding, the attention must first be gained, and prejudice is too strong to allow the truths of Spiritualism to approach in any other garb than biblical texts and expositions. Mr. Watson disarms criticism by his magnanimity. We comprehend his position, and instead of carping at his method, which would indicate a narrow bigotry, we would yield him all praise for the height he has gained. A soul so strong can not rest short of the goal. He has paved the way for greater endeavors. The arm of the nurse supports the tottering child that it may gain strength to support itself. Those who are led by the Bible to the acceptance of the ministration of angels, will gain strength to go beyond.

The facts and communications are among the most important features of these volumes. The latter are characteristic of the author from whom they purport to emanate, and valuable for the ideas they express. Judge Edmunds had promised to preface the last volume, but he departed this life before he performed his task, and hence Mr. Watson allows him to close with a communication from the higher spheres.

These volumes can not be too highly commended to Spiritualists who desire works to give to friends in the Churches. They are invaluable as missionary agents. The character of their author ; the sincerity, honesty, and integrity of his style ; the exquisite spirit of goodness and fraternity pervading their every page, will attract and hold the attention, and convince, so far as it is possible for books to convince, of the truth of the sublime doctrines advocated.

Introduction

" If a man die, shall he live again? " This is one of the most important questions ever propounded to man. It is one which has been very difficult to answer affirmatively. We stand around the dying couch of loved ones, and see them struggling with the monster, yielding at last to his power, and we say they are dead. We consign the quickly decaying body to the grave. Soon it moulders away and the gases return to their original elements. There is nothing to be- seen that even indicates that it will ever germinate or return to life again. To believe that it will, on any facts that appear to be within our reach, is impossible. We see the form utterly dissipated without the slightest prospect of its restoration. Its occupant, if there be one, has gone like a flash, or passed out unobserved. We can neither see, hear, nor feel the vanishing spirit with our mortal eye. Thus it has evei been with the races of mankind. Through all the ages, the world has been waiting and watching to hear from the countless millions of earth who have thus passed away leaving crushed hearts to mourn, but no echo has come back ; silence reigns — oblivion triumphs over all blasted hopes. Such is life, as experience mournfully tells of the past, as seen from a strictly materialistic stand-point.

As seen from its opposite, the clairvoyant beholds the loved ones around, waiting to welcome a new-born soul to the spirit-world, the real substantial mode of existence. A distinguished Bishop of the M, E, Church, South, says : " No vain or irrev-

22 Introduction.

erent curiosity inquires here. A state so near, so certain, concerns us all. The soul would explore before entering ' the land of darkness ' as darkness itself. We look, we can not help looking, in that direction."

In this quotation from this eminent divine we find the admission of two facts. First, a justifiable curiosity, in looking or desiring to look into the future ; and second, with all the light shed upon this subject it is a " land of darkness " to those who have only the written word, which has not met the longing demands of a large class of mankind. Our object is to supplement this deficiency by testimony regarding the life to come by pointing out how, instead of -trusting to blind, unreasoning faith, we can, if we will, obtain abundant positive evidence upon the subject, sufficient on the one hand to clear up all doubts which conceal the truths lying beneath the Bible narratives, and powerful enough to explode the metaphysical subtleties which have obscured this important subject. This evidence consists of stubborn facts, which will enable any candid investigator who will carefully examine for himself the proofs adduced, to transcend all the fruitless speculations of philosophy.

Can any one conscientiously affirm that the Bible satisfies all our wants in this respect ? We think not. Hence the sad and comfortless teachings we often hear from the pulpit and at funerals. There is a key that unlocks these mysteries in regard to immortality, and will afford ample comfort to the Bible student from the fact of its according in the main with his favorite authority. So far from its imperilling the Scriptures, it will add intensely to the interest of their perusal by spreading entirely a new light upon many Bible narratives that must have always appeared mysterious and inexplicable to those who have never known anything of communications from those who have passed the veil which separates the natural from the spirit world. This key then, which is to solve the

Introduction. 23

problem of immortality, and once for all settle all speculations on the subject, is Spiritualism, with which the Bible abounds. We may safely affirm that it constitutes the vitality of the Book, and but for which it never could have influenced the minds of mankind as it has done. There has been a gradual unfoldment of the divine government as the ages were prepared to receive it, until life and immortality were brought more fully to light by the life, teachings, and resurrection of Jesus. This latter fact is the rock on which the whole Christian superstructure is built. There is a very striking similarity in the early history of Christianity and modern Spiritualism. They both have the key-stone to the arch which binds their systems in the resurrection, and the materialization, and recognition of those who were once denizens of earth. We have devoted considerable space to this phase of manifestation, as it has been regarded by Paul and Spiritualists of modern time as the most demonstrative, and as Mr. Wesley says (Vol. IV. page 368, London Edition). "I willingly take this opportunity of entering my solemn protest against this violent compliment which so many that believe the Bible pay to those who do not believe it. I owe them no such service. I take knowledge that these are at the bottom of the outcry, which has been raised, and with such insolence spread throughout th nation in direct opposition, not only to the Bible, but the suffrage of the wisest and best of men in all ages and nations. They well know, whether Christians know it or not, that the giving up these things is in effect giving up the Bible. i\nd they know, on the other hand, that if but one account of the intercourse of men with separate spirits be admitted, their whole castle in the air — Deism, Atheism, Materialism — falls to the ground. I know no reason why we should suffer even this weapon wrested out of our hands. Indeed, there are numerous arguments besides whi« h abundantly confute their vain imaginations. We need not be hooted out of one ; neither reason

24 Introduction.

or religion requires this." In harmony with these views rjy the founder of the largest Protestant Church in the world, we proceed to give our opinions— controlled, as we believe, mainly by those who passed over, and know for themselves the truth of what they have realized in the spirit-world.

Preface

When our spirit friends agreed to suspend the Spiritual Magazine in order that the Voice of Truth, a weekly, might be a success, they assigned me to another work. This was to prepare and publish a book on the " Religion of Spiritualism. "

Having published " Clock Struck One, Two, and Three," and edited a monthly magazine devoted to Spiritualism, I was reluctant to give my consent to the undertaking.

Having had repeated assurances from our " band," most of whom were preachers, that they would supervise the work, I entered upon it by their direction.

I therefore claim nothing for myself — though I have written much of the matter it contains. I wish it distinctly understood that I have been used simply as an instrument through whom those who have passed over the river of life to communicate with those who remain, by impressing me to write, select, and arrange a book for them,

I have used some editorials from the Magazine, giving our views, as clearly as we were capable, of the subject matter under consideration.

I have also used matter from it sometimes without knowing the author, yet embodying what I have been impressed to be the truth. I have given those on the other side the desired opportunity of speaking for themselves in this volume mostly through our " Home Circle."

Just before leaving home to have it published, it was written that they had looked over it and were " anxious to see the work appear." " We call it ours — we claim the authorship." 2 (25)