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On Miracles and Modern Spiritualism:

A Defence of Modern Spiritualism


from "On Miracles and Modern Spiritualism", 1876


it is with great diffidence, but under an imperative sense of duty, that the present writer accepts the opportunity afforded him of submitting to the readers of the Fortnightly Review some general account of a wide-spread movement, which, though for the most part treated with ridicule or contempt, he believes to embody truths of the most vital importance to human progress. The subject to be treated is of such vast extent; the evidence concerning it is so varied and so extraordinary; the prejudices that surround it are so inveterate, that it is not possible to do it justice without entering into considerable detail. The reader who ventures on the perusal of the succeeding pages may, therefore, have his patience tried; but if he is able to throw aside his preconceived ideas of what is possible and what is impossible, and in the acceptance or rejection of what is submitted to him will carefully weigh and be solely guided by the nature of the concurrent testimony, the writer ventures to believe that he will not find his time and patience ill-bestowed.

* The following are the more important works which have been used in the preparation of this article:—Judge Edmond's "Spiritual Tracts," New York, 1858—1860. Robert Dale Owen's "Footfalls on the Boundary of Another World," Trubner and Co., 1861. E. Hardinge's "Modem American Spiritualism," New York, 1870. Robert Dale Owen's "Debateable Land between this World and the Next," Trubner, and Co., 1871. "Report on Spiritualism of the Committee of the London Dialectical Society," Longmans and Co., 1871. "Year Book of Spiritualism," Boston and London, 1871. Hudson Tattle's "Arcana of Spiritualism," Boston 1871. The Spiritual Magazine, 1861—1874. The Spiritualist Newspaper, 1872—1874. The Medium and Daybreak, 1869— 1874.

Few men, in this busy age, have leisure to read massive volumes devoted to special subjects. They gain much of their general knowledge, outside the limits of their profession or of any peculiar study, by means of periodical literature; and, as a rule, they are supplied with copious and accurate, though general information. Some of our best thinkers and workers make known the results of their researches to the readers of magazines and reviews; and it is seldom that a writer whose information is meagre or obtained at second-hand, is permitted to come before the public in their pages as an authoritative teacher. But as regards the subject we are now about to consider, this rule has not hitherto been followed. Those who have devoted many years to an examination of its phenomena have been, in most cases, refused a hearing; while men who have bestowed on it no adequate attention, and are almost wholly ignorant of the researches of others, have alone supplied the information to which a large proportion of the public have had access. In support of this statement it is necessary to refer, with brief comments, to some of the more prominent articles in which the phenomena and pretensions of Spiritualism have been recently discussed.

At the beginning of the present year the readers of the Fortnightly Review were treated to "Experiences of Spiritualism," by a noble lord of no mean ability, and of thoroughly advanced views. He assures his readers that he "conscientiously endeavoured to qualify himself for speaking on this subject" by attending five séances, the details of several of which he narrates; and he comes to the conclusion that mediums are by no means ingenious deceivers, but "jugglers of the most vulgar order;" that the "spiritualistic mind falls a victim to the most patent frauds," and greedily "accepts jugglery as manifestations of spirits;" and, lastly, that the mediums are as credulous as their dupes, and fall straightway into any trap that is laid for them. Now, on the evidence before him, and on the assumption that no more or better evidence would have been forthcoming had he devoted fifty instead of five evenings to the inquiry, the conclusions of Lord Amberley are perfectly logical; but, so far from what he witnessed being a "specimen of the kind of manifestations by which spiritualists are convinced," a very little acquaintance with the literature of the subject would have shown him that no spiritualist of any mark was ever convinced by any quantity of such evidence. In an article published since Lord Amberley's—in London Society for February—the author, a barrister and well-known literary man, says:—

"It was difficult for me to give in to the idea that solid objects could be conveyed, invisibly, through closed doors, or that heavy furniture could be moved without the interposition of hands. Philosophers will say these things are absolutely impossible; nevertheless, it is absolutely certain that they do occur. I have met in the houses of private friends, as witnesses of these phenomena, persons whose testimony would go for a good deal in a court of justice. They have included peers, members of parliament, diplomatists of the highest rank, judges, barristers, physicians, clergymen, members of learned societies, chemists, engineers, journalists, and thinkers of all sorts and degrees. They have suggested and carried into effect tests of the most rigid and satisfactory character. The media (all non-professional) have been searched before and after stances. The precaution has even been taken of providing them unexpectedly with other apparel. They have been tied; they have been sealed ; they have been secured in every cunning and dexterous manner that ingenuity could devise, but no deception has been discovered and no imposture brought to light. Neither was there any motive for imposture. No fee or reward of any kind depended upon the success or non-success of the manifestations."

Now here we have a nice question of probabilities. We must either believe that Lord Amberley is almost infinitely more acute than Mr. Dunphy and his host of eminent friends,—so that after five séances (most of them failures), he has got to the bottom of a mystery in which they, notwithstanding their utmost endeavours, still hopelesly flounder—or, that the noble lord's acuteness does not surpass the combined acuteness of all these persons; in which case their much larger experience, and their having witnessed many things Lord Amberley has not witnessed, must be held to have the greater weight, and to show at all events, that all mediums are not "jugglers of the most vulgar order."

In October, 1873, the New Quarterly Magazine, in its opening number, had an article entitled, "A Spiritualistic Séance;" but which proved to be an account of certain ingenious contrivances by which some of the phenomena usual at stances were imitated, and both spiritualists and sceptics deceived and confounded. This appears at first sight to be an exposure of Spiritualism, but it is really very favourable to its pretensions; for it goes on the assumption that the marvellous phenomena witnessed do really occur, but are produced by various mechanical contrivances. In this case the rooms above, below, and at the side of that in which the séance was held had to be prepared with specially constructed machinery, with assistants to work it. The apparatus, as described, would cost at least £100, and would then only serve to produce a few fixed phenomena, such as happen frequently in private houses and at the lodgings of mediums who have not exclusive possession of any of the adjoining rooms, or the means of obtaining expensive machinery and hired assistants. The article bears internal evidence of being altogether a fictitious narrative; but it helps to demonstrate, if any demonstration is required, that the phenomena which

occur under such protean forms and varied conditions, and in private houses quite as often as at the apartments of the mediums, are in no way produced by machinery.

Perhaps the most prominent recent attack on Spiritualism was that in the Quarterly Review for October, 1871, which is known to have been written by an eminent physiologist, and did much to blind the public to the real nature of the movement. This article, after giving a light sketch of the reported phenomena, entered into some details as to planchette writing and table-lifting,—facts on which no spiritualist depends as evidence to a third party, and then proceeded to define its stand-point as follows:—

"Our position, then, is that the so-called spiritual communications come from within, not from without, the individuals who suppose themselves to be the recipients of them; that they belong to the class termed 'subjective' by physiologists and psychologists, and that the movement!) by which they are expressed, whether the tilting of tables or the writing of planchettes, are really produced by their own muscular action exerted independently of their own wills and quite unconsciously to themselves."

Several pages are then devoted to accounts of stances which, like Lord Amberley's, were mostly failures; and to the experiences of a Bath clergyman who believed that the communications came from devils; and, generally, such weak and inconclusive phenomena only are adduced as can be easily explained by the well-worn formulae of "unconscious cerebration," "expectant attention," and "unconscious muscular action." A few of the more startling physical phenomena are mentioned merely to be discredited and the judgment of the witnesses impugned; but no attempt is made to place before the reader any information as to the amount or the weight of the testimony to such phenomena, or to the long series of diverse phenomena which lead up to and confirm them. Some of the experiments of Professor Hare and Mr. Crookes are quoted, and criticised in the spirit of assuming that these experienced physicists were ignorant of the simplest principles of mechanics, and failed to use the most ordinary precautions. Of the numerous and varied cases on record of heavy bodies being moved without direct or indirect contact by any human being, no notice is taken, except so far as quoting Mr. G. F. Varley's statement, that he had seen, in broad daylight, a small table moved ten feet, with no one near it but himself, and not touched by him, "as an example of the manner in which minds of this limited order are apt to become the dupes of their own imaginings."

This article, like the others here referred to, shows in the writer an utter forgetfulness of the maxim, that an argument is not answered till it is answered at its best. Amid the vast mass of recorded facts now accumulated by spiritualists there is, of course, much that is weak and inconclusive, much that is of no value as evidence, except to those who have independent reasons for faith in them. From this undigested mass it is the easiest thing in the world to pick out arguments that can be refuted, and facts that can be explained away; but what is that to the purpose? It is not these that have convinced any one; but those weightier, oft-repeated, and oft-tested facts which the writers referred to invariably ignore.

Professor Tyndall has also given the world (in his "Fragments of Science," published in 1871) some account of his attempt to investigate these phenomena. Again we have a minute record of a séance which was a failure; and in which the Professor, like Lord Amberley, easily imposed on some too credulous spiritualists by improvising a few manifestations of his own. The article in question is dated as far back as 1864. We may therefore conclude that the Professor has not seen much of the subject; nor can he have made himself acquainted with what others have seen and carefully verified, or he would hardly have thought his communication worthy of the place it occupies among original researches and positive additions to human knowledge. Both its facts and its reasonings have been well replied to by Mr. Patrick Fraser Alexander, in his little work entitled, "Spiritualism; a Narrative and a Discussion," which we recommend to those who care to see how a very acute yet unprejudiced mind looks at the phenomena; and how inconclusive, even from a scientific standpoint, are the experiences adduced by Professor Tyndall.

The discussion in the Pall Mall Gazette in 1868, and a considerable private correspondence, indicates, that scientific men almost invariably assume that in this inquiry they should be permitted at the very outset to impose conditions; and if, under such conditions, nothing happens, they consider it a proof of imposture or delusion. But they well know that, in all other branches of research, nature, not they, determines the essential conditions, without a compliance with which no experiment will succeed. These conditions have to be learnt by a patient questioning of nature, and they are different for each branch of science. How much more may they be expected to differ in an inquiry which deals with subtle forces of the nature of which the physicist is wholly and absolutely ignorant! To ask to be allowed to deal with these unknown phenomena as he has hitherto dealt with known phenomena, is practically to prejudge the question, since it assumes that both are governed by the same laws.

From the sketch which has now been given of the recent treatment of the subject by popular and scientific writers, we can summarise pretty accurately their mental attitude in regard to it. They have seen very little of the phenomena themselves, and they cannot believe that others have seen much more. They have encountered people who are easily deceived by a little unexpected trickery, and they conclude that the convictions of spiritualists generally are founded on phenomena produced, either consciously or unconsciously, in a similar way. They are so firmly convinced on à priori grounds, that the more remarkable phenomena said to happen do not really happen, that they will back their conviction against the direct testimony of any body of men, preferring to believe that they are all the victims of some mysterious delusion whenever imposture is out of the question. To influence persons in this frame of mind, it is evident that more personal testimony to isolated facts is utterly useless. They have, to use the admirable expression of Dr. Carpenter, "no place in the existing fabric of their thought into which such facts can be fitted." It is necessary, therefore, to modify the "fabric of thought" itself; and it appears to the present writer that this can best be done by a general historic sketch of the subject; and by showing, by separate lines of inquiry, how wide and varied is the evidence, and how remarkably these lines converge towards one uniform conclusion. The endeavour will be made to indicate, by typical examples of each class of evidence and without unnecessary detail, the cumulative force of the argument.

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