APOLOGY FOR MY CONVERSION.
Apology for my change of opinion and belief in the existence and agency of Spirits.
660. I do not conceive that in my change of opinion I have been involved in any inconsistency of principle. It always appeared to me that in explaining the planetary movements, after arriving at the Newtonian boundary made by momentum and gravitation, there could be no alternative between appealing to the spiritual power of God, or resorting to atheism. An appeal to the power of God has always been my choice; nevertheless holding that wondrous power to be of a nature wholly unintelligible to finite man. ([57] to 87.)
661. Confining the range of my philosophy to the laws of motion, magnificently illustrated by the innumerable solar systems, but no less operative in every minute mechanical movement, I hold that I could only come to the same conclusion as Faraday, that if tables when associated with human beings moved, it must in some way be due to those beings, since, agreeably to all experience of the laws of matter in the material world, inanimate bodies cannot originate motion. But as when the planetary motions are considered, any hypothesis fails which does not account for the rationality of the result, and therefore involves the agency not only of a powerful but a rational cause; so the manifestations of Spiritualism, involving both reason and power, might consistently justify me in looking for agents endowed with the reason and power manifested by the phenomena. This power being invisible and imponderable, and at the same time rational, there was no alternative but to consider it as spiritual, no less than that to which planetary motion is due. In its potentiality the power thus manifested might be extremely minute as compared with the potentiality of the Creator; still it had to be of the same spiritual nature.
662. It has not appeared unreasonable to infer that the soul in assuming the spirit form should acquire a power of which material beings are destitute, and of which they can only conceive an idea from its necessity to the operations of God. Parting with its material attributes, were the soul not to acquire others, even if it could exist, it would be perfectly helpless. Hence, in becoming an immaterial spirit, it must acquire powers indispensable and appropriate to that state of existence.
663. Since we know that the animal frame for the most part after death, on the exposure to the air, warmth, and moisture, returns to the atmosphere whence it is mainly derived, it follows that on undergoing that awful change the soul must take the spirit form, unless it perish with its material tenement. So far, then, all who believe in the immortality of the soul, must concur with spiritualists that on dying we become spirits.
664. It will then be admitted by all who believe in the immortality of the soul that, as for every mortal that dies a spirit is born, innumerable spirits must exist. Is it not then reasonable to consider them as agents in producing phenomena which can only be ascribed to invisible, imponderable, rational, and affectionate beings, especially when they themselves sanction this inference by word and deed?
665. Were a tyrant to enclose a human being while alive within a cast-iron vessel, the aperture through which the introduction should be made being closed by a stopple soldered in air-tight, all the ponderable elements of the corporeal body would be retained; but can any one who believes the soul to survive the body, think that it would remain included in that vessel so long as it should endure? Cast-iron coats itself with a carbonated peroxide, vulgarly called rust, and then undergoes no farther change; so that the corporeal elements might be retained to an infinite time. But could the soul be thus imprisoned, perhaps to eternity? Could the tyranny of a man thus imprison an immortal soul? Does it not follow that the soul would not be confined by the air-tight and apparently impenetrable metallic vessel?
Invisibility of the Soul.
666. The invisibility of the soul in leaving the body, must be admitted, since, however the dying may be surrounded by their friends and nurses, and vigilantly guarded after death by watches, as customary with many, the soul is not seen to leave the body. It must, therefore, be invisible, and capable of permeating cast-iron or any other material within which, while alive, an immortal being might be enclosed air-tight.
On the Whereabout of Heaven.
667. The qualities of invisibility and penetrative power being necessarily conceded to the soul, is it unreasonable to extend this attribute to its habitation in the skies: to the country of spirits?
668. In communicating with a friendly spirit, I adverted to the difficulty of inducing people to conceive that in the clear azure space existing between the earth and moon, there should be scenery like ours, with plains, hills, mountains, valleys, rivers, lakes, seas, and every variety of edifice in greater perfection than upon earth. “You do not see us,” said my friend; “then why should you wonder at not seeing our world?”
669. It is quite evident that no such obstacle stood in the way of belief in the existence of heaven among the Jews, as it is constantly referred to as being above; Noah’s deluge came through the windows of heaven; and this idea has been sustained in the language of Christ, as well as of the Hebrew prophets.
670. Elijah is represented as having visibly ascended to heaven. That the vicinity and invisibility of heaven are not at war with Scripture, is alleged in a recent work by the Rev. Mr. Harbaugh of the German Reformed Church, of Lancaster, Pennsylvania. He quotes approvingly a passage in a work, entitled “Physicial Theory of Another Life,” by Taylor, which I subjoin:
671. Taylor suggests—“That within the space occupied by the visible and ponderable universe, and on all sides of us, there is existing and moving another element, fraught with another species of life, corporeal indeed, and various in its orders, but not open to the cognízance of those who are confined to the conditions of animal organization, not to be seen nor heard, nor to be felt by man.” “Our present conjecture,” remarks the author in another place, “reaches to the extent of supposing that within the space encircled by the sidereal revolutions, there exists and moves a second universe, not less real than the one we are at present conversant with: a universe elaborate in structure, and replete with life; life agitated with momentous interests, and perhaps by frivolous interests; a universe conscious perhaps of the material spheres, or unconscious of them, and firmly believing (as we do) itself to be the only reality. Our planets in their sweep do not perforate the structure of this invisible creation; our suns do not scorch its plains: for the two collateral systems are not connected by any active affinities.”
672. This would bring “the things which are not seen,” indeed, near to and around us. To enter the other world would not be so much a removal in space, as just to be made loose from, or to become insensible to, the conditions of this life. Death will be only the destruction or disappearance of human and earthly affinities, and directly we shall be surrounded by affinities adapted to our new state of existence, and shall find for ourselves a congenial home in and around our present habitation.
673. Much is argued in favour of this theory. It is said in no place to interfere with Scripture, but rather to be countenanced by incidental hints and allusions. It is said to be made highly probable by the known truths of physical science. An unseen world, in all respects material, inhabited by corporeal beings, it is said, is possible. There are material elements which are not cognizable to any of our senses except by a round of research and experiment, and then only in their remote effects, as, for instance, electricity. The atmosphere also, and light, are material, and yet so subtle as almost entirely to evade our unassisted observation; and may there not be still others as yet to us unknown? We are related to, and become acquainted with, the external world by the medium of the five senses; but who will say that there are not other senses hidden in possibility in our nature which may by means of other affinities communicate with a world far more refined in its constitution, with which we cannot now come in contact? Science has discovered living animalculæ in the solidest substances; the air we breathe and the water we drink are the homes of myriads of beings, and though unseen by the naked eye, these elements are swarming with miniature life! It seems to be God’s motto, “Multum in parvo”—life in life, world in world, universe in universe! With these known facts in science before us, may we not, it is asked, consider the above theory probable?
674. It is further supposed that this invisible world around us is the after stage of the present life; and as it is a stage of being in all respects superior to this, it may be that its inhabitants have a knowledge of us, though we have not of them, just as we are acquainted with grades of animalcule life beneath us, when it can hardly be supposed that they know any thing of our existence. Hence, too, in some exceptive cases it may be possible for them to break through the veil of separation, and appear in various ways unto men on the platform of human life. Then we are indeed “surrounded by a cloud of witnesses,” who stand around, or bend over us, and look with deep interest upon the struggle of life, and when they see it unequal in the case of the saints, they break through in their ardour, and become ministering spirits to those who are heirs of eternal life.
675. It is also supposed that these beings in the world unseen may have capacities to communicate with the remotest inhabitants of God’s universe. The facilities of communication may be so great in these ethereal climes, that space is annihilated, and the different hosts of intelligences in the wide universe may commune with each other and God as one family in their “Father’s house.”
676. There is a surprising degree of coincidence between the speculations comprised in this quotation, and the accounts which I have received respecting the spirit world from some of those occupying an elevated grade therein. It has been observed above that if the soul be immortal, it cannot be imagined to remain in the grave, since the greater part of the human organization in hot weather escapes through putrefaction, as vapour or gas. Hence the endurance of the soul after death involves spiritual existence. We must, therefore, on dying, take an invisible spiritual form.
677. Believers in revelation stare incredulously when mention is made of a spirit, as if its existence were an impossibility; yet it has been shown, that according to orthodoxy, death extricating the soul from the body, it must forthwith commence its spiritual life. The existence of spirits being thus established, that they should communicate with us would be more probable than that they should not, excepting that it has not been heretofore generally known to take place. But spirits allege that the manifestations which have been taking place for some years have been the result of efforts especially made by a delegation of philanthropic spirits, to break through the partition which has so long prevented the communication to mortals of a correct knowledge of the existence of the human soul after death, and the requisites to the attainment of celestial happiness.
678. The accomplishment of this object is a step in the progressive advancement and the means of improvement possessed by the celestial world, analogous to the invention of printing or of the telegraph in the mundane sphere.
679. The management is intrusted to advanced spirits acquainted with the affairs of both worlds. Agreeably to Scripture, heaven is above, over our heads; to prevent the Tower of Babel from reaching it, a confusion of tongues was ordained. The second commandment speaks of heaven above and earth beneath. Christ “descended into hell,” according to the apostles’ creed; of course, hell is below. “Whosoever calls his brother a fool, is in danger of hell-fire.” That hell and fire should be thus associated is therefore consistent with the observations of geologists, who infer that the interior of the earth consists of ignited matter of which volcanoes are the safety-tubes, however inconsistent with reason to suppose immortal souls to be broiling therein.
680. But enlightened Christians do not, I believe, locate hell within this earth, nor call in fire to aid in their conceptions of it. Evidently, the more rational idea of the future abode of souls is that of its being above every point on the earth’s surface, and equidistant therefrom. This would involve that of a space concentric with the earth, and which falls in with the idea of that comprising the spheres of Spiritualism.
681. If we leave this earth, in order to imagine any location beyond the range of astronomical bodies, it would place the locality at a distance, according to Herschel, requiring nineteen hundred thousand years for souls to travel, moving with the velocity of light, two hundred thousand miles in a second. In one of my lectures, in 1842, I suggested that heaven might be situated at that central space about which all the constellations of the universe have been supposed to revolve.
682. But if we infer a general place of reception for souls, then in that celestial emporium every soul from all the myriads of planets, of all the solar systems in the universe, must congregate. Far more rational does it not seem that our heaven should be associated with our own planet, in the welfare, the past history, and future prospects of which the souls who were born upon it, must take pre-eminent interest?
683. The separation of any heaven into spheres seems inevitable, since the association of spirits according to their virtue and intellectual acquirements and capacity seems indispensable to harmony and happiness. Thus the more virtuous, wise, and cultivated spirits are, the higher their spheres of existence.
684. Let any person contemplate the information respecting the spirit world given in the preceding pages, in the communications from my spirit relations and others, and then say whether, in receiving them as true, any believer in immortality, as vaguely portrayed in the gospel, will not make a beneficial exchange.
685. How can any person become a spiritualist without forthwith finding an irresistible impulse to conduct himself in this world, so as to acquire eminence in the next? For what are we all working? is it not for happiness, “our being’s end and aim,” the difference being only in the mode by which it is sought? By some it is through the good of others as well as of themselves; yet too many seek it without regard to that portion of their fellow-creatures whom they may deem it their interest to oppress, deceive, cheat, or rob.
686. But even these will perceive how much better it will be to pursue the opposite course, since every wrong done by them here, will have to be expiated by a proportionate penance in the spirit world.
687. By every good action resulting from the wish to do as we would be done by, we advance a step higher in that heavenly stairway by which we may ultimately reach the supernal heaven, and become ministering angels of God.
688. But even during our ascending progression, we shall pass through a succession of stages wherein every intellectual, social, and amiable propensity of our nature will be gratified.
689. In justice to myself, and to give more weight to the inferences drawn from my laborious investigations, I will subjoin the correspondence between Mr. Holcomb and myself, which succeeded the receipt of the letter which has been introduced in the commencement of my narrative, ([128].) So far as my judgment goes, there never was a letter written of which the facts or inferences are more correct; yet it appears that so late as the 8th of February I was still a doubter. The tenor of the correspondence will show that if I was conquered, I did not yield the ground undisputed, and was vanquished only by facts and reasons which, when understood or admitted, must produce in others the conviction which they created in me. If I was the victim of an intellectual epidemic, my mental constitution did not yield at once to the miasma. It took some three months to include me among its victims.
Philadelphia, January 14, 1854.
690. Dear Sir:—Your letter of the 17th of November met my eye as I was this morning looking over a file of letters. I am led to write, therefore, that in consequence of your suggestion, and those of others, I have been giving my attention to the phenomena to which you alluded. When I come to any conclusion, I will write again.
691. I still concur with Faraday, and have seen nothing to make me believe in the spiritual manifestations. Yet I am not surprised that the latter should be believed in by those who have that belief, as there are phenomena which I cannot explain yet, any more than many which I have seen resulting from jugglery. The converts are, however, such worthy persons, that I cannot bring myself to suspect them of deception. I think you must be mistaken as respects a table moving when left to itself entirely. The circumstances for producing this phenomena have been repeatedly made favourable by the mediums in my presence, but excepting in one instance, when it was within reach of the feet, no motion ensued.
692. It would, indeed, be a glorious mercy if God would give us some evidence, which should settle the religious opinions of mankind.
Robert Hare.
Southwick, Mass., Feb. 3d, 1854.
693. Dear Sir: I wish, however, to say something in regard to the subject-matter of your letter. You say you are not surprised at the belief of many in Spiritualism, as there are phenomena which you cannot explain. You also say that you think I must be mistaken “as respects a table moving when left to itself entirely.” I do not think a table would move if left to itself entirely, since matter cannot put itself into motion. The great question is, What is the power that makes the table move? You think it is muscular, and I am certain that it is something else. When I am looking at the sun in a clear sky, I know that it shines. No argument would have any influence to make me doubt the evidence of my senses. There has, no doubt, been a great deal of jugglery in the world, but shall I doubt the evidence of my senses on that account? How shall we prove any thing in a court of justice, if the evidence of our senses is not to be relied upon? While I am looking at a table, it moves, and I have the same evidence that no body touches it, that I have that it moves. I see the table tilt up, and poise itself on two of its four legs, and then on the other two, and finally it wholly rises from the floor, and seems to float in the air without any visible support whatever; all this time there are no persons within six feet of it. In a letter of N. P. Talmadge, published in the Tribune of May 27th last, he gives an account of his seeing tables move when nothing visible touched them. I mention him, because I suppose his character and standing would be likely to have weight with you. It would, however, be very easy to mention a very great many cases, proved by testimony that would be conclusive in any court of justice. I supposed that it was too late in the day to doubt facts of this character, as they are taking place in numerous places in this country and also in Europe. I suppose this is the reason why Faraday’s explanation has availed so little to check Spiritualism in England or France.
694. I believe Henry Gordon resides now in Philadelphia. I have no doubt you can see such things for yourself in his presence by attending a few times. Our judge of probate, who lives a few miles from me, told me a few days ago that a young lady of his acquaintance put her hands upon a table and it moved. He then took hold of the table to prevent the motion, but he had not strength to do it. The table would slide on the floor, notwithstanding his utmost efforts to prevent it. Now it is perfectly idle to say that the young lady unconsciously exerted such a power. The judge ridicules the idea of its being caused by spirits. He says that it is electricity. You are too well acquainted with the laws of electricity to believe that under such circumstances it can produce any such feats. I know of a case, in Springfield City, in which four respectable merchants, with whom I am acquainted, testify that a large table, with two of them on it, moved around the room. In that instance the medium’s hands were on the table. But who can believe that such a force could be exerted without the movers being conscious of it. There are cases enough of the same description to fill a volume.
695. There is another phase of this matter that is worthy of attention, and that is the intelligence connected with it. You mention cases where the answers were not correct. Thousands of such cases might be furnished. In the presence of some of the mediums, almost all the answers will be false; while in the presence of others, it will be very rare that a wrong answer is given. Some of the answers being wrong does not prove that there is no intelligence connected with it. In the presence of a good medium, a question asked mentally is answered as readily and as correctly as when asked vocally. I do not depend on the testimony of others for this. I have found it to be true in my own experience. In the presence of some mediums, mental questions are not answered. The foregoing are facts that are well settled if evidence can settle any thing. To say that we are dupes and fools, decides nothing. I suppose that I can examine a matter as carefully and intricately as most men, and I know I am not deceived about the facts. But the cause is quite another matter.
696. I suppose you are acquainted with the various and conflicting explanations that have been given. They all appear to my mind perfectly absurd and incredible, and no two of them agree. Rev. Dr. Beecher was appointed by his association to examine and report. He did so, and decides that the communications are from the spirits of the dead, but from the evil or unblest portion of them. If it is from spirits, there is as much evidence that some of them are good, as that others are evil.
697. I must close. I did not expect an answer, but was glad to hear from you, and if you make any important discovery, I should be glad to hear from you again; I am not settled in my mind respecting the cause of these strange phenomena. I agree with you heartily in your last remark in your letter, that “it would indeed be a glorious mercy if God would give us some evidence which should settle the religious opinions of mankind.”
Yours, very respectfully,
Amasa Holcomb.
In reply to the preceding, so much of a letter from the Author as relates
to Spiritualism.
Philadelphia, February 8, 1854.
698. You believe fully that tables move without contact, because you have seen them move; I am skeptical, because I have never seen them move without human contact, although I have been at several circles.
699. You have been much more lucky than I have been as to the manifestations, whether mechanical or mental.
700. I shall lose no opportunity of making further observations. I have no clue to find Gordon. You ought to give me his address, and communicate all you know respecting him.
Robt. Hare.
Southwick, February 20, 1854.
701. Dear Sir: Your letter of February 8th is before me. You did not say whether you believed in the soul’s immortality or not! This is the most important of all questions to me, and how is it to be settled? If the Bible is not to be depended upon, and we have no communications from the spirit world, what evidence have we of our immortality? I have been greatly afflicted with doubts upon this subject. It has exceeded all other afflictions that I have met with. You will of course see at once how desirous I am that these apparent communications should prove to be in reality from the spirit world, as that would settle the question. I seize upon every thing that seems to have a bearing upon the question of immortality, and I confess that I have strong hopes that Spiritualism, as it is termed, will settle this question. If it be true that there is physical force and intelligence, neither of which proceed from the medium, how is it to be explained? You doubt these two, but I am as well assured of them as I can be of any thing.
702. If spirits communicate, it is certain that some of them deceive. It would appear that there are all sorts of characters, the same as there are in this world. If you should become satisfied of the two facts that I mentioned, I should like to have you and other men of science try your skill at explanation.
703. I will relate what took place at the first sitting that I ever attended. It was in Boston, and I went as a perfect stranger. Before the sitting commenced, and but few had collected, a strolling musician came along and commenced playing at the door, and every tune played at the door was beaten or rapped on the table. The medium was in the room; I saw her walk up to the table and lay her hand on it, and then walk away, but it made no difference with the raps on the table; they continued, without any person near it, as long as the tunes were played at the door. When it came my turn to question, I asked, Are any of my relatives present? Ans. Yes. Will you rap at each letter of your name, if the alphabet is called over. Ans. Yes! The alphabet was called, and there was a rap at A, one at L, one at F, one at R, one at E, and one at D,—Alfred: a son that died at the age of twenty-two years. Among a great many questions, I asked, How many years since you died. Is it twelve? Is it eleven? Is it ten? Is it nine? Is it eight? Is it seven? There was a rap at seven, but I asked, Is it six? and instantly there were rapped........; the seventh was fainter. I said, He probably means that it is six and a piece, when instantly they were repeated ........; the last the faintest. The raps were equidistant, like the ticking of a clock, and about as loud. I supposed at the time that it was less than seven. After the sitting was over, and we were preparing to leave, I said, It is possible that we may have mistaken the time since my son’s death? There was instantly a loud rap on the table. I then asked, Did you mean seven? and there was instantly an affirmative. I inquired for the odd months, and the answer was four. When I got home, I found the true time was seven years, four months, and two days. These last raps were when no person was within six feet of the table. I confess myself unable to explain the foregoing without admitting that it was my son who responded. If you could have such an opportunity, and inquire for some dear friend whom you loved in life, I think you would witness what would interest you.
704. I mention the foregoing as a specimen. I have received a great many communications purporting to be both from my son and a daughter, who died at the age of eighteen, quite as remarkable as the above. Now, admitting the two facts of physical force and intelligence, I don’t know even then that spirits are the agents; but it seems probable, because I doubt whether any other explanation can be given, that will appear at all reasonable. It is very evident that there is an intelligence that governs the world; but if that intelligence has given us no revelation excepting what is in nature, then it appears to me that every thing that can give us any knowledge of what we are to be hereafter, is valuable beyond all price. Uncertainty upon this matter is painful, but then we know so little about the Deity, that I think there is great uncertainty in our views of what he does, either to prevent or bring to pass the good and evil that we see around us. Yours, very respectfully,
Amasa Holcomb.
Some parts of a letter to Mr. Holcomb, in reply to the parts of his letter relating to Spiritualism.
Philadelphia, February 24, 1854.
705. Dear Sir: There is a great resemblance in your sentiments, as described in your letter of the 20th, (just received,) and those which I entertain, excepting that while I am very desirous—I may say extremely desirous—to learn something which may prove another state of existence, I am not unhappy at my not being able to find out the truth. If I have less hopes, I have also less fears, than those who have heaven and hell both to encounter. I do not envy those who are placed in the situation of depending upon the estimate which may be formed of them hereafter, whether they are to be placed among the “sheep” or “the goats.”
706. It is true that the gospel holds out the idea on one hand that intense belief, called faith, will wash away sin; but on the other, it is said, that “he who knoweth his Master’s will, yet doeth it not,” shall be beaten with many stripes, while he who is ignorant of that will, and doeth it not, shall be beaten with few. Under these circumstances, who can escape flagellation? Who is it that does the will of God, as enumerated by Christ? Who loves his neighbour as himself? Who presents a second cheek on receiving a blow on one? Who gives his coat, when his cloak has been taken? Who returns good for evil? Who acts as if it were as hard for a rich man to go to heaven as for a camel to get through the eye of a needle?
707. Unless our missionaries can make better Christians abroad than they leave at home, it were inhuman to add to the number, who are to be pre-eminently punished for their neglect of their Master’s will, while fully apprized of it. In many cases a pagan will be better off than his nominally Christian instructor, although he should not prove a convert to Christianity.
708. My sentiments are much like those which Socrates expressed. I hope for a future world, and therein to have a happier existence. All those reasons which have been advanced by wise and good men in favour of such futurity, operate upon my mind as upon theirs; but if there be no such a state of future existence, I shall never wake up to feel my disappointment. It will only be a prolongation of a state of oblivion analogous to that which we enter upon transiently, every night.
709. The incentives which have acted upon you, act also upon me, and I have seen some of the manifestations on which you rely; but not so satisfactorily. The answers which I have received have not been worthy of the other world.
710. A message from my own father, amounted to this: “Oh, my son, listen to reason;” and there it ended. Several similar nugatory sentences have been manifested through the alphabet.
711. I have, however, constructed an instrument to put the question of independency of intelligence to the test. It works independently of any control of the medium, as the letters, which must be seen to bring them correctly under the index, are concealed by a screen. ([Plate I].)
712. The sentence above quoted was communicated in this way.
713. I am about, by this contrivance, to test the manifestations farther.
Robert Hare.