Art Magic

Some readers there be whose chief aim is - unconsciously to themselves, perhaps - but greatly to the detriment of their higher natures - to search into what they read rather for the discovery of errors in orthography, and innovations upon conservative methods of typography, than for the elimination of ideas, or the enjoyment of soul intercourse with their author. To this class of readers our pages will doubtless present a fruitful soil for their special methods of criticism, and to such, we have no other apology to offer, than that contained in the few choice and pointed words of the Editor's Preface.

There is still another class whose methods of study have received the peculiarly significant soubriquet of, skimming. The chief delight of such persons is in an elaborately prepared Index, over the columns of which they rejoice to pore, industriously picking out just the particular words they have sympathy with, glancing at these - for Index worshipers only glance, do not read - and abandoning the rest of the volume to more patient and capable students than themselves.

]]> The author's life-long experience with a variety of readers, has induced him to look upon Index worshipers, as the most superficial of all book owners, and finally determined him not to spend time in writing for them at all. In the compilation of Historical, Legal, Statistical or Biographical works, an Index is not only useful, but absolutely essential. In a book of these ideas only, such an appendix offers a premium to the unworthy habit of "skimming," and therefore, rejecting the courteous offer of our patient and untiring Editor, to satisfy the hypercritical, by the addition of an Index, we submit the foregoing pages for study - study which cannot master the ideas presented in one superficial reading, much less in Index skimming.

We ask a careful perusal and reperusal of these pages, not for their literary merit, nor the exactitude of their methods, but for the sakes of the high themes discussed, and the weighty subjects which fill up each column. When our readers have bestowed this much study upon the volume, they will not need an Index; until they have done so, we have written it for them in vain. Neither have we followed the well-beaten track of custom, in giving a list of authorities cited in this volume. Whenever possible we have given the names of such authors as have supplied us with felicitous quotations; but we feel no impulse to burden our work with the abomination of such signs as "vols., vers., chaps.," etc., etc., any more than we recognize the propriety of harassing our readers by foot-notes, or references to literature, perhaps unattainable to all but special seekers into occult lore. And now that our work - not of apology, but of sturdy resistance to conventional habits in book-making - is done, what remains, save to tender everlasting thanks to our gentle, faithful and long-suffering Editor; most kindly greetings to the brave "Banner of Light," the "Spiritual Scientist," "London Medium," and "Spiritualist," who have so generously and courteously sustained her, and a potential psychologic, heartfelt God-speed to the noble five hundred who, in the face of scorn, contumely, ridicule and blatant ignorance, have dared to registered their honored names as subscribers to Art Magic, four hundred, at least, of them paying their subscriptions before they were due, trusting gallantly to the good faith and honesty of Emma Hardinge Britten that they should not be robbed of their due, and the rest signifying their insight and recognition of the divine in humanity, with an absence of all sordid motive or fear of public opinion, which forever protests against the doctrines of "human depravity, original sin," or aught but the sublime truth that the world is made flesh, and dwells amongst men now and evermore!

Spiritualistic Literature

2004-01-09T19:55:20Z

The Harmonial Philosophy And Its Founder - Modern Spiritualism - Its Universality Of Phenomena - Suggestions For School of Prophets - Dark and Light Circles - Epilogue To The Drama of "Art Magic."

We have reached that point in our review when we find ourselves at the final stage of our journey, standing face to face in fact with the last great spiritual dispensation of the ages, commonly termed "Modern Spiritualism."

In touching upon this part of our record the task resolves itself chiefly into the duty of cataloguing the many lucid and valuable expositions of the subject which are already extant, rendering the least attempt to add to this vast collection of special literature, a work of supererogation. In England, "The Two Worlds," by Thos. Shorter; "From Matter to Spirit," by Mrs. De Morgan, the admirable spiritualistic works of Wm. Howitt, and Mrs. Crowe's "Night Side of Nature," offer more food for reflection than it would seem the public mind has as yet been able to assimilate, whilst hosts of tracts, pamphlets, able magazines and newspapers, furnish continual streams of information from which no thirsting soul need go away empty. France is equally rich in the literature of Spiritism, although the general tone of its later writers is deflected to sustain the peculiar opinions of that body of believers known as "Reincarnationists." It would be as useless as impertinent to cite German literature in support of Spiritualistic doctrines or point to its phalanx of immortal writers whose affirmations of the Spiritual side of man's nature have never failed since the advent of the printing press to this hour. Holland in its excellent periodicals, and Russia in its liberal patronage of spirit media are also contributing their quota to the general storehouse of occult knowledge. In the meantime brave, unflinching defenders of these truths, writing in Spain from amidst the ghostly shadows of the grim old Inquisition, devoted bands of Spiritualists, writhing under the proscriptive ban of Priestcraft in South America, scattering forces from the Sandwich Islands, New Zealand, the East and West Indies, Australia, California, and indeed wherever civilization has a foothold, all contribute to fill up the columns of a world-wide Spiritual Almanac, and record the ceaseless irruptions of spirit people into this mundane world of ours.

]]> There are many circumstances which combine to fix the era of this great modern movement at or about the date assigned to what has been popularly termed "the Rochester knockings." Whilst it would be far more difficult to name any period of human history where Spiritism was not, rather than when it commenced to act, there is much propriety in assuming that the first systematic effort to reduce the telegraphic signals made by spirits to a method of direct and continuous communication between themselves and mortals occurred at Rochester, in the State of New York, America, and commenced in the years 1847 and '48.

The first public exhibition of Spiritual power, too, occurred at this place and time, conducted under the direction of Spirits, and terminating in reports of COmmittees elected by the people, alleging a Spiritual cause for the disturbances, that these public meetings were convened to inquire into. In America, also, was presented, for the first time in history, a petition to the Government of the country, signed by many thousands of the most respectable of its citizens, praying for a scientific commission to inquire into a purely Spiritualistic movement.

It is from these causes, together with the immense surfaces of country embraced in the American manifestation - their power, variety, force and phenomenal wonder, the enormous masses of its believers, and the profusion of its literature, that mankind seem to have combined, with one accord, to yield the palm of all potency, number and influence to American Spiritism.

Before entering upon a final summary of this movement, it behooves us to render another reason why we should concentrate upon the Modern Spiritism of the United States the deepest emotions of respect and gratitude which mankind can render to the movers and founders of the great spiritual outpouring.

On American soil was born, and under American skies were first poured out, the vaticinations of a Seer, who stands second to no prophet, religious teacher, reformer, writer, or phenomenal wonder-worker, that the page of history has ever borne witness of. That Seer is Andrew Jackson Davis. During a brief residence in America, some few years since, the author, being on a visit to a friend in a charming country-seat, found himself made free of a noble library of several hundred volumes. In one portion of that enchanting study, just where the beams of the sinking sun would fall most favorably through the softened lustre of the stained-glass windows, stood a rich ormulu table, where, in singular contrast to the luxurious objects surrounding them, were piled up a large mass of plainly bound volumes, most of them large and evidently sufficiently popular with their possessor, for they bore more conclusive marks of wear than any other of the gorgeously bound volumes that the room contained. On opening with some curiosity the most ponderous of these books, the eye fell upon the following passages somewhere about the 142d page:

"As it was in the beginning, so the vast and boundless Uniercoelum, the great sun and centre from which all these worlds emanated, is still an exhaustless fountain of chaotic materials and living inherent energy to drive into existence billions and millions of billions of suns, with all their appendages more than have yet been produced! For it has eternal motion and contains the forms that all things subsequently assume; and it contains laws that are displayed in its geometrical and mechanical structure, combinations, laws, forces, forms and motions that have produced, and will still produce, an infinitude of systems, and systems of systems, whose concentric circles are but an expanse from the great germ of all existence, and are incessantly acting and re-acting, changing, harmonizing, organizing, and etherealizing every particle of chaotic and undeveloped matter that exists in the vortex!" ......

Struck with the peculiarity of these strange and high-strung words, and their analogy with the opinions that the had himself imbibed from the study of the Universe, and its laws, the author proceeded to turn other pages of this volume, and found astounding and deeply occult descriptions of God, man, creation, the Solar and Astral systems, the mystery of force, life, being, the order of creation, in fact, eloquent, burning words, and thoughts almost beyond earthly comprehension for their sublimity, in every line. Hours swept on like seconds. The wonderful volume was glanced through, then others were opened.

The same writer's mind glowed through all those plain, cheap books - books which should have been bound in rubies and sapphires - and the reader became at least almost paralyzed at the breadth of information, the intense insight into being, and the majesty with which some mind more than mortal had swept creation, and reduced its vast research into the holiest and most elevated language.

Hours passed on. The early morning that had invited the student into that choice retreat now deepened into the gray mists of evening; yet still the straining gaze roamed through the wonderful stack of shabby books, until it fell upon the passage:

"The great original ever-existing omniscient, omnipotent and omnipresent productive power, the Soul of all existence, is throned in a central sphere, the circumference of which is the boundless universe, and around which solar, sidereal and stellar systems revolve, in silent, majestic sublimity and harmony! This power is what mankind call Deity, whose attributes are love and wisdom, corresponding with the principles of male and female, positive and negative, sustaining and creative." ........

At this point the master of the mansion, opening the library door, uttered an exclamation of surprise to find the guest whose presence he had missed for upwards of twelve hours, still at home.

The next words spoken were, "Who is the author of these wonderful books?"

"Oh, those," replied the host, with seeming indifference, "those books are all written by a poor shoemaker's boy of Poughkeepsie. That one" - pointing to the largest, the one which had first attracted the attention and awakened the astonishment of the reader - "was written, or rather spoken, when the lad was about sixteen years of age; He was too ignorant to write it, he could not have even spelled the words."

"In what school was he brought up, for heaven's sake?"

"Utter destitution."

"Who taught him all these wonderful things?"

"God and the angels. He never had any human teachers. Of that I am a living witness."

"But how in the name of all that is weird and wonderful were these volumes written?"

"Oh, at first they were taken down as he spoke them by a Scribe; because I tell you, he who discoursed of sun, stars, systems, astronomy, geology, physiology, and every other known science, was too uneducated to be able to write down the words he spoke, and then, after graduating in the schools of - God alone knows where - but no college or seat of learning on this earth - he wrote the rest himself, every line of them."

"But if God and angels taught him, is there no record as to how he learned?"

"Yes, one which scores of living men and women will testify to. He was magnetized as a little shoemaker's lad of the humblest and poorest condition, and then he became an independent clairvoyant."

"Aye, indeed! Magnetism, and then Psychology. God's psychology poured into the soul, when it becomes clairvoyant, and ascends to the spheres of Deific knowledge! Why, this is ancient magic! The secret of all spiritualistic powers and possibilities; yet, when did any ancient Magian, any mind however aspiring, vast, or illuminated, assume such a depth, height, and breadth of comprehension as this? Answer me, my friend. Has such a paragon ever existed as the author of this library?"

"Swedenborg, perhaps. You forgot him."

"But these revelations are more human, more comprehensible and nearer to man's estate than Swedenborg's. They might be breathings of Swedenborg's spirit, correcting the shortcomings of his earthly career."

"Perhaps they are. This man believes in spirits."

"Can this wonder of the age exist and the world not know of it?"

"Yes; people know all about him, but they don't care for him now. He is living in great obscurity somewhere in Jersey, I believe."

"But the Spiritualists - surely those immense bodies of thinkers who have disclaimed the false assumptions of creeds and unscientific absurdities of ecclesiastical dogmas - do not those people so wonderfully taught of the spirit, accept him as their prophet, their leader, their heaven-inspired teacher?"

"Hold, hold, my friend! you know not what you say. The Spiritualists are all 'individuals.' They are their own Gods, their own Prophets, leaders and teachers; what! present any human leader, teacher, or Prophet, to the great bulk of the American Spiritualists! You will find you are treading on dangerous ground, and will soon be warned back with the phrases, 'we want no Popes, Cardinals, Bishops, or Priestly Leaders here.'"

But Leaders and Teachers they must have. Do they not sustain great mass meetings where the public gather together to hear their opinions discussed?"

"Aye, but each one presents his own opinion, and none but his own. Sometimes these opinions are as widely divergent as the heavens and the earth; and sometimes not unlike in essence, light and darkness, still their pride is to maintain 'a free platform,' and under this appellation, the Angels of darkness are as free to have their say as those of light."

"But this is chaos, disorder, not Spiritism, much less the sweetness, grace and dignity of this Harmonial Philosophy!"

"The time was when Davis' revelations, startling materialism out of its blank negations, and compelling attention from the wonderful and unprecedented methods of their delivery, drew around him a large class of admiring friends and elevated thinkers, who were not ashamed to call themselves after him. 'Harmonial Philosophers,' but in the revolutionary spirit of this great movement Spiritualism, thousands have rushed into its ranks, glad to escape from creeds, dogmas, and ecclesiastical despotism. The memory of this dethroned tyranny is still too strong upon them to admit of any present attempts to organize a new religious system. The swing of the pendulum has carried the soul from despotism into license, and until the revolutionary elements of thought can subside into equilibrium, depend upon it even the amiable and unassuming 'harmonial philosopher's[' leadership cannot be tolerated."

"But in the meantime were these stupendous revelations given in vain? Surely so noble a philosophy, received through an inspiration so unmistakably divine, so free from human bias or moral intervention, ought to commend itself to every civilized nation of the present age!"

"My friend, you forget the elements of which this generation is composed. Setting aside the scientists who scoff out of notice every idea connected with spiritual existence, or outside the known routine of science, who do you expect in Catholic and Protestant Europe to sympathize with the revelations of the Poughkeepsie Seer? Some few there are in every country where these plain, black volumes have made their way, who regard them as we do. Many who even believe they are the voice of the earth's Tutelary Angel, speaking from between the Cherubim and Seraphim of past and future ages, but they like us, must wait until the age is more receptive of these sublime truths. At the present day, the great majority of European religionists hold up their hands with holy horror at the name of A. J. Davis, and cry, 'Pantheist! Heathen Philosopher! This is the man who denies the Trinity, disbelieves in the awful Jehovah with his great white throne! This is the hard-headed moralist who would take away our Savior from us, deny us the consolation of the vicarious atonement, and compel us all to do personal penance for our sins, and even abandon them altogether! This is he who calls God a Spiritual Sun, Jesus an amiable young man, creation an evolution, and flies in the face of Genesis and the thirty-nine articles!'"

In after years, when the author had time and opportunity to study out the vast stores of spiritual thought and profound philosophy, displayed in the voluminous writings of this great modern Prophet, the admiration they excited, determined him, if he ever more visited America, he would seek out this marvel of the age, even as the Disciples of classic Greece sat at the feet of her master spirits to learn wisdom.

The time for the fulfillment of this cherished purpose, came, and in company with an ardent Disciple of the Harmonial Philosophy from a distant land, the author commenced his search.

Few Spiritualists seemed to know even the whereabouts of the Poughkeepsie Seer. Surely, we thought he must be at the head of some great Church, Temple, Synagogue, a mechanic's institute at the least, or a popular lecture hall; some place, where spiritually starved souls could feed upon the Divine revelations of nature as taught by one of her purest and most faithful interpreters! But no! the great Alchemist who had transmuted the Magic of early ages into the gold of spiritual science, the Seer, Philosopher, and greatest phenomenon of this or any age, had to be sought for in a little shop in an obscure street, where, without followers, disciples, admirers, and to judge from appearances with but very few customers, amidst his neat, well ordered collection of books, ranged on their shelves in curious little delicate curves, and tastefully adorned with illuminated mottoes, and Autumn leaves - stood the great Seer, selling his books for a livelihood.

The placid mein and gentle tones of the unassuming salesman betrayed none of the pangs of grief, indignation and humiliation which two foreigners felt for him, as they made their silent purchase, with hearts too full for utterance, and withdrew.

"That man is nobler far in the quiet, cheerful dignity with which he accommodates himself to the sordid necessities of a petty trade, than when he stood as the interpreter of Angels, dictating 'Nature's Divine Revelations.'" Thus spoke one of the deeply-moved visitors.

"The age is not worthy of him; he lives a century before his time," rejoined the other.

"Aye! but his works will live with him. The truths he reveals are eternal, and the revelator will yet become immortal," was the reply. Even so. Time, the touchstone of truth, will do justice to him - to all; and so, Andrew Jackson Davis, farewell! But, whilst the 'Magic Staff' - Penetralia, Stellar Key, Arabula, Harmonia and Divine Revelations - are in print, or even in memory, never let American, English, French, German, or 'critic' of any other land, presume to say: 'Spiritism has no philosophy.' In the volumes enumerated above, it has the best, broadest, holiest and yet most practical philosophy that was ever enunciated since God said: 'Let there be Light, and there was Light!'"

We are not informed whether Mr. Davis ranks himself before the world as a Spiritist or not. Few of his brethren of that order seem to know or care much about him now; but the mode in which his philosophy was produced, justifies a stranger's claim for him, to-wit: that of all the children of the Spirit that have illuminated this great modern movement called Spiritism, one of the best, truest and most honorable of them all is he who, in deep obscurity, illustrates so thoroughly the proverb, "A Prophet is not without honor, save in his own country."

Our sketch of supermundane Spiritism would not be complete without this humble tribute to one who forms its noblest illustration - to one with whom the writer has never exchanged a word on earth, and in all human probability never will, but who rejoices to believe that name, so coldly slipping out of human remembrance and appreciation now, will be enshrined in the hearts of unborn generations, and in the shining roll of immortality be held sacred as the Founder of a Divine and natural Harmonial Dispensation.

In commenting on American and European Spiritism, we recognize no right to add items of history to the immense stores already extant, nor weary our monthly periodicals have never failed to chronicle from the opening of the movement to this day. Deeming a work published under the peculiar limitations which herald forth this volume will only render it an ephemera of the day, our closing remarks will be addressed to those who must already be informed upon every point of the passing Spiritualistic movement. If they are not so, the works of Robert Dale Own, Judge Edmonds, Epes Sargent, Eugene Crowell, but, above all, Emma Hardinge's inimitable "Twenty Years' History of Modern Spiritualism," will bring every student face to face with the entire details of all that has been effected by Spirits communicating to mortals on American soil. Here, too, as in Europe, there are vast numbers of tracts being continually issued, representing all the various phases of the movement, besides many which do not belong to it, but which persons, who believe in its facts, availing themselves of its popularity, thrust before the public as Spiritualistic.

Books of poems, novels, treatises, some with rare merit, others less than mediocre, flood the age from Spiritualistic sources. A great many newspapers and magazines have been published in the interests of the movement, lived their time, served their period of usefulness, and died out, others still maintain their hold upon the world's attention and command, a full share of patronage. The oldest, the "Banner of Light," commenced in the earliest days of the American movement, and now (1876) occupying the distinguished place of its leading organ, is in itself a compete repertoire of all the astounding phenomena, passing events, and celebrated personages, who constitute the history of Spiritism.

The more detailed sources of information thus indicated, it only remains for use to notice some of the principal characteristics of the modern movement.

In America these are strikingly tinctured by the national idiosyncrasies of the people, but the methods of signaling by spirit power are alike all over the world. They consist first, of the production of sounds by knocking; table-tilting, lifting of heavy bodies, the transportation of small articles, such as fruits, flowers, jewels, etc., etc., through the air, and their production at points of distance from their scene of departure. The execution of music by spirits playing upon instruments furnished by mortals, and still more rarely, music sung or played by spirits, without any visible means of its production. The voices of spirits are also heard clairaudiently and externally, sometimes uttering words only, at others, long addresses. Spirits display their hands, feet, faces, and sometimes the whole form "materialized" out of the emanations of the mediums and human beings surrounding them. In this fleshy masquerade the spirits dance, sing, disport with the persons around them, and perform like players on the mimic stage of a theatre. Other demonstrations consist of resisting fire, the extension of the body, also its elevation into the air, and floating around the apartment. Spirits also exhibit feats of strength, tying and untying their Media when bound with ropes, and executing just such sleight-of-hand tricks as are common to jugglers. Many higher phases of spirit power are exhibited, such as trance speaking and writing; Seership, or the power of seeing and describing spirits, or personating their peculiarities so as to be recognized; also the impressions which the mind receives from spirits, to declare names and other signs of identity by which mortals can be assured their spirit friends are present. Many photographic likenesses of Spirits are said to have been produced through Media, whilst others are impelled to draw portraits of Spirits, or flowers and allegorical scenes, others to behold visions, prophetic, descriptive, or symbolical.

Many are impelled to describe diseases, prescribe remedies, or effect cures by the laying on of hands. This movement has also brought to light a great many latent powers of the soul, which spring up under the sympathetic contagion of the time, and exhibit themselves in psychometric delineations of character by touch, clairvoyance, magnetic virtue and prophetic intuition. ANother striking and curious phase is the frequent apparition of the spectre, or astral spirit, disengaged from the still living body, and manifesting its presence at a distance, with or without the consciousness of the subject.

Now the great marvel and special interest which attaches to all these manifestations of spirit power in the nineteenth century is their original spontaneity, and the fact that they have in most instances fallen upon the media through whom they are produced, without solicitation or any form of preparation.

It is in this spontaneity, and the vast abundance of the phenomena, that the modern movement differs so widely from all preceding examples, where - except in rare cases - years of preparation, initiation, and magical processes have been required for the performance of occult works. Modern Spiritism also is more characteristic of human spirit agency than that of any other era.

Up to the close of the last century, when the German and French magnetizers so widely popularized the practices of Mesmerism and the powers of Psychology, a belief prevailed that occult works were effected by Planetary, Elementary, and Tutelary Spirits chiefly, and that the apparition of deceased persons was rare and exceptional. The experiments of the magnetizers, and the cloud of witnesses who poured in through their subjects from the realms of spirit land, bringing indisputable proofs of their identity with the souls of deceased ancestors, completely reversed this opinion, and induced a prevalent belief that all manifestations of a spiritualistic character originated with the liberated souls of humanity. The author has, in previous sections, adduced sufficient reason for assuming a middle ground between these opinions; and whilst there is abundant evidence to prove the constant interposition of human spirits in human affairs, and the identity of such spirits with a vast amount of the occult phenomena produced in every age of the world, we may also rest assured that the realms of the Elementaries can and do exercise considerable influence upon humanity, especially in relation to animal propensities and earthly things; also that Planetary Spirits rule, guide and interpose in human destiny, and that Tutelary Spirits take charge of and govern nations, planets, and all bodies in space. That all these spirits can be seen, communed with and invoked, is also sufficiently proved in the course of this work.

When we consider the stupendous and revolutionary changes of opinion that this great Spiritual outpouring induces, we are driven to accept of three manifest conclusions; the first is, that we cannot be too grateful for these demonstrations, nor too careful to sift them from all taint of human folly, impurity, hallucination or imposture.

Next we should recognize it as our incumbent duty, even an urgent necessity, to preserve to ourselves and posterity, the high privileges of this beneficent and instructive intercourse by studying its laws, and endeavoring scientifically to master its methods, so as to control the communion and be enabled to conduct it at pleasure.

Next, it must strike every reasonable mind with indignation, to perceive that those who have assumed the high position of leaders either in science or ecclesiasticism, should go far abandon their trust as to permit the people to grope their way blindfold through the mists, obscurities, and difficulties of this vast outpouring, without lending their aid to sole its mysteries, proving its errors if it had any, conserving its truths if they exist, and demonstrating whatever is true or false, valuable or pernicious in its action.

It is an acknowledged axiom in logic, that abuse is no argument, ridicule is no proof. And yet to these petty arms - pop-guns worthy only of pugnacious school-boys - have many of the most eminent scientists of the day descended, when compelled by the force of public opinion to deal with the subject of Spiritism.

High ecclesiasticism has done worse, for it has falsified the very basis of its own pretensions, the corner-stone of its authority being miracle. By denouncing the modern power or right to work what has been unscientifically termed "miracle," the Church work what has been unscientifically termed "miracle," the Church has virtually undermined its own foundations and either proved itself impious enough "to fight against the living God," or hypocritical enough to maintain an institution founded upon myth and falsehood.

From these positions there is no escape, and though we have no intention in these brief remarks to wage war upon materialistic Science, or atheistic Ecclesiasticism, we point out the position to our readers to show them why they must rely on themselves, and cease to utter vain appeals to any human leaders to help them, or continue their humiliating efforts to convert great men who don't want to be converted.

Many very eminent scientists and excellent members of ecclesiastical bodies have - as individuals, not as official members of an organization - taken hold of Spiritualism and hazarded name and place in its advocacy, but it must be obvious even to these illuminated thinkers, that the formulae of material science and the influences of credal faith have no connection with this great independent movement.

The Scientist finds that a new set of laws, and those purely psychological, must be studied and obeyed, before he can make headway with Spiritism, and the Ecclesiastic continually proves that the Spirits do not respond to the invocations or exorcisms of Credal faiths, nor can the broad and unconservative revelations of Spiritism be accommodated to the narrow dogmas of sects.

Once again, then, we recommend the study and adoption of those principles which Spiritism itself discloses, and as these are in the strictest relations to good order, good morals, purity of life, and the spirit of universal brotherhood, we can do mankind no better service than to recommend a profound study both of the science and religion of Spiritism.

To illustrate our meaning all the more forcibly, we will revert to the three aforesaid conclusions, which the study of Modern Spiritism, especially the American phase of the movement, compels the observer to come to: "We cannot be too grateful for these demonstrations, nor too careful to sift them from all taint of human folly, impurity, hallucination, or imposture.

The author has taken the opportunity of making three visits to America, and that for the sole purpose of studying the spiritual manifestations produced on her soil.

On the last two occasions he has observed with more regret than surprise, a gradual but evident decadence in the general feeling of grateful appreciation which these manifestations at first awakened. Some believers have become accustomed to what was at first an exciting wonder, and their curiosity satisfied, they need no more. Others have slackened in zeal because they have been disappointed in some special results they anticipated; but a still larger number have withdrawn their public support from a movement where the taint of human folly and impurity has become so evident as to brand every lass of believers with the evil reputation fastened upon it by the few. Hallucinations and imposture, too, have prevailed to an alarming extent in the ranks of Spiritism, and these two last elements combining with the before mentioned causes, have shaken the faith of many, and repelled still more from this cause.

It is as a corrective to the errors which so prominently force themselves into notice in connection with the first conclusion we draw, that we recommend a careful consideration of the second, namely: "That we should recognize it as our incumbent duty, even an urgent necessity, to preserve to ourselves and posterity the high privileges of this beneficient and instructive intercourse, by studying its laws, and endeavoring scientifically to master its methods, so as to control the communion, and be enabled to conduct it at pleasure."

On this point let it be remembered that all the magical arts and possibilities detailed in previous sections, are as open to mankind to-day as ever they were. Whether it be expedient to seek them or no, is not the question. We simply reiterate they are attainable, and with the lights of science we now enjoy, especially in our improved knowledge of magnetic, psychologic and physiological laws, they can be arrived at with far less severe probationary efforts, and with far milder methods of culture than those formerly exercised.

Superficial commentators on this subject, talk of the "lost art of magic," and describe as impossible achievements for modern Europeans or American, the marvels enacted by Hindoo Fakeers, Egyptian Derishes, and Arabian Santons, Mediaeval Ecstatics, Witches and Wiards; but what marvels are much greater than the talking Spirits whose truth and spiritual origin were so clearly demonstrated at Koon's spirit rooms, even as early as 1850? (vide Hardinge's Modern American Spiritualism). What revelations of Zoroaster, Buddha, Pythagoras, Plato, or other great philosophers of antiquity, have ever rendered a better code of morals, purer life, or more scientific demonstration of creative order, and the mysteries of the Univercoelum, than the entranced Mystics, Swedenborg and Andrew Jackson Davis? Does M. Jaccoloit give one single marvel of Hindoo Spiritism that has not transpired in equal force and greater abundance through the physical force Mediums of England and America?

The Ecstatics of the Monasteries were canonized as Saints, because the stigmata appeared on their bodies; their forms were elevated in the air, and they could read the thoughts of other, prophesy the future, etc., etc.

It is not our purpose to detract from the value of the abundant literature now before a very unappreciative age, by repeating the authentic and well attested narratives they contain. Any unprejudiced reader will find the marvels reported of the Asiatic Mystics equaled, and in many instances transcended by the illustrations of spirit-power given in Hardinge's "Modern American Spiritualism" alone.

Let it suffice to say, that the stigmata of names, figures, dates, and signs, which have convinced thousands of darkened minds of the Soul's immortality, have appeared on the persons of numerous mediums of this century, and are still appearing to those who care to seek for such evidence; that the levitation of the body is a common occurrence; the power of prophecy has been amply demonstrated in thousand of well-attested instances. The capacity to resist fire has been abundantly shown.

The vaticinations of the Greek and Roman Sybils never exceeded many of the eloquent utterances of unlettered boys and girls in the modern Spiritual movement, and if shameful imposture and very bad reputations had not intervened so frequently to destroy faith or even patience with the modern manifestations, they exceed in use, wonder, beauty and number, a thousand fold, all the marvelous tales recited of Greek, Roman, Hindoo, Egyptian, Persian, Chaldean, or Hebrew Spiritism, that is, when the latter are sifted down to well proven narratives, Cabalistic sentences are translated into plain sense, and allegorical flights of fancy are reduced to actual fact.

The failures of modern Spiritism, its degradation, lack of organic power, evil repute, and gradual but sure decadence, all proceed from the human side of the movement. It may be difficult, perhaps impossible, to repair the errors committed by a fast fading generation, but it is for us to lay the foundation of improved conditions, by dealing with the rising generation, and for this purpose, the wisest course we can now pursue to show our devotion to the interests of truth, and our duty to posterity, would be to found a new "School of the Prophets."

In these, young, fresh, susceptible organisms should be selected as Neophytes to fill a future order of Mediums, Priests and Ministers. Their food should be plain and simple, their habits pure and orderly, their lives spotless, their morals regulated by the most exalted and dignified standards of truth, justice, piety, and goodness. They should be under the regulation of a company of holy women and scientific men. Good, pure-minded healthful magnetizers should be received into fellowship with them, and one and all should be magnetized to determine who were operators, and who subjects. The first should be set apart as Physicians to the sick and operators for mediumistic and clairvoyant development. The second as Media, Prophets, and Ministers.

As soon as the aforesaid powers were discovered, they should be classified and the magnetizations continued until the subjects felt impressed to discontinue them and stand alone. Periodical seances should be established, at which scientific order should strictly prevail. The floors of the circle room should be intersected with plateaus of glass, to prevent the escape of the magnetic fluid. The air should often be purified with streams of ozone; the walls surrounded with graceful forms of art and well selected colors. Those destined to become Magnetizers or Physicians should sit in rooms well-supplied with powerful magnets. Tender, susceptible media should never commence their sittings without first holding the poles of a good electro-magnetic battery in their hands, closing their exercises in the same way. No drugs, narcotics, or stimulants should be used under any circumstances, but all other legitimate appeals to the senses should be put into requisition, the most potential of which should be healthful exercises, bathing, the performance of exquisite music, and the sight of beautiful forms of art.

Those sensitives manifesting tendencies towards clairvoyance should practice gazing steadily into the crystal or mirror. Those susceptible of psychometrical delineations, should practice their power, remembering that this, and all other Spiritual gifts, are as much the result of culture and exercise, as are the developments of muscular strength, or intellectual achievement. No seances should ever be attempted without a solemn preparatory invocation to good and wise Spirits, and to any Tutelary, Angelic Guardian, or Deific power, in which the Invocant places faith, and this not only for the purpose of stimulating the mind to aspiration and soliciting the presence and influence of the good and wise, but also for the purpose of banishing evil and mischievous spirits from interfering. The same ceremonial of discharge or dismissal should be used on breaking up a seance, in fact we would recommend at least as much courtesy in the treatment of Angelic essences, as the usages of society demand for ordinary acquaintances.

A "School of the Prophets" conducted on some such principles as we have thus briefly outlined, would certainly do as much for this generation as the mysteries and Temple services of antiquity effected for the nations in which they were practiced - in a word - it would provide a class of duly qualified Magnetic Physicians, Prophets, Mediums, Clear Seers, and Spiritualistic persons, whose morals, characters, and gifts being cultured and superinduced into religious and scientific methods, would fill the world with blessing and usefulness instead of as now, desecrating high and holy gifts to base and sordid purposes, or disgracing them with characteristics which we do not care to dwell upon in this volume.

All the public exercises of Spiritualism should be conducted in decency and order. A general basis of principles should unite all persons who believe in Spiritual existence and Spiritual gifts, and well-qualified expounders of these subjects should be the officiating ministers. In these gatherings, as in the process of scientific culture, the sweetest melodies, the noblest harmonies, the purest flowers and fragrance, and the most pleasing association of artistic sights with sounds should be employed. All that could contribute to elevate, purify and exalt the Soul's noblest powers should be resorted to, as legitimate means of influence, and nothing low, degrading, slang, or impure, should be associated with Spiritual ideas.

In private families, the practice of heterogeneous, disorderly or idle gatherings to seek Spirit communion, should be sternly discountenanced. The whole subject has been shamefully secularized; treated either as a common-place method of spending an idle hour; sought for the mere purposes of curiosity, fun, fortune-telling or marvel-seeking.

If the theories propounded in this volume be correct, and spirits of various grades, from the very highest to the very lowest, hover around us, seeking to minister or pander to the motives which impel the seekers, or the characteristics of mind which pervade the assemblage, then what class of SPirits must inevitably attend nine-tenths of the spirit circles now in vogue, and what results of good, use, individual or collective elevation, can be expected to grow out of them? In the present heterogeneous condition of human society, we dare not recommend the endeavor to obtain personal communion with the spirit world to every individual. The merchant, trader, mechanic, operative, seamstress, shop-keepers and laborers, whose time must be nearly all consumed in the routine of perpetual drudgery, and whose over-taxed minds and bodies cannot be properly attuned to such exercises, should not attempt to deplete their systems, or risk the integrity of mental and physical balance, by seeking to culture Spiritualistic endowments.

Spiritism, like every other calling, demands it votaries, its devotees, and its peculiarly-prepared ministers. Persons having time to devote to the culture of their gifts and steady enthusiasm to sustain them during their probationary training, are the only classes who should attempt to teach, preach, or tender service publicly as Mediums between the better world of Spirits, and the much-darkened world of poor humanity.

Far be it from the author of these pages to discourage the sweet and loving practice of family circles, meetings together in the pleasant and sacred seclusion of home, or the social relations of friendship, to invoke the dear household deities who have passed on before, or who would be so certain to respond to the appeal of those whom they have best loved on earth.

They will surely be there, those loving spirit friends; aye, wherever two or three are gathered together in the name of the spirit, whatever spirit they summon will be there, be it God or the Adversary; spirits of the heart's dearest affections, or goblins from the metal crypts of earth, which avarice would fain rob of its hidden treasures. In the meantime, in order to systematize even these innocent home communings, good order and strict conformity to scientific principles should be observed. We are not now undertaking to lay down the exact methods in which each circle for development or communion should be conducted. We can only touch upon the generalities of the subject, and would recommend well wishers to these great truths if they desire their rapid and orderly promotion, to abandon the childish and egotistical fear that now paralyzes them, lest some competent adviser or highly inspired person should assume leadership amongst them, and remember that to every organism there must be a head as well as organs, to every circumference a centre, and in every nation a governmental combination for the protection of the governed, no less than for the restraint of the lawless. Having disposed of this poor, envious phantom which so troubles the peace of such Spiritists, and convinced themselves that it is not necessary that a well-qualified adept in spiritual things should require those whom he counsels to place a triple crown on his head, kiss his slipper, and pronounce his dictum infallible - let Spiritists come together in reverent deliberation, and decide which methods of scientific investigation they can or ought to pursue so as to evolve the basic principles upon which spirits communicate.

Let them appoint qualified persons to prepare reports and verify their opinion by successful experiments, and until such reports, conjoined with such experiments, be accepted by the sense, reason and convicted judgment of the deliberators, let the reports be peremptorily rejected, and the investigation continue, if it be necessary, from generation to generation, until results are achieved. But such a council, animated by such a spirit, would not have to wait long. Magnetism is the pabulum by which spirits communicate, Psychology the influence. These are the secret virtues of Magic, Witchcraft and Mediumship in every age, and human nature changes not. If the founders of home circles will carefully study out the rules briefly suggested as indications in forming a school for the education and training of Media, they will surely become, in part at least, successful enough to reward them for some time consumed, and some sacrifices consummated.

If possible a room should be set apart, consecrated and held consecrated to spiritual science.

No unholy thing should enter there, no unholy thoughts be invited.

The circle should meet at least once, but better twice or thrice each week. None should enter there until they had fasted at least four hours previously, and assemble together with clean face and clean hearts. Let them come as to a holy place; and if neither vocal nor instrumental music of a sweet and harmonious character can be procured, a small but finely toned chime of bells, glass harmonica, or good musical box should invariably be provided; - thus the atmosphere will be arranged into harmonious strata, according to the suggestions upon music contained in a previous Section. Let the chamber be adorned with all the little stores of beauty and pleasant forms possible. Flowers are sometimes injurious to media, their strong perfume causing too much excitement to the senses, but where ozone can be procured, it is well to pass streams through the air, and the use of the electromagnetic battery held by two persons placed at each pole, the rest forming a chain, ever strengthens the force, and benefits all present. Ten minutes' use of this machine should open and close each seance. Also, we would enforce the same rule of opening with an invocation, and closing with a courteous discharge to the spirits, suggested above. Family gatherings might experiment with magnetization as before suggested, the strongest, healthiest and most worthy of the party being selected as the operator. Crystals and mirrors should be laid on the circle table, also writing materials and slates.

A large circle beneath the table, sufficient to insulate all the sitters assembled, and prevent even their garments from touching the ground, should be formed of glass, and this would greatly conduce to aid the manifestations by preventing the too rapid efflux of vital force.

It should forever after be prohibited to sit in totally darkened apartments. Spirits come to earth in their own Astral light, and to this element material light is opposed; still the unqualified abuses that have arisen from the prevalence of total darkness at spiritual seances should induce every wise investigator to discountenance them utterly.

The fact that many of the most stupendous evidences of spirit power have been given in semi-lighted apartments, should be a sufficient answer to those who plead for darkness as a necessary condition for strong demonstrations; besides, the wise and faithful investigator can better afford to dispense with strong demonstrations, than good morals, decency, or spiritual agency without human interference.

Let dark circles be abandoned to Elementary Spirits, in and out of earthly encasements, and the impostors will find much of their occupation gone.

For more detailed instructions in this and all forms of spiritual culture, we commend a careful perusal and reperusal of these pages. Attempts should be made to elaborate the many suggestions it contains, by the aid of a council selected from experienced media and philosophic thinkers - but whilst the aim in view should be to perfect those methods by which Spiritism can be organized into a religion and cultivated as a science, both Church and Lyceum should be left free to expand in every direction, open to new light, new conditions of society, and the progress of human opinion. Basic principles should be sought for and laid down as fundamental rules from which there can be no departure; powers of growth and advancement should be just as liberally provided for, ever remembering that mind grows, but writings do not, and that whilst the Universe is a stupendous organism whose centre - the grand man - the Spiritual Sun - the Unknown and Unknowable - changes not, - the manifestations of his infinity, his variousness, his beauty, and goodness, are out-wrought in eternal series of changes. Light and Heat, - Truth and Love, are eternal and unchanging principles. Their manifestation in created being are infinite. All are tending outward from a grand central heart to an illimitable circumference, yet all are held in the gravitating arms of immutable law; all are moved in the expanding grooves of inevitable progress, - and all are sent forth on Sun-like paths of ascending glory to model after God. Study him, honor him, glorify him in thyself. Thou canst not misunderstand or fail to know him. In Heaven, in the boundless Universe, he is the Macrocosm, the infinitely large; on earth and in thyself, He is the Microcosm, the infinitely little. In the understanding of the mystery of God lies all the secret potency of Art Magic.

In the apprehension of his scheme, his glorious harp of creation, on which his master hand is striking tones from the lowest bass to the highest treble; you hear the majestic symphony whose notes are suns, systems, worlds, earth, men; - Mundane, Sub-Mundane and Super-Mundane Spiritism.

History of Magnetism.

2004-01-09T18:26:05Z

Psychology - Clairvoyance - Their Connection With Ancient Magic - The Great Modern Triad - Paracelsus - Swedenborg and Mesmer - Billot - Deleuze - Cahagnet, Etc.

Those who would write the true history of Magnetism must seek materials in that of magic, for the one is just as surely a record of the other, as the principles of Astrology are derived from the science of Astronomy.

We have written to little purpose if we have failed to impress our readers with the fact that the relations between the worlds of invisible and visible being, are only made known through the occult forces which enable the visible to penetrate into the realms of the invisible - also that the means by which Spirits, Angels, and even Tutelary Deities, communicate with mortals, depend wholly upon these same occult forces. Whether we call this all-pervading motor of being, "divine fire, astral light, electricity, magnetism or life," it is, as we have before shown, the eternal, indestructible, universal and infinite element of force. Magic. Deific relations. Angelic ministry, and spirit communion, are but applications of this force operating upon man, and the visible Universe is only a magnificent chess-board, on which Force is playing the eternal game of creation and destruction, with Suns and Satellites for its chess-men. Whilst it becomes evident that the ancients obtained a wide control over this stupendous motor power by long study and painful initiations, the men of the middle ages in a great measure lost the clue to its guidance, and the apparitional demonstrations of its eternal activity, revealed by glimpses from the worlds of invisible being, only served to startle them into superstitious terror, without instructing them concerning the potential agency at work.

]]> Slowly but surely the veil of mystery is again lifting, and again men see the Cyclops at work forging hemispheres and earths, Angels and Men, out of matter and spirit by the motor power of this same life-lightning. The revelation now so slowly yet surely stealing in upon human consciousness, has not been heralded by the roar of the tempest, the boom of the thunder, or the throes of the quaking earth.

Like the still small voice that spoke to the Prophet Elijah when the Lord passed by - it has come in the low whispers of two new sciences - the science of Life or magnetism, and the science of Soul, or psychology. Only the very first elements of these two magical revelations have as yet dawned upon our age, but they have shown us enough to be assured that when they are fully understood and scientifically applied, they will afford a clue to all the mysteries of the past, and enable man to achieve by natural law, all those phenomenal demonstrations which in ancient times were termed miraculous.

To trace the advent of these phases of spiritual science, it will be necessary to recall the bold claims of Paracelsus for the almost miraculous powers of the magnet, and though most of his followers were dreamy and impractical mystics, who failed to apply the comprehensive ideas which he suggested, they served to keep alive the flame of occult fire which he kindled, until the appearance on the scene of the noble and illuminated Swedenborg, who presented as a Seer of unequalled lucidity, that glorious element of psychological science, which completely supplemented the opinions of Paracelsus concerning magnetism. It remained for Anton Mesmer to combine these two supreme soul forces into their correlative relations, and demonstrate by the practical application of magnetism, the possibility of emulating the natural endowments of Seership, through the revelations of the magnetic sleep.

It must not be supposed that we attribute to that illustrious triad of modern philosophers, Paracelsus, Swedenborg and Mesmer, any new discoveries in nature.

They only rekindled lights of divine science which ignorance and superstition had sought to stifle if they could not extinguish them.

Magnetism the life principle and psychology the soul power of the Universe, had been as we have constantly alleged, the motors of all magical operations, and the knowledge of this fact, and an understanding of how to apply these sublime forces, constituted "the wisdom of the Ancients," and the arcanum of all their mysteries. But the master spirit of antiquity had been slain by the destroying demons of time, change and revolution. The Master's word was lost, and for ages the building of the grand Temple of Spiritual Science waited for the key-stone necessary to complete the arch of the entrance gate. The Alchemists of the twelfth and thirteenth centuries perceived the existence of a "philosopher's stone," but dared not declare that it was to be found only in the universal life force of magnetism. The Rosicruicians of two centuries later realized the true nature of the "Elixir Vitae" in the imperishable quality of Soul essence, but how could they venture to reveal to a scoffing, yet superstitious age, the stupendous fact that this Soul essence could be controlled, imparted, and utilized even without the agency of death to liberate it from the body? It was because Paracelsus bravely and openly taught of this philosopher's stone, giving its true name as Magnetism, and Swedenborg as fearlessly displayed the latent possibilities of spiritual communion and Seership in the human Soul, that these noble philosophers stand confessed as the Fathers of the new dispensation.

The position of Mesmer in this great unfoldment is not less triumphantly defined, but that the momentous revolution he effected in spiritual science may be the more clearly understood, we shall proceed to give a brief compendium of the theorems by which his methods of practice were explained.

It is from Dr. Justinius Kerner's clear yet reverential notices of his life of this inestimable man, so little appreciated in his own time, so ill understood even yet by the cold world upon which he opened up such a realm of spiritual sunshine, that we extract the following items:

Anton Mesmer first saw the light at Weiler, on the Rhine, May the 23d, 1734. As quite a young child, he is said to have exhibited a remarkable predilection for running water, delighting to follow up the course of streams and brooks to their source, and frequently neglecting his scholastic duties for the pleasure of hovering on the banks of the mighty Rhine, gathering stones, shells, and disporting, with a strange joy, in the falling rain, the wild wind, the howling tempest, and the balmy sunshine. He was passionately addicted to the study of nature, and an insatiable yearning led him to explore her recesses, even at an age when his childish mind failed to command language for the expression of the great thoughts that possessed him. During his initiatory studies for the medical profession, he noticed and his associates were accustomed to comment on the strange manner in which the blood of a patient under the operation of the knife or lancet would immediately change the course of its flow as soon as he approached. Sometimes, it is said, it would cease instantly, and where the flow was sluggish, its increase would be immediately promoted by his touch, receding or suspending altogether when he withdrew. A thousand petty incidents, commented on at the time as "very curious," but subsequently remembered as tokens of his ever-present and spontaneously magnetic influence, were constantly occurring from his early childhood up to the time when his unerring instincts led him into the arcanum of his great discovery.

How this occurred will be best rendered in the language of Kerner, who says:

"During his fifteen years' medical practice in Vienna, he came upon his new art of healing through observing the origin, the form, and the career of diseases, in connection with the great changes in our solar system and the universe; in short, in connection with what he termed Universal Magnetism. He sought for this magnetism originally in electricity and subsequently in mineral magnetism. He made use of the magnet for healing at first in 1772, led to this discovery by the astronomer, Father Hel; using the magnet, however, simply as a conductor from his own organism through his hands, and by this means brought forth remarkable cures. A year subsequently, experience showed him that without touching the magnet, through his hands alone, he could operate much more powerfully upon the human organism, and thus originated through him the discovery of Animal Magnetism, which he developed into a science.

"It was after this manner that Mesmer reasoned: 'There must exist a power which permeates the universe, and binds together all the bodies upon earth, and it must be possible for man to bring this influence under his command.' This power he first sought for in the magnet; he pondered upon it with regard to man, and immediately applied it to the cure of diseases. The remarkable operations which were produced, and the cure of the sick, would, in another investigator, have brought him to an end of his experiments. Mesmer, however, went forward. Ever accompanied by the idea of the primary power which must permeate the universe, and is ever active within it, the thought occurred to him that the influence must exist yet more powerfully in man himself than in the magnet; since, he argued, if the magnet communicates to the iron the same polarity which causes itself to be a magnet, and organized body must be able to produce similar conditions in another body. He thus perceived that he could not ascribe alone to the magnet which he held in his hands the effects which he had observed produced, since he also must in turn influence the magnet. Upon this he cast aside his magnet, and with his hands alone brought forth similar and unadulterated effects."

No great discovery has ever yet convulsed the world that has not subsequently brought forth its cloud of claimants to share in its honors. One says: "Why, this is nothing new! I always knew it, and have observed it a hundred times." This cry is echoed and re-echoed until a hundred, a thousand - aye, half the age, perhaps, insists they always knew it was so; it is nothing new. Nothing can be truer than this in relation to magnetism; yet, with all the wise world's perception of its truth, it required the genius of a Mesmer to practicalize, and above all, to reduce it to scientific theorems.

Kerner gives some narratives of Mesmer's methods of treatment in his earliest stages of magnetic practice, which, although very striking, are not sufficiently germain to our purpose to admit of quoting here; we, therefore, omit them, and proceed to present the conclusions they caused the narrator to draw from them. He writes this:

'He ascertained that the principal agent in his cures dwelt within himself, and that its power increased by use. Nevertheless, the idea was never combated by Mesmer, that persons upon whom animal magnetism exercises but a slight influence, are rendered more susceptible to this influence by the assistance of electricity and galvanism.

"Seifart remarks that he had observed that Mesmer wore beneath his linen shirt another of leather-lined with silk, and supposes that Mesmer sought by this means to prevent the escape of the magnetic field. He believes that Mesmer also wore natural and artificial magnets about his person, with the intention of strengthening the magnetic condition in himself.

"At all events it is certain that at a later period he employed for the strengthening of the magnetic condition, an apparatus, the Baquet, or, as he called it, the Magnetic Basin, or Paropothus. This receptacle, as it was originally formed by Mesmer, was a large pan or tub, filled with various magnetic substances, such as water, sand, stone, glass bottles filled with water, etc. It is a focus within which the magnetism finds itself concentrated, and out of which a number of conductors proceed; these conductors being bent, somewhat pointed parallel iron wands, the one end of each wand being in the tub, whilst the other end could be applied to the seat of the disease. This arrangement might be made use of by a number of patients seated around the tub. Any suitably-sized receptacle for water - a pond or a fountain in a garden - would serve a patient as a baquet so soon as the patient made use of an iron wand to conduct the magnetism towards him or herself." ........

"In vain did Mesmer endeavor to convince his medical contemporaries of the truth and importance of his discovery; in vain was his announcement of it to the scientific academies. With but a single exception, he received no answer from them. This exception was the Academy of Berlin, which passed the following judgment: - It would in nowise enter upon an inquiry into a matter which rested on such entirely unknown foundations.

"Upon this Mesmer brought all his discoveries into the form of twenty-seven aphorisms, which he sent to the scientific academies in the year 1775. These aphorisms contain Mesmer's doctrine clearly and briefly expressed, and it is important to become acquainted with them, since his ideas are here given in his own words:

"'1. There exists a reciprocal influence between the heavenly bodies, the earth, and all living things.

"'2. A fluid which is spread everywhere, and which is so expanded that it permits of no vacuum, of a delicacy which can be compared to nothing besides itself, and which, through its nature, is enabled to receive movement, to spread and to participate in it, is the medium of this influence.

"'3. This reciprocal activity is subject to the operation of mechanical laws, which until now were quite unknown.

"'4. From this activity spring alternating operations, which may be compared to ebb and flow.

"'5. This ebb and flow are more or less general, more or less complex, according to the nature of the origin which has called them forth.

"'6. Through this active principle, which is far more universal than any other in nature, originates a relative activity between the heavenly bodies, the earth, and its component parts.

"'7. It immediately sets in movement - since it directly enters into the substance of the nerves - the properties of matter and of organized bodies, and the alternative operations of these active existences.

"'8. In human bodies are discovered properties which correspond with those of the magnet. Also various opposite poles may be distinguished, which can be imparted, changed, distributed and strengthened.

"'9. The property of the animal body, which renders it susceptible to the influence of the heavenly bodies, and to the reciprocal operation of those bodies which surround it, verified by the magnet,, has induced me to term this property Animal Magnetism.

"'10. The power and operation thus designated as Animal Magnetism can be communicated to animate and inanimate bodies; both, however, are more or less susceptible.

"'11. This power and operation can be increased and propagaged through the instrumentality of these bodies.

"'12. Through experience it is observed that an efflux of matter occurs, the volatility of which enables it to penetrate all bodies without perceptibly losing any of its activity.

"'13. Its operation extends into the distance without the assistance of an intermediate body.

"'14. It can be increased and thrown back again by means of a mirror, as well as by light.

"'15. It can be communicated, increased, and spread by means of sound.

"'16. This magnetic power can be accumulated, increased, and spread.

"'17. I have observed that animated bodies are not all equally fitted to receive this magnetic power. There are also bodies, although comparatively few, which possess such opposite qualities that their presence destroys the operation of this magnetism in other bodies.

"'18. This opposing power permeates equally all bodies; it can also in the same manner be communicated, accumulated and propagated; it streams back from the surface of mirrors, and can be spread by means of sound. This is not alone occasioned by a deprivation of power, but is caused by an opposing and positive power.

"'19. The natural and artificial magnet is equally, with other bodies, susceptible to animal magnetism, without, in either case, its operation upon iron or upon the needle suffering the slightest change.

"'20. The system will place in a clearer light the nature of fire, and of light, as well as the doctrine of attraction, of ebb and flow, of the magnet, and of electricity.

"'21. It will demonstrate that the magnet and artificial electricity, with regard to sicknesses, possess simply qualities possessed in common with other active forces afforded by nature; and that if any useful operation springs from their instrumentality, we have to thank animal magnetism for it.

"'22. From instances deduced from my firmly established and thoroughly proved rules, it will be easily perceived that this principle can immediately cure diseases of the nerves.

"'23. Through its assistance the physician receives much light regarding the application of medicaments, whereby he can improve their operation, call forth more beneficial crises, and conduct them in such wise as to become master of them.

"'24. Through communication of my method, I shall, in unfolding a new doctrine of disease, prove the universal use of this active principle.

"'25. Through this knowledge the physician will be enabled to judge of the origin, the progress, and the nature even of the most intricate diseases. he will be enabled to prevent the increase of disease, and bring about the cure without exposing his patient to dangerous effects or painful consequences, whatever be the age, sex or temperament of the patient.

"'26. Women during pregnancy and in childbirth receive advantage therefrom.

"'27. The doctrine will, at length, place the physician in such a position that he will be able to judge the degree of health possessed by any man, and be able to protect him from the disease to which he may be exposed. The art of healing will by this means attain to its greatest height of perfection.'

"Thus deeply convinced of the truth of his doctrine, it was natural that Mesmer should feel keenly pained by the misconception and contempt of men, for whom, in other directions, he entertained esteem. He expresses his bitter sorrow in various of the writings left behind him.

"'This System, which led me to the discovery of animal magnetism,' he writes, 'was not the fruits of a single day. By degrees, even as the hours of my life accumulated, were gathered together in my soul the observations which led to it. The coldness with which my earliest promulgated ideas were met filled me with astonishment as great as though I had never foreseen such coldness. The learned (and physicians especially) laughed over my system, but quite out of place, however, for although unsupported by experiment, it must have appeared fully as reasonable as the greater portion of their systems, on which they bestow the grand name of principles.

"'This unfavorable reception induced me again to examine my ideas. Instead, however, of losing through this, they gained a higher degree of manifestation, and, and in truth everything convinced me that in science, besides the principles already accepted, there must still be other, either neglected or not observed.'" ....

As our work is imply an attempt to elucidate philosophy from facts, we shall pursue the history of Mesmer no farther. His followers, some few of whom were indeed worthy successors to so great an original, added many valuable experiences to his, but failed to evolve any ideas more thoroughly comprehensive than those given in his twenty-seven aphorisms. To show why the mine of rich treasure opened up by Mesmer has been so slowly and reluctantly transferred to the mint of national currency in human practice, we have only to remember the bitter persecutions, cruel ingratitude and misrepresentation, which followed the good and amiable Anton Mesmer through his life, and pursued his followers after his decease.

The narrow conservatism of the age, too, and the pitiful jealousy of the Medical Faculty, rendered it difficult and even dangerous, to conduct magnetic experiments openly in Europe within several years of Mesmer's decease. Still such experiments were not wanting, and to show their results, we give a few excerpts from the correspondence between the famous French Magnetists, M. M. Deleuze and Billot, from the years 1829 to 1840. By these letters, published in two volumes in 1836, it appears that M. Billot commenced his experiments in magnetizing as early as 1789, and that during thsi space of over forty years, he had an opportunity of witnessing facts in clairvoyance, ecstasy, spiritual mediumship, and Somnambulism, which at the time of their publication transcended the belief of the general mass of readers. On many occasions in the presence of entranced subjects, Spirits recognized as having once lived on earth in mortal form - would come in bodily presence before the eyes of an assembled company, and at request, bring flowers, fruits, and objects, removed by distance from the scene of the experiments.

M. Deleuze frankly admits that his experience was more limited to those phases of Somnambulism in which his subjects submitted to amputations and severs surgical operations without experiencing the slightest pain, also they could disclose hidden things, find lost property, detect crime, predict the future, speak in foreign languages, and describe distant places with great eloquence and power.

In a letter dated July, 1831, M. Billot writing to Deleuze, says:

"I repeat, I have seen and known all that is permitted to man. I have seen the stigmata arise on magnetized subjects; I have dispelled obessions of evil spirits with a single word. I have seen spirits bring those material objects I told you of, and when requested, make them so light that they would float, and, again a small boiteau de bonbons was rendered to heavy, that I failed to move it an inch until the power was removed."

Alfonse Cahagnet, to whose invaluable work, the "Celestial Telegraph," allusion has already been made, published a series of experiments with a vast number of lucid subjects who by virtue of his magnetism became Clairvoyants.

At first their lucidity only sufficed to discover the things of earth, and trace earthly scenes and persons. As the magnetic sleep took deeper hold on their senses, however, it became apparent that a new world opened up before them.

Without any mental direction from the magnetizers - they one and all persisted in describing the spirits of those whom the world deemed dead. They discoursed with them, sometimes personated them, gave truthful accounts of their lives on earth, and described their appearances so accurately that scores of enquiring mourners, attracted by the fame of Cahagnet's Lucides, came thither to find their dead restored to them. It was as if a gate had suddenly been opened into the realms of paradise, and poor, suffering, bereaved humanity might be seen crowding upon each other to gaze through these golden portals and discover there all they had loved, all they had lost, and as in a mirror behold the delightful panoramas of being where their own tired feet were to find rest when their bodies should sleep the last sleep of humanity.

To those who enjoyed the unspeakable privilege of listening to the "somnambules" of Billot, Deleuze, and Cahagnet, another and yet more striking feature of unanimous revelation was poured forth. Spirits of those who had passed away strong in the faith of Roman Catholicism, often priests and dignitaries of that conservative church, addressing staunch and prejudiced believers in the faith, too, always asserted "there was no creed in Heaven," no sectarian worship, no remains of dogmatic faiths.

They taught that God was a grand Spiritual Sun - life on earth a probation; the spheres different degrees of compensative happiness or states of retributive suffering; each appropriate to the good or evil deeds done on earth. They described the ascending changes open to every soul in proportion to its own efforts to improve.

They all insisted that man was his own judge, incurred a penalty or reward for which there was no substitution. They taught nothing of Christ, absolutely denied the idea of vicarious atonement - and represented man as his own Savior or destroyer.

They spoke of arts, sciences, and continued activities, as if the life beyond was but an extension of the present on a greatly improved scale. Descriptions of the radiant beauty, supernal happiness, and ecstatic sublimity manifested by the blest spirits who had risen to the spheres of paradise. Heaven, and the glory of Angelic companionship, melts the heart, and fills the soul with irresistible yearnings to lay down life's weary burdens and be at rest with them.

"O to be there!" must be the cry of every tired spirit who listens to these enchanting pictures of an enchanting hereafter; one, too, which so reasonably and harmoniously meets the aspirations of that human nature we yet bear about with us, which whilst longing for the unimaginable glories of Heaven, shrinks back appalled from the incomprehensible mysticism of theology. Such were some of the original and startling revealments poured forth by the French Clairvoyants, who, during the first half of this century, led in their somnambulic hands whole legions of arisen spirits and teaching angels, all eivdently builders, flocking into the great workshops of modern spiritual science, to take their places in the erection of the new Church of humanity. We cannot close this necessarily brief summary, without quoting a few words from that philosophic herald of Magnetism's new morning, Baron Dupotet. This brave and skillful Scientist says:

"No one can conduct magnetic seances with patience and fidelity, without coming to the conclusion which bursts upon my own mind, namely: that in Magnetism I rediscover the Spiritology of the ancients. Let the Savant reject the doctrine of spiritual apparitions as one of the great errors of the past, the results of the Magnetic seance re-affirms them all. They do more. They prove that the healing of the sick, the ecstasy of the Saints, all their miraculous works are ours. Is the knowledge of ancient magic lost? - we have all the facts on which to reconstruct it."

The learned Magnetist then recites a vast number of the phenomena produced through his own subjects and those of Puysegur, Seguin, Bertrand, and many others, which fully equal in marvel any of the magical histories of past ages.

And these discoveries multiplying in number every day, and increasing in marvel as the Adepts became more and more accomplished in their art, clustered to their meridian point before the year 1840, nearly ten years before the outbreak of modern Spiritualism in America, a movement from which many date the advent of spiritual revelation in this generation.

As a matter of phenomenal wonder, the latter class are right in their definition; but as the glorious triad of Masters through whom the lodges of ancient mystery are transformed into the temples of modern science, Paracelsus, Swedenborg and Mesmer take rank in unapproachable honor and unrivaled distinction. To their determined spirit of inquiry, to the patience, fidelity and acumen with which they conducted their extensive researched, and the unparalleled courage with which they dared to assail the prejudices of the age in which they lived, the generations to come will owe the fact that magnetism and psychology have rediscovered the lost art of ancient magic, and transmuted the visionary stone and elixir of mediaeval mystics into the pure gold of modern spiritual science.

The Magic Mirror - Its Composition

2004-01-09T17:35:01Z

Communication From a Planetary Spirit - Formulae of Nostradamus - Call and Discharge for Spirits of the Crystal or Mirror.

The following mode of preparing and using a Magic Mirror, is recommended by Alphonse Cahagnet, author of the Celestial Telegraph, and, as the methods prescribed are simple, and the results obtained are generally efficacious, they are submitted to the reader in the words of Cahagnet himself:

MAGIC MIRROR

"I promised not to reserve to myself anything I had learned from spirits; I will keep my word by giving the secret of the magic mirror, revealed to me by the Spirit of Swedenborg, who himself, possessed one, and of which I have already spoken. I made two in the way recommended to me, one of which I presented to my friend, M. Renard, who after several experiments, gave a favorable report of it; mine was equally good. This is how we should go to work: Produce a piece of glass as fine as possible, cut it in the required size, place it over a slow fire, at the same time dissolving some very fine black lead in a small quantity of pure oil to give it the consistence of a liquid pomade, which may easily be spread over the glass when well diluted.

"The glass being hot, incline it on both sides, in order that the mixture may spread of itself all over alike; then, the glass being placed on something quite straight and flat, let the mixture dry without disturbing it; in a few days it will become as hard as pewter, presenting a very fine dark polish; put your glass in a frame, and after well wiping its surface, hang it up on a wall, as you would a looking-glass, but always in a false light. Place the person who desires to see a spirit, or scene before this mirror, station yourself behind him, fixing your eyes steadily on the hinder part of the brain, and summon the spirit in a loud voice in the name of God, in a manner imposing to the individual looking in the mirror.

]]> "It may be naturally supposed that this kind of experiment requires certain conditions, the first of which is to find an individual endowed with this kind of vision. Nothing in general in psychological facts. There was much talk at one time of the magic mirror of Dr. Dee, which was sold, in 1842, among the curiosities in the possession of Horace Walpole, at Strawberry Hill, for the enormous sum of three hundred and twenty-six francs. It was simply a bit of sea-coal, perfectly polished, cut in a circular form, with a handle. This curiosity formerly figured in the cabinet of the Earl of Peterborough. In the catalogue it was thus described: 'A black stone, by means of which Doctor Dee evoked spirits.' It passed from the hands of the Earl into those of Lady Elizabeth Germaine, then became the property of John, last Duke of Argyll, whose grandson, Lord Campbell, presented it to Walpole. The author of the 'Theatrum Chemicum,' Elias Ashmole, speaks of the same mirror in the following terms.

"'by the aid of this magic stone, we can see whatever persons we desire, no matter in what part of the world they be, and were they hidden in the most retired apartments, or even in the caverns in the bowels of the earth.' John Dee, born in London, in 1527, was the son of a wine-merchant; he studied the sciences with success, and devoted himself, at an early period, to judicial astrology; Queen Elizabeth took him under her protection; he composed several useful works, employed much of his time in the science of magic, conjured spirits, made predictions, and beheld the invisible; when he had discovered his mirror he returned thanksgivings to God. He was occupied during his whole life in the search for the philosopher's stone, and died in London at the age of eighty-four, in a state of abject poverty.

"The Count de Laborde brought us a somewhat similar secret from Egypt. The Baron Dupotet communicated a like one to his subscribers, in his Journal de Magnetisme; one is much more simplified than the other, and succeeds equally as well. M. de Laborde evokes; makes use of perfumes and stands in need of the cooperation of spirits. M. Dupotet seems only to employ the magnetism of thought. Cagliostro also employed a magnetism, but little suspected, by placing on e hand on the head of his pupils. The Sorcerers of our country places proceed in like manner, with the first mirror met with, imploring the assistance of the spirits that facilitate such experiments.

"M. de Laborde makes use of a brilliant ink which he puts in the hollow of the looker's hand, and stimulates his nervous system by perfumes. M. Dupotet makes use of a piece of coal with which he describes a circle on the floor with the intention of making perceptible to the person operated upon, such picture as the latter desires; he keeps the subject inclined for this experiment by thought. Sorcerers have their reputation, which is of great assistance to them. Certain prepossessions against such or such a person suspected of theft or aught else, their imposing air, their supplication to spirits, without knowing positively the meaning of what they say, this suffices, and they operate!

"Leon, of whom I have spoken, followed in their steps. Prayer, faith and a disposition of the visual organs facilitated his experiments. Cagliostro, preceded by his reputation as an incomprehensible man, was often successful in consequence of the fact he displayed in selecting his pupils, the occult magnetism he employed, etc.; but if I ask Messrs. de Laborde, Dupotet, Cagliostro, the sorcerers, Leon and others, whether they themselves saw in their mirrors or reflecting body, they will reply no; therefore, there must be a disposition for this kind of experiment; we must be influenced by an imposing display, an occult magnetism, or the aid of invocations and perfumes. Wherefore, in order to profit by my mirror, I would advise the ceremony to be performed with a certain dignity, and to have recourse only to what may act on the imagination or nerves, as much by a normal or spiritual magnetism as by the assistance of perfumes. All those that bear or shed a sweet, pleasant smell, are suitable for the good spirits; such as incense, musk, gum-lac, etc., and for evil spirits, the seeds of henbane, hemp, belladonna, anise, or coriander, etc. Each seeks his own atmosphere, or one akin to it; but, above all, shun the assistance of evil spirits. Let the spirit of justice, discretion, humanity predominate in you; or otherwise, woe betide you!

"It will not, perhaps, be comprehended why I should recommend shunning the invocation of evil spirits, and yet make known the perfumes they delight in. I presume that I shall be thought sufficiently consistent to speak here only of the apparitions we desire to obtain, on the score of thefts, or other crimes, committed to your prejudice. It is the spirits of such culprits who will obey your command to present themselves, and seek the nauseous smell of these perfumes. You have nothing to fear from them, since, on the contrary, they have everything to fear from you. What I recommend you avoid, when demanding apparitions of those you desire to see is pronouncing words, the meaning of which is unknown to you, that invite baneful spirits to your assistance. This is true Magic."....

When M. Cahagnet informs his readers that the distinguished operators whose experiences he cites do not themselves see aught in their mirror, he omits to add that the assistance of one predisposed to magnetic seership is essential, in fact a magnetized subject is necessary to the success of these methods, unless the operator is himself a Medium or Seer. It will be asked by the intelligent reader if a Medium or Seer is essential to the success of experiments by the mirror or crystal, why may not the said Medium or Seer behold in vision, and without the aid of the instruments, all he desires? To this we answer the magnetism of the operator, the psychological influence of the invocation and the fixidity of the gaze riveted upon the shining surface of the mirror are aids to lucidity - though not its primal source - but our opinions on the subject of Magic and natural mediumship have already been given in detail and we only add accounts of the methods recommended and practiced by celebrated modern Experts to supplement our views of ancient - with modern magic. For this purpose we subjoin the following communication given to a successful Adept of the present generation by a Planetary spirit - the guardian of his mirror - when questioned concerning the best method of divination, also of receiving communications from spirits. The words appeared on the mirror inscribed therein by the spirit, and were read off by the Adept:

"The best and most ancient method of divination was by the Crystal, or Urim and Thummim.

"It's origin was divine, and the inspiration, visions and communications received through this source, when man was pure and holy, were free from all human agency, wholly divine. The use of the crystal in modern times, is almost as potent as the Urim and Thummim of the Jews, and provided it is in the hands of one gifted with clear sight, its revelations are infallible.

"Spirits do not actually appear in the crystal, but the seer is magnetically assisted to look through its pellucid depths into the spirit world. In this way he or she is brought in such near contact with spirits that they can readily converse with mortals." ....

Another planetary spirit, questioned on the same subject, said:

"Whenever guardian spirits, or angels of the higher orders move in the spirit world, the air that surrounds them is cleared of everything that is, in any degree, more gross than themselves.

"Thus, if an atmospheric spirit meet a more heavenly spirit, the atmospheric spirit yields to the pressure of the air that surrounds the other, and retires to let him pass. In this way spirits visit the atmosphere, and the spheres lower than their own, also the earth, without once coming in contact with those below him, unless he wishes to do so. Thus, too, when he is 'called' to converse with human beings, the Invocant's thoughts, or rather will, immediately reach him, and he appears separating and sending before him all influences less angelical than his own.

"Guardian spirits and angels of high degree are only seen in the Urim and Thummim, the crystal and the mirror, the other modes of divining, by vessels of water, by circle work, by shades, by bands, or black fluids, are only available for seeing deceased persons, atmospheric spirits, wandering spirits, evil or undeveloped spirits."

The following method, especially commendable for its simplicity, has been frequently employed with success in magical evocations of Planetary or other spirits by Adepts in the nineteenth century.

It is selected from hundreds of others in the author's possession, chiefly from the perspicuity of its wording, and the absence of mystic assumptions.

Its composition is attributed to the celebrated Astrologer and Crystal Seer, Nostradamus.

DIRECTIONS FOR CRYSTAL SEEING.

"Having procured a good, clear stone, one that no spirit has been called into before, the Seer must determine to use it for no bad purpose. I do not say determine to use it only for good purposes, because many frivolous and trifling things might occur that would induce one to use it for the knowledge of things appertaining to the world; but, having determined to use it for no bad or unholy purpose, he should dedicate it first with a fervent prayer to God.

"Do not make use of a mediator, but firmly, yet humbly, trust that God will put you in possession of a Guardian Spirit that will show you the visions you may thereafter wish."

"Having done this, inspect the Crystal, and before asking to see any vision, ask first to see the name of your Guardian Spirit; having done this, ask to see him; when he appears, ask him to give you any advice he may deem fit in using it. Ask him to name the days and hours that he will appear, and also those on which you may call other spirits. Ask him to become the Guardian Spirit of your Crystal; to prevent any evil spirit from appearing, and to give you timely notice of anything about to happen to you, that you may prevent it, or that he may prevent it for you.

"This done, you must discharge him. He should not be kept more than half an hour at the first meeting.

When you invoke him the next time, exorcise with a strong and determined will three times before you ask him any questions; if at those three times he does not vanish, you may perfectly rely upon him.

"After the first time, you may keep him as long as it may suit yours and his convenience; if he wishes to leave, he can do so without a discharge; but be careful that you always use a discharge after having finished of a night.

"When invoking any Atmospheric Spirit, or a spirit of any inferior degree, such as those of living as well as dead people, always use the term 'if convenient and agreeable,' etc.; or, 'at your pleasure;' but more particularly of a living person; to your Guardian Spirit, or a Spirit of a High order, it is not necessary.

"But above all, do not use it in any way, or make it directly or indirectly an object for the gaining of money. It may appear to go on smoothly for a few times. You may have the information and the visions you wish for; but in the end the consequences are lamentable, and they come sooner or later.

"When you have got used to a Crystal, feel confidence in it, and assured in many ways of the Truth of it, then you can use a Mirror, which is by a very great deal the best.

"The Mirror is to be used the same as a Crystal, but from seeing visions so large and life-like, and from the size of the aperture which is made by that into the spiritual world, it enables you to come more closely in contact with the spirits you address.

"Of all modes of divining, this is the easiest and the best, the information is given slowly at first, then gradually more and more, until you reach the grand height of all human knowledge upon spiritual matters, until you know as much as the human mind can in any way comprehend of what passes beyond its own World."

THE CALL

"In the name of the Almighty God, in whom we live and move and have our being, I humbly beseech the Guardian Spirit of this Mirror or Crystal to appear.

"When appeared you can ask your questions, and obtain instructions as to Calling - asking when he will allow you to call him again, and fix his time for appearing.

FOR A VISION.

"In the name, etc., I humbly beseech the Spirit of this Mirror to favor me with a Vision that will interest or instruct us (or favor us with a Vision of such and such a place or event, etc.).

TO SEE A PERSON.

"In the name, etc., Then say, R. B. be pleased to appear in this Mirror if convenient and agreeable. (Never fail in this.)

EXORCISM.

"In the name of the Almighty God, in whom we live and move and have our being, I dismiss the Spirit now visible in this Mirror if he is not" - "or if he is not a good and truthful Spirit.

"This must be said very intently and strongly three times, with the finger upon the Crystal, whenever a Spirit is from any cause suspected.

DISCHARGE.

"In the name, etc., I dismiss from this Mirror all Spirits that may have appeared therein, and the peace of God be between them and us forever.

"This must be said three times upon closing, even if Spirits are not seen, as they may have entered, and its neglect will soon spoil the Mirror or Crystal."