Historically considered, the occult points back to distant epochs and to foreign civilizations; to ages when the facts of nature were but weakly grasped, when belief was largely dominated by the authority of tradition, when even the ablest minds fostered or assented to superstition, when the social conditions of life were inimical to independent thought, and the mass of men were cut off from intellectual growth of even the most elementary kind. Pseudo-science flourished in the absence of true knowledge; and imaginative speculation and unfounded belief held the office intended for inductive reason. Ignorance inevitably led to error, and false views to false practices. In the sympathetic environment thus developed, the occultist flourished and displayed the impressive insignia of exclusive wisdom. His attitude was that of one seeking to solve an enigma, to find the key to a secret arcanum; his search was for some mystic charm, some talismanic formula, some magical procedure, which should dispel the mist that hides the face of nature and expose her secrets to his ecstatic gaze. By one all-encompassing, masterful effort the correct solution was to be discovered or revealed; and at once and for all, ignorance was to give place to true knowledge, science and nature were to be as an open book, doubt and despair to be replaced by the serenity of perfect wisdom. As our ordinary senses and faculties proved insufficient to accomplish such ends, supernatural powers were appealed to, a transcendental sphere of spiritual activity was cultivated, capable of perceiving, through the hidden symbolism of apparent phenomena, the underlying relations of cosmic structure and final purposes. Long periods of training and devotion, seclusion from the world, contemplation of inner mysteries, were to lead the initiate through the various stages of adeptship up to the final plane of communion with the infinite and the comprehension of truth in all things. This form of occultism reaches its fullest and purest expression in Oriental wisdom-religions. These vie in interest to the historian with the mythology and philosophy of Greece and Rome; and we of the Occident feel free to profit by their ethical and philosophical content, and to cherish the impulses which gave them life. But when such views are forcibly transplanted to our age and clime, when they are decked in garments so unlike their original vestments, particularly when they are associated with dubious practices and come into violent conflict with the truth that has accumulated since they first had birth,—their aspect is profoundly altered, and they come within the circle of the modern occult.
III
Of this character is Theosophy, an occult movement brought into recent prominence by the activity and personality of Mme. Blavatsky. The story of the checkered career of this remarkable woman is fairly accessible. Born in Russia in 1831 as Helen Petrovna, daughter of Colonel Hahn, of the Russian army, she was married at the age of seventeen to an elderly gentleman, M. Blavatsky. She is described in girlhood as a person of passionate temper and wilful and erratic disposition. She separated or escaped from her husband after a few months of married life, and entered upon an extended period of travel and adventure. The search for "psychic" experiences and for unusual persons and beliefs seemed to form the leit-motiv of her nomadic existence. She absorbed Hindu wisdom from the adepts of India; she sat at the feet of a thaumaturgist at Cairo; she journeyed to Canada to meet the medicine man of the Red Indians, and to New Orleans to observe the practices of Voodoo among the negroes. It is difficult to know what to believe in the accounts prepared by her enthusiastic followers. Violations of physical law were constantly occurring in her presence; and, to borrow a phrase from Mr. Lang, "sporadic outbreaks of rappings and feats of impulsive pots, pans, beds, and chairs insisted on making themselves notorious." In 1873 she came to New York and sat in "spiritualistic" circles, assuming an assent to their theories, but claiming to see through and beyond the manifestations the operations of her theosophic guides in astral projection. At such a séance she met Colonel Olcott, and assisted him in the foundation of the Theosophical Society in New York in October, 1875. Mme. Blavatsky directed the thought of this society to the doctrines of Indian occultism, and reported the appearance in New York of a Hindu Mahatma, who left a turban behind him as evidence of his astral visit. The Mahatmas, it was explained, were a Society of Brothers, who dwelt in the fastnesses of far-off Thibet, and there handed on by tradition the super-mortal wisdom which their spirituality and contemplative training enabled them to absorb. Later, this modern priestess of Isis and Colonel Olcott (who remained her staunch supporter, but whom she referred to in private as a "psychologized baby") exchanged the distracting atmosphere of New York for the more serene environment of India; and at Adyar established a shrine, from which were mysteriously issued answers to letters placed within its recesses, from which secret facts were revealed, and a variety of interesting marvels performed. Discords arose within the household, and led to the publication by M. and Mme. Coulomb, her confederates, of letters illuminating the tricks of the trade by which the miracles had been produced. Mme. Blavatsky pronounced the letters to be forgeries, but they were sufficiently momentous to bring Mr. Hodgson to India to investigate for the Society for Psychical Research. He was able to deprive many of the miracles of their mystery; to show how the shrine from which the Mahatma's messages emanated was accessible to Mme. Blavatsky by the aid of sliding panels and secret drawers, to show that these messages were in style, spelling, and handwriting the counterpart of Mme. Blavatsky's, to show that many of the phenomena were the result of planned collusion and that others were created by the limitless credulity and the imaginative exaggeration of the witnesses,—"domestic imbeciles," as madame confidentially referred to them. Through the Akasic force, the medium of which was the mysterious world-ether, Akaz, were brought messages that suddenly appeared in space or fluttered down from the ceiling; yet M. Coulomb explained how by means of a piece of thread, a convenient recess in the plaster of the ceiling, and an arranged signal, the letters could be made to appear at the proper dramatic moment. When a saucer was left standing near the edge of a shelf in the shrine, and the opening of the door brought it to the floor shattered to pieces, the same mysterious force was sufficient to recreate it, without flaw or blemish; but when Mr. Hodgson finds that at a shop at which Mme. Blavatsky had made purchases, two such articles had been sold at the price of two rupees eight annas the pair, the miracle becomes more intelligible.
In brief, the report of the society convicted "the Priestess of Isis" of "a long continued combination with other persons to produce by ordinary means a series of apparent marvels for the support of the Theosophic movement;" and concludes with these words: "For our own part, we regard her neither as the mouthpiece of hidden seers nor as a mere vulgar adventuress; we think that she has achieved a title to permanent remembrance as one of the most accomplished, ingenious, and interesting impostors in history." Mme. Blavatsky died in 1891, and her ashes were divided between Adyar, London, and New York.
The Theosophic movement continues, though with abated vigor, owing partly to the above-mentioned disclosures, but probably more to the increasing propagandism of other cults, to the lack of a leader of Mme. Blavatsky's genius, or to the inevitable ebb and flow of such interests. Mme. Blavatsky continued to expound Theosophy after the exposures, and although depressed by their publication still occasionally essayed a miracle. Later, in a moment of confession induced by the discovery of a package of Chinese envelopes ready to serve for miraculous appearances, she is reported to have said, "What is one to do, when in order to rule men it is necessary to deceive them; when their very stupidity invites trickery, for almost invariably the more simple, the more silly, and the more gross the phenomena, the more likely it is to succeed?" Still, even self-confession does not detract from the fervor of convinced believers; and Mrs. Besant, Mr. Sinnett, and others were ready to take up the work at her death. However, miracles are no longer performed, and no immediately practical ends are proclaimed. Individual development and evolution, mystic discourses on adeptship and Karma and Maya and Nirvana, communion with the higher ends of life, the cultivation of an esoteric psychic insight, form the goal of present endeavor. The Mahatmas, says Mrs. Besant, are giving "intellectual instructions, enormously more interesting than even the exhibition of their abnormal powers." "Our European thinkers," thus Mr. Podmore interprets Mr. Sinnett's attitude, "are like blind men who are painfully learning to read with their fingers from a child's primer, whilst these have eyes to see the universe, past, present, and to come. To Mr. Sinnett it had been given to learn the alphabet of that transcendent language." "He could make the most extravagant mysticism seem matter of fact. He could write of Manvantaras and Nirvana, and the septenary constitution of man, in language which would have been appropriate in a treatise on kitchen-middens, or the functions of the pineal gland. In his lucid prose the vast conceptions of primitive Buddhism were fused with the commonplaces of modern science; and whilst the cosmology which resulted from their union dazzled by its splendid visions, the precise terminology of the writer, and the very poverty of his imagination, served to reassure his readers that they were listening to words of truth and soberness. We were taught to look back upon this earth and all its mighty sisterhood of planets and suns rolling onward in infinite space, through cycle after cycle in the past. We were shown how, through the perpetual flux and reflux of the spiritual and the natural, the cosmic evolution was accomplished, and the earth grew, through the life of crystal, and plant, and brute, to man. We saw how the worlds throbbed in vast alternation of systole and diastole, and how the tide of human life itself had its ebb and flow. And this fugitive human personality—the man who works, and loves, and suffers—we saw to endure but for a short life on earth, and for an age, shorter or longer, in Devachan. Memory is then purged away, the eternal spirit puts on a new dress, and a new life on earth is begun. And so through each succeeding reincarnation the goal of the life preceding becomes the starting-point of the life which follows." In such manner the modern Theosophist seeks to appeal to men and women of philosophical inclinations, for whom an element of mysticism has its charm, and who are intellectually at unrest with the conceptions underlying modern science and modern life. Such persons are quite likely to be educated, refined, and sincere. We may believe them intellectually misguided; we may recognize the fraud to which their leader resorted to glorify her creed, but we must equally recognize the absence of many pernicious tendencies in their teachings, which characterize other and more practical occult movements.
IV
Spiritualism, another member of the modern occult family, presents a combination of features rather difficult to portray; but its public career of half a century has probably rendered its tenets and practices fairly familiar.[1] For, like other movements, it presents both doctrines and manifestations; and, like other movements, it achieved its popularity through its manifestations and emphasized the doctrines to maintain the interest and solidarity of its numerous converts. Deliberate fraud has been repeatedly demonstrated in a large number of alleged "spiritualistic" manifestations; in many more the very nature of the phenomena and of the conditions under which they appear is so strongly suggestive of trickery as to render any other hypothesis of their origin equally improbable and superfluous. Unconscious deception, exaggerated and distorted reports, defective and misleading observation, have been demonstrated to be most potent reagents, whereby alleged miracles are made to throw off their mystifying envelopings and to leave a simple deposit of intelligible and often commonplace fact. That the methods of this or that medium have not been brought within the range of such explanation may be admitted, but the admission carries with it no bias in favor of the spiritualistic hypothesis. It may be urged, however, that where there is much smoke there is apt to be some fire; yet there is little prospect of discovering the nature of the fire until the smoke has been completely cleared away. Perhaps it has been snatched from heaven by a materialized Prometheus; perhaps it may prove to be the trick of a ridiculus mus gnawing at a match. And yet, in this connection, the main point to be insisted upon with regard to such manifestations is that their interpretation and their explanation demand some measure of technical knowledge and training, and of special adaptability to such pursuits. "The problem cannot be solved and settled by amateurs, nor by 'common sense' that
'Delivers brawling judgments all day long,
On all things unashamed.'"
Spiritualism represents a systematization of popular beliefs and superstitions, modified by echoes of religious and philosophical doctrines; it thus contains factors which owe their origin to other interests than those which lead directly to the occult. Its main purpose was to establish the reality of communication with departed spirits; the means, which at first spontaneously presented themselves and later were devised for this purpose, were in large measure not original. The rappings are in accord with the traditional folk-lore behavior of ghosts; their transformation into a signal code (although a device discovered before) may have been due to the originality of the Fox children; the planchette has its analogies in Chinese and European modes of divination; clairvoyance was incorporated from the phenomena of artificial somnambulism, as practiced by the successors of Mesmer; the "sensitive" or "medium" suggests the same origin as well as the popular belief in the gift of supernatural powers in favored individuals; others of the phenomena, such as "levitation" and "cabinet performances," have their counterparts in Oriental magic; "slate-writing," "form materializations," "spirit-messages" and "spirit photographs" are, in the main, modern contributions. Mr. Lang has attractively set forth the resemblances between primitive and ancient spiritualism and its modern revival; he suggests that "the 'Trance Medium,' the 'Inspirational Speaker' was a reproduction of the maiden with a spirit of divination, of the Delphic Pythia. In the old belief, the god dominated her, and spoke from her lips, just as the 'control' or directing spirit dominates the medium." He suggests that it is for like reasons that "the Davenport Brothers, like Eskimo and Australian conjurers, like the Highland seer in the bull's hide," are swathed or bound; he notes that "the lowest savages have their séances, levitations, bindings of the medium, trance speakers; Peruvians, Indians, have their objects moved without contact;" he surmises that the Fox children, being of a Methodist family, may have been inspired by "old Jeffrey," who haunted the Wesleys' house.