Some sixty years ago that acute thinker Lord Brougham remarked that in the clear sky of scepticism he saw only one small cloud drifting up and that was Modern Spiritualism. It was a curiously inverted simile, for one would surely have expected him to say that in the drifting clouds of scepticism he saw one patch of clear sky, but at least it showed how conscious he was of the coming importance of the movement. Ruskin, too, an equally agile mind, said that his assurance of immortality depended upon the observed facts of Spiritualism. Scores, and indeed hundreds, of famous names could be quoted who have subscribed the same statement, and whose support would dignify any cause upon earth. They are the higher peaks who have been the first to catch the light, but the dawn will spread until none a re too lowly to share it. Let us turn, therefore, and inspect this movement which is most certainly destined to revolutionise human thought and action as none other has done within the Christian era. We shall look at it both in its strength and in its weakness, for where one is dealing with what one knows to be true one can fearlessly insist upon the whole of the truth.
The movement which is destined to bring vitality to the dead and cold religions has been called "Modern Spiritualism." The "modern" i s good, since the thing itself, in one form or another, is as old as history, and has always, however obscured by forms, been the red central glow in the depths of all religious ideas, permeating the Bible from end to end.
But the word "Spiritualism" has been so befouled by wicked charlatans, and so cheapened by many a sad incident, that one could almost wish that some such term as "psychic religion" would clear the subject of old prejudices, just as mesmerism, after many years of obloquy, was rapidly accepted when its name was changed to hypnotism. On the other hand, one remembers the sturdy pioneers who have fought under t his banner, and who were prepared to risk their careers, their professional success, and even their reputation for sanity, by publicly asserting what they knew to be the truth. Their brave, unselfish devotion must do something to cleanse the name for which they fought and suffered. It was they who nursed the system which promises to be, not a new religion -- it is far too big for that -- but part of the common heritage of knowledge shared by the whole human race. Perfected Spiritualism, however, will probably bear about the same relation to the Spiritualism of 1850 as a modern locomotive to the bubbling little kettle which heralded the era of steam. It will end by being rather the proof and basis of all religions than a religion in itself. We have already too many religions -- but too few proofs.
Those first manifestations at Hydesville varied in no way from many of which we have record in the past, but the result arising from them differed very much, because, for the first time, it occurred to a human being not merely to listen to inexplicable sounds, and to fear them or marvel at them, but to establish communication with them.
John Wesley's father might have done the same more than a century before had the thought occurred to him when he was a witness of the manifestations at Epworth in 1726. It was only when the young Fox girl struck her hands together and cried "Do as I do" that there was instant compliance, and consequent proof of the presence of an intelligent invisible force, thus differing from all other forces of which we know. The circumstances were humble, and even rather sordid, upon both sides of the veil, human and spirit, yet it was, as time will more and more clearly show, one of the turning points of the world's history, greater far than the fall of thrones or the rout of armies. Some artist of the future will draw the scene -- the sitting-room of the wooden, shack-like house, the circle of half-awed and half-critical neighbours, the child clapping her hands with upturned laughing face, the dark corner shadows where these strange new forces seem to lurk -- forces often apparent, and now come to stay and to effect the complete revolution of human thought. We may well ask why should such great results arise from such petty sources? So argued the high b rowed philosophers of Greece and Rome when the outspoken Paul, with the fisherman Peter and his half-educated disciples, traversed all their learned theories, and with the help of women, slaves, and schismatic Jews, subverted their ancient creeds. One can but answer that Providence has its own way of attaining its, results, and that it seldom conforms to our opinion of what is most appropriate.
We have a larger experience of such phenomena now, and we can define with some accuracy what it was that happened at Hydesville in the year 1848. We know that these matters are governed by law and by conditions as much as any other phenomena of the universe, though at the moment it seemed to the public to be an isolated and irregular outburst.
On the one hand, you had a material, earth-bound spirit of a low order of development which needed a physical medium in order to be able to indicate its presence. On the other, you had that rare thing, a good physical medium.
The result followed as surely as the flash follows when the electric battery and wire are both properly adjusted. Corresponding experiments, w here effect, and cause duly follow, are being worked out at the present moment by Professor Crawford, of Belfast, as detailed in his two recent books, where he shows that there is an actual loss of weight of the medium in exact proportion to the physical phenomenon produced.
