Archiwum
- Index
- Andrea Haugen The Ancient Fires of M
- Barb & J C Hendee Noble Dead 07 In Shade and Shadow (v5.0)
- Brittainy C. Cherry Kochajć…c pana Danielsa
- 05 Pogrzebane tajemnice
- Jump Shirley Cztery dni szcz晜›cia
- Gordon Abigail Za mloda na milosc
- 02 opengl 3.2 szablon aplikacji OpenGL
- Grynberg Henryk śąydowska wojna
- 0777. Wilde Lori Szcz晜›liwy przypadek
- log5
- zanotowane.pl
- doc.pisz.pl
- pdf.pisz.pl
- docucrime.xlx.pl
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elementaries,--gnomes, etc. His clairvoyants have seen them and describe them
thus."
"The totally insufficient theory of the constant agency of disembodied human
spirits in the production of Spiritualistic phenomena has been the bane of the
Cause. A thousand mortifying rebuffs have failed to open their reason or
intuition to the truth. Ignoring the teachings of the past, they have discovered
no substitute. We offer them philosophical deduction instead of unverifiable
hypothesis, scientific analysis and demonstration instead of indiscriminating
faith. Occult philosophy gives them the means of meeting the reasonable
requirements of science, and frees them from the humiliating necessity to accept
the oracular teachings of 'intelligences' which, as a rule, have less
intelligence than a child at school. So based and so strengthened, modern
phenomena would be in a position to command the attention and enforce the
respect of those who carry with them public opinion. Without invoking such help
Spiritualism must continue to vegetate, equally repulsed-not without cause-both
56
by science and theologians. In its modern aspect it is neither science, a
religion nor a philosophy."17
In 1876, the writing of Isis was committing her to a stand which made further
compromise with Spiritualism impossible. Her statement reveals what she would
ostensibly have labored to do for that movement had it shown itself more plastic
in her hands. She would have striven to buttress the phenomena with a more
historical interpretation and a more respectable rationale.
In this context, however, the following passage from Isis is a bit difficult to
understand. It seems to make a gesture of conciliation toward the Spiritualistic
hypothesis after all. She says:
"We are far from believing that all the spirits that communicate at circles are
of the classes called 'Elemental' and 'Elementary.' Many-especially among those
who control the medium subjectively to speak, write and otherwise act in various
ways-are human disembodied spirits. Whether the majority of such spirits are
good or bad, largely depends on the private morality of the medium, much on the
circle present, and a good deal on the intensity and object of their purpose. .
. . But in any case, human spirits can never materialize themselves in propria
persona."18
If this seems a recession from her consistent position elsewhere assumed, it
must be remembered that she never, before or after, denied the possibility of
the occasional descent of genuinely human spirits "in rare and exceptional
cases."
Before 1875 she wrote to her sister that there was a law that sporadically,
though periodically, the souls of the dead invade the realms of the living in an
epidemic, and the intensity of the epidemic depends on the welcome they receive.
She called it "the law of forced post-mortem assimilation." She elsewhere
clarified this idea by the statement that our spirits here and now, being of
kindred nature with the totality of spirit energy about us, unconsciously draw
certain vibrations or currents from the life of the supermundane entities,
whether we know it or not. Through this wireless circuit we sometimes drink in
emanations, radiations, thought effluvia, so to speak, from the disembodied
lives. The veil, she affirmed, between the two worlds is so thin that
unsuspected messages are constantly passing across the divide, which is not
spatial but only a discrepancy in receiving sets. And both she and the Master
K.H. stated that during normal sleep we are en rapport with our loved ones as
much as our hearts could desire. The reason we do not ordinarily know it is that
the rate and wave length of that celestial communication can not be registered
on the clumsy apparatus of our brains. It takes place through our astral or
spiritual brains and can not arouse the coarser physical brain to synchronous
vibration.
Her critique of the Spiritualistic thesis in general would be that something
like ninety per cent of all ordinary "spirit" messages contain nothing to which
the quality of spirituality, as we understand that term in its best
significance, can in any measure be ascribed.
In rebuttal, Spiritualists point to many previsions, admonitory dreams, verified
prophecies and other messages of great beauty and lofty spirituality, some of
them leading to genuine reform of character, and they advance the claim, that
genuine transference of intelligence from the spirit realms to earth is vastly
more general than that fraction of experience which could be subsumed under her
"rare and exceptional cases of "spirituality."
57
In one of the last works issued by Mr. Sinnett19 he deplores the unfortunate
clash that has come between the two cults, points out that it is foolish and
unfounded, and reminds both parties of the broad bases of agreement which are
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