Introduction

In appearing once more before the public in a treatise undertaking to trace the history of human faith in immortality, and to present multiplied evidences which have led millions of intelligent people in all lands and ages to accept a spiritual philosophy of human existence, the writer is fully aware that much of the ground traversed in the following pages will be old to many but startlingly new to some. The present marvelous century is indubitably a period in which every religious doctrine and philosophical belief is being resolutely hunted to its source, and because such is the temper of the age there has arisen a numerous and influential cult among us, the members of which unhesitatingly claim that modern scientific students far from supporting materialistic conclusions such as Prof. Haeckel and other distinguished European "Monists" have reached, are hourly accumulating fresh proofs of the reality of our spiritual being and becoming increasingly assured that we are spiritual entities clothed for a brief while in mortal garments (or operating temporarily with material instruments) but destined ourselves to live on and work on through measureless ages of eternity, an ever widening vista of actualizable possibilities continuously opening before us.

In selecting the title for the present volume the author has been actuated by a twofold motive; first, to give to the public a work which describes its nature on its title-page. Second, to present as far as possible within necessarily limited space, the foundation upon which an edifice of rational philosophic Spiritualism can in these days be upreared.

Much that passes for religion may be hypocrisy, much that is dignified with the name of science may be but transitory speculation, yet science and religion live, thrive and grow despite all mistakes and errors. Likewise does Spiritualism outlive and triumph over every outward attack and every inward weakness, so much so that though the very word has often been considered a reproach, not a year passes but a fresh list of noble and influential names have to be added to the illustrious company of Spiritualists.

There are in reality but three conceivable philosophies, viz.: Spiritualism, Materialism, Agnosticism. Concerning the latter, it may well be said in the words of the learned and thoughtful Prof. Felix Adler, of Ethical Culture fame, “Agnosticism is no finality.” Materialism is practically dead in scientific circles, and it has never been able to claim such renowned philosophers as Herbert Spencer, Thos. Huxley or any others among the exceptionally brilliant men of science and of letters who made the 19th century illustrious.

Spiritualism, broadly interpreted and divested of all abnormal excrescences, is the only philosophy which has stood and still continues to stand the searching test of impartial scrutiny. Idle is it to point to the farces and follies perpetrated in its name, these, deplorable though they may be, detract nothing from the philosophy itself but only serve to exhibit the pitiable weaknesses of undeveloped types of human character. No sensible person rejects gold or any precious metal because it is taken out of the earth mixed with alloy. Even as gold is sifted from all which accompanies it before being transferred to the mint for coinage or employed in the manufacture of articles of worth and beauty, so must the grandest, noblest, most inspiring and consoling educative system of philosophy of which the human race has ever conceived, be stripped of all foreign matter that accompanies it before being transferred to its mint for coinage or employed in the manufacture of articles of mental worth and beauty, so must this grandest, noblest, most inspiring and educating system of philosophy of which the human race has ever conceived, be stripped of all accretions and unbeautiful surroundings and accepted only in so far as it commends itself to reason and to intuition, the two chief guides of humanity.

As the reader journeys in the following chapters from period to period, and from clime to clime, from ancient Egypt and India to modern Britain and America, one dominating conviction must lay hold upon the mind of every impartial student and that a conviction no less than the stupendous thought that the human race has sought and found convincing evidences of its immortality.

The great importance of the modern Spiritualistic movement, even though it be dated only from 1848, is too vast to be estimated, and it is beyond dispute that in consequence of marvelous and utterly unexpected occurrences at Hydesville in New York State and elsewhere in America during that memorable year, and in the momentous years which immediately followed, a complete revolution was started in the minds, not only of the American, but very shortly after, of European populations.

Liberal religious views were indeed prevalent in many distinguished circles before the world was thrilled by the audacious declaration that the gates were not only ajar, but in many instances wide open, between the two states of existence we are still accustomed to call two worlds.

This tremendous affirmation ought not to have surprised Bible students or professing Christians of any denomination, for nothing is more self-evident than that the Hebrew and Greek, in common with all other venerated Scriptures, distinctly proclaim the constant fact of the intercommunion of earth with spirit-spheres. But every one who is the least acquainted with the sad tale of ecclesiastical bigotry and blindness knows that organized religious parties fought desperately against the new revelation, thereby greatly weakening their own hold upon the masses and laying the foundation for vigorous iconoclastic onslaughts upon creeds and churches and diverting the tide of inspiration very largely away from all recognized denominational institutions.

The early history of modern Spiritualism has been copiously recorded in the standard works of Emma Hardinge Britten and other faithful chroniclers of the trials, hardships, defeats and victories of the stalwart pioneers who often literally took their lives in their hands to proclaim the new gospel which was to them more precious than their earthly all. The work of the magnificently courageous men and women who stood in the front rank of the Spiritualistic propaganda during its earlier decades on both sides of the Atlantic and also at the Antipodes, can never be overestimated. Some of those zealous champions of spiritual free thought may have been at times over intrepid and occasionally indiscreet, but they did their work heroically, and the light they braved everything to kindle and to sustain will not easily be extinguished.

In later years other movements, not Spiritualistic in name, have attained and received much attention and have unquestionably succeeded to a large extent in enlisting the sympathy and arousing the interest of many intelligent persons to whom the name of Spiritualism was not attractive.

The Theosophical Society founded in New York in 1875 and started by prominent Spiritualists,—for such Col. Olcott and Mme. Blavatsky undoubtedly were—drifted at one time into seeming antagonism to the central doctrine of Spirit communion, but has always been in reality an upholder of spiritual philosophy against materialism and is now, in the persons of its most representative leaders, throwing much light, through study and practice of clairvoyance in particular, upon the actual condition of the Spirit world which interpenetrates as well as encircles this material globe.

The popular New Thought movement, though not avowedly Spiritualistic in any pronounced degree, has always numbered among its leading exponents distinguished men and women whose public writings leave no doubt as to their knowledge of the main facts for which all Spiritualists are steadfastly contending. The chequered history of the Spiritualistic movement all over the world has presented many bright and more than a few dark features and it is not seemingly possible to unify all Spiritualists or to bring them into substantial accord any further than to acknowledge the one great essential of spiritual intercommunion.

It is not necessarily regrettable that no uniformity seems possible on anything like an extensive scale because it is the obvious mission of the great modern spiritual revelation to break the fetters of assumed authority and set the individual spirit free. The idiosyncrasies of many individuals and the dubious character of much alleged phenomena, together with the unsatisfactory nature of many purported spirit communications, continues to present a series of serious difficulties in the path of many conscientious enquirers and investigators, and with the rapidly spreading acknowledgment of limitless telepathy the old simple confidence in direct communion with our departed friends and kindred has been in many quarters greatly shaken.

The writings of the noted Prof. T. J. Hudson, whose name will always be associated with the “Two minds” theory, have been erroneously construed by many readers as undermining the fact of Spirit communion when in reality no evidences of telepathy can possibly do other than strengthen reasonable confidence therein. The enormous interest taken at present in what is termed Psychical Research is only interest in Spiritualism under a slightly different name, this every impartial student must admit, especially after perusing that monumental work by the famous F. W. H. Myers entitled “Human Personality— its survival of bodily death.” A still more recent work by Prof. Hyslop of Columbia University, entitled “Science and a Future Life,” and indeed a perfect host of volumes by more or less distinguished authors, written in many different languages and all testifying to the constantly accumulating proofs of spirit intercourse demonstrated in a great variety of ways and under a vast variety of conditions, but serve to further illustrate our main position.

Though the old theory of the Satanic origin of spirit communications is no longer preached as formerly, there are still those among us who see the devil in everything which seems supernormal that does not conform with antiquated, and indeed barbaric, notions of the unseen universe, and apart from old school theologians who continue to employ old-fashioned terminology there are quite a considerable number of modern writers who do not hesitate to descant upon the perils attending mediumship and the dangerous ground upon which all are treading who venture to seek to lift up the veil which divides mundane from supra-mundane existence.

Tennyson's warning in his beautiful lines entitled “The Angel Guest,” a choice excerpt from “In Memoriam,” are indeed applicable to all who would seek to peer behind the mystic curtain and commune with beings ordinarily invisible from the earthly standpoint. The poet truly sings:

“How pure in heart and sound in head
With what divine affections bold
Should be the man whose thoughts would hold
An hour's communion with the dead.”

These stirring lines, and the three verses which follow, were sung at a great meeting in Brighton, England's most famous seaside resort, on the evening of May 24, 1874, when the writer of these pages, then an inquisitive child, was attracted to an “inspirational oration” delivered by Mrs. Cora L. V. Richmond (then Mrs. Tappan) at a time when Spiritualism was exciting great attention in Great Britain.

That wonderfully gifted speaker in some mysterious way, while addressing an audience of 1,500 people, was an instrument in the hands of the unseen for opening the flood-gates of illumination for this curious child, who was immediately fascinated by the grace and dignity of the orator and deeply impressed with the mighty import of the inspired and inspiring message delivered so impressively in so unique a manner. Years have come and gone and the wondering child has grown to be a widely traveled lecturer and author, but never unmindful of the impetus received on that ever-to-be-remembered evening.

In the autobiographical narrative which the writer has been importuned to incorporate in this volume, personal experiences are necessarily introduced to illustrate the propositions which it is desired to elucidate and to unfold. It has been almost impossible to refer the reader in all cases to authorities which would further sustain the facts related in the successive chapters of this book, but moderation as well as accuracy of statement has been the author's constant aim, and though conscious of many defects in style and limitations in subject matter, it is confidently hoped, and indeed expected, that this comparatively humble contribution to the voluminous literature of Spiritualism will serve at least the useful purpose of providing at reasonable price, in not excessive compass, a textbook for enquirers and a work of ready reference for those who have neither time nor opportunity for searching massive records when desirous of taking a bird's-eye view of the spiritual conceptions and experiences of widely-scattered members of the human race.

Lights and shadows have alike been dealt with, but the tone of this work is avowedly and intentionally optimistic. To liberalize thought, to increase fraternal feeling, to relieve the depression which overhangs the thought of passing into the mysterious "unknown," and most of all to show how reasonable it is to have confidence in human immortality, have been among the prominent objects the author has held constantly in view.

W. J. COLVILLE.

New York, 1906.