Occultism, spiritism, materialism

Front matter

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■KB m H II

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Preface

In ' ' The Laws of Being " it was stated that the subject of Psychology would be continued, and the laws of the Occult forces controlling the soul of man, as manifested in the life beyond the grave, illustrated. In these pages, that promise is intended to be fulfilled, and an effort made to show the conditions of the spirit spheres from the earth side of observation.

The previous volume and the present are each complete in itself, } r et a thread of understanding connects them. " The Laws of Being " relates more especially to man's sphere and being on earth ; these pages, to his sphere and being in spirit, or the continued life after death.

In a work of this character it is essential that a knowledge of facts, and the source from which they are obtained, should be within reach of the author, and it is therefore here stated that this work is given as the experiences and knowledge of the writer, obtained b}' association with spirit-life, or disembodied mind.

In the preceding work on Psycholog3 T , the teachings were clairaudientty received as lessons, and as received transcribed. By some persons it may be said that this clairaudience may not furnish statements anj T more reliable than other statements from living or dead. This objection will not apply to this book. There is

6 PREFACE.

nothing herein contained dictated especially for these pages ; every line is the result of experiences, manifestations to, and observations made by the writer. Deductions from this logic of facts the readers must draw and apply to their individual benefit. Three essentials I maintain as the substantial features of this volume.

First. There is no drawing from the imagination. For myself, I have a special dislike to tales of fiction. Life with all its realities has always been too momentous to leave room for fictitious representations ; and through spiritualistic manifestations I have had such a realization of its esoteric conditions, that no higher drama could be pictured than its substantial facts.

It is the heart of truth we all want to know, the psychology of man's nature on earth and in spirit ; and all tendency to exaggerate the nature and marvels of these laws should be strictly avoided. The spiritual side of man's being is the subject of these pages. Knowing of its deep importance, it is with deep, reverential feelings that I enter upon the task of giving this knowledge of supermundane life to my readers.

Second. Its purpose is to give and show things in substantial matter of fact without unnecessar3 T elaboration, considering that such is more easily digested by general readers, and such I aim to suit. Brevity being the gem of understanding, I adopt it in what I have to say.

Third. It promulgates no theory. I hold as great an antipathy to theory as to fiction. Humanity has been doctored to death with theory ; from all times, b} T every imaginary, constructive mind, theory has been evolved. The new dispensation is one of facts, and has eclipsed theory by demonstration, which is the logic of facts to inquiring minds. For these reasons, all the examples in

PREFACE. 7

these pages are given to show things as they are without a veil ; perhaps, draw the veil aside and show what has hitherto been concealed. This, to many, may be objectionable, and the query will arise, What good comes from showing the dark shades ? But these only relieve and subdue the glare that is usually thrown around spiritthings.

There is no other motive involved than the pure and ardent love of conveying to humanity the facts of spiritthings, and that others may be enabled to see the same as I have seen them. It is intended to give to others a key by which they can open the door themselves. It is because of its importance to all, that I would throw a penetrative light into its secret chambers, and reveal what has hitherto been concealed.

It is a very common aphorism of the incredulous to say, "No one has been and returned from bej^ond the grave to report what lies there." The writer has not exactly been in the grave, nor in the land over beyond and returned ; but spirit conditions and intercourse have been so familiar and so clearly shown me, I have lived not only upon the earth, but in the land beyond ; the pages of this book will therefore show both sides. 1 have not been a public medium, but a medium in the spirit spheres, on the spirit side of life, to revive and externalize enthralled souls, a channel for bringing lower to higher conditions ; giving light to darkness, and conveying from the most exalted spheres illumination to those who needed light.

Some may consider it unfair that those long since passed away from earth should be brought up to be gazed at as examples of earth's conditions and their bearings on the future state, or life after death. These, however, are only given as truthful examples, showing

8 PREFACE.

what these earthly conditions have to do with the next sphere of action. For this reason, they are taken from my own genealogical connections of whom I know the history on earth in part, while the sequel and results are shown from the other side. Therefore there can be no misrepresentation in this, as the facts are of my own knowledge.

I have endeavored to observe simplicity and straightforwardness in the narration of these things, and to avoid all vagueness and hypothesis, for I feel that spiritualism is often nearly swamped in a morass of transcendental inconsistencies. It has rushed up like a balloon in the air, to be gazed at, tossed hither and thither by the contending clouds, without anchor or balast to stead} 7 it ; therefore, a current must set in that will regulate its course, that all may know its easy and rational movements.

I do not know that efforts in that direction will be appreciated, but, feeling confident that the progressive age of reason must come in occult as in other things, I deem it of importance that I impart what knowledge I possess to the rising structure of spiritual facts. I therefore dedicate these pages to the enlightenment of humanit} 7 , as to the connection of life on earth with the state of being in the world beyond.

THE LOGIC OF FACTS.

Section I. THE THREE FACTORS

Occultism. The science of hidden things, and the soul's forces.

Spiritism. The science of spirit in all its phases.

Materialism. A treatise on things of matter.

This triad, blended in infinite law, and factor to one result, forms the subject of these pages.

Materialism could not wholly be treated separately, as spirit and matter are a duality, acting throughout the universe. But some little review of these isms as elucidated by the theorists of to-day, may require some notice for a better understanding of them.

Occultism is a branch of science little if at all treated upon, or given the attention its vast importance demands. It is intricate, profound, diversified, and applies to things in external as well as in spirit life. Yet, spiritualists do not appreciate nor conceive of its true application, and many think it related to necromancy. As it is the science of soulforces, and as soul belongs to life in the external as also the hereafter, it must express itself in both spheres. As soul has existed eternally, it must have exercised its occult forces during all time. Hence, it is no new-coined idea of some individual's conception. To study and investigate this force is occultism. Races and individuals have done this to some extent, far in the remote past, before writing or commercial intercourse was known ; and perhaps the ignorant tribes of ancient times knew its manifestations as well as the scientists of to-day. The very fact that every soul is an entit}^, a god within itself, a law to itself, must clinch the idea of the enormous range of occultism. Therefore, no perfect law or rule can be applied to govern the whole ; only a summary of facts, examples, and manifestations can be given as a guide to the intricacies relating to soul, matter, and spirit.

Spiritism implies the science of all things of spirit, which is what we claim for all the phenomena under consideration, called " Spiritualism." It is the only true comprehensive term that can be applied, to cover the whole range of the subject.

Spiritualism applies to a condition of mind, and refers to spiritual-minded people, or superior things. But all spiritualists are not so minded, or superior in that direction. The term Spiritualism was originally designed to designate a doctrine in opposition to Materialism, and claimed that all which exists is spirit or soul, and embraced the religious ideas of all.

THE THREE FACTORS. 11

superior things. Now, it is the term commonly applied to all spirit phenomena, to a religious faith, and to the teachings of a special class of people. Hence, it means only superior things, and is not applicable to a general science of spirit.

Spiritism, or the science of spirit, implies all its phases, and one may be a spiritist without being spiritual. As the latter has so much more extended meaning, I prefer it as more comprehensive. What is spiritualism, as understood at this age ? Only the recognized possibility of a communion of the living with the supposed dead. It has no other, no higher definition. It comprises all kinds, shades, and degrees of mentality, and all who have intellect to promulgate a theory are its teachers. As they are strong, or popular, they are credited as authority, — and as others become imbued with their special ideas they become disciples. Just in this ratio there is a diversity of opinions. If there is anything it has a superabundance of, it is transcendentalism. The Alpha and Omega is attained. Spirits tell us thus and so ; there is nothing more to know ; let us button up our cloaks that no vapor may disturb our placidity of spiritual ideas. Such is the line of action. All is subjective to spirit ; naught else can be entertained. They do not have the first conception of the principle of soul; but it is cast out from its intelligent action in humanity to hold a higher place in the transformation of matter, and the soul of things is all-powerful. Thus, matter has soul ; but man is spirit: his soul is of secondary interest. Such is the chain of reasoning its promulgators offer. Yet, if some one were to tell them they had not learned the first law and source of intelligent being, or of immortality ; that a mistake is made in a transposition of terms ; that everything has spirit and will lose itself in some other form ; that soul alone is the intelligent and the immortal principle and part, the cause of spirit manifestations, — they would overwhelm with derision one so unfortunate as thus to disturb their established ideas.

But the errors in theory enunciated from the spiritualistic standpoint are so numerous, I cannot undertake to notice them in detail here. Let the reader judge of them by the examples given in these pages, for facts and not theory are presented. It is sufficient to say, that the only true definition of spiritualism is an intercourse with the invisible world, or with departed beings.

As to materialism — a theory, or principle, is best known by its action. If matter rules with spirit, then it has a place to fill and should be recognized. The materialist is not so far astray in his theory as the more subjective spiritualists assert.

Materialism goes to the extreme of rejecting the superior power of mind or soul, and the ability of intellect to express itself when free from the material. In this only do they differ from those that enunciate the theory of soul. The materialists argue that the elements in matter are transformed from one form or thing to another ; that, as disintegration goes on, the fineness of particles assimilates with some other attractive matter, and thus matter is transformed and re-transformed, and its aggregate in the human

THE THREE FACTORS- 13

form constitutes all there is; while mentality is inheritance of kind and education.

I once stood beside the dying-bed of a disciple of atheism and materialism. Knowing his ideas, I sought to lead his mind to some conception of a life after death. He was conscious, knew his dying ' state, and was willingly passing away, sometimes talking of it. So I asked him, " What do you think will be your condition after death?" He replied, "Like that of any other dog. Some of my matter will feed other forms, the rest will be annihilated.'' ' These were his last utterances ; three hours later he ceased to breathe. This expression was pure materialism ; it conveyed the sum-total of all there is of it.

Herbert Spencer has given to the world the most, or the nearest correct treatise on the laws of matter. In his effort to elucidate the law of evolution, he has placed the needle to the compass by which to be guided in the course of his investigation : — Evolution is the law of the universe, through the whole of which a union runs. Matter is transformed and re-transformed continually on the same plane, and from one plane to some other. Germs take form in matter when there are conditions to bring them out. Thus, types are as immutable as matter ; and what has been on this earth has had similarity in worlds before this, and will be the same in planets now existing or to be formed.

I do not know that Spencer or any of his school have shown what principle gives instinct, mentality, and other phases of intelligence distinguishing

THE LOGIC OF FACTS.

organic from inorganic matter. They never reach that branch of science, " psychology," to show what it is that impels the smallest bird to give its beauteous notes ; the dog his scent ; the horse his neigh ; or man to give expression in so many ways in all the mental phenomena he displays. When materialists bridge this chasm with some proof of what or whence these various expressions are derived, — when soul is held to fill its proper place as the divine principle of expression, — then will the materialist lay the foundation of a structure that time cannot disturb.

NAMES MISAPPLIED. 15

Section II. NAMES MISAPPLIED

Neither in the immediate present nor distant past have things been so interpreted as to present their exact and faultless meaning. Man is so constituted that he retains from inheritance and education, and will transmit his peculiar preconceived ideas. Hence, inspirations are apt to be disregarded. Honest men may give in theory teachings erroneous as well as truthful.

I know not by whom, nor when, the dogma of the " Soul of Things " originated ; but it is evidently a branch of the theory of Materialism. If it is not, the term applies equally well to organic as to inorganic matter, and the law of evolution is true, — which is transformation. It is this transforming of the spirit-essence to the external, which is evolution. I say, if it is not materialism, and if it applies to organic beings, then soul in man is no more fixed than in matter, and the individual is not immortal ae a soul, but may become the soul of some other form. For it is a rule that must work both ways, if true. Some pseudo-scientist must have originally made this very scientific but unskillful and ignorant announcement, or he would not have christened his aura from matter in things, as " soul," which is the intelligent principle moving in organic beings. Now all the small fry, from one end of the line to the other, echo forth the dogma of the " Soul of Things."

Inconsistency seems to be the rule in science. How could a mind that knew the purposes and attributes of soul, so indiscriminately apply it to every atom of matter ? It has been ignorantly, perhaps unintentionally, made to take the place of the proper name.

The query now arises, What is soul ?

Something you cannot see, only in expression. It is the invisible principle of intelligence, acting in mentality, disconnected from matter. It is immaterial, the immortal spirit. How, then, is it applicable to the impression on stone or plastered wall, or the evolution in matter ? The name has been reversed ; it should have been, " Spirit in Things," as the spirit of things exists in all matter. Spirit is tangible ; soul is not. Spirit has form, therefore it is matter ; soul has not form.

I have not time nor space for discussing whether a stone, brick, or plastered wall — illustrations often used — have any power of soul in the impress made on these materials, for I am to show facts, and let an intelligent people judge therefrom. It will be said, Psychometry reveals thus and so. I have had any number of things psychometrized through me by spirits. They have told of the spirit of a burning tree ; the spirit of a flower ; the spirit of a fire on a hill-top, and many other things ; but no soul has been alluded to by them as existing in those things.

When Cenis first came to me, he busied himself in psychometrizing everything I touched, and tracing

NAMES MISAPPLIED. 17

from them what they had been in contact with. Noticing this disposition, I took two antique trinkets, of the history of which I knew nothing before they were given to me, and asked him to give me their history. One he traced to a nobleman from whom it had been stolen, and the loss of which had been much regretted by him for the relic of hair it held. The other, a handsome ornament in its time, was lost in New York. I asked what there was in them of soul, or force, to give information ? The reply was, " Nothing of soul ; no principle but matter. They were leaders to things they had been attached to ; to mind they had been associated with."

It is no uncommon thing for some sensitives to do the same ; to trace a lost or absent thing by soine object that has been in contact with it. Matter that has been in contact with other matter will inform of it, if there is a quality in a soul to sense it. It is the power in the instinctive soul of organic beings that distinguishes them from unintelligent matter ; and this is manifested by brute life as well, perhaps even in a larger sense than by man. Spirits who have made some progress will exercise it through mediums. I had a lady-spirit by me once who did it exceedingly well.

A principle or substance that has been in contact with another, will be a leader to that other. It is the spirit-expression of matter.

Therefore, to the lovers of truth I say, do not call things by wrong names, when it has such vital import. Find something more expressive of truth for evolution in matter than " Soul of Things," 2

Section III. PSYCHQMETRY

The peculiar sensing or perception of the elements, called Psyehometry, is the attribute, to some extent, of every soul. It is the occult power in soul to perceive or sense the conditions of some other element. Yet it is not the exclusive property of human nature ; for we see it plainly in animal life, as manifested in a power to trace, hunt, and detect what cannot be seen. In many ways they show this sensing, perhaps more than we are aware of. It is the same principle exercised in both man and brute, the difference being only in degree.

Every substance, thing, or person, can feel this influence, or emanation, — sense the conditions from this vital aura, or magnetism, flowing from it, and the epitome of its whole nature can be perceived in this way. This is called " Psyehometry," " Spiritreading," or " Spirit-measuring." I fully realize what it is like, as I have suffered through life in consequence of this sensing of the emanations of other people's mental and physical states, and in being able to detect their unexpressed sentiments. Late developments from spirit-life have shown it to be a fineness of instinct that is unmistakable.

The principle is, that spirit makes its impression on those things it comes in contact with, and that

PSYCHOMETRY.

that impression may be perceived by some other. Anything that has been in contact, handled, or part of some one, may convey that aura, or receive the impress ; and the same will be perceived by one that is acutely sensitive to other elements. It is the knowledge of soul reading soul ; the sensing of spirit-conditions ; and shows the vast, far-reaching, penetrating power of the divine in man. It can be exercised to great advantage by those who heed its promptings. But these facts do not imply that the thing which holds the impression is a soul, or has a aoul. For instance, a knife, comb, hat, stone or plastered wall, boards, and furniture, have no soul that gives expression. These things hold only the aura, or they photograph that which they have been associated with. This a sensitive may detect. It is the law of spirit-essences in matter, and is, perhaps, the universal law of things ; there is no power in man to estimate its wide range. But it is not the soul of things, because, when that material is destroyed, it is lost in floating matter, and can give no token of consciousness. It is not the same with the mind, which retains all its images independent of form or matter. Hence, the only soul-elements manifest in material are instinct and mentality. These form the soul itself ; and it is these that sense the conditions in things.

Section IV. SHADOWS OF MODERN SPIRITUALISM

What a vast field this heading opens to view ! Spiritism could not be truthfully considered without its casting shadows. Spiritualism, as now used, covers a diversity of ideas, characters, theories, and professions, as varied in their lights and shades as humanity itself, — in form or out of form. All who have heard what is promulgated from its standpoint during the last thirty years must realize this fact.

Thirty }^ears past, the fact that the invisibles could give sounds of intelligence was manifested by the tiny raps in America, and came like a revelation from an unknown world. Its development was so rapid, its converts so numerous, from every shade and class, no time was permitted for a clear and impartial consideration of the doctrines so many found it convenient to adopt and advocate.

Its advent was like the opening of the mountain flood-gates, and the torrent that followed took everything in its course that was free enough to float on its capacious surface. Thus, the debris, drift, and scum, as well as the intellect of all who wished to launch upon it in their little boats, were borne along upon its waters, and they soon became turbid.

All are welcome, aye, doubly welcome, to its bosom of universal embrace and motherhood. But it is of the idiosyncrasies of its disciples we speak, and it is those which give the shadows, and have made its waters impure.

Those who took passage on the flood-tide were of all callings and professions, — materialists, atheists, scientists, Christian divines, and teachers of all schools with abilities and habits as teachers. These retained a large proportion of their old ideas, and ingrafted them on their new faith; hence the conflict of individual theories came to be as diverse as the old sects of other faiths. Divisions exist on the most fundamental principles in the following order, namely: The genesis of man. The Divine emanations. Soul entering the matrice at conception. The soul of things. Theories of right. Theories of spirit-force. The assuming that spirit can convey infallible information. That the immediate dead move rapidly to a higher state, or are conscious of things of earth as though living thereon. The evasion of man's accountability for acts on earth, done under the temptations of spirits, or the weakness of flesh, and for which he is not responsible hereafter. This last is one of the most pernicious doctrines promulgated, and one which this work is principally intended to annul by showing the accountability of the doer for his transgressions, and the bearing they have on the next stage of being.

Honestly, it may be queried, do these theories or doctrines come from reliable inspirational sources, or are they truthful in fact ; and this is what the truth-seeker would wish to know. The facts are, it is the fallibility of individual teachers; the leanings, biases, and inherited education which adhere to minds, cast their shadows, and dilute the expression of the best control in the transmission of ideas in the reproduction of thoughts. Whether conscious or unconscious, writing or trance, the transmission is more or less influenced by, and diluted from, the mentality of the channel through which it comes. If the mentality is developed sufficiently to hold independent thought, it can be likened to the pure waters of the mountain spring, clear as crystal, pure as the snow-flake in the air, but as it flows through the channels that are trampled over, and filled with extraneous matter, it becomes murky, impure, and vitiated. The pure utterance of supernals, in like manner, are perverted by the conditions of the minds of those through whom they are uttered, and these conditions misdirect the chain of thought. Thus you cannot throw a cannon-ball from a musket ; neither can an idea go through a mind that has not the calibre to carry it ; minds that have not grown or progressed to a receptive idea, will not take it in. This is no more true of the living than of the dead, and very many of the controls are of just such small calibre.

Thus it is, spiritualism is flooded with every phase of enunciation from mundane and supermundane intelligences. There is no absolute purity of expression except in the independent voice. When you hear clairaudiently from space, or from a spirit in close rapport, an audible voice, there is no mingling of ideas by the passing of the expression through other mentalities. Whether the ideas be high or low, they are not in borrowed clothing.

I am aware it can be said many speakers show a talent surpassing their normal state. This is very true; but there is a latent principle within them that adapts them for this phase of control, and very often it only requires training or development to bring it out. But this does not alter the fact of the biases of that medium's mind coloring what is enunciated.

These truths can best be understood by examples that will at the same time illustrate what has been said of the shadows in spiritualism.

First. Some years ago I heard a lady, one who is now on the other side of life, give a discourse against Re-incarnation ; treating the subject with ridicule and sarcasm ; telling her listeners that if they gorged themselves with a mutton dinner they might imagine themselves to be sheep. Then, picturing the loss of entity in one who was now Mrs. Brown, and would become Mrs. Blue in one thousand years from now, &c, she proceeded at length in about the same manner. Thus, a talented woman, claiming high psychometrical powers, could not see the absurdity of her position. When a great many women became Mrs. Brown, Mrs. Blue, and Mrs. Gray, in one decade, it would consequently be but a small change in a thousand years from now to be Mrs. Somebody-else. Neither could she tell, with her psychometrical powers, the origin and law of mentality, the expression of thought, and distinguish these from her generalizations on matter. In this way her talent, from her standpoint, could mislead her hearers.

Second. A gifted woman once lectured against Occultism, and throughout entertained her listeners with the statement that it was a new ism to distract spiritualism, originated and engineered from the brain of one man, and not pertinent to spiritual things. Could there be any superior intelligence so ignorant as to be responsible for such a discourse ? For, certainly, all who know of soul-force must be aware that its action is occult : and if the expression is occult, there must have been occultism as long as soul and intelligence have existed; and that is without time — all time. Further, occultism has been known, or recognized, as a science for ages by different classes of people, and does not belong to the white race especially. If it is not pertinent to spiritualistic teachings, then spiritualism must be without soul, and only materialistic. But the opposite of this is true. Soul is the fount from which flows all manifestation.

From whence, then, such fallacious discourse, such obscure teachings?

It can only be answered, by the rule of ignorance or bias in the speaker or control.

Third. It is but recently that I heard a talented woman give a discourse on the subject, " Spirit : past, present, and future." After describing matter and its transformation from elements to things, again and again, by the law of evolution, she said : " This law of evolution is the soul of things, the only representative of that illusion and delusion known as re-incarnation. This pre-existent state or states, these transformations and re-transformations, existing even in the platform on which I stand, explain all that the re-incarnationists labor so assiduously to theorize upon."