Solaris Farm: A Story of the Twentieth Century

by Milan C. Edson

From a careful review of her historical studies, Fern Fenwick came to the conclusion that the competitive system was responsible for a majority of the evils which had so retarded the world's progress. She discovered that this same system was the father of a conscienceless commercial spirit which had existed for many centuries as the basis of all social organization. That as such, it was a constant menace to all good society; the embodiment of a cruel selfishness of a savage type, which insisted that might makes right—that the strong should thrive by preying upon the weak. In this position it boldly denied the immortality of the soul, so far as the weaker workers were concerned. Therefore the cheap lives of these poor people had no claim to be considered as sacred, because they represented so many human souls. In the absence of any practical or effective protest from the religions of the world, this monstrous system of selfishness had in all these years, grown unchecked and unmolested in its methods of cruel greed. From the shadows and gloom of these threatening conditions, existing so manifestly in direct violation of all progressive law, came a demand that the negative belief in the immortality of the soul, be speedily replaced by a positive knowledge of it. A knowledge sustained and supported by practical demonstrations, through the action of natural law, whose manifestations and demonstrations should be so direct and indisputable as to appeal convincingly to the hard headed thinkers, who as a class, seemed to represent a materialistic element that threatened to overthrow all belief in immortality.

In answer to this demand, about the beginning of the last half of the nineteenth century, there happened an event of the utmost importance, potent with promise for the mighty spiritual unfoldment and general advancement of the people of the twentieth century.

In the humble home of the Fox family, at the little village of Hydesville, near Rochester, New York, by the co-operative efforts of mortals and spirits, there was constructed and established a line of communication between the two worlds—the mortal and the spiritual. Two little children, the Fox girls, were the mediums, a combination of operator and electric battery—or, in other words the necessary instruments for successful spiritual telegraphy. In this obscure home of the poor and lowly, in a quiet way, unheralded and unannounced, there came to the world a knowledge of the existence of one of nature's grandest laws, the law of mediumship; thereafter the way was open, on the physical plane of existence, for an unlimited series of practical demonstrations of the immortality of the human soul: the continuity of conscious life was substantiated by an endless variety of proofs of the most convincing character.

With this solution, of the destiny of the human soul as an immortal and imperishable entity, came the solid ground on which to build a permanent foundation for a social and industrial organization, on a basis of unselfish, harmonious co-operation in perfect accord with planetary evolution, and the real object and purpose of human life.

This strong combination of the working factors of the problem, suggested to the mind of Fern Fenwick the importance of first attempting to interest the minds of the people she wished to control, in the question of immortality as a natural fact that followed the dual nature of all human life, as a result of planetary evolution. Once interested, she could then convince them of the immortality of the soul, as a conscious, imperishable entity, by practical demonstrations through the law of mediumship.

These demonstrations would make it clear to them that life on the physical plane of existence is transitory and ephemeral; somewhat in the nature of a very brief period of primary experiences; that life on the spiritual plane of existence is permanent and enduring; that therefore the pathway of progress for the human soul must be almost entirely within the realms of the world of spirit; that this great truth should have careful consideration when dealing with questions affecting human lives; that the dominant immortal spirit of the dual individual possesses a corporeal body, or mortal form, as a crude outward expression of the indwelling spirit in its earthly existence; that this mortal form enfolds all the possibilities of a life of eternal progression for the Ego or spirit as a conscious identity on the spiritual plane of existence; that the change called death is a natural one, to be approached calmly without a fear; that it is really a new birth, which does not disturb the continuity of life.

Once convinced of the verity of these great truths, all lovers of humanity, all progressive people, all earnest thinkers, would readily understand and appreciate the sacredness of human life, as the flower and fruit of the planet—its highest expression; they would then be prepared to co-operate with any progressive movement for the advancement of the race.

To make the necessary conditions for the accomplishment of this great work was the grand purpose of Fern Fenwick's Washington life. With this purpose in view, Fenwick Hall had been especially fitted and equipped. For this she had cultivated a large circle of acquaintances among the fashionable leaders of the best society of the Capital City. Caring but little for the ceaseless round of soul-wearying social functions which so completely absorbed these people; yet filled with a determination to win them to a higher life, she bore herself bravely through the season which proved one long procession of social triumphs. Inspired by the intensity of a grand purpose; endowed with a clear, musical voice, perfect health, youth and beauty, combined with a charmingly irresistible personal magnetism; armed with the quiet dignity of perfect self-control, and the genius of her brilliant mind, so broadly cultured; an adept in psychic lore; an entertaining and eloquent conversationalist, our heroine created a profound sensation in the most select circles of the social world. Everywhere she was the center of attraction, surrounded by admiring throngs of cultured people, representing wealth and leisure, who hastened to pay homage to her as a Twentieth Century society goddess, whose wand of magic controlled millions of money. In the homes of the exclusive few, she was hailed as a thrice welcome guest; celebrities, ranking high as statesmen, soldiers, poets, artists, authors, representative professional men and leading men of business, were completely charmed and curiously fascinated by this new queen of the social realm, and vied with each other in eager efforts to win her favor and perhaps her friendship, in the hope of gaining admittance to the very limited circle of fortunate people who were the recipients of invitations to the famous dinners, receptions and entertainments at Fenwick Hall. These people instinctively felt the attractive power of some silent, mysterious force, some high motive, which, combined with dazzling beauty and brilliant genius, drew them to her side, without the wish or power to resist.

This phenomenal wave of popularity continued to increase until a choice of the best people in every branch of the social world, was at the command of this new leader of the exclusive set; they were ready to assist in carrying forward any progressive movement she might choose, by her championship to make the fashion. However, this universal willingness to follow her leadership, seemed based on a firm conviction in some way unconsciously established in the minds of her devotees, that all of Fern Fenwick's plans and purposes were for the good of humanity, wisely guided by a skill and judgment most remarkably rare—apparently far beyond her years! The whole situation was a complex problem they could not analyze: they did not even try!

With the advent of modern spiritualism in 1848, came the first opportunity to bring woman forward as a teacher and leader in the great work of elevating and spiritualizing the masses. As a heritage from her sister oracles, who spake in the mystic temples of the ancient past, the modern woman was endowed with the divinity of a rarely sensitive and highly refined spiritual organization. By virtue of this endowment, she speedily demonstrated her peculiar fitness for this new mission. Her eloquence and inspiration charmed the multitude from a thousand rostrums. Her work in this new field was so startlingly brilliant, important and successful as to attract the attention of the whole civilized world; affording a remarkable object lesson which demonstrated her possession, as the mouth-piece of inspiration, of a wonderful magnetic power to sway the people; to enthuse, interest and educate them up to higher mental, moral and spiritual conditions; by making them aware of the vast import of the true purpose of human life; by helping them to realize to a limited degree, the significance of immortality, their individual responsibility in relation to the universe, as important factors in the evolutionary advancement of the race toward the millennium of its final destiny.