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PSYCHIC TENDENCIES
OF TO-DAY
An Exposition and Critique of New Thought^
Christian Science^ Spiritualism^ Psychical Re-
search {Sir Oliver Lodge) and Modem Materi-
alism in Relation to Immortality
rr/' ' BY
ALFRED W. MARTIN, A.M., S.T.B.
AUTHOB OF "the LIFE OF JESUS IN THE IJ6HT OF THE HIOHKB
CBinciBM,'* "the dawn of christianitt/'
"faith ux a future ufe,** etc.
D. APPLETON AND COMPANY
NEW YORK LONDON
1918
I
• , ^ • - « « .
THE NEW VOfvL
PUBLIC LIBRARY
Copyright, 1918, bt
D. APPLETON AND COMPANY
Printed in tibe United States of America
*■ • • • . • •
• • •
■• «
• • • • t »
» * •
» • * • • v «
• •
1 -'♦ ' * .••.*.
FOEEWORD
This book is based upon a series of four ad-
dresses recently given in the Hudson Theater,
New York, under the auspices of the " League
for Political Education/' They were deliv-
ered without notes and without any thought of
their eventual preparation for the press.
When, however, it was proposed that they be
put into book-form the lectures were revised
and enlarged, though the essential argument of
each remains unchanged.
What is here essayed is a candid examina-
tion and critical estimate of (a) the New
Thought and kindred cults, (b) the claim of
Sir Oliver Lodge and other psychical research-
ers to have objective evidence for personal im-
mortality and (Si communication with deceased
persons (c) the counter-claim of Modern Ma-
terialists (notably Haeckel) to have disproved
the legitimacy of every argument in support
of faith in human survival of death.
Introductory to these three parts of the book
vi FOREWORD
is the initial chapter dealing chiefly with (a)
the causes for the rise of modem psychic move-
ments, analogous to those of ancient times, (h)
reasons for the widespread interest these move-
ments have aroused and (c) the attitude which
ought to be assumed by those persons who, like
the author, take a position of entire neutrality
toward all " psychic '' theories and institu-
tions.
The reader is respectfully requested to keep
atrictly in mind the fact that while the author
is identified with the Society for Ethical Cul-
ture of New York, this organization is not to
T^e regarded as in any way committed to the
views he has here presented.
New York.
CONTENTS
OHAPTXB PA^
I Intboductoby — The Causes op
Modern Interest in Psychic
Phenomena. The Ethical At- /
TiTUDB Toward Them .... 1 y/^
n The New Thought: — Its Origins ^
AND Claims 34 v/^
(With incidental reference to Chris-
tian Science and kindred cults)
in Objective Evidence for Life After
Death 79
(With special reference to Sir Oliver
Lodge's ''Raymond" and inci-
dental reference to the views of
Sir William Barrett and Sir A.
Conan Doyle)
rV Modern Materialism and Rebirth
OF the Modern Hope .... 126
vii
PSYCHIC TENDENCIES
OF TO-DAY
^
MODEBN INTEREST IN PSYJHIC PHENOMENA
TnE psychic phenomena to which we shall
give special attention may be conveniently de-
fined as utterances or acts that seem to give
evidence of supra-mundane agency, defying
explanation in terms of known terrestrial
causes.
Such phenomena are identified with a num-
ber of modern movements, notably Spiritual-
ism, Psychical Research, Theosophy, Chris-
tian Science and the New Thought,
Common to them all is a certain occult char-
acter, using that word in its simple, original
sense as given in our standard dictionaries.
The word " occult " is there defined as " that
which is not apparent on mere inspection,"
** under cover" and therefore needing disclo-
sure ; " strange, obscure ; not intelligible by the
2 PSVCHIC TENDENCIES OF TO-DAY
ordinary canons of interpretation " and thus
needing clarification.
For instance, the alleged intercourse of de-
ceased persons with pgople still HVing on the
earth is a phenomenon by no means " apparent
on mere inspection ^' of its manifestation and
to that extent^ at least, Spiritualism is occult
Trances, phantasms, materializations, sub-
liminal activities and the other phenomena
with which psychical research is concerned are,
in the same sense, occult. So, too, are the eso-
teric ideas upon which Theosophists dwell;
ideas " under cover " of words that hide their
meaning, even as do the " astral '^ bodies their
substance.
The text-book of Christian Science furnishes
the reader a " Key to the Scriptures." Evi-
dently, something is locked, hidden, " not in-
telligible by the ordinary canons of interpreta-
tion '^ and, as such, occult.
Here, then, are characteristics common to a
number of modem movements, and because of
these we are warranted in describing them as
psychic and occult.
How shall we account for the rise of these
movements and for the widespread interest
they have aroused? And what should be the
INTEREST IN PSYCHIC PHENOMENA 3
attitude toward them of persons who stand out-
side the pale of their fellowship? These are
the three questions to which our attention is to
be directed.
At the outset it will be worth our while to
note that interest in psychic phenomena ante-
dates the modern era bv centuries. There
were many and varied psychic movements in
ancient India, Egypt, Greece, Rome, Pales-
tine, — all of them bearing some measure of
resemblance to those of our own day and each
of them originating, as did the latter, in an age
of doubt.
There were the Orphic and Dionysian cults
of Greece, with their orgiastic rituals, in
which the worshiper believed himself literally
possessed by the deity and, in consequence,
competent to do miraculous things.
More famous were the Eleusinian Mvster-
ies that flourished in the hey-dey of Athenian
prosperity, when Greek philosophy had run
its course and a spiritual interregnum oc-
curred. Esoteric doctrines and secret cere-
monies characterized this cult, while the con-
summation of membership was union with the
gods and a guarantee of life that death could
not quench.
4 PSYCHIC TENDENCIES OF TO-DAY
In ancient Egypt were the Isis and Osiris
mysteries, as occult as those of Eleusis, grant-
ing to their votaries not only the privilege and
power of transcending the boundary of death
while they were yet alive on the earth, but
also the supreme honor of entering the very
presence of the gods and receiving from
them mystic communications, inexplic-
able to outsiders just because they were
mystic.
Among the ancient Jews, in the days of
*^ tribal" organization (circa 1000 b. c), div-
ination was a profession and a species of
Spiritualism obtained, witness the story of
Saul, who, by means of a medium from Endor,
called up from Sheol (the realm of all the
dead) the prophet Samuel, in order that from
the latter the King might receive desired in-
formation as to the outcome of his conflict with
the Philistines.^
In Rome, about the year 400 b. c, stood the
temple of Apollo Medicus, corresponding to
" the first Church of Christ Scientist,^" in so
far as, like the latter, it was dedicated to Di-
vine healing. Moreover, it was built in honor
of the God of healing because, in 430 b. c, He
il Sam. xxviii.
W< 4.-
INTEREST IN PSYCHIC PHENOMENA 6
had expelled a plagae from the imperial city.
Two centuries later, another such temple was
erected and dedicated to the son of Apollo
Medicus, — .^Esculapius, called "The Divine
Physician.''
At the beginning of our era there lived in
the city of Tyana in Asia Minor the celebrated
Apollonius, whose marvelous power as a healer
led the emperor Caracalla to worship him as
a god. Nor is it any exaggeration, or mis-
statement, to say that Apollonius was the
spiritual progenitor of Mrs. Mary Baker Eddy,
because (a) he resorted neither to drugs nor
to any material aids in the curing of disease;
(b) his healing gift extended to " absent "
treatments; (c) he drew no distinction be-
tween organic and functional disorders, for
the .reason, as he said, that " God is the healer
and He is omnipotent " ; (d) he held that this
healing power might be possessed by any one
who would enter upon spiritual preparation
for it, by developing faculties not ordinarily
employed.^ When Marcus Aurelius, emperor
and philosopher, ascended the throne and
2 See " ApoUonius Tyanacus," by Albert Reville ; also
the article in the Encycl. Brit, ninth edition on " Apol-
lonius."
6 PSYCHIC TENDENCIES OF TO-DAY
Christianity was struggling for control of the
Roman empire, there occurred an invasion of
Syrian and Persian occultisms which Har-
nack, in his " Expansion of Christianity/' de-
scribed as " a swarm of quasi-religious rivals
of Christianity contending in that fierce com-
petition for religious supremacy/'
Still later appeared certain Jewish mystics
who had worked out a " Key to the Scrip-
tures " (Old Testament) called the " Cabala,"
antedating Mrs. Eddy's " Key " by eight cen-
turies and imtocking an altogether different
set of meanings from Biblical words and
phrases.
Let these illustrations suffice to show that
present-day interest in occult ideas and psychic
phenomena is but a recrudescence of ancient
interest in them.
And precisely as the ancient Greek mys-
teries followed directly in the wake of philo-
sophical systems that had failed to satisfy
spiritual wants, so these modem occultisms,
too, arose in a corresponding age of doubt and
due to a corresponding bankruptcy of philoso-
phy. In Plato's day there were no " mys-
teries " ; only when Greek philosophy had
spent itself in the vain effort to produce a
INTEREST IN PSYCHIC PHENOMENA 7
satisfying theory of the universe and to fur-
nish the consolations of which men were in
need, did these ancient occultisms arise with
the promise of supplying the deficiencies of
philosophy.
Similarly in the first half of the nineteenth
century there was no mysticism, no occultism
of any account. 'Twas only after Spencer's
^^ Synthetic Philosophy " and Darwin's " Ori-
gin of Species " had left men spiritually cold
and hungry that modem occultisms arose, each
seeking to serve as a " satisfyiiig substitute ^^
for the systems that had been weighed in the
balance and were found wanting.
To avoid possible misunderstanding let me
say at once that I am not a Spiritualist, not a
Theosophist, not a Christian Scientist, not a
New-Thought-representative, in short, not
identified with any of the current forms of
occultism* And perhaps I may be permitted
to add that a certain advantage attaches to in-
dependency of these movements. For, then,'
one can approach them without that partiality
which is every whit as fatal to equity as is
prejudice. Every disciple is partial to his
master, — a truth which iEsop set forth in the
familiar fable of the forester and the lion*
8 PSYCHIC TENDENCIES OP TO-DAY
Walking together in the woods they fell to
discussing the question, which is the stronger,
a man or a lion? Failing to bring the issue
to a decision they chanced upon a statue repre-
senting a man in the act of throwing down a
lion. " There," cried the woodsman, " you see
the man is the stronger." To which the lion
replied, "Ah, yes, but their positions would
have beeii reversed had a lion been the sculp-
tor."
Concerning prejudice let me say that I do
not know what it means to be prejudiced for or
against any of these movements. Indeed, I
cannot understand a person being in favor of
or opposed to a given belief. I want simply to
know what is true and to avoid being deceived
or fooled. Dear as are to me the words God,
soul and immortality, there is one word dearer
— ^ still, viz., truth. If a man be satisfied with the
evidence in support of Theism or immortality
and has his mind made up, he is a coward if
he fail to show his colors and connect himself
with an organization that stands for these;
whereas, if the evidence fail to satisfy and his
mind is still open on the subject he must per-
force refuse allegiance. That, I take it, is
what the ethics of religious affiliation requires.
INTEREST IN PSYCHIC PHENOMENA 9
Coming now to the causes that conspired to
produce the various psychic or occult move-
ments of our time and the increasing interest
they have aroused^ let us mention first the least
significant cause, one which Oliver Wendell
Holmes, the most humorous of our American
poets, described as " the boundless excitability
of people on all subjects pertaining to medicine
and the souL" In all ages and among all peo-
ples this sort of excitability has obtained.
Tylor, in his "Primitive Culture," tells us
that it was a conspicuous characteristic of
primitive man, the chief subject of his specula-
tion, the ground of his superstitions. Hence
this modem manifestation of excitability over
these matters, far from being a new phenom-
enon, is but a psychical survival, a case of ata-
vism, or reversion to an ancestral attitude to-
ward medico-psychic interests.
Next in the succession of causes is the death-
less desire for some positive knowledge of the
unseen world, of the mystery of birth and death
and of personality, knowledge not furnished
by any of the established religions. This
deathless desire, it was, that brought many an
ancient Egyptian and Greek occultism into ex-
istence, promising to do for its devotees what
1
10 PSYCHIC TENDENCIES OF TO-DAY
the religions of those lands had failed to do,
** viz., to lift their souls above the transiency of
perishable matter and guarantee them ever-
lasting life. Similarly, many a modern occult
movement owes its origin to the selfsame pas-
• sionate desire, each in its own way purporting
to gratify the irrepressible yearning for posi-
ti /e knowledge of the whence and the whither
: man. In vain did the philosopher affirm
that 'tis foolish to trouble oneself about it, in
vain did the scientist say that it is impossible
for man to know; in vain did the Positivist-
-poet, George Eliot, point to corporate im-
mortality, as the only form of personal sur-
vival that can be rationally anticipated ; living
" in minds made better by our presence " ; in
vain did the materialist maintain that annihi-
lation is the last word of educated thought, in-
asmuch as man's spiritual nature is to be inter-
preted only in terms of matter and force. The
toiling, struggling, hoping millions refused
to accept these verdicts, refused to believe
that "man is dust merely and returns to
dust." Theix spokesman was Oliver Wendell
• Holmes, who, as he listened to the consensus
^of negative and iconoclastic thought, ex-
claimed :
INTEREST IN PSYCHIC PHENOMENA 1 1
" Is this the whole sad story of creation.
Told by its toiling millions o'er and o'er;
One glimpse of day, then black annihilation,
A sunlit passage to a sunless shore? "
And the answer was Spiritualism, Theosophy,
Myers' subliminal self, Christian Science, the
New Thought — each in its own chosen way
seeking to satisfy the hungry human heart.
. Closely connected with ^is second in the
series of causes under consideration, is the re-
vival of scientific study of Nature in the first
half of the last century (rivialing that of the
ancient Greeks), threatening the very life of
all the finer sensibilities, as well as of poetry
and even religion. That passion for scientific
analysis struck terror into the heart of many
a serious soul. It seemed as though in con-
sequence of this highly specialized intellectual
pursuit the spiritual nature of man was
doomed and religion destined to disappear.
Wordsworth, contemplating the trend and in-
fluence of the scientific world, cried out :
" Great Qod ! Fd rather be a pagan
Suckled in a creed outworn.
So might I, standing on this pleasant lea^
Have glimpse of Proteus, rising from the sea
Or hear old Triton blow his wreathed horn."
12 PSYCHIC TENDENCIES OF TO-DAY
Emerson, too, oonscious of the same spiritual
distress, declared : " I see movement, I hear
aspirations, but I see not how the great Grod
prepares to satisfy the heart in the new order
of things." ^ And Holmes, again, added his
testimony to the distraught condition of the
times.
^* Give back our faith, ye mystery-solving lynxes,
Kobe us once more in heaven-aspiring creeds ;
Better were dreaming Egypt with her sphinxes,
The stony convent with its cross and beads/'
And forthwith there appeared a succession
of psychic movements, each prepared to ex-
change Proteus and Triton for the grander
creations of a mystic religion and to substitute
for Egyptian myth and medieval fancy, a gos-
pel rich in spiritual benefits for all who would
adopt it.
In passing it may be said that the two last
lines of Holmes' verse belie the best that is in
us and in our nobler moods we irresistibly
realize it. For, the happiness of the Egyptian
and the mediaeval heaven had their antithesis
in the horrors of a hell. Who of us would not
prefer black annihilation to endless heaven at
t « V^orks." Riverside Edition, Vol. X, p. 210.
INTEREST IN PSYCHIC PHENOMENA 18
the price of endless hell ? Let us all sleep^ if
need be, in a night that will have no morning,
bnt do not mock us with the offer of an end-
less song that shall have for its echo an end-
less groan of the burning lips of an outcast
brother.
And this suggests a fourth explanation for
the rise of these psychic movements, viz,, the
intense revulsion from those forbidding doc- "•
trines ardently accepted in the middle of the
last century — a God filled with implacable —
wrath over the fall of his first children ; their
posterity cursed and doomed because of that
fall; the wrath of God appeased only by an
adequate atoning sacrifice in the benefits of
which all may share ; heaven for those who ac-
cept the teri of sanation; eternal damnation
for those who reject them.
Henry Ward Beecher, referring to this creed
in a contribution to the North American Re-
view, said, " If the truth of evolution led to
unbelief, it would not be so bad as that impious
and malignant conception of God and His gov-
ernment which underlies aU mediaval and most
of modem theology/'
That revulsion and the cry for a substitute-
creed must be set down as one of the causes
14 PSYCHIC TENDENCIES OF TO-DAY
that gave rise to Spiritualism, Theosophy,
Christian Science and the New Thought.
Head the literature of these movements and
note how each recoils from this brood of beliefs
and offers its own peculiar substitutes for them.
Turn, for example, to the only authorized life
of Mrs. Mary Baker Eddy, written by Sibyl
Wilbur. Here we are told that the father of
the foundress of Christian Science entertained
these revolting beliefs and grew alarmed at the
refractory reliance of his daughter on God's
love, in the face of predestination and uncon-
ditional election. That struggle with her
Calvinistic father for the triumph of a re-
ligion of love, Mrs. Eddy declared, left a
deep impression upon her and we see it
reflected in the pages of " Science and
Health."
But weightiest among the causes that
brought these various movements into being
is one suggested by the fact that they all origi-
nated about the same time and in response to
the same spiritual need. The same year that
marked the centennial of our political emanci-
pation witnessed also a number of spiritual
emancipations. Recall what occurred in 1876.
In that year the celebrated Daniel D. Home,
INTEREST IN PSYCHIC PHENOMENA 15
a Scottish immigrant; wrote his ^^ Lights and
Shadows of Spiritualism '' — the first literary
exposition of the movement. In that year
Mme. Blavatsky published her " Isis Un-
veiled," having just founded, in New York
City, tl^e " Theosophieal Movement." In that
year Sir Wm. Crookes and Mr. Frederick W.
H. Myers began those investigations of spirit-
istic phenomena that led to the formation, in
1882, of the Society for Psychical Eesearch.
In that year Mrs. Mary Baker Eddy (then
Mrs. Patterson) organized "the Christian
Science Association " — the germ out of which,
in 1879, the " first Church of Christ, Scien-
tist" was evolved. In that year, a decade
after the death of P. P. Quimby, his most
intimate follower, W. F. Evans, contested
the claims of Mrs. Eddy and the New
Thought Movement extended its influence
far beyond the boundaries of Maine in which
Quimby had first brought its principles to
light
What, now, is the significance of the syn-
chronous rise of these movements ? It means
that during the generation prior to 1876 a suc-
cession of disquieting discoveries had been
made, shaking people out of their dogmatic
16 PSYCHIC TENDENCIES OP TO-DAY
slumber and plungmg them into a sea of skep-
ticism that threatened to engulf them. Spirit-
ual life-preservers were in immediate demand
and it was met, in part, by a supply of psychic
movements, each in its own way proffering
the needed help.
What were the more important of these dis-
quieting discoveries ? First may be mentioned
the relation of the Copemican astronomy to the
generally-accepted idea of God. Though it
was as long ago as 1543 that the illustrious
astronomer set forth the heliocentric theory of
the cosmos, supplanting the geocentric theory
of Ptolemy, it was not until the second quarter
of the last century that the bearing of his dis-
covery upon theology began to be generally
appreciated. Given an infinite amiverse and
the Ptolemaic theism which conceived of God
as a master-mechanic, fashioning the cosmos
from without, had to be surrendered, for the
Copemican universe has no "outside" and
while, for some atheism seemed the logical
conclusion, others held that God must be recon-
ceived as within Nature, distinct yet insepara-
ble from Nature. Given hymns and prayers
of the Jewish and Christian communions, all
based on the Ptolemaic astronomy and con-
INTEREST IN PSYCHIC PHENOMENA 17
aistency required that they be sung no more
but replaced by others in keeping with the dis-
covered Copemican cosmology.
In 1835 D. F, Strauss published his " myth-
ical'' theory of the life of Jesus and F. C,
Baur his critique of the documents on which
the biographies of Jesus were based, showing
how much of the gospel-story betrays a " ten-
denz/' or design on the part of the writers.
Such conclusions struck terror into the hearts
of those who fancied the gospel reports of say-
ings and incidents were to be accepted at their
face value.
In 1842 Sir Charles Lyell, the eminent
geologist, made his famous excursion to Ni-
agara Falls and from a careful survey of the
canyon-walls discovered that the Niagara river
had been wearing away the rock on either side
for not less than 300,000 years to the point
where now the river makes its thunderous de-
scent. This discovery disposed of the estab-
lished notion that the antiquity of the earth did
not exceed 6000 years.
In 1844 Robert Chambers published his
" Vestiges of a Natural History of Creation,"
propounding a disturbing theory of man's
origin because utterly at variance with the
i
18 PSYCHIC TENDENCIES OF TO-DAY
Biblical story, vouched for only by the revela-
tions of Nature's book, with its pages of petri-
fied flora and fauna — evidence that was soon
to be reenforced by the ampler discoveries of
Darwin.
In 1846 appeared Biichner's ''Kraft und
Stoff'^ (force and matter), followed in '56 by
Moleschott's *' Licht und Lehen" (Light and
Life), both works attempting an interpreta-
tion of the universe in materialistic terms and
seeming to strike a fatal blow at the belief in
immortality.
In 1859 a supremely disconcerting and dis-
quieting publication appeared, the epoch-mak-
ing book of Charles Darwin, " The Origin
of Species." Herein Darwin set forth — more
fully and conclusively than had Kant, Goethe,
Buffon, Lamarck, Chambers and Erasmus Dar-
win — the fact of man's ascent, by evolution
from lower life-forms, as opposed to the older
theory of his descent from a primordial per-
fection. And according to this earlier view, it
was said by good old Dr. South, that Aristotle
and Plato were but " melancholy ruins " of
the greatness embodied in Adam. Here then
was a discovery that dispensed with the
" Christian " scheme of salvation for " fallen *'
INTEREST IN PSYCHIC PHENOMENA 19
man. lu other words it was now made plain
that man is not ^^ lost " and therefore does not
need to be " saved." Rather is man ignorant,
undeveloped, still carrying about with him
traces of his animal ancestry and requiring
above all else eradication of his brute-iuherit-
anoe, which John Fiske, the expositor of Dar-
winism, declared is the real " original sin."
In 1874 the researches of Tyndall in the
sphere of physics culminated in the celebrated
" Belfast " address, in which he declared that
" in matter lies the promise and potency of all
terrestrial life."
What wonder, then, that in the light of these
revolutionizing discoveries and publications
thooaands of thoughtful people found them-
selves bereft of the &upiliar sources of religious
comfort and inspiration; robbed of inherited
beliefs they had tacitly accepted as true for all
time ; disf ellowshiped from religious organiza-
tions that had their raison d'etre in those very
beliefs which science had now discredited?
No wonder that in 1876 earnest, serious souls
found themselves in the same plight as the
" Godf carers," mentioned in the " New Testa-
ment book of "Acts." The "Godfearer"
was a deeply-religious man dissatisfied with
20 PSYCHIC TENDENCIES OP TO-DAY
existing types of religion. He was without a
church-home, yet he felt the need of getting
into vital touch with something transcendently
holy. His difficulty was that he could not ac-
cept the established ways of satisfying this
need. He went from one religious organiza-
tion to another, finding everywhere something
that appealed to him, yet nowhere all that he
wanted. In the Jewish synagogue, for exam-
ple, he f oilnd a noble monotheism that made a
powerful appeal to his sense of a divine Power
in the world, but he found here also ceremonial
observances that impressed him as antiquated
and out of vital relation to the spiritual needs
of modem men. In the meeting-house of the
worshipers of Mithra he found a religious
mysticism that seemed to provide for his
spiritual life a sense of union with something
indefinable, mysterious, yet real. But here
also he found a mythology and ritualistic forms
quite at variance with the best educated
thought of the time. And so here again, as in
the case of the synagogue, he recognized that
which appealed to him and also that which
restrained him from identifying himself with
the organization^ Another day he went into
the temple of the state religion, the official Ro-
INTEREST IN PSYCHIC PHENOMENA 21
man religioiu Here he observed a deification
and woi*sliip of the emperor that repelled him.
Here was neither the noble monotheism of the
synagogue nor the mysticism of the mystery
religions. Indeed, what he found in this pa-
gan temple seemed scarcely worthy to be called
religion. Thus, he became involuntarily a
spiritual wanderer, a religious man without a
church-home. Precisely so was it with the
Godfearers of 1876. They, too, were spiritual
wanderers, deeply-religious natures yet with-
out a church-home.
As we look back to their spiritual experience
following upon those revolutionizing discov-
eries of the preceding generation we may liken
it to a deluge which has gradually blotted out
one after another the familiar landmarks of
traditional religion, leaving the ark of faith
afloat upon a watery waste, with no sign of sub-
sidence to cheer and encourage the spiritually
bereft. Day after day did they seek dry land
on which their ark might safely rest, when lo,
at length, the doves which they had sent forth
in different directions returned, one bringing
the amaranthine flower of Spiritualism; an-
other, the lotus-lily of Theosophy ; a third, the
balsam-bud of Christian Science ; a fourth, the
22 PSYCHIC TENDENCIES OF TO-DAY
healing-leaves of New Thought. In other
words, each of these movements arose to stem
the tide of skepticism, to check the growth of
philosophical materialism and of that practical
materialism which is far more dangerous than
any erroneous speculations of the philosophers ;
the materialism, whose gospel is creaturensom-
forts, sensualism and starvation of the spirit;
life self -centered and unconsecrated. For, our
inner life is all starving and forlorn save as it
touches some transcendent good and gets into
vital relation with what has eternal and in-
finite worth. And whenever serious souls are
seeking that, they are in search of a satisfying
religion.
So poor and petty are these human lives of
ours, even at their best, that we feel the need
of something greater than they which they may
subserve and thus be made worth while ; some-
thing infinitely beautiful and holy, a supreme
spiritual Ideal working itself out in the evolu-
tion of the world, one qualified to invigorate
us with a divine patience and courage, to save
us from cynicism and despair, and to sustain
in us that enthusiasm without which no worthy
work can ever be done.
In passing it may be permitted me to re-
INTEREST IN PSYCHIC PHENOMfi^H^T'^a
mark that not only did the Ethical movement
originate in 1876, but its birth was due to the
selfsame cause that brought these psychic move-
ments into existence, viz., the deeply-felt need
of a satisfying religion to take the place of the
Judaism and Christianity that had failed to
make a satisfying appeal. And their failure
was due in large measure to their claim to
have a complete and final revelation, a fixed
and finished system of faith and practice.
These men and women, these " God-fearers "
of 1876 were part of the unchurched, un-
templed host, looking for a religion that would
satisfy. And as neither Church nor Syna-
gogue, nor yet again the extreme radicals, fur-
nished the fellowship of which they were in
search, no alternative remained but to organize
one of their own. And this they did, mark
you, not in opposition to religion, not in de-
spair of religion, nor yet again in the hope of
finding in philanthropy and moral education a
substitute for religion, nay, but in the hope of
working out a satisfying religion.
It remains to answer the last of the three
questions, viz., what should be the spirit in
which one not identified with any of these
psychic movements should approach them and
84 PSYCHIC TENDENCIES OF TO-DAY
deal with them ? Too common is the practice
of rudely relegating them all to the limbo of
the ridiculous and the irrational, without the
slightest regard for what justice and love re-
quire of us. Yet 'tis a compound of these
two, justice and love, that constitutes the spirit
that should control us in our exposition and
criticism of these movements. We may de-
scribe it by the term appreciation, — the no-
blest word in the vocabulary of the human soul
and descriptive of that modem virtue toward
the practice of which the race has been slowly
climbing.
Time was, when, in Christian civilization,
persecution seemed ethically warranted, when
those in ecclesiastical authority, assuming that
ihey only had the true religion, believed it was
God's will that they should suppress dissenters
and so vindicate and spread "God's truth."
If persuasion failed, they resorted to imprison-
ment. When that proved ineffectual, they
tried the lash. As a final measure they con-
demned the dissenters to the stake, hoping by
fire to exterminate both heresy and heretics.
Nor are the traces of such persecution entirely
extinct To-day the Christian persecutes the
Jew and the Jew the Christian. Bomanism
INTEREST IN PSYCHIC PHENOMENA 25
persecutes Protestantism, Orthodox Protestant-
ism pjgrsecutes liberal Christianity, and liberal
Christianity persecutes the religion that is no
longer Christian.
A step upward in the direction of the new
ideal was taken when forbearance replaced
persecution, when latitude was admitted in
theology no less than in geography, when dis-
senters were reluctantly allowed to hold their
heresies without fear of molestation or threat.
And when tolerance was substituted for for-
bearance, it meant a new attitude toward
dissenters, because tolerance is the willing
(not the reluctant) consent to let others hold
opinions diiferent from our own. Yet even
this attitude, noble as it seems, cannot be
regarded as the acme of spiritual attain-
ment. For, tolerance always implies a meas-
ure of concession. We tolerate what we
must, but would suppress if we could. Tol-
erance has an air of patronizing condescen-
sion about it. He who tolerates affects a cer-
tain offensive superiority, exhibits a spiritual
conceit. Yet in the estimation of many a
thoughtful person tolerance is looked upon as
the acme of spiritual attainment, the ne plus
ultra of considerateness, the very loveliest
26 PSYCHIC TENDENCIES OF TO-DAY
flower on the rosebush of liberalism. What
more, it is asked, can there be expected of us
than a friendly, tolerant attitude to beliefs and
systems with which we are not in sympathy?
Our answer is you can appreciate them, be
sincerely eager to do full justice to them, gen-
erously assume that they have something of
worth which may enrich your own thought on
life, all the while remembering that if the be-
lief or system contain errors, it is kept alive
only by reason of the truth-germ which it hides.
Lovelier by far than tolerance is appreciation
which, while wholly free from the blemish that
mars the beauty of tolerance, adds to that
beauty fresh graces all its own. Certain it is
that we have always something to learn until
we have traced beliefs we disown back to their
source and discovered what good and useful
end they still serve for those who still hold
them. In short, appreciation is the spirit
which exceeds tolerance, despises mere for-
bearance, blushes at persecution. Toward the
various religious systems of the world it takes
a sympathetic attitude, seeking to estimate
each from the dynamic rather than from the
static viewpoint; judging each, not only by
what it originally was, but also by what it has
INTEREST IN PSYCHIC PHENOMENA 27
grown to be. Appreciation is the spirit which
turns to the founders of the great historic re-
ligions not with a polemical but with an eclec-
tic purpose, asking of each : What have you to
offer ? What can we borrow from your gospel
to enlarge and deepen our modem life? In-
stead of singling out Moses or Jesus as though
he alone had all the truth the world needs, ap-
preciation bows reverently before all religious
teachers, esteeming each according to the truth
he has to teach and the inspiration that may
be drawn from the story of his life.
Similarly toward present-day psychic move-
ments the spirit of appreciation exhibits a cor-
responding regard, granting to each a respect-
ful hearing, persuaded that its thesis has some
measure of truth and the more unpromising
its appearance the more diligent the search for
it. Appreciation aims to state the position
and claims of each movement as fairly and as
strongly as would a representative of it, avoid-
ing both understatement and exaggeration to-
gether with everything that savors of dispa-
ragement or contempt. The spirit of apprecia-
tion, moreover, is one that patiently strives to
determine what life-giving elements these
movements contain, what needs they satisfy,
28 PSYCHIC TENDENCIES OF TO-DAY
what wants thej supply, modestly aware of the
vast firmament of thought under which we
move and watchful for every new star the guid-
ing heavens may reveal. The spirit of vappre-
ciation looks upon these various movements not
as rivals, waging a competitive sectarian war-
fare, but instead, likens them^to tiie' stopi^ and
pedals of a vast ' pfg^jjLf ^rxxe. stressing the
noble, others the tender- tones, none of itself
yielding the full-orbed music, but the harmoni-
ous blending of their individual qualities pro-
ducing a symphony of reverence for the good,
the beautiful and the true.
In the New Testament epistle to the Ephe-
sians, written to the Christian converts at
Ephesus, the writer makes use of a noble
phrase which succinctly expresses the spirit I
am "stijiving to define. Eealizing the danger
th^ tbpe newly-made converts would be prone
to spfak disdainfully of the old Eoman re-
ligipnj^tfa«x -J^^^ j^s* relinquished, the writer
besgy^t them to abstain " from all4i\^lj^p and
wra^ jfi^^^&flger,^ '^peaking th^^iruthi^iv-Jfi've/*
In tliela^ five' words of this earnest, appeal the
apostle sums up the spirit of appreci^aliion as
applied to exposition* aifd^criti^^^smi of-.bjeliefs
with which we are not in accord. How often
INTEREST IN PSYCHIC PHENOMENA 29
has it happened that people, armed with logio
and facts, with rhetoric and a rich vocabulary
have yet carried no conviction, corrected no
error, because they spoke not the truth in love.
The only way to abolish superstition is by ab*
sorbing and assimilating the truth that perpet-
nates it. The true way to suppress quackery,
whether in medicine or in religion, is by doing
in a scientific way what the quacks do after
the manner of the charlatan and leave vitupera-
tion, ridicule, opprobrious epithets and wrath-
ful words severely alone.
Let us frankly confess, that very few, if any
of us, have succeeded in bringing the whole
of our mental life under cultivation. Only a
part of it gets completely rationalized and
ethicized. The truth is our mental life is
much like one of those clearings I used to see
in forests of the far west, the work of pioneer
/flettlers. After the conifers have been cut
down, the stumps and underbrush removed
from an acre or two it is forthwith brought
under cultivation with all the promise and
potency of an earthly paradise. But it is
only a clearing in the wild. Around it on
every side is the forest, inhabited by formid-
able beasts and birds of prey. So is it with
80 PSYCHIC TENDENCIES OF TO-DAY
the human mind. Very rarely is the whole
of it brought under cultivation. A little sec-
tion gets redeemed from superstition and dog-
matism and traditionalisms that lie about the
cleared area of the mental forest. But our
business is to enlarge the clearing, to remove
more and more of the stumps of prejudice and
— the underbrush of bigotry that interfere with
the formation of just judgments of persons,
beliefs and organizations with which we are
not in sympathy.
Strange and lumatural as it may seem, we
yet meet at this late day, with clergymen and
statesmen who perpetuate the unwarranted
practice of heaping opprobrious epithets upon
'^ the name of Thomas Paine. Do these gen-
tlemen imagine they are furthering their par-
ticular religious or political interests by vili-
fying one whom they hate? Think of the
noble causes to which the sincere, public-
spirited, patriotic Paine gave the power of his
pen and voice. I am no disciple of his. I
dissent from most of the views he entertained
of the Bible and of religion, but I cannot for-
get that it was out of the heart of Thomas
Paine that the American doctrine of independ-
ence was bom; that it was he who first used
INTEREST IN PSYCHIC PHENOMENA 81
the phrase " United States " ; he who first in-
sisted that they must be independent and he
who led all his contemporaries in the practice
of that intemational-mindedness which we
evaluate to-day as never before.
When a great liberal thinker with bold icono- —
clasm tears down the walls of superstition
which mediaevalism had reared, he takes a i
brave part in the gigantic task of leading the
faith of the past on to the faith of the future.
But alas, if through unscholarly utterances,
unwarranted ridicule and misplaced wit, he "^
create a vast deal of harm which it will re-
quire years of calm, temperate, kindly utter-
ance of the truth to repair ! A raw rational-
ism that speaks with flippant and irreverent**
tongue never yet won its way to human hearts,
whereas a ripe rationalism, bom of scholarship
and reverent regard for the fact of evolution,
never fails to produce a wholesome effect and
to promote the cause of truth.
A friend has just sent me a book entitled
'*The Religio-Medical Masquerade," written
by a Boston lawyer.
" Christian Science," he said, in his open-
ing sentences, " is the most shallow and sordid
and wicked imposture of the ages. Upon a
82 PSYCHIC TENDENCIES OF TO-DAY
substratum of lies a foundation of false pre-
tense has been laid. Never before has the
world witnessed a masquerade like that of
Christian Science. The founder of this pre-
tended religion, this bogus healing-system,
has throughout her whole long life, been in
every particular precisely antithetical to
Christ.*'
Obviously in these heated terms the author
describes, not Christian Science, but his own
irritation, impotence and unworthiness. The
temptation to indulge in vituperative epithets
is very strong and subtle, but it is always a
positive detriment to the progress of truth and
to the moral development of him who yields to
it. For, not only does this practice develop in
him the evil qualities conveyed in his invec-
tives, but it also reduces his capacity for dis-
passionate judgment, besides making him in-
creasingly unsympathetic, uncharitable and
unlovely. Vituperation is like the boomerang
which returns upon its projector. Believing
this profoundly and intensely and having
sought for years to profit from it, permit me
now to say that if, in succeeding chapters, any
criticism of mine on any of these psychic move-
ments be construed as manifesting an unkindly
INTEREST IN PSYCHIC PHENOMENA 88
or a contemptuous spirit, it will be miscon-
strued; and it will be in regretted contradic-
tion of my purpose if I let slip a single care-
less word that shall wound the reverence of
even the most sensitive soul.
/
/
II ^
THE NEW tuought: its origin and
CLAIMS
(With incidental reference to " Christian Science" and
kindred cults.)
It is not an uncommon thing in our aaj to
see good men and women who have lost their
physical or their spiritual bearings feeling
about for some trustworthy guide, reaching out
for anything that may prove to be for the
good of their body or their soul. Consequently
it would be both imwarranted and unkind to
speak slightingly or contemptuously of a move-
ment which has ministered in just such helpful
ways to unnumbered thousands of diseased and
dis-eased people.
Wherever you find a religion acting benefi-
cently upon the conduct of its adherents, there
you may be satisfied some truth is to be found.
Similarly, wherever you find a large number of
adherents to a given belief, there also, you may
l)e assured, something good and true obtains.
34
THE NEW THOUGHT 85
And so I would deal temperately and dis-
passionately with this Movement, treating it
neither with flippancy nor ridicule, regarding
it neither as a delusion nor as a fraud, recog-
nizing its actual cures as readily as those
wrought at the shrine of Ste. Anne, in Beaupre,
and often by a like cause. That thousands of
cripples come with crutches and depart with-
out them is not to be denied, though the aban-
doned crutches be no evidence that a bone of
St Anne made lame people walk. Rather do
these crutches show how many people there
were who had them longer than they needed
them and that they discovered there how much
less dependent on them they were than they
supposed. At the shrine they got just the bit
of confidence and trust they needed, persuad-
ing them they could walk without crutches.
A stirring impulse, a confidence that St. Anne
will not let them fall, gave them courage and
will to discard the crutches and walk without
them. The cure was not a miracle, but a dis-
covery; an exhibition, not of what St. Anne
does, but of what they who go there do. As
the local priest, in charge, said — " it is their
faith.''
Say what we will in criticism of the New
86 PSYCHIC TENDENCIES OF TO-DAY
Thought movement, we have to admit that a.
very large number of people, possibly a mil-
lion, are influenced by it. They constitute a
psychic type to be studied with respect, since
for them the movement continues to fulfill a
helpful mission, physically, morally, spirit-
ually.
Glance with me, for a moment, at some of
its more important achievements on each of
these three planes. 9
Thousands of people there are who have
suffered from one or another ailment, real or
imaginary, and who, through the treatment
peculiar to this movement, have become con-
scious of good health and freedom from pain.
Explain it in any way you wish, enough has
been done, on the physical plane, by the heal-
ing method peculiar to this movement to pro-
hibit our branding it as a humbug or a fad.
True, a large nimiber of failures have been
reported, but this only adds to the strength of
the argument, because there must have been a
goodly number of successes to offset the fail-
ures, otherwise the movement would have come
to an inglorious finish long ago. In so far,
then, as New Thought treatment has brought
health to hosts of people who have failed to
THE NEW THOUGHT 87
secure it by any other means, we must ac-
knowledge that the movement is an incalcul-
able boon«
But healing the sick is not the whole of New
Thought, any more than it is of Christian Sci-
«nce.^ On the contrary, the representatives of
both these movements are quick and keen to in-
sist that healing the sick is the smallest part,
the least significant side of their cult. In con-
firmation of this conviction they point to thou-
sands of homes in which the conversation never
turns on bad weather or bad health ; homes in
which it is bad form to talk about bad weather
or disagreeable sensations; homes from which
all worry and dread, all morbidity and pessi-
mism have been banished. Nay more, bad
habits, unconquered by other means, have by
this system been vanquished, sour dispositions
have been sweetened and hot tempers cooled;
snobbishness has been replaced by graciousness
and where once men and women fed on the gar-
bage of gossip they now feast upon the fruits of
the spirit, ,,For foolish, fashionable dissipa-
tions there has been substituted serious, sensi-
ble interest in things eminently worth while.
1 Bee '^ Rudimentary Divine Science," by Mrs. M. B.
Eddy» p. 9.
88 PSYCHIC TENDENCIES OF TO-DAY
•
No less impressive is the achievement of this
movement on the spiritual plane, for it has
made the idea of God a practical reality where
formerly it was only a theological belief un-
related to daily life. This movement has
^ stressed the idea of the immanence of God as
an indwelling, quickening power, bringing
_ calm, serenity and poise into natures that were
once nervous, fretful and unbalanced. And if
you would know how these results on the
spiritual plane have been achieved, let me com-
mend the last fifty pages of the latest book on
the subject, written by one of the ablest repre-
sentatives of the movement, Mr. Horatio W.
Dresser, and entitled, " Handbook of the New
Thought." Here are concrete, practical sug-
gestions intended to make the thought of God
a vital reality to the reader, to enable him to
"practice His Presence."^
From what has been thus far said, it must
be clear that the New Thought movement is
not only a method of healing disease but also
a spiritual philosophy of life. At the start it
^ was solely therapeutic ; it began as a mental
healing movement and only after its ethical and
religious implications had been perceived was
2 '* Handbook of the New Thought/' p. 261.
THE NEW THOUGHT 89
the name "New Thought" substituted for
Mental Healing as a broader, more comprehen-
sive designation. We can trace the movement
back to the middle of the last century when
one Phineas Parkhurst Quimby undertook in-
vestigation of certain mesmeric or hypnotic
phenomena, which were being exhibited in his
native city of Belfast, Maine. Having dis-
covered that he could experiment successfully
with hypnotism he conceived the idea of apply-
ing it to the cure of disease. = For the man had
suffered for years from a seemingly incurable
disease and believed himself likely to die at
any time. Consequently he was ready to en-
tertain any proposition that promised success
where the regular medical practice had failed.
Experiments made with a few sensitives soon
proved to Quimby that hypnotism could be suc-
cessfully applied to the cure of disease. But,
realizing one day that suggestion is the essence
of hypnotism, he thought to dispense with the
hypnosis, or sleep, into which the patient had
been put and treat him in his waking state in-
stead. Thus the transition was effected, for
Quimby, from Hypnotism to Mental Healing;
from the method of treating the patient in a
sleeping state and in that hypnosis bidding him
40 PSYCHIC TENDENCIES OF TO-DAY
yield his will to the will of the practitioner,
to the method of treating the patient in his
waking state and therein encouraging him
to exercise his own will in carrying out
the suggestion the practitioner had made to
him.
Quimby's healing method was briefly as fol-
lows : — Starting, with the idea that all disease
is a form of error, due partly to inherited ideas
about* the physical origin of disease, and in
part to popular notions concerning symptoms
of disease, Quimby sought to give the patient
" the truth " about himself, a new mental pic-
ture, indeed, that should take the place of his
inherited conceptions. " God," he said, " be-
holds the patient sound, sane, whole, free.''
Inoculate the patient's mind with this concep-
tion of his true selfhood, for there is healing
power in it. A New York representative of
Quimby's therapeutics recently recommended
the following modus operandi: — " Addressing
the patient let the healer say : — ^ You were
created In the image and likeness of God. He
endowed you with dominion and power.
There is nothing to fear; you are in no danger.
As light excludes all darkness, so truth ex-
cludes all error. God loves you with an infi-
THE NEW THOUGHT 41
nite love. He is jour Father, and cares for
you with an infinite tenderness. Have no
fears or doubts; realize your oneness with the
Source of your being. This body is not you;
you are a spiritual being, endowed with life,
love, and truth. If God be for you, nothing
can be against you. Put your trust in Him
who alone is able to save to the uttermost. If
He be for you, what can be against you ? He
alone is omnipotent and omnipresent He
alone gives strength and health and life to all.
He is your life and your strength ; in Him you
live, and move, and have your being. There
is nothing to fear. The spirit of the Lord
hath formed you, the breath of the Lord hath
given you life and the so-called powers of
darkness cannot prevail against you. His
love, which passeth understanding, is^ resting
and abiding with you, and will rest and abide
with you now and evermore.' "
Another practitioner of New Thought, en-
larging upon the foregoing, bids the patient : —
" recollect there can be no disease where there
is no life ; and, where there is life, there is the
healing power. Pay no further attention,
then, to the disease, or pain, or the fear of
them, but focalize your thought upon that
42 PSYCHIC TENDENCIES OF TO-DAY
healing life as now active in the affected parts
and image them as even now becoming sound
and perfect after the divine ideal. Hold to
that resolutely, with boundless trust and lively
hope in Almighty Goodness and, ' according
to your faith be it unto you,' ''
Applying these principles in his own case,
Quimby was cured of his disease. Among the
hundreds who came to his oflSce for treatment
was a woman destined to be world-renowned
as the foundress of Christian Science. Mrs.
Mary Baker Eddy was one of the early patients
of Dr. Quimby, and over her signature testified
to the efficacy of " mental healing," in her own
case, albeit that later she repudiated Quimby's
teaching and set up " Christian Science " in-
stead.^
^Having successfully experimented with
"mental healing,^' Quimby established what
he called " a science of health " in that he
knew Jiow the cures were effected and that he
could explain the curative principle to others.
Quimby, however, took no credit to himself
as a mental healer. On the contrary, he held
that God is the only healer, that " true causal-
ity, of whatever kind, is ultimately Divine,'^
^Bee ''Science and Health," p. z (1917 edition).
THE NEW THOUGHT 48
and that his own mind was merely an instru-
ment or agent through which the divine power
did its beneficent work. Nevertheless, to
Quimby belongs the credit of having been the
first in the modem world to apply the " men-
tal'' method to the cure and prevention of
disease.
After his death in 1866, the movement
spread far beyond the confines of Maine, and
soon took on the form of a religious cult, be-
cause behind the process of mental healing were
definite religious ideas — of God and God's
healing power and man as made in the image
of God. In 1886 a church was established in
Boston, active propaganda was instituted,
magazines were published, " metaphysical "
clubs were organized, New Thought " centers "
and " circles " were formed, a national conven-
tion was held, attended by a goodly number of
New Thought groups. By the year 1900 it
had reached the stage where the demand for its
literature was sufficiently great for " insin-
cere stuff, mechanically produced for the mar-
ket," to be to a certain extent supplied by pub-
lishers — " a phenomenon," said Professor
Wm. James, " never observed until a religion
has got well past its earliest insecure begin-
44 PSYCHIC TENDENCIES OF TO-DAY
nings." ^ In Boston the movement was then
represented chiefly by the three Dressers,
father, mother and son (Horatio W.), Charles
Newcomb, W. J. Winkley, Henry Wood, Ralph
Waldo Trine. In Chicago the movement had
a remarkably brilliant and competent repre-
sentative in Mrs. Ursula N. Gestefeld. Still
further West, Helen Wilmans served as an able
exponent of it, while here, in New York, the
movement had for its foremost speakers,
Charles Brodie Patterson and W. J. Colville.
To-day, in this city there are nine "New
Thought" organizations which announce in
the Saturday press their Sunday services.
One is entitled " Advance Science " ; another,
" The Church of Silent Demand " ; a third,
" The Fellowship of the Life More Abun-
dant " ; a fourth, " The League for the Larger
Life " ; a fifth group meets with Mrs. Chapin
at the " Biltmore " ; a sixth holds its meetings
with Edith Earick at the "Park Avenue
Hotel " ; a seventh is called " The School of
the Builders " ; while the last two are known
as "The Society for Constructive Thought,"
and " Unity Society."
With the spread of the movement came in-
«'' Varieties of lUligious Experience," Lect. ir.
THE NEW THOUGHT 45
evitable modifications of Quimby's original
views. He, for example, bad held that his
own thought was only an instrument of Divine
Mind, but certain of his followers, notably
Henry Wood, regarded thought as " the great-
est power in the world, creative and forma-
tive,'' Again, Quimby s^ the cause of dis-
ease in other factors besides erroneous thoughts,
i. e. in emotions, nervous states and bodily
conditions, but many of his followers believed
that wrong thought constituted the sole and
sufficing cause. Quimby regarded Grod as the
only real healer, but there were those who held
that man's own thought has healing power in
it, just " holding the thought " of health being
often sufficient to induce it. But without
dwelling at greater length upon these modifi-
cations suffice it to note that because of them
the New Thought movement is now known by
many different names, such as Mental Science,
Divine Science, Practical Metaphysics, Spirit-
ual Science^ Moreover, because of these modi-
fications the movement has no one oracle, no
one text book, no uniformity of scope or con-
tent. Then, too, because of these modifica-
tions, which are still multiplying, there exists
BO single book in the literature of the move-
46 PSYCHIC TENDENCIES OF TO-DAY
ment giving both an adequate and a complete
statement of what it stands for. Yet despite
all their differences they who represent the
New Thought Movement hold much in com-
mon. They all agree on certain therapeutic,
ethical and religious beliefs.
Common to all forms of New Thought on
^the therapeutic side are the following be-
liefs : — (a) that disease is a form of error,
(b) that the cure is effected by giving the pa-
tient a picture of his true self as made in the
divine image, (c) that God is omnipotent, equal
to curing organic as well as functional dis-
orders, and (d) that man has in himself power
to draw upon the Divine reservoir for health.
On the ethico-religious side of the move-
ment, all respresentatives are agreed (a) that
God is infinite Wisdom and Infinite Love,
(b) that man is a soul and has a body, (c)
that each human being is " an infinitesimal
component of the Infinite God," (d) that every
human being is master of his own destiny, to be
worke4 out through the discipline of adver-
sity, iji one or. another of its countless forms,
(e) that sin on any plane is subject to the law
of retribution, and that a sin on one plane
cannot escape pimishment because of obedi-
THE NEW THOUGHT 47
ence to law on another plane. !No matter how
fine a moral character you may have, if you
commit a sin on the physical plane you sufiFer
for it notwithstanding — a law pathetically
illustrated in the case of Milton, who read the
Bible every night by a dim candle-light, and
eventually became blind. The fact that he
was reading the Bible could not save his eyes
from being subject to the law of retribution
on the physical plane where a condition of pre-
serving his sight had been violated. But let
me not leave this characterization of the unity
of the New Thought movement without con-
firming what has been set forth as common to
all its types by quotations from the works
of leading representatives and organiza- ^
tions :
" Love is the eternal sunshine of life, and to
one living in that sunshine there can be no
darkness. Law controls all planes of life."
"To obey all laws is to live the complete
life.''
" To think no evil is simply to have no
ownership of it."
" In proportion as a man opens himself to
the divine influx he takes on the God-powers."
" The art of living is the art of thinking,
48 PSYCHIC TENDENCIES OF TO-DAY
for life has no values except as thought molds
them. . . . Eight thought means right living.
Thoughts are forces. God is all; and, if all,
then each individual, you and I, must be a
vital part of that all, since there can be nothing
separate from it. And if a part, then the
same in nature, in characteristics, the same
as a tumbler of water taken from the ocean is,
in nature, in qualities, in characteristics, iden-
tical with the ocean, its source/^ As indica-
tive of the radiant, unlimited optimism every-
where manifest in the movement, the follow-
ing quotations will serve :
" Only the good exists, all seeming wrong
being but the means to an end higher than
itself. All things work together for good
whether we call them by the name of good
or evil. The world is a garden of delights
to those who are not blind and deaf. True
life is unalterable sweetness in which all the
shadows of our yesterdays are woven into the
soft tints of the morning sunshine."
In a bulletin of the International New
Thought Alliance (just published),*^ appear
the following sentences written by its presi-
dent, James A. Edgerton. "Spaiming the
6 January, 1918.
THE NEW THOUGHT 4»
world is a rainbow above the receding deluge
of war. It is the promise that never again
shall its inundating flood touch the eartlu
The horror of the great war is nearing its end.
Henceforth, the world is to belong all to God,
all to construction, all to health, all to truth,
all to freedom. The principles of liberty are
hereafter to predominate in all nations.
Henceforth there is to be a more cordial, a
more genuine, and a more poetic relation be-
tween man and man, and between man and
woman the world aroimd. The old limitations
of geography, of class, of race, of so-called
religion, of the imaginary ills of the flesh, and
all the progeny of error have gone into the dis-
card. Man has awakened from an evil dream.
This is the message of the New Thought in
the new time."
In the " Declaration of Principles " adopted
by the International New Thought Alliance
at the St Louis convention in 1917 we find
the following compendium of the therapeutic
and ethico-reUgious beliefs in which all mem-
bers are agreed.
" We aflirm the freedom of each soul. Each
individual must be loyal to the Truth he sees.
"We affirm the Good. This is supreme,.
«0 PSYCHIC TENDENCIES OF TO-DAY
universal and everlasting. Man is made in the
image of the Good, and evil and pain are but
the tests and correctives that appear when his
thought does not reflect the full glory of this
image.
" We affirm health, which is man's divine
inheritance. Man's body is his holy temple.
" We affirm the divine supply.
" We affirm the new thought of God as Uni-
Tersal Love, Life, Truth and Joy; that His
mind is our mind now, that realizing our one-
ness with Him means love, truth, peace, health
and plenty, not only in our own lives, but in
•the giving out of these fruits of the Spirit to
others.
" We affirm these things, not as a profession,
•but practice ; not on one day of the week, but
in every hour and minute of every day ; not in
•the ministry of a few, but in a service that in-
cludes the democracy of all ; not in words alone,
but in the innermost thoughts of the heart ex-
pressed in living the life.
" We affirm Heaven here and now, the life
everlasting that becomes conscious immortal-
ity, the. communion of mind with mind
throughout the universe of thought, and the
quickened realization of the indwelling God in
THE NEW THOUGHT 51
each soul that is making a new heaven and a
new earth."
But in this ethico-religious teaching there
is nothing really new. Emerson and Quimby
were both bom in 1803, yet twenty-eight years
before Quimby had worked out these ethico-
religious ideas Emerson had already expressed
them in his essay on " Nature " published in
1832, amplifying them in his "Divinity
School" address, in 1838. Here it is that
we read : " Yourself a newborn bard of the
Holy Ghost, cast behind you all conformity,
and acquaint men at first hand with Deity.
Look to it first and only that tradition, custom,
authority, are nothing to you, are not bandages
over your eyes, so that you cannot see, but
live with the privilege of the inmieasurable
mind. . . . Let me admonish you first of all
to go alone, to refuse good models, even those
that are sacred in the imagination of men;
dare to love God without mediator and without
veil. Friends enough you shall find who will
hold up to your emulation Wesleys and Ober-
lins, saints and prophets. Thank God for
these good men, but say : * I also am a man.' "
With Emerson the New Thought takes the
affirmative, constructive, optimistic attitude.
52 PSYCHIC TENDENCIES OF TO-DAY
affirming success even amid failure, believing
devoutly in the supremacy of the good, the
triumph of ideals, self-reliance, and the de-
velopment of individuality.
Twenty years before Quimby's death, t. e.
in 1846, Emerson had published all three of
those volumes of Essays in which every salient
ethico-religious idea that is characteristic of
the New Thought may be found. It was,
then, no mere joke which a recent reviewer of
the most popular of all 'New Thought books
perpetrated when he described "In Tune
with the Infinite," written by Ralph Waldo
Trine, as " two- thirds Emerson and one-third
Trine."
If, on its therapeutic or healing side, the
movement may be traced to Quimby, on its
ethico-religious side it harks back chiefly to
Emerson, the author more frequently quoted
in its literature than any other. Nay, more,
it would not be unjust to say that many a book
on the New Thought shows little else than a
simplification of the more difficult and recon-
dite thought we meet with in the works of
Emerson. And this is frankly admitted by
many New Thought writers. Says one of
these, in a little brochure, just published.
THE NEW THOUGHT 5S
" New Thought is a more satisfying and more
practical revelation of that which is eternally
old. New Thought uses the inspired truths of
all the ages including those of the present. It
does not claim to be a new philosophy, but it
claims to bring a clearer understanding of the
Divine Truths of God revealed through His
children. New Thought is really old thought,
but becomes new to the individual through
making Truth applicable to the daily liv-
ing." *
Nor is this type of originality to be despised.
Absolute originality is a mere abstraction.
The man who should venture to express an
absolutely original idea would become dry as
Sahara, more laconic than the Spartans, and
dumb as the Egyptian Sphinx. But there are
species of relative originality and one of these
is manifested by New Thought writers. For,
just as it is the transcendent merit of the tree
that it draws from the surrounding earth, air
and water, the materials wherewith to build
the strength of its trunk and the beauty of its
foliage, so it is the transcendent merit of these
authors that they drew from the surround-
ing literature of Emerson and Plato, Berke-
« M. L. S. Butterworth : " What is New Thought.'*
54 PSYCHIC TENDENCIES OF TO-DAY
ley, the Vedanta and the Fourth Gospel,
materials wherewith to construct their in-
spiring gospel of health, hope, freedom and
joy.
If this movement be called " new," then it
can be only as it has carried Emerson's thought
beyond the limits which he intended — trans-
lating it into terms of healing. The New
Thought is new as a reaction from that limited,
or narrow medical science of sixty years ago
which ignored the mental factor in the cause
and cure of disease. It is new as a protest
against that philosophical materialism which
sixty years ago endeavored to prove that the
total world, including even the finest products
of our spiritual nature, can be adequately in-
terpreted in terms of matter and motion. In
its post-Quimby development the "New Thought
marks a reaction from the so-called " autocracy
and dogmatism " of Christian Science and, in
so far as it has worked out a Biblical science of
health, differing from that presented by Mrs.
Eddy in her " Science and Health," the move-
ment may be regarded as new. Quimby, in-
deed, was the first to educe such a science of
health from the Bible, Mrs. Eddy following in
the wake of his exegesis, wjth a " Key to the
THE NEW THOUGHT 55
Scriptures" of her own. As for these at-
tempts at deriving a system of therapeutics
from the Bible, let it be understood that while
all are free to interpret the Bible in any way
they choose, yet it is incumbent upon them to
note carefully what the Bible writers intended
to teach as distinguished from such other in-
terpretations as may be put upon their words.
Good doctrinal matter, even a " Science of
Health," can be extracted from the Bible, but
this is not to be ascribed to the intention of the
authors. No one can object to the proper
name Adam being divided into two syllables
so that it reads ''a dam," or obstruction, as
Mrs. Eddy adyocates in her " Science and
Health" (p. 338). Nor again is there any
harm in making the name of the Bible river
Oihon signify " woman's rights," as we read
on page 587 of this same book. But to de-
scribe such interpretation as " the original
meaning" as ]!^rs. Eddy did on page 579
and as New Thoughters, like Mrs. Geste-
feld, did, is to violate the ethics of inter-
pretation.
Let there be liberty for all in the matter of
interpretation, but in heaven's name, let there
be also reason and conscience to see things as
56 PSYCHIC TENDENCIES OF TO-DAY
they really are and not make the Bible writers
responsible for ideas foreign to their thought,
their age and their purpose.
Perhaps we shall be helped to a fuller under-
standing of this movement if we contrast it,
briefly, with four kindred movements.
And in so doing, let it be distinctly under-
stood that my aim here is not criticism but
clarification, not to pass sentence upon these
four but, by contrasting the New Thought with
them, to set the features of the former into
bolder relief.
I. Hypnotism involves a fcim of sleep in
which the patient's natural susceptibility to
suggestion is increased and this may hold over
.after the hypnosis has passed away. Thus the
/will of the patient yields to that of the prac-
ftitioner.
The New Thought movement abjures hyp-
nosis and a crippled wilL It treats the patient
in his waking state and encourages him to
strengthen his own will rather than surrender
it to the will of the healer. According to New
Thought doctrine it is not safe to surrender
one's own will to that of another, even to
escape a pain or a sorrow.
II. The Emmanuel Movement, so called be-
THE NEW THOUGHT 57
cause it originated in Emmanuel Church, Bos-
ton, represents a healing ministry first under-
taken by that Episcopal Church. It does not
represent a revival of the healing ministry of
the early Christian Church because incident
to that ministry was the belief in Satan and
his demons as the cause of disease. All sick-
ness was attributed to demoniacal possession
and special officials called " exorcists " were
appointed healers by virtue of their alleged
power over the demons. No, the Emmanuel
Movement takes its stand on modern pciontific
medicine. It conducts a clinic in which each
case is scientifically diii^osed by an expert
physician. No organic diseases are treated in
the Emmanuel clinic; its treatments are con-
fined to fimctional disorders alone. Thus the,
Emmanuel Movement is a term signifying a<
scheme for medical and clerical alliance, for
psycho-therapeutic treatment of nervous and
functional disorders.
The New Thought is not dependent on medi-
cal diagnosis nor does it acknowledge any dis-
tinction between organic and functional dis-
eases but regards both as susceptible to mental
treatment.
III. Psychotherapy is a recognized branch
58 PSYCHIC TENDENCIES OF TO-DAY
of the science of medicina It is not allied
with the New Thought or with any psychic
movement whatsoever. The term is neutral
and the movement free from " entangling alli-
ances/' Its immediate task is the training of
the mind, the emotions and the muscles by
strictly scientific methods alone.
IV. Christian Science is a highly organized
institution homogeneous and unified in doc-
trine, practice and government.
The New Thought Movement is an unorgan-
ized aggregation of independent, heterogene-
ous groups, only partially unified in doctrine
and practice.
Christian Science acknowledges the leader^
ship of Mrs. Eddy and the text book, " Science
and Health," as the ultimate criterion of truth
on all questions of faith and practice.
The New Thought Movement centers au-
thority in no person, neither in Quimby nor in
Emerson, but only in the revelations of intui-
tion and the discoveries of experience.
Christian Science looks for healing-truth in
the Bible and in " Science and Health," since
Mrs. Eddy declared, that " all outside Chris-
tian Science is error" ("mutable" in the
1917 edition; p. 202).
THE NEW THOUGHT 59
The New Thought Movement welcomes
truth from every source, holding that the word
of God camiot be limited to any book or any
age.
Christian Science denies the existence of
disease, as we read on p. 374, line 10; p. 395,
line 21, and elsewhere in " Science and
Health." ^
The New Thought Movement acknowledges
the existence of disease while treating it as the *
product of error.
Christian Science denies the reality of mat-
ter; as we read on p. 368, line 27 ; pp. 269-70
and elsewhere in " Science and Health."
The New Thought Movement insists that
matter is a palpable fact but that the body, as
matter, is to be governed by the spirit. In
the language of a leading representative of the
New Thou^t : — " We regard the notion that
the body, sin, and sickness are unreal, as a
baseless dogma, the product of a confused
metaphysic. For us the body is a reality, not
indeed to be compared as a reality with the
soul of the Absolute, but still in a genuine, how-
ever limited sense, real/*
7AU quotations from ''Science and Health" are
taken from the 1917 edition.
€0 PSYCHIC TENDENCIES OF TO-DAY
Considered on its ethico-religious side, it
must be said that this movement holds itself
rather aloof from the practical philanthropies
and social service. Very rarely do you meet
a New Thought representative among the social
workers in settlements or in neighborhood
guilds. Said the President of the National
New Thought Alliance in St. Louis last month
(March, 1918), "New Thought is the oppo-
site pole of Sociology.'^ I should have con-
sidered that statement unfair had any one else
made it, but it comes from the presiding officer
at a national convention. The statement was
received without protest, or even conmient;
and, alas! it is too true. Because of its
exclusive devotion to " spiritual science," it
has tended to take an attitude of unconcern
toward all physiological and environmental
obstacles that militate against moral health and
social health, — such, for example, as the
" Prophylaxis Society " deals with in its fight
against the social evil or such as one sees in
those tenement houses where people of dif-
ferent ages and different sexes are huddled to-
gether in a single room, or, again, the over-
worked bodies of men and women in factories
where monotonous machine work superinduces
THE NEW THOUGHT 61
nervous irritation and this, in turn, indulgence
in intoxicating drink, not to mention loss of
power to develop individuality. Surely some
effort should be put forth to improve these
hindering conditions rather than to rely ex-
clusively on New Thought teaching, however
excellent it be. Well enough, to insist upon
" the power of man to draw upon the Divine
reservoir," but alas that this should carry in its
train indifference toward these terrible hin-
drances that ought to be removed from the path
of decent living in which the New Thought
would have their handicapped fellow beings^
walk.
On its therapeutic or healing side, also, the
New Thought has taken certain positions that
expose it to inevitable criticism. Thus, for
instance, it affirms the power of mind over the
body, but it refuses to admit the opposite truth.
The former statement is universally accepted,
it stands unquestioned. But it is equally true
that the body has power over the mind. Ex-^
perience has taught us that when we become
physically fatigued we find it exceedingly diffi-
cult to read and still more difficult to carry on
a process of consecutive, logical thinking.
Ordinary fatigue sometimes induces mental
62 PSYCHIC TENDENCIES OF TO-DAY
disorders that baffle the neurologist. Organs
with which the gynaecologist is concerned, react,
when disordered, to the serious detriment of
mental power. Other physical conditions
there are which superinduce delirium, while
certain disturbances of brain-plasm bring on,
in some cases, insanity; in others, complete loss
of consciousness.
The human organism is a " transformer ^' of
energy, whether of the body or of the mind.
Chemical and physiological processes go on in
us and influence our spiritual health, witness
the case of the preacher who lost his pulpit be-
cause of inebriety, relapses following every
effort at reform, his long indulgence having
damaged nervous structures whose function
is bound up with will-power. There is in
truth a physiology of the moral and the spirit-
ual life, too often ignored by devotees of the
New Thought. If, then, on the one hand it
be admitted that the mind has power over the
body, it must be also admitted that the body
has power over the mind.
A second affirmation to which exception must
be taken is that "the mind is practically
omnipotent in its mastery over bodily condi-
tions.^^ Listen to these utterances of a promi-
^
THE NEW THOUGHT 68
nent New York representative of the New
Thought movement, Qiarles B. Patterson:
'* There is no ailment that mind cannot re-
move. If mentally we digest thoroughly we
will have no physical indigestion. Bright-
minded people are never bilious." Twenty
years ago I heard Mrs. Julius Dresser, the
mother of Horatio, say, at a public meeting,
that " through the power of thought even nails
may be digested and poisons swallowed with
impunity." And Miss Helen Wilmans, in an
address delivered at San Francisco, made the
supreme claim for the power of thought, say-
ing that death itself can be defied by it.
For Christian Science parallels to these as-
tounding utterances we have the claims made
by Mrs. Eddy in her " Science and Health."
Thus, for example, she said : " If you or I
fihoidd appear to die, we should not be dead.
The seeming decease (is) caused by a ma-
jority of human belief that men must die.®
If a dose of poison is swallowed by mistake
and the patient dies, human belief causes the
death. In such cases a few persons believe the
poison harmless but the vast majority believe
the arsenic (or whatever the drug) to be poi-
8 « Science and Health/' p. 164.
64 PSYCHIC TENDENCIES OF TO-DAY
sonous. Consequently the result is controlled
by the majority of opinions.®
" The Christian Scientist takes the best
care of his body when he leaves it most out of
his thought.^® You say a boil is painful, but
that is impossible. The boil simply manifests
a belief in pain and the belief is called a
boiL" 11
Such extravagant statements can be excused
indeed but only as evidences of an exuberant
enthusiasm that breeds credulity which is
characteristic of the early stages of every move-
ment. What better evidence could there be of
limits to the power of thought over the body
than the total breakdown of conspicuous repre-
sentatives of the movement; prolific writers
and busy healers, so busy that they could not
demonstrate, in their own case, the truth of
the principles for which they stood; physical
wrecks transported to a sanitarium or to a
" watering " place as a last resort ? Remem-
bering that his own father was one of these,
and frankly recognizing the many failures that
New Thought healers had scored, Horatio
• Pp. 177-178.
10 p. 383.
11 p. 163.
THE NEW THOUGHT 65
Dresser published the following appeal : " Let
us apply the New Thought as far as we can in
the healing of disease, but above all, let us be
true to common sense, and let us be free to con-
sult others besides the mental healer in order
to add to our knowledge of Nature's processes.
Our only hope is in taking strict account of
both mental and physical facts." A younger
contemporary of Mr. Dresser recently re-
marked, " Little advance has been made by our
mental healers because they are blind to the
obvious limits to therapeutic thought. My
own mother has been laid up for six months a
victim of over-specialization as a mental healer
and others too, have collapsed." Commenting
upon this a fellow healer, W. J. Winkley, said :
" Let us be broad, as broad as we require the
doctors to be. Let us gladly recognize the
good, all good helps and agencies, whatever
they may be, and from whatsoever quarter they
may come."
Eighteen years ago a noble young woman
suffering from deafness and having tried
Christian Science in vain, was prevailed upon
to take the New Thought treatment under a
practitioner of great repute. Throughout the
intervening years sue had been a faithful f ol-
W PSYCHIC TENDENCIES OF TO-DAY
lower of "the Truth," had lived daily in a
congenial New Thought atmosphere and com-
plied with all the requirements of the healer,
yet her hearing has not improved. Many a
New Thought disciple would say, "she did
not hold the thought with sufficient clarity or
tenacity." But to those, not partial to any
psychic theory and knowing something of hos-
pital clinics, it would seem a sufficient reason
for her continued deafness that it dates from
an attack of scarlet fever in childhood when an
injury to the aural nerve is frequently a sequel
to that disease.
Grant that physicians generally are in need
of more psychological knowledge, yet as
Horatio Dresser candidly confessed, " New
Thought leaders no less than Christian Sci-
entists are in need of more physiological
knowledge ; nay more, even their combined wis-
dom is insufficient to explain aU cases ade-
quately." Certainly, no one movement has
all the truth ; no one " knows it all " and it
V70uld therefore seem the part of wisdom not
to close our medical schools and laboratories
and leave the field of therapeutics to the men-
tal healers alone. Physicians, it is true —
and none are so ready to confess it as the best
THE NEW THOUGHT 67
educated — are liable to err. For, theirs is
an experimental science and all shades and
grades of persons are in the profession. Yet it
may be said, with all fairness and in the spirit
of imqualified kindness, that there is more
hope for the world in one well trained, highly-
skilled doctor, who sees his case from every
side, than in a hundred uneducated mental
healers or " scientists " devoid of all scientific
training in the causes of disease and imwilling
to concede that truth may reside elsewhere as
well as in their cult.
There are many diseases over which all the
various psydbic modes of healing have proved
powerless. Why this should be so, or that
it always will be so, is something that no one
as yet knows. So far as can be ascertained
there are diseases, like cancer and meningitis,
Bright's disease and locomotor ataxia, incur-
able by mental means. To be sure, this asser-
tion has been often questioned, but the fact still
stares iisxa the face. Again and again has it
been reported that one or another organic dis-
ease has been " cured " by New Thought, or
by some kindred method. But, as in the case
of the cures attributed to Jesus, we have to ask
what was the precise nature of the disease and
68 PSYCHIC TENDENCIES OF TO-DAY
was the cure permanent? For, recurrence of
cancer and other diseases is common even after
a protracted interval of seeming restoration to
health. " Kidney-trouble " may have been
cured indeed, but the question we must ask is,
was it acute nephritis ? Cases of cancer-cure
may be cited, but we ask what kinds were
they? Were they the "self -eliminating " or
the " rapidly progressing " type ? " Heart-
trouble " too, may have been cured, but was it
an aneurism of the aorta? So of alleged
*^ stomach-trouble " being cured we must ask
was it a case of gastric ulcer, and if of " lung-
tr'ouble " was it a case of phthisis ? ^ More-
over, it must be remembered that there is not
a single organic disease but Nature may simu-
late it when only some functional disorder ob-
tains. Kead the illuminating account of this
mimicry of organic disease as related by the
eminent English physician, Stephen Paget,
or, take the testimony of a prominent Boston
physician, one who, after eight years^ careful
study and diagnosis of over one hundred cases
that had been unsuccessfully treated by Chris-
tian Scientists and mental healers. "I am
12 These instances are taken from the ''testimony"
meetings reported in various periodicals.
THE NEW THOUGHT 69
satisfied/' he said^ ^^that the limitations of
mental therapeutics are as follows :
" First, They are of value chiefly as curative
agents in cases of functional neurosis.
" Second, In correcting vicious hahits
formed by the mind of the individual.
" Third, In removing some of the acute
symptoms of organic disease.
" Fourth, I consider that their greatest value
is in the department of preventive medicine:
I believe that more disease could be prevented
by studying the minds and souls of youth
and by correcting abnormal tendencies in
them, than can be cured in later life by
any amount of treatment, no matter of what
kind."
Nearly twenty years ago there appeared in
the Americdn Journal of Psychology a most
illuminating article contributed by Henry H.
Goddard, Ph.D., a Fellow of Clark University,
Worcester, Mass., in which he presented the
results of prolonged study of what he called
" faith-cures." He used this term to include
Dowieism, Schlatterism, Quimbyism, Chris-
tian Science and other allied non-medical
modes of healing. Dr. Goddard's investiga-
tions were conducted with admirable candor
70 PSYCHIC TENDENCIES OF TO-DAY
and open-mindedness and for the sole purpose
of discovering the truth r^arding the nature
and achievement:? of these *' cures." Ifo un-
prejudiced reader of this record can fail to see
how utter] V unwarranted is the notion that
any one of these " cures " is superior to all the
rest. The results of Dr. Goddard's investiga-
tions may be summarized as follows : —
1. They all cure disease and sin, and all
alike have scored failures.
2. All have cured the same kinds of disease
and for all alike certain cases hare proved
incurable.
5. The records show that patients went from
one ^^ school " to another and that no one
school shows marked success (in treatment)
over the other schools.
4. Many persons remained uncured though
all the schools had been patronized.
6. Some failed to be cured by Dowieism but
succeeded under Christian Science ; some failed
with Christian Science but succeeded under
Schlatterism ; some failed with Christian Sci-
ence but succeeded under Hypnotism; some
failed with both, but succeeded under the New
Thought.
6. There is only one factor common to all
THE NEW THOUGHT 71
the schools^ viz,, suggestion. Nor is Christian
Science an exception, witness the testimony of
Mrs. Eddy in her " Science and Health," p.
411, line 27.
7. Each " school " sees in Jesus a represen-
tative of its healing method and claims him as
its sponsor.
I come now to a third just charge to which
the New Thought has exposed itself. By its
complete rejection of medical science it has
cast a slur upon it, leaving no room whatever
for its ministrations. It sets at naught all
the medical knowledge that has been accumu-
lated from the days of Hipprocrates down to
our own; it ignores all the wonderful anes-
thetics which medical research has brought to
the relief of suffering man. It disdains the use
of those marvelous discoveries — disinfectants,
sera, antitoxins made by Pasteur and his illus-
trious successors — men who have wrested
from scourge and plague the secret of their
decimating power, not halting at self-martyr-
dom, as in the case of Drs. Laazear and Car-
roll who gave their lives to prove that yellow
fever is caused by the malarial mosquito which
scatters the deadly germs, men who have re-
duced mortality statistics to such a de-
72 PSYCHIC TENDENCIES OF TO-DAY
gree that to-day children have 96 chances
for life in cases where formerly they had
only four.
Some one remarks, " How cruel these peo-
ple are ! " Nay, they are tender-hearted and
kind to a degree. Some one else exclaims:
" How ignorant these people are ! " Nay,
they are finely educated, indeed some of us
might rejoice greatly had we the culture that
I have seen in some representatives of the New
Thought and of Christian Science. What are
they, then ? They are simply extremists, peo-
ple who in their reaction from that limited
medical science of sixty years ago, which dis-
regarded the power of mind, have gone over
to the opposite extreme, contending that
mental power or Divine power, as the case
may be, is practically omnipotent. Because
of this extremist position it has been proposed
to " legislate New Thought out of existence,"
even as it has been repeatedly proposed thus
to annihilate Christian Science. Just how
far legislation is needed to curb these psychic
movements appears when we ask: what is the
object of law? It is to protect society and
hitherto society has not stood in need of pro-
tection from these systems, any more than
THE NEW THOUGHT 78
from quacks. We do need a law requiring all
practitioners of whatever school to give satis-
factory evidence that they have knowledge of
the sciences of chemistry, physiology and
anatomy. We have a law requiring vaccina-
tion and the reporting of all cases of con-
tagious diseases to the medical authorities;
and with this law these movements have com-
plied. When statistics shall he produced prov-
ing that people are suffering and dying from
the treatment furnished by " irregulars " it
will be time enough to enact a law prohibiting
their practice and every sensible person would
raise voice and hand against them. Till then
we must regard every attempt to legislate them
out of existence as un-American procedure, as
an imwarranted attack on the personal liberty
of people who have a right to choose any kind
of therapeutics they desire, provided they do
not imperil other lives.
It is fairly well settled that rats carry the
infection of the bubonic 'plague from house to
house and that mosquitos carry the germs of
malaria and of yellow fever and deposit them
where they will do positive and perhaps fatal
harm to human bodies. Acquired knowledge
in these fields has already resulted in reducing
74 PSYCHIC TENDENCIES OF TO-DAY
to a great degree the death-rate in affected
regions. Contagion of disease is also fairly
well settled and while every one should be al-
lowed to risk or guard his life as he likes, no
man or woman has a right to play upon human
society the part of the rats and mosquitos in
spreading disease. There may be differences
of opinion concerning vaccination and the
germ-theory of disease, but we have readied a
point where it is the clear duty of all citizens
to play the game of life according to these rules
of health and safety. When physicians seek
to crush out " irregular '^ therapeutists we
should protest. Similarly, when Christian
Scientists or New Thought adherents try to
obstruct the progress of public health-measures
and especially of preventive-medicine we
should also protest. And precisely as mar-
riage-ceremony laws are made, not for the sake
of clergymen and justices of peace but for the
good of the community, so laws against the
spread of disease and its prevention are made,
not for any particular school of practitioners
but for the benefit of society.
If there existed an infallible school for the
diagnosis and cure of disease there would then
be a law forbidding any one to practice unlesa
THE NEW THOUGHT 75
a graduate of that school. But there is none
such. Nay, more, seeing that irregulars of
various schools have accomplished results of
unquestioned benefit to sufferers, every true
American wiU oppose anything that stLs in
the way of peopleVhoosing Jj form of prac^
tice they wish, provided society be not
jeopardized.
It remains to make mention of one other
criticism. Wherever the New Thought is of-
fered as a short cut or royal road to good
health — and it has often been so offered and
adopted for that reason — it exhibits the same
deplorable American tendency that we witness
in other matters of intense human interest.
We see it in those typical " Wallingfords "
who went to Alaska with a passion to " get rich
quicf We see it in those Christian Scien-
tists who joined the followers of Mrs. Eddy
because, as they said, they believed they could
" get health quick." We see it in those persons
who entered the ranks of the Socialist party
in the pious belief that society would "get
social health quick" by the adoption of So-
cialism. Similarly there are people who have
espoused the New Thought with a correspond-
ing expectation, seeing in it a short-cut to their
76 PSYCHIC TENDENCIES OF TO-DAY
supreme desideratum. Riding recently on the
Kutlaud railroad my eye was attracted by a
signboard bearing this inscription, " Go slow
round this curve." It has a pertinent appli-
cation to the point we are here considering.
There are dangerous curves on the track of
social and therapeutic progress and it behooves
the redeeming or healing engineer to run his
reform locomotive with prudence and caution.
You see the sufferings and deprivations of the
poor and oppressed and your pity and sympa-
thy are so stirred that you refuse to wait for
a remedy or to accept one that operates slowly.
And this, in truth, is the origin of all Utopias
— the notion that " what ought to be can be
realized quickly and with a minimum of effort
and pain." But the real remedies never work
that way. On the contrary, the more deep-
seated the evil to be cured, the slower and more
detailed the process of reform. And this is
every whit as true of physical and spiritual dis-
eases with which the New Thought deals.
Consequently one should beware of fooling
oneself with a false idealism by seizing upon a
scheme or system that promises inmiediate or
early relief when perchance the malady to be
<5ured is one requiring patient, systematic and
THE NEW THOUGHT 77
even a measure of experimental treatment.
Grennine idealism always goes slowly^ fear-
lessly facing even the darkest facts and search-
ing (mt causes ynih tireless patience and with
deathless hope.
Incidentally it may be remarked that the
death-rate as a whole has not decreased since
the New Thought and Christian Science came
into the world. Moreover, in the types of dis-
ease which it would seem must be peculiarly
amenable to treatment by these two methods,
the death-rate continues unchanged^ whereas
in the case of such diseases as diphtheria,
malaria, yellow fever and tetanus a remark-
able reduction in the death-rate has been
scored due to the sera and antitoxins which
the New Thought and Christian Science ab-
jure.
Finally, it behooves us to note that since
mind plays so large a part in the cure of dis-
ease and a still larger part in the prevention
of it ; and since there are cases that clearly fail
to respond to mental treatment in any one of
its varying forms, the two systems — medical
science and New Thought — should not be
regarded as mutually exclusive and antagon-
istic, but rather as complementary and inter-
78 PSYCHIC TENDENCIES OF TO-DAY
dependent And the bond between them is
certain to grow stronger as the representatives
of each system grow in mutnal understanding
and appreciation of the service which each is
empowered to render mankinds
ni
8IB OUVBS IiODOE AND OBJBCTIVS SVIDEirOX
von UFE AFTBK DSATH
(With incidental reference to the views of Sir Wm.
Barrett and Sir A. Conan Doyle.)
We live at a time when more people are
mourning their dead than in any other period
of history. At such a time a book written by
an eminent scientist and dealing with the ques-
tion of man's survival of death is certain to
make a wide and powerful appeal Indeed,
it was the appalling amoimt of bereavement
and grief entailed by the war that prompted
the author to give publicity to his experiences
and views. He believed that to read them
would give, to many a doubting, sorrowing
soul, the consolation of light and faith. So
strong and so deep was his conviction on this
point that he wrote in the Preface to his book :
"The pain caused by exposing one's own
sorrow and its alleviation to possible scoffers
becomes almost negligible in view of the service
7»
80 PSYCHIC TENDENCIES OF TO-DAY
which it is legitimate to hope may thus be
rendered to mourners, if they can derive com-
fort by learning that commimication across the .
Gulf is possible." ^
And when we pass from this motive for pub-
lishing the book to the reasons for its wide
circulation (over 30,000 copies have already
been sold), I think we shall have to ascribe it,
first, to the fact that the war has stimulated, to
an imprecedented degree, the passion for sur-
vival, both national and individual.
In the impressive words of Sir A. Conan
Doyle : — " When the war came it brought
earnestness into all our eouls and made us look
more closely at our own beliefs and reassess
their values. In the presence of an agonized
world, hearing every day of the deaths of the
flower of our race in the first promise of their
unfulfilled youth, seeing around one the wives
and mothers who had no clear conception
whither their loved ones had gone, I seemed
suddenly to see that this subject was really
something tremendous, a call of hope and of
guidance to the human race at the time of its
deepest aflBiction." ^ Small wonder, then, that
1 " Raymond, or Life and Death," p. viii.
2 Metropolitan Magazine, January, I0I8, p. 10.
SIR OLIVER LODGE 81
Sir OKver's book has been so widely read*
Moreover, in the wake of this passion for sur-
vival, with its concomitant emotions, a certain
depreciation of mentality has ensued. We
see it exemplified in the succession of strange
and illogical positions taken by Sir Conan in
this article from which I have just quoted.
Quite evidently has the war generated in him
a singular tendency to easy acceptance of all
manner of psychic phenomena.
He accepts the " lowly manifestations " of
the Fox sisters, unaware of the fact that in
1888 one of them confessed the rappings were
produced by the action of toe-joints and
showed just how they wrought the phenome-
non. He confesses himself compelled to be-
lieve that the celebrated spiritualist, Daniel
D. Home, passed out of one window across a
space of 30 feet through another window, at a
distance of YO feet from the ground, simply
because three gentlemen of repute were pre-
pared to take their oath on having seen the
phenomenon. Of its possible explanation in
terms of collective hallucination. Sir Conan
says not a word. He accepts the affirmation
(made by the medium reporting a message
from '^the other side") that the departed
-V.
«2 PSYCHIC TENDENCIES OF TO-DAY
Itave " spiritual bodies," but as to what these
can possibly be or how such brain-less bodies
can have an instrument for thinking or for
transmitting thoughts, he says nothing.
He regards the " messages " from the Eev.
Stainton Moses as evidence of his survival of
death, albeit that many of them fall painfully
below what was known of his intellectual abil-
ity while on earth. Sir Conan boldly affirms
that the group-photograph, referred to at one
of Sir Oliver's ^^ sittings," " corresponds ex-
actly to Raymond's description of it," whereas
(as we shall see) several points of discrepancy
are to be noted.
He accepts mediumistic accoimts of condi-
tions in the spirit-world which compel the
conclusion that only Christians constitute the
population of heaven. What would the
Buddha and Zoroaster, Confucius and Moham-
med say of the statement that " the Christ rules
there, high above all other spirits " ?
Because of mental intercommunication be-
tween persons separated by three thousand
miles Sir Conan concludes that "mind is a
thing separate from the body."
This depreciation of mentality, following
upon the new passion for survival, is seen again
SIR OLIVER LODGE 88
in the readiness and avidity with which
mediiimistic utterances are accepted even by
trained observers at their face value. And so,
as a further consequence it has come to pass
that money-making mediums and clairvoyants,
taking advantage of this "break" in the
mental market, are exploiting speculators in
spiritistic phenomena.
But there is a further explanation to be
noted for the great popularity of this book.
It is that we have here the work of a man
who holds a very high place in the scientific
world, and because he has spoken with autbor-
ily on physics, people assume he must be
equally authoritative on psychics — a field
•widely remote from that in which his reputa-
tion has been acquired. So in the seven-
teenth century it was assumed that Sir Isaac
INTewton must speak with authority on light
because of his proved scientific ability as dis-
coverer of the law of gravitation. And pre-
cisely as people then turned to Sir Isaac for
knowledge on light, so to-day thousands have
hailed Raymond with loud acclaim.
"Raymond, or Life and Death," is a sin-
gularly self -revealing book. It shows us the
author's masterful grasp on matters pertain-
84 PSYCHIC TENDENCIES OF TO-DAY
ing to physical science. It shows us also the
simplicity, the purity, the guilelessness of his
nature: a man whose graces of character are
no less exceptional than his intellectual attain-
ments. The book lays bare his overwhelming
sorrow at the loss of his son and his eagerness
for any evidence that might indicate the boy's
survival of death, and the possibility of enter-
ing into communication with him. Very im-
pressive is the revelation, between the lines,
of the noble candor and detachment of Sir
Oliver in his attitude toward the alleged com-
munications, maintaining throughout a won- -
derfully calm, objective and intellectually
honorable relation to the evidence. A sitter
less honorable than he would have suppressed
the absurd and revolting data which form part
of the conununicated messages, but Sir Oliver
frankly confesses " a good deal of this struck
me as nonsense, but I kept on recording what
was said." His feeling was that the total body
of evidence should be reported and nothing
suppressed — an act indicative of his cour-
age, candor and intellectual integrity. And,
as the evidence increased in quantity and im-
proved (for Sir Oliver) in quality, we see it
mitigating the man's sorrow, so that in place
SIR OLIVER LODGE 85
of ''the spirit of heaviness he puts on the
gannent of praise."
Not indeed that Sir Oliver had hitherto been
a disbeliever in a future life and needed these
external evidences to create in him faith.
Nay^ he makes it most explicit in this book
that he was always a believer, in personal
inunortality, so that if every particle of spirit-
istic evidence in support of it were to be dis-
proved he would still hold to his faith. In
other words, Sir diverts faith is not depend-
ent upon this evidence, but the evidence con-
firmed and strengthened his faith. And what
is more, he holds that such evidence for the
persistence of personality and spirit-inter-
course is amenable to verification by the
niethod of science, no less than physical phe-
nomena. Indeed, he goes so far as to say
that he would have absolutely not one whit of
interest in psychic phenomena were they not
verifiable by the scientific method. Permit
me to quote one sentence from his presidential
address before the British Association for the
Advancement of Science :
"I am one of those who think that the
methods of science are not so limited in their
scope as has been thought, that they can be ap-
86 PSYCHIC TENDENCIES OP TO-DAY
plied much more widely, and that the psychic
region can be studied and brought under law
also. We wish now to make the attempt.
Give us a fair trial, a fair field. Let those
who prefer the materialistic hypothesis by all
means develop their thesis as far as they can.
But let us try what we can do in the psychical
region, and see which wins."
The book is divided into three parts. The
first is chiefly biographicaL It tells us that
Raymond Lodge, the youngest son of Sir
Oliver and Lady Lodge, volunteered for serv-
ice in the British army, in September, 1914;
that in the following spring he was in the
trenches near Ypres, and that on the eighth
of September, 1915, he was fatally wounded
by a fragment of a German shell in the at-
tack on Hooge Hill. These biographical de-
tails are followed by a number of letters,
written home from the front. No one, I
think, can read these letters without recogniz-
ing the fine, brave, noble, heroic character of
this lamented young man.
The third part of Sir Oliver's book is by
far the most interesting and satisfying. It
deals with religio-philosophical problems and
presents in successive chapters carefully
SIR OLIVER LODGE 87
worked out definitions of life, death, mind^
matter, consciousness. Its greatest value,
however, lies in its vindication of a non-ma-
terialistic interpretation of the cosmos. Sir
Oliver repudiates, and on scientific grounds,
the notion that it is possible adequately to
interpret the world in terms of motion and
matter alone.
But our immediate concern is with the sec-
ond part of the book. It deals with the evi-
dence adduced by Sir Oliver and by mem-
bers of his family in support of the belief that
Raymond survived death and communicated
with his immediate relatives. Here in this
second part we have some 160 pages devoted
to reports of " sittings " with accredited pro-
fessional mediums who served as channels of
communication between Raymond and mem-
bers of the Lodge family.
It would be a very serious mistake to sup-
pose that because this is Sir Oliver's latest
work it therefore contains stronger evidences
than are found in his earlier writings. On
the contrary. Sir Oliver himself admits that
much stronger evidence in support of human
survival of death can be found elsewhere.*
> See Sir William F. Barrett's '* On the Threshold of
88 PSYCHIC TENDENCIES OF TO-DAY
"But," he adds, "this is a case that came
very closely home to me, and therefor^ it was
very carefully and closely observed."
In closing his introduction to this second
part of the work, he said :
" I myself considered the case of survival
practically proven before, and clinched by the
efforts of Myers and others on the other side.
But evidence is cumulative, and the discussion
of a fresh case in no wise weakens those that
'have gone before. Each stick of the faggot
must be tested, and unless absolutely broken
it adds to the strength of the bundle. To
base so momentous a conclusion as a scientific
demonstration of human survival on a single
instance would doubtless be unwise. But we
are justified in examining the evidence in any
case of which all the details are known, and
in trying to set forth the truth of it as com-
pletely and fairly as we may." *
There are, according to Sir Oliver, three
propositions established by what his book sets
forth. First, they who have died continue
to live. Second, they who have died continue
the Unseen ** for an impressive cumulative array of
evidential experiences in support of this hypothesis. '*
*P. 85.
SIR OLIVER LODGE 89
to be interested in the affairs of survivors.
Third, they who have died are willing and,
under certain conditions, able to communicate
with survivors. Now all three of these propo-
sitions are based on experiences for which. Sir
Oliver contends, there is only one adequate ex-
planation, viz., the spiritistic. Reverting to
these experiences in the third part of the book,
he wrote:
" Every kind of alternative explanation has
been tried, including telepathy. If they had
succeeded, well and good. But inasmuch as
in my judgment there are phenomena which
they cannot explain; and inasmuch as some
form of spiritistic hypothesis explains prac-
tically all, I have found myself driven back
to what I may call the commonsense explana-
tion." 5
And by the " common sense explanation "
he means the spiritistic explanation.
Turning now to the evidence in support of
these three propositions, we have to note that
Sir Oliver attaches particular importance to
five sittings, of which he says that they have
exceptional evidential value, since they are
quite free from unverifiable matter. Conse-
«P. 369.
90 PSYCHIC TENDENCIES OF TO-DAY
quently, the disinterested and conscientious
student of Sir Oliver's evidence will fix his
attention with special care upon these five sit-
tings.
The first of these sittings occurred at the
summer home of Mrs. Leonora Piper. Of
her it may be said that she is the most re-
nowned of all living mediums and that she
won the respect and approbation of all the
leading representatives of the Society for
Psychical Research because of her honest, earn-
est desire to help them in their research work,
because of her entire freedom from decepticm,
having successfully met every test to which it
was put, and again, because of the high de-
gree of accuracy in her trance-utterances.
On the 8th of September, 1915, six days
before Raymond was killed, a Miss Robbins
visited Mrs. Piper and at their sitting the
latter announced that Frederick Myers had
a message to deliver to Sir Oliver Lodge —
the same Myers, indeed, who has enriched
our literature with " Essays '' that are models
of English style and whose supreme contribu-
tion to psychical research is the noble octavo
volume on " Human Personality and Survival
of Death." Myers' message was as follows:
SIR OLIVER LODGE 91
€i
You, Lodge, take the part of the poet, and I
will act as Faunus." In this cryptic utter-
ance Sir Oliver saw a reference to one of the
Odes of Horace in which that poet describes
how he was saved from being killed by a fall-
ing tree through the intervention of a Faun —
one of the rural deities of the ancient Homan
religion.
Now, the natural application of this mes-
sage would seem to be: Disaster threatens
you, Lodge, but I, Myers, will save you from
it. Certainly the message does not suggest
that Eaymond is going to be killed. Had he
been exposed to some grave danger, and es-
caped it, or had he been wounded and recov-
ered, there would then be some measure of
agreement between the facts and the message.
But the very most the message can mean, no
matter to whom the calamity be referred, is
escape from death through the intervention
of some unseen power. Yet, in the light of
what actually happened on September 14th,
Sir Oliver sees a reference to Raymond's death
in Myers' use of the Horatian ode. Yes, this
is the meaning Sir Oliver gives it, in the light
of what actually happened on September 8th.
According to him, Myers meant: Your son
92 PSYCHIC TENDENCIES OF TO-DAY
is going to be killed, but I, Myers, will lighten
the blow for you, Lodge, by taking care of
him, and endeavoring to put you in touch with
him. But even if we grant this rather strained
interpretation of the cryptic message, we are
forced to ask, if Myers meant to notify Sip
Oliver that Raymond would be killed, why
this elusive and far-fetched way of expressing
it, causing Sir Oliver to consult persons suffi-
ciently familiar with the classics to interpret
the allusion for him? Like the Delphic
oracle, the message is made to admit of various
interpretations and to suit different situations.
If Myers could remember an ode of Horace
and get the difficult name " Faunus ^' across,
why could he not simply say: Your son is
going to be killed, but I will take care of him ?
Mediums insist that the dead have great diffi-
culty in making their meaning clear. But
in that case why should it be easier for Myers
to recall an Ode of Horace and refer to it
cryptically, than for him to say simply: Tour
son Raymond is going to be killed, but I will
protect him? It is worth noting, en passant,
that if this be in truth a communication from
Myers it proves prevision as a power possessed
by the dead in addition to their having knowl-
SIR OLIVER LODGE 93
edge of the past and of the present For, in
that case, Myers was able to foresee, on Sep-
tember 8th, the precise position of Raymond
on September 14th and that a fragment of a
German shell would kill him on that day. Sir
Oliver recognized the difficulty involved in
attributing foreknowledge to the dead, say-
ing, " I do not understand how anticipation
of the future is possible; I do not dogmatize;
I try to keep an open mind ; " adding, how-
ever, that " prognostication can hardly be part
of the evidence for survival." ®
The second case cited by Sir Oliver as hav-
ing "evidential value" concerns the results
of two sittings at which Raymond is said to
have mentioned and described a group photo-
graph, the existence of which no member of
the Lodge family had any knowledge whatso-
ever, but which Sir Oliver says "was later
verified in a satisfactory and complete man-
ner." Two weeks after Raymond was killed
a medium named Peters, at a sitting with Lady
Lodge, said:
"You have several portraits of this boy;
before he went away you had got a good por^
trait of him, two, no, three; two where he is
« Pp. 314-316.
94 PSYCHIC TENDENCIES OF TO-DAY
alone, and one where he is in a group of other
men.'*
Sir Oliver, commenting upon this, says:
" We had single photographs of him, of course,
and in uniform, but we did not know of the
existence of a photograph in whidi he was
one of a group/' ^
On November 29th there came a letter to
Lady Lodge from a Mrs. Cheves saying that
she had a photograph of a group of officers in
which her own son and Kaymond appeared;
would she, Lady Lodge, like a copy { A grate-
ful reply was written Mrs. Cheves, but before
the photograph arrived, Sir Oliver, on Decem-
ber 3rd, had a sitting with another remarkable
medium, a Mrs. Leonard, and he took occasion
at this sitting to ask Baymond several ques-
tions concerning the photograph, receiving
through this medium the answers as delivered
to her from "Feda,'' Raymond's "control."
For, in the process of spirit-intercourse, a
double medium of communication is involved.
Besides (a) the communicator or sender of
messages, on the other side, and (b) the sitter
on ours, who receives them, and (c) the
medium, whose normal consciousness is in abey-
7 p. 106.
SIR OLIVER LODGE 96
ance but whose physiological mechanism is
used as a chamiel for transmission of the mes-
sage, there is also (d) the control, a person
on "the other side'' akin to the medium on
ours, whose function it is to receive the orig-
inal message and transmit it to the medium
who is temporarily used for the purpose of
takings in a trance-state, the sender's message.
Among the questions Sir Oliver asked were
the following:
Q. "Do you recollect the photograph at
all ? " A, " He thinks there were others
taken with him, not one or two, but several/'
Yet the photograph contains twenty-one offi-
cers in alL
Q. "Does he remember how he looked in
the photograph?" A. "No, he does not re-
member how he looked." But how, we ask,
could he help remembering? seeing that this
photograph was taken only twenty days be-
fore his death, and when we note, moreover,
that in his diary, Raymond had made a memo-
randum of this photograph, and in all prob-
ability had seen a proof of it, as is customary.
Q. "Were they soldiers?" A. "Yes, a
mix6d lot. Somebody called C — was in it
with him, and somebody called R — , K — ^
96 PSYCHIC TENDENCIES OF TO-DAY
K — , K — , he says something about K — J^
But not a single one in that group of 21 officers
had a name beginning with " K."
Q. " Did he have a stick ? " A. " He does
not remember that'' Strange, when every-
one of the group had a stick as well as himself.
A, (continued) "He remembers that some-
body wanted to lean on him, but is not sure
whether he was taken with some one leaning
on him," When we examine the photograph
all that we see is the officer behind Kaymond
resting his forearm li^tly on Baymond's
shoulder. But when we look at the next offi-
cer, we observe that his hand also rests lightly
on the shoulder of the officer sitting next to
Eaymond — a very common position, as many
other such group photographs show.
Q. "Was it out of doors?" A. "Yes,
practically."
Q. " What do you mean ? ^ Yes, prac-
tically ' must mean out of doors or not out of
doors. You mean yes, don't you ? " A.
"Feda says he means yes, because he says
^ practically.' It might have been a shelter.
It looks like a black background with lines at
the back of them." It is generally known
that photographs of officers are, as a rule, taken
SIR OLIVER LODGE 97
out of doors, and against or near a building.
But the remarkable thing is that Raymond,
with his back to the building, should have been
so impressed by these vertical lines.
In the light of these facts concerning the
photograph and in the light of the answers
given to six of Sir Oliver's questions, it is
surely difficult to see wherein the " exceptional
value " he ascribed to the sitting consists.
Why cannot Raymond give the name of a
single friend in that group ? He is asked for
it in vain. Yet just one name would have had
some degree of evidential value. We are told
that the memory of the dead is imperfect.
But while Myers can remember an Ode of
Horace as well as the difficult name " Faunus,''
Raymond cannot remember the name of a
single soldier, although he has been separated
from them only 20 days.
I pass over the third and fourth of these
sittings, because their " evidential value " ap-
pears to be on a par with that of the first and
second. The same vague, elusive, halting
character of Raymond's answers to questions
impresses us here anew and with cumulative
force. Indeed, one gets the impression as one
reads that the medium is guessing at the an--
98 PSYCHIC TENDENCIES OF TO-DAY
swers to Sir Oliver's questions. And I bid
jou note that this hypothesis is not (in the
present state of our ignorance on the subject)
to be considered as illegitimate. When more
is known of the mental operations of mediums
in delivering trance-utterances, we shall be in
a better position to judge the worth of this
hypothesis.
Coming to the fifth in the series of "evi-
dential sittings '* readers of the book will re-
member the reference to a peacock that
the Lodges had in their garden, and which
they facetiously styled "Mr. Jackson." Sir
Oliver is once more at a sitting with Mrs.
Leonard and in the course of his customary
questioning he asked concerning this pea-
cock.*
Q. "Do you remember a bird in our gar-
den ? " A. " Yes, hopping about ? "
Q. "No, Feda, a big bird." A. "Of
course not sparrows, he says. Yes, he does."
Q. Feda (sotto voce) : " Did he hop, Ya-
mond ? " A. " No, he says he would not call
it a hop."
8 Here again, as in the previous sitting, Mrs. Leon-
ard's child-control, the illiterate Feda, is supposed to
be speaking for Raymond, through the medium, Mrs,
Leonard.
SIR OLIVER LODGE 99
Q. "Well, we will go to something elae
now ; ask him if he remembers Mr. Jackson."
Note the cleverness of Sir Oliver in thus
attempting to put Eaymond off the track and
thereby test the genuineness of the communi-
cation.
A. " Yes ; going away, going away, he says.
He used to come to the door; he used to see
him every day, he says, every day.'*
Feda (sotto voce) : " What did he do, Ya-
inond ? '' " He says nothing. He's thinking.
It's Feda's fault, he says."
Q. "Well, never mind. Report anything
he says, whether it makes sense or not." A.
" He says he fell down. He hurt himself —
pain in arms and hands ! "
Q. " Was he a friend of the family? " A.
"No, not a friend of the family, scarcely a
day passed without his name being men-
tioned. . . ." ("Feda feels sure he's jok-
ing — he's making fun of Feda.")
Q. "No, tell me all he says." A. "He
says put hin^ on a pedestal ; no, that they put
him on a pedestaL He was considered very
wonderful and he 'specs he wouldn't have ap-
preciated it if he had known, but he didn't
know, he says. It sounds nonsense what he
839757
100 PSYCHIC TENDENCIES OF TO-DAY
sajs. Feda has an impression he's mixing
him up with the bird."
Sir Oliver tells us that the bird's legs had
been rheumatic, that he had of late tumbled on
them and finally died the week before the sit-
ing.
The dead bird had been stuffed and put on
a pedestaL When later in this sitting Ray-
mond seems to have an inkling of these facts.
Sir Oliver, with splendid restraint, imflag-
gingly skeptical (fearing the possibility of a
too sanguine acceptance of the spiritistic
hypothesis), admitted that " these details
might have been received by the medium from
him through telepathy." • The same rigor-
ously challenging attitude appeared at a later
sitting when the medium reported that on
" the other side " cigars and whisky and soda
were to be had, and that the effect of these
stimulants soon palled. Of this declaration
Sir Oliver said that " little value was to be
attached to it" and that it "might have
emanated from the mind of the medium di-
rect"
Yet what logical warrant can there be for
thus differentiating messages from the sender
» P. 268.
SIR OLIVER LODGE 101
and spontaneous utterances of the medium?
And how, if telepathy entered into it, can " the
episode of Mr. Jackson and the bird ^' }ye con-
sidered " a good one," as Sir Oliver maintains,
or how shall it be classed with incidents hav-
ing " evidential value " ?
Estimating the significance of these sittings
and the ground of his acceptance of what they
have revealed. Sir Oliver says :
" The hypothesis of continued existence in
another set of conditions, and of possible com-
mimication across the boundary, is not an
egregious one made for the sake of comfort
and consolation, or because of dislike to the
idea of extinction. It is a hypothesis which
has been gradually forced upon the author,
as upon many other persons, by the stringent
coercion of definite experience. The evidence
is cumulative and has broken the back of all
legitimate and reasonable criticism." ^®
But, with all due respect to this frank and
confident assertion, there are those of us who,
after a candid and impartial study of the evi-
dence, find that their skepticism has not been
reduced, much less removed.
Just here let me meet the suggestion that
10 p. 288.
102 PSYCHIC TENDENCIES OF TO-DAY
"temperament'* determines one's relation to
objective evidence for belief in human survival
and spirit-intercourse. Perhaps, after all, it
is temperament — that physiological condi-
tion by which the thought, feeling and action
of people is permanently affected — which
largely decides our leaning, with Podmore and
William James, to the side of skepticismi, or
with Lodge and Hyslop to that of belief. Just
as they who have had experience of a happy
married life are very likely to disapprove of
divorce, so they who have their dear ones still
about them and who perhaps have never had
the unassuageable heart-ache of an irreparable
loss will take their stand with the skeptical
representatives of the Society for Psychical
Research. On the other hand, they whose
hearts are hungering for the renewal of sacred
ties with those whom they have "loved long
since and lost awhile '' will wait, as did Sir
Oliver and his fellow-believers, for " the touch
of a vanished hand and the sound of a voice
that is still."
Happily, however, for us all, we can ac-
quire assurance of the reality of the immiortal
life without resorting to Ouija-boards or to
mediumistic seances. The fact is that our one
SIR OLIVER LODGE 103
ultimate ground for faith in the persistence of
our essential selfhood is, as we shall see in
Part IV, subjective and ethical, rather than
objective and experimental.
If, as it appears, the evidence at these five
sittings proved satisfactory and conclusive to
Sir Oliver, we do well to remember that during
these sittings he was suffering from a deep
personal sorrow, and therefore would scarcely
be qualified for thorough-going scientific inves-
tigation of mediumistic utterances. Under
the stress and strain of such a deepening grief
— the days heavy with the dull sense of an ir-
reparable loss — his critical acumen would of
necessity be somewhat blunted ; nay more, he
might well feel that it would be a kind of irre^
verence to doubt the genuineness of statements
purporting to come from a dearly beloved son.
Reviewing the evidence with all the im-
partiality and candor of which I am capable,
I confess that it appears nebulous, elusive,
halting, confused. On all crucial points, the
medium, through whom Raymond is said to
be speaking, is painfully brief, while on all
matters of no particular consequence the med-
ium is usually garrulous. And this criticism
applies not only to the evidence offered in this
104 PSYCHIC TENDENCIES OF TO-DAY
latest book, but also to that adduced by Sir
Oliver in earlier writings.^^ Here, as else-
where, he exhibits the error of inferring from
the mere conceivability of a disembodied spirit
existing, the probable existence of it But, to
argue thus is to interpret the phenomenon
ahead of the evidence, because, as yet, there is
no evidence to show that spirits can exist in-
dependently of a body. Nor again is there
evidence of communication, because, as yet, it
is wholly unintelligible to us how a discamate
intelligence can influence another personality
here on earth, how the disembodied Raymond
can confer with his " control " (Feda) and
she, in turn, " set into operation a physical
organism (the medium) lent for the occa-
sion " ^^ that a message may be received by
the sitter. True, belief in disembodied spir-
its is not inconceivable, but that gives no
warrant for believing they probably exist. It
does not follow that because a proposition can-
"T not be disproved, it may be accepted as prob-
ably true.^** That intelligence, or the inter-
11 See Addington Bruce, ** Adventures in the Psychi-
cal," pp. 108 sq.
12 P. 358.
18 This unwarranted inference appears again in Sir
SIR OLIVER LODGE 106
commTinication of human beings exists any-
where else than on this earth requires evidence.
It will not do to say that because intelligence
and intercommunication are conceivable as ex-
isting elsewhere, they probably do.
Again and again throughout the volume,
more especially in the second part, one is
forced to question the propriety of Sir Oliver's
practice (for which he has a strange predilec-
tion) of regarding as " facts " what on care-
ful observation prove to be only particular
impressions made upon him by facts. Thus,
for example, he cites, with unqualified appro-
bation, the remark of Mrs. Sidgwick that the
hand of the medium (Mrs. Piper) while en-
gaged in automatic writing " seemed tremen-
dously pleased " and " gave the impression of
one dancing with delight at having achieved
something." Here the " facts '' were that the
hand moved, waved, thumped ; all else is sheer
interpretation of what the hand did ; it is not
fact at all. A similar confusion of fact and
interpretation appears in Sir Oliver's ascrip-
tion of the personal pronoun to an inanimate
object, such as a table or chair. Well enough
A. Gonan Doyle's contribution to the January (19 18)
number of the Metropolitan Udgaaime,
106 PSYCHIC TENDENCIES OF TO-DAY
for Sir Oliver to pity prejudiced people for
their lack of the scientific spirit, but it is
scarcely scientific to personify a table or to
make what is mere interpretation of a fact
appear as itself fact How can a hand
"turn itself to the sitter when it wishes to
be addressed by him/' or "turn away if
distracted by some other communication '^
or "turn itself for further {information
to a part of the room in which no one ap-
pears '' ? ^*
Sir Oliver maintains that " communications
must necessarily be faulty because our minds
are still hampered by their connection with
our bodies," an assumption which reappears in
Sir William Barrett's book. " Since the ex-
ercise of our mental faculties is apparently hin-
dered by our bodily organism we may infer
that when we are freed from ^ this muddy
vesture of decay ' these faculties will no longer
be trammeled as they are now." ^^ But what
warrant is there for such an assumption?
What justifiable ground can there be for re-
garding the mind as " trammeled " by its con-
^^8ee the Hihhert Journal, April, 1917, pp. 161 foil,
for a fuller exposition of this point by Charles Mercier.
IS Sir William F. Barrett, *' On the Threshold of the
Unseen," p. 283.
SIR OLIVER LODGE 107
nection with the body since we have no ex-
perience whatever of mind apart from body?
For aught we know our minds might not be
able to operate at all dissociated from the body.
Of course, we dare not say they cannot so op-
erate, but the proof of any hampering of the
mind because of its connection with the body
rests with Sir Oliver and Sir William, who
have ventured the assumption of such a hin-
drance.
To excuse the defects of obscurity, discon-
tinuity, incoherence and incompleteness that
mark so many of the alleged " messages," on
the ground of " amnesia " — the transition to
"the other side," causing forgetfulness —
would involve a surrender of the sole remain-
ing means for identifying the deceased. Now
that bodily continuity has been destroyed, how,
with loss of memory, shall identity be estab-
lished? Certainly the appeal to his "moral
characteristics " will not serve as a means of
identification any more than it would serve
the bank-clerk had he nothing but these to go
by when about to cash a cheque. A million
men might easily be taken for Raymond Lodge
were moral characteristics the sole source of
identification.
108 PSYCHIC TENDENCIES OF TO-DAY
If we agree with Mrs. Henry Sidgwick ^*
that the trance-state of the medium is ^^ a self-
induced hypnosis in whidi her hypnotic self
personates different characters unconsciously
(or subconsciously), believing herself to be the
person she represents," then indeed have we an
explanation for all those cases of false state-
ments, errors of sundry sorts, the fanciful per-
sonation of great historic characters (e.g.,
Moses, Sir Walter Scott), and again, the per-
sonations of people who never existed at all,
e.g., Bessie Beals, the alleged niece of Presi-
dent Hall of Clark University, who asked the
entranced Mrs. Piper if she could " communi-
cate." And she forthwith did, giving various
messages at several sittings ! ^''
Another assumption not to be overlooked,
is that life on " the other side " is " finer,"
*^ higher," than on ours. Do the communica-
tions recorded in this book warrant that as-
sumption? On the contrary, they incline us
to believe the very opposite. Mark you, it is
not the alleged allusions made by the deceased
to trifling objects and incidents that are here
criticized. For, the recalling of these might
i« 8e€ Proceedings S. P. R. Dec., 1916.
^f See Sir Wm. Barrett, op. cit., p. 1S6.
SIR OLIVER LODGE 109
well serve to convince intimate friends that
just one person and no other must be the source
from which the message comes. To refer to
a brown-handled penknife, or a blue-bordered
handkerchief, or a pair of silk socks, might
well be deemed, because of associations, the
surest sign that the memory of the deceased
had not weakened, nor love lessened because of
transition to another environment.
But, wholly apart from these, no unpreju-
diced reader can fail to feel, after reading
what Raymond is reported to have said at the
various sittings, that his many incoherent, halt-
ing, confused utterances show a deplorable de-
terioration of personality as compared with
what his parents said of him at the beginning
of the book. And the self-same sort of dis-
crepancy appears also in the reported utter-
ances of other departed spirits. Recall, for
instance, those of F. W. H. Myers, who dur-
ing his terrestrial life took rank among lead-
ing men of letters in his day. What a far
cry from the English of his two noble volumes
of " Essays, Classical and Modem," to the bad
grammar, wretched rhetoric and vulgar col-
loquialisms met with in communications said
to have come from him ! To read them is to
110 PSYCHIC TENDENCIES OP TO-DAY
feel depressed by the lamentable decline of
power which his personality has suffered in the
changed environment. Or^ consider the schol-
arly Anglican priest^ Stainton Moses, and that
philosophical writer, styled " G^eorge Pelham ^'
in the literature of psychical research. Here
were men of marked intellectual ability and of
fine moral character, yet to read some of the
utterances they are said to have delivered
through accredited mediums is to marvel at
Sir Oliver's assumption, nay, to reject it as
painfully disproved by the content of the mes-
sages. If human personality can thus de-
teriorate, what is there in life on ^^the other
side ^' that we should desire it ?
Very significant it is that the mediums who
served as channels of communication in the
cases just referred to were, for the most part,
imeducated, unrefined, illiterate. For, their
ignorance and their crudenesses suggest the
possibility that they, not the communicators,
were the source of what was "transmitted.''"
Indeed it is not unreasonable to surmise that
all the sittings reported by Sir Oliver and
others prove no more than unsuspected mental
powers of the medium, his (or her) utterances
nothing more than a product of subliminal
SIR OUVER LODGE 111
aotivity in the medium, or sitter, or in both.
We know that the stomach is a laboratory
in which there proceeds, unconsciously to us,
the process of assimilation, converting the food
we ate into the red blood that flows into this
other laboratory of the brain and operating
there, too, xmconsciously to us. And precisely
as medical science taps the stomach and other
organs below the line of our consciousness of
their functioning, so, for aught we know, the
brain may be tapped by powerful mediums, be-
low the line of our consciousness of its pro-
duction of thought and emotion.
And this leads me to the remark that the
next step in the progress of psychical research
might well be the appointment, by the Society
for Psychical Research, of a commission to in-
stitute a fresh and thoroughgoing examination
of such mediums as are mentioned in this book,
together with the phenomena of mediumship.
That commission should include in its per-
sonnel a psychologist, a psycho-therapist, a bi-
ologist, a business man and a lawyer — all five
of them to be experts in their respective voca-
tions, and the moral character of each to be as
unquestioned as his vocational ability. And
until some such commission shall have been
112 PSYCHIC TENDENCIES OF TO-DAY
appointed and its findings reported, the proper
attitude for us of the laity should be one of
suspended judgment If there be any one
thing that 36 years of psychical research has
brought home to us more than another, it is
that we lay-people are no more competent to
pronounce on the genuineness and origin of
mediumistic utterances than we are to pro-
nounce on the genuineness of a Syriac manu-
script It is simply preposterous to suppose
that we, untrained people, are capable of de-
termining the merits of a seance. Very little
weight is to be attached to the ordinary spec-
tator's account of what has been seen, so easy
is it to report inaccurately or to miss seeing
what is most essential. What better proof
of this than the accounts given of tricks per-
formed by a professional conjurer? What
man or woman is there who would dare to deny,
on the basis of what had been seen, that the
handkerchief was burnt, the watch smashed, or
the hat destroyed! And the reason we dare
not deny what we have seen is that our eyes
were fixed on the left hand, upon which the
conjurer concentrated our attention, while he
did the trick with the right. It is simply
silly to say that anybody with a good pair of
SIR OLIVER LODGE 118.
eyes and a good pair of ears is competent Uy
judge of the genuineness of mediumistie phe-
nomena. Even Sir Oliver himself was de-
ceived — and more than once. So, too, were
his confreres, Crookes and Hodgson, Wallace
and Myers. Consequently it behooves us, who
are untrained observers, to refrain from pass-
ing judgment on baffling and perplexing psy-
chic phenomena imtil the findings of the pro-
posed commission warrant it.
Finally, let me call attention to two dangers
against which we must be constantly on our
guard. First, the danger intimated by Sir
Oliver in one of the sentences which served as
an introduction to this address, the danger,
namely, of venturing to affirm, in this par-
tially explored universe, what is possible
and what impossible. As Sir Oliver has*
said:
" Let us be as cautious and critical, aye, as
skeptical as we like, but let us also be patient
and persevering and fair. Let us not start,
with a preconceived notion of what is possible
and what is impossible in this almost unex-
plored universe."
Lavoisier, you remember, boldly affirmed
that there were no stones in the sky, and there^
114 PSYCHIC TENDENCIES OP TO-DAY
fore none could fall to the earth. But the
meteorites on the ground floor of onr Museum
of Natural History are a standing rebuke to
his lack of intellectual modesty. Similarly
Dr. Lardner, the Irish physicist, was rash
enough to predict that ocean steam-navigation
would be forever impossible ; his treatise, how-
ever, was published in time for the first trans-
atlantic liner to export copies of it to the
United States. Auguste Comte, the Positivist,
committed himself to the prediction that man
could never know the composition of the stars.
But one day the spectroscope was invented
and as a result we are as familiar with star
dudt as with street dust. Still another scien-
tist of distinction declared, with unreserved
assurance, that long-distance intercommuni-
cation with only Nature's elements as media
of transmission must remain forever an idyllic
dreauL Yet, only a little while ago naval
oflScers in Washington talked, by wireless, with
naval oflScers in Paris and so distinct were
their voices as to be recognized by friends in
the Hawaiian islands.
In all probability coming generations will
be disposed to attach great importance to the
belief in a hereafter only as it shall be re-
SIR OUVER LODGE 116
enforced by evidential means. Special sig-
nificance therefore attaches to careful exam-
ination of whatever purports to be proof of
human survival of death.
True, nothii^ purportiBg to come from the
dead has yet been accepted as genuine^ except
by a very small minority of the human race.
But who will dare to say that nothing can
come worthy to receive adoption by the ma-
jority of mankind? People have wanted to
fly ever since the days of Dsedalus ; and though
all the materials for flying were in existence,
no one had put them together in an aeroplane
till the age of the Wrights. Argon had been a
constituent element of the atmosphere for un-
told ffions but no one knew it till the time of
Lord Baleigh. There are many things about
us of which we are ignorant, but because they
have not been discovered it will not do to say
they never can be. Because nothing generally
satisfying has yet come from alleged inter-
course with deceased persons, we dare not say
nothing ever will come.
The second danger to be scrupulously averted
is that of resorting too readily to supramun-
dane causes for mysterious psychic phenom-
ena. In this age of unprecedented progress in
116 PSYCHIC TENDENCIES OP TO-DAY
science^ an age that has witnessed the discoveiy
of " Neon," of the " discontinuity of matter/'
and of the so-called " mentif erous ether''
(analogous to the luminif erous ether) we ought
to beware of the easy and popular practice of
ascribing otherwise inexplicable "manifesta-
tions " and " messages " to the agency of de-
parted spirits.
Not until the realm of terrene agencies has
been fully and thoroughly explored dare we
fall back on super-terrestrial causes. Grant,
with Myers, that there is an " irreducible mini-
mum " of phenomena for which no satisfactory
explanation can now be offered other than the
spiritistic; grant that there are utterances of
Mrs. Piper's that absolutely defy adequate ex-
planation in terms of any cause familiar to us ;
yet must we beware of ignoring that established
canon of inyestigation which bids us refrain
from falling back upon strange, unfamiliar,
supramundane explanations until this darkest
Africa of the human mind has been thoroughly
explored. Recall, for a moment, the case re-
. ported by Coleridge in his "Biographia Li-
teraria." It has exceptional value as a
permanent object-lesson for all those persons
who too easily accept the spiritistic hypothesis
SIR OLIVER LODGE 117
when trying to account for some exceedingly
abnormal phenomenon. When a finely edu-
cated lady tells me she cannot see how any one
can read Sir Oliver's evidence for immortality
in " Raymond " and not believe in the reality
of a hereafter I see in the remark (with all
due respect to her attainments) a reflection
on her power to sift evidence and weigh pre-
mises from which plausible conclusions are
easily inferred. I see, too, an attitude of
mind toward the question at issue for which
Coleridge's case is a corrective not to be forgot-
ten. 'Tis the case of a young woman who
could neither read nor write, yet, during a
nervous-fever attack, talked Latin, Greek and
Hebrew with strident voice and clear enun-
ciation. Her utterances were recorded di-
rectly as she spoke them and were found to
consist of a series of sentences wholly intel-
ligible as such, yet bearing no relation to one
another. Physiologists and psychologists ex-
amined the case with scrupulous care. No
trace of fraud, collusion or trickery was any-<
where to be found. None of her fellow-citi-
zens in the town where she lived could throw
any light upon her strange and sudden linguis-
tic power. Naturally, hosts of people as-
118 PSYCHIC TENDENCIES OF TO-DAY
sumed that these classical utterances on the
lips of an ignorant girl must have proceeded
from some other person, living or dead, by
means of telepathy, or some other unknown
mode of communication. And if any one
among the host of believers in this explanation
of the case had been confronted by a skeptic
and said to him, how otherwise could this sud-
den acquisition of those languages be accounted
for ? the skeptic would have had no alternative
explanation to offer. The super-normal ex-
planation would have been the only avail-
able one and it would have been generally
conceded that the facts bore out the explana-
tion.
But now it so happened that a doctor, deeply
interested in the case, after prolonged, pains-
taking investigation discovered that this girl
at the age of nine had entered the service of
an elderly clergyman and remained there till
the time of his death. It had been his habit
for years to walk up and down the hall, to the
open kitchen door, reciting passages from fav-
orite Greek, Latin and Hebrew authors. A
careful survey of the clergyman's books
brought to light a number of sentences iden-
tical with those which the servant in fever-
SIR OLIVER LODGE 119
ravings had Uttered. Thus the origin of her
strange ahility was no longer questioned. For,
it is well known that the soHJalled sub-conscious
mind records impressions and ideas, unknown
to the receiver. And from just this case, the
inference may be legitimately drawn regard-
ing other such cases, that, were the facts known,
they would warrant a similar explanation and
consequently a dispensing with the spiritistic
hypothesis. What a lesson is here for those
who all too easily and quickly resort to supra-
mundane explanations for phenomena that
might be explained by known causes were all
the facts in the case at our service ! Let it be
ever remembered that lack of complete ex-
planation is no warrant for accepting a con-
jectural explanation. The only true infer-
ence to be drawn from lack of explanation is
lack of information. Nor again will it do to
offer one mystery as explanation of another,
e.g. telepathy, as an explanation of long-dis-
tance comm'jnications without the aid of the
ordinary channels of intercoui-se. For, tele-
pathy is merely a synonym for thought-trans-
ference, but as to how the thought is trans-
ferred, we know as yet absolutely nothing.
Telepathy expresses merely the idea of trans-
120 PSYCHIC TENDENCIES OF TO-DAY
mission without the use of the ordinary sen-
sory channels of communication. Conse-
quently the appeal to telepathy in accounting
for psychic phenomena is just as much an ap-
peal to the unknown as is the spiritistic hypoth-
esis. To be sure, if there be such response
between souls separated by great distance, it
suggests (it does not prove), that if we can
get on at times without the ordinary channels
while still on earth, we may be able to dis-
pense with them altogether. That a human
mind should be able to reach down into the
stored memories of some other mind, and from
the mass select just the one pertinent to the
given occasion, defies explanation in the pres-
ent state of our knowledge. On the other
hand, we are in duty bound to make use of
what experience and testimony we have and
apply it to cases that await explanation.
Take, for example, the case of the celebrated
Patience Worth of St. Louis who refuses to
permit thorough-going, competent investiga-
tion of her strange ability to write Elizabethan
poetry and prose. We cannot, we dare not
(if we be true to what facts we have established
from study of other cases), conclude that her
power is evidence of spirit-intercourse with a
SIR OLIVER LODGE 121
person of the Elizabethan era. All that the
facts in her case prove is that in some now in-
determinable way this woman uses idioms
which in her customary mental state she is in-
capable of producing. With entire confidence
may we affirm (in the light of Coleridge's
case already explained) that if all the facts in
her case could be ascertained, the inexplicable
faculty she possesses would be found to have a
natural, terrestrial and contemporary source.
The refusal to permit investigation of her case
is based upon the fear that the power may
forthwith vanish. But Mrs. Piper's power
did not disappear despite the extremely severe
tests to which its genuineness was subjected.
No candid examination of strange powers can
really affect them if they be in truth real.
And even were her power to go, the loss would
be more than made up by the knowledge that
her gift is not supernatural. No genuinely
scientific investigator in our day would think
of attributing to spirit-agency the occurrence
of a mysterious phenomenon which his formula
had failed to explain, albeit that Newton and
other celebrities in the scientific world had
done so. When Kepler discovered that the
planets move in an ellipse and not in a circle
122 PSYCHIC TENDENCIES OF TO-DAY
\
ho was wholly at a loss to account for the
strange phenomenon. Accordingly he con-
cluded that some supernatural agency must be
responsible for this strange and unintelligible
planetary motion. Each of the planets he
solemnly declared, is attended by an angel who
personally conducts it on its elliptical tour.
But one day the law of gravitation became
more fully understood and it was found alto-
gether adequate to explain the mysterious
movement. And so the guiding angels were
dismissed. Is it unreasonable to anticipate a
possible corresponding dismissal of the good
spirits that are now said to be the source of
many a psychic phenomenon? The sciences
of medicine and psychology have enabled us to
dispose of evil spirits as the causers of disease
and insanity. And this good riddance should
be remembered when seeking explanation for
those psychic phenomena that still await pos-
sible elucidation in terms of psycho-physics,
a science that has not yet emerged from its in-
fancy. It may well be that with further prog-
ress in psychical research some terrestrial ex-
planation may be furnished that will be a,lto-
gether satisfactory. It may be that with fuller
investigation of (a) the medium's mind and
SIR OLIVER LODGE 128
(b) the mind of the sitter, of (c) thought-
transference, of (d) subliminal activity, that
the spiritistic hypothesis will prove superflu-
ous.
Sir Oliver reminds us that while " progress
in knowledge began when supernatural causes
were eliminated and treated as non-existent,
yet unknown causes of an immaterial (or tran-
sendental) character may exist nevertheless,
and it is part of the business of science to dis-
cover and begin to attend to them. The ef-
fort may be ridiculed and resented, it may be
ambitious, but it is perfectly legitimate and,
if it fails, it fails,"
Meanwhile it behooves us not to ask con-
temptuously : Can any good thing come out of
this Nazareth of research ? Nor, again, should
we, in the present state of our knowledge, ac-
cept a theory, not in itself convincing, simply
because it has no rival, or because none other
is now available. So to do would be to make
the theory an opiate for the uneasiness of sus-
pended judgment. Nay more, so to do is to
violate the ethics of the intellect which gives
us po warrant for settling down on a theory
simply because it gives us mental peace. Be-
cause Sir Oliver has tried telepathy and all
124 PSYCHIC TENDENCIES OF TO-DAY
other available explanations in vain it does
not give him the right to commit himself to
the spiritistic hypothesis other than tentatively,
awaiting further observation and experimenta-
tion.
Why this fretful anxiety to settle at once
upon an explanation, rather than wait till re-
search has been pushed beyond its present lim-
its ? Strange as it may seem, even the realm of
science is not free from men with a passion for
settling upon an explanation rather than sus-
pending judgment till all the evidence is in.
Witness the case of Kepler, who felt in duty
bound to give an immediate explanation of the
elliptical movement of the planets, but felt no
moral obligation to suspend explanation till
known forces were more fully understood, one
of which (gravitation) eventually accounted
for the strange phenomenon. Why this crav-
ing for finality? Why, in the present state
of our knowledge, " prefer the completed circle
to the suggestive parabola " ? 'Tis because of
this preference that so' many people go over to
such pseudo-sciences as astrology, palmistry
and phrenology. The champions of each of
these gather all the facts that support their
theory, and calmly turn their backs on all
SIR OLIVER LODGE 125
other facta that would overthrow the theory.
Better by far it is to keep the windows of
our minds open toward the Jerusalem of truth,
with no curtains of prejudice within and no
shutters of finality without.
IV
MODERN MATERIALISM AND BESIRTH OF
THE IMMORTAL HOPE
The reader will recall in Part I, the reasons
given for the rise of present-day psychic move-
ments. Chief among these reasons was that
of the disquieting effect produced by the
philosophical materialism of Biichner and
Moleschott as manifested in the middle of the
last century. It was for the most part, as a
reaction from the spiritually-blighting doo-
trines propounded by these philosophers, that
the psychic movements of our time arose.
These thinkers held that " science had already
pushed her investigations so far that the last
vestige of a reasonable basis for belief in a
hereafter had vanished." Whereupon there
appeared Spiritualism, Psychical Research,
Theosophy, Christian Science, the New
Thought — each in its own way seeking to
prove that the blow which materialism had
struck at the most cherished of all beliefs was
ot at all fatal as had been supposed.
126
MODERN MATERIALISM 127
But, of late, the contention of materialism
with regard to human survival of death has
been urged afresh by representatives as re-
nowned as their forerunners in the nineteenth
century.
It will therefore be worth our while, before
leaving the subject, briefly to examine the
character and claims of this later materialism
with special reference to its doctrine of the
sequel to death. For, we all endorse the apos-
tle's precept, " prove all things, hold fast that
which is good." Moreover, if we would rest
securely and serenely in our faith we cannot
do better than face squarely and dispassion-
ately the claims of a system which, if true,
would mean the destruction of that faith.
Say what we will, the fact remains that faith
is strong only as it puts doctrines to the proof.
Fear and laziness can accept beliefs, it takes
courage and consecration to question them.
Doubt has been decried by clerics in every
clime and in every age, yet it remains, as of
old, an indispensable condition of human prog-
ress. Doubt is the purgatory through which
the thinker passes on his way to the heaven of
truth. Doubt is the germ, out of which the
creed of the future will be evolved, because the
128 PSYCHIC TENDENCIES OF TO-DAY
creeds of to-day express the satisfied doubts
of past ages. Doubt has indeed a blessed min-
istry to fulfill. We become aware of the essen-
tial worth of our spiritual heritage only after
we have yielded ourselves to that ministry.
It was so with the illustrious English preacher,
Frederick Robertson, when in the Austrian
Tyrol he passed through doubt of God and
Duty to a " provisional morality " and thence
to a transfiguration of his inherited faith and
ethics. It was so with Arthur Henry Hallam,
as his dearest friend testified in the stirring
cantos of " In Memoriam " :
He fought with doubt and gathered strength^
He would not make his judgment blind.
He faced the spectres of the mind
And laid them ; thus he came at length
To find a stronger faith his own.
In the light of so inspiring an experience,
known to many another seeker after truth, and
with the hope of arriving at a like result, let
us face that " spectre of the mind " — modern
materialism — and see if it be true that ^* sci-
ence has pushed her investigations so far that
the last vestige of a reasonable basis for belief
in immortality has vanished."
MODERN MATERIALISM 129
I fancy no thinkers are more avowedly
averse to dogmatism, to fixing the limits be-
yond which human knowledge cannot reach,
than are the scientists. Yet they, no less than
the theologians, have been often found guilty
of it.
Ernst Haeckel, the Nestor of modern ma-
terialism, boldly affirmed that " all phenomena,
from the most material to the most spiritual,
can be accounted for in terms of motion and
matter." Yet, there is not a single fact in
the region of life, or mind, or consciousness, or
emotion, or purpose, or will, that dynamics has
actually explained.^
Sir E. Ray Lancaster, in a recent address
before a society of physicists, said : " We can-
not know, or ever hope to know, whence thia
physical mechanism has come, or whither it
goes; these are things that can never be ex-
plained by science." But surely such ex-
travagant generalizations " profane the mod-
esty of science," which refrains from affirming
what is possible and what is impossible in this
progressive world.
Sir Ernst Schaefer, the predecessor of Sir
Oliver Lodge as president of the British As-
ifiec Sir Oliver Lodge: "Raymond," pp. 286-7.
180 PSYCHIC TENDENCIES OF TO-DAY
sociation for tlie Advancement of Science,
speaking for himself and for his fellow-ma-
terialists, said they all were one in their com-
mon denial of any purpose in the universe.
But how can any sane person profess to know
enough about the universe as a whole to in-
dulge in such a denial ? And this same cham-
pion of materialism further denied that there
exists " any form of mental or spiritual entity
that cannot be explained in terms of matter and
motion." But even within the realm of phys-
ics itself, as Sir Oliver has shown, there exist
at least two such entities, light and electricity.
And while heat, sound and the phenomena of
gases and liquids have been reduced to matter
and motion, there is a whole brood of non-
physical phenomena never yet explained in
these materialistic terms.
Surely it is to be regretted that men of un-
questioned scientific ability will entrench them-
selves in such dogmatic denials and in their
battle with the idealists imagine that this fort-
ress of materialism is a sufficient protection
against their volley of verified facts.
Contrast this spirit with the humility, re-
serve and modesty of Sir Isaac Newton who,
ivhen he reflected on the vast realm of the
MODERN MATERIALISM 181
iinknown, compared himself to a little child
playing on the shore of an infinite ocean and
picking np here and there a pebble.
Just here permit me to register my unquali-
fied abhorrence of dogmatism in dealing with
the question of the hereafter. Dogmatism de-
notes something other than the wish to im-
pose one's views on another. The essential
idea involved in the term is affirmation with-
out reason, assertion without evidence. A
dogma is an undebatable proposition, one
declared to be true on the basis of some
authority regarded as too sacred to be ques-
tioned. Thus, e. g., the dogmatist is one
who holds that no question can be opened
which the Bible has closed. As though any
question could ever be closed so long as any
one is competent to reopen it In the esti-
mation of the dogmatist there are certain
questions too sacred to be investigated — as
though the sacredness of a belief did not de-
pend (in part, at least) upon its verifica-
tion.
Nor again, am I a whit less strongly op-
posed to sentimentalism than to dogmatism.
I, for one, am utterly unwilling to satisfy my
heart at the expense of my head, to sacrifice
182 PSYCHIC TEXDENCIES OF TO-DAY
reason for the sake of faith, albeit that I rec-
ognize the place where knowledge fails and
faith may rightly hold sway. If the temple
of the immortal hope be not spacious enough
to hold both my head and my heart, I will stay
outside and wait for more satisfying evidence
of what I devoutly hope is true. Dear as is
the word immortality to me, there is one word
dearer still — truth. Deep as is my desire
for personal survival of death, my desire not
to be deceived, not to be fooled, is deeper still.
Surely the deepest passion of the soul must be
to know the truth, whatever it may be, and
then calmly, loyally to adjust oneself to it.
The prayer of Ajax was for light; there can
be no nobler prayer.
K one can be said to hnow that he is im-
mortal. When Emerson and Theodore Par-
ker, Addison and Samuel Taylor Coleridge af-
firmed that they knew they were immortal, the
most they could possibly have meant was that
they had a very strong assurance, a very power-
ful intimation, of immortality. Whether or
not we are immortal is a question as to whether
or not we shall continue to live after the state
called Death ; and since that cannot be decided
or realized until it occurs, no one can say, in
\
MODERN MATERIALISM 188
advance, that he knows it. Before we can
•claim knowledge concerning the hereafter we
must be able to add to our reasoning experi-
ence, because into every act of human knowl-
edge there enter Both reason and experience;
and of immortality no one can be said to have
liad experience. True, the Spiritualists make
that claim, but we have examined the groimds
of their contention and see that they do not
warrant the claim.
Nor, again, can any one be said to Jcnow
that annihilation is the sequel to death. When
a materialist makes that claim the most he
can possibly mean is that he has a deep in-
timation of, a strong feeling or a predilection
for, this negative conclusion. And such pre-
dilection is often the parent of his argument,
as Sir Oliver Lodge has shown. But, as long
as forty years ago Tyndall disqualified mate-
rialism to sit as a juror in the case of personal
survival after death by his pronouncement of
three incontrovertible propositions :
1. " The passage from the physics of the
brain to the facts of consciousness is unthink-
able.''
2. " While a definite thought and a definite
molecular action in the brain occur simultane-
134 PSYCHIC TENDENCIES OF TO-DAY
ously, we do not possess the intellectual organ
which would enable us to pass, by a process of
reasoning, from the one to the other."
3. " The chasm between these physical pro-
cesses and the facts of consciousness remains
as intellectually impassable, as in prescientific
ages."
Thus did the distinguished physicist take
the shine out of the materialist's claim. The
latter's contention was that " consciousness is
a mere epi-phenomenon " or by-product of
life, itself " a physico-chemical process of
protoplasmic structure and cell-organization.*'
But in the light of Tyndall's first proposition,
this definition of consciousness and of life ia
reduced to a mere oracle because it does not in
the least explain the nature of life which is
sui generic, neither energy nor matter, and
cannot be explained in terms of anything else,
— a stimulating, organizing principle" Sir
Oliver calls it, " directing energy and thereby
controlling the arrangements of movements of
matter and in no way entering into the scheme
of physics." ^
As for consciousness being an " epi-phe-
nomenon " of a " physico-chemical process
2 '* Raymond " Sir OUver Lodge, p. 290.
7>
MODERN MATERIALISM 135
and ceasing when the brain has been injured —
jnst as the music of a harp ceases when the in-
strument is broken — all we can accurately
say, all that we are scientifically warranted in
saying, is that the manifestation of conscious-
ness has ceased, i,e,, consciousness has been
lost, not necessarily destroyed, as Sir Oliver
remarked in commenting upon Dr. Mott's es-
say.*
We have no right to say consciousness is
non-existent any more than we have a right
to say that without a continuous supply of
oxygen consciousness cannot exist, simply be-
cause we do not know that oxygen or any other
form of matter has anything to do with con-
sciousness. All that we know, all that we have
a right to say, is that " without a continuous
supply of oxygen consciousness gives no physi-
cal sign."*
In his effort to explain consciousness in
terms of matter the old time materialist asked
only for as many atoms as there are chemical
elements. But even when provided with all
these, how shall he educe consciousness ? How
can the concurrence of any number of atoms
« €p. p. 328.
« Ibid. p. 329
186 PSYCHIC TENDENCIES OF TO-DAY
result in consciousness i His answer was, by
positing " polarity " and " gravitation " as
among tlie eternal properties of matter. And
when pressed further to account for what is
observed in consciousness he added " memory "
to these eternal properties. But the focusing
of attention upon an object to be remembered
is a mental not a physiological process. In
short, the materialist behaved like the bank-
depositor who appeared to have met every
financial claim fully and honorably by the
issuing of cheques, whereas his account was
overdrawn after the cashing of his first cheque.
So the materialist in order to explain con-
sciousness had to draw upon his original deposit
of matter for more than it actually contained at
the start and thus he forced his insolvent the-
ory into the hands of a receiver. In mining-
regions there obtains a practice known as " salt-
ing a claim." In order to enhance the value of
an essentially poor property it is " salted '^
with gold-dust. So the materialist salted mat-
ter with mental qualities, not one of which
could be taken out except as it had first been
put into matter. Collocate, refine, attenuate
the atoms of gray-matter in the brain as much
as you please, your thought still remains ab-
MODERN MATERIALISM 187
solutelj unlike the whitest and most tenuous
cerebral tissue.
It is noteworthy that while this materialism
was made in Germany and imported by Eng-
land and America, it was a German who first
laid bare the fallacies lurking in Biichner's
"Matter and Force" (published in 1845),
as well as in the later " beer and cheese " phi-
losophy of the " Freien Oemeinden/' accord-
ing to which matter and force are the key to
explication of all that is. Dubois-Reymond,
bom at Berlin in 1818 and buried there in
1896, was a specialist in the physiology of
the nervous system and it was on this physiol-
ogy that these materialists based their notion
that thought and consciousness and emotion
are after all but the resultant of chemical ac-
tion and reaction in the nerves set a-vibrating
by external or internal irritation. Dubois-
Reymond recognized the fact of such irrita-
tion, but he also recognized the deeper fact
of our utter ignorance of how, from that irri-
tation and the response to it in the central
organ, thought and feeling are born. Why the
concept chair should be formed when the peri-
pheric nerve is excited by touching the arm of
the chair; why, when I look at yonder gas-
188 PSYCHIC TENDENCIES OF TO-DAY
jet, I get the concept of light; why, as
I look at a crevice in the roof the same
excitation of my optic nerve gives me the
concept of solar rays piercing the aperture;
why the similar excitation of the same
nerve gives rise to dissimilar concepts —
remains a mystery which no science has yet
explained, or according to Dubois-Reymond,
ever can explain. Nor, again, is the mystery
of emotion miraveled by the physiological
formula. Why, under the same nervous ir-
ritation have we at one time the sensation of
pleasure and, at another, one of pain ? Here
too, is a chasm as unbridged as ever and which
this eminent physiologist felt would never be
spanned.*^ Thus did this master of natural
science show forth its limitations, teaching the
dogmatists a needed lesson in intellectual mod-
esty and pricking the bubble of BUchner's cock-
sureness that matter and force are the solvents
of Nature's mysteries and that cerebral chem-
istry is capable of accounting for all the phe-
nomena of thought and feeling. The most
delicate fibers of gray matter woven in the
loom of science or of the imagination cannot
be spun into an emotion. You can resolve
6 See his noble essay " Die Siehen Weltrdtael/*
MODERN MATERIALISM 139
a tear into oxygen, hydrogen, chlorine and
sodium, but the mystery of grief remains as
unexplained as ever. The difference between
the tone of the marriage bell which begins
happiness and that of the funeral-toll which
ends it, cannot be stated in terms of ^^heat-
waves '' or of the " concurrence of brain-
atoms."
Whether or not mind can operate without a
brain remains an open question, despite all the
argumentation of the materialists. And this
is the only vital issue in the discussion. Were
brain and thought related to each other as
cause and effect, then, indeed, would the con-
tention of the materialist be established, viz.:
no brain, no thought. But their relation is not
one of cause and effect. Rather is it compara-
ble to the relation of the wire to electricity in
pre-Marconi days. Without the wire there
could be no manifestation of electricity, but
the wire does not produce the electricity, nor
would electricity cease to be were the wire
destroyed. So, for aught we know, it may be
with the human mind. It may exist without
a brain; it may continue after the brain has
been destroyed; it may make itself manifest
to other personalities by means of some other
140 PSYCHIC TENDENCIES OF TO-DAY
organ than a brain. Thought^ therefore,
would not necessarily cease were the brain de-
stroyed, any more than would electricity withr
out the wire. And even as Marconi's ^^ wire-
less" has made electricity manifest so, for
aught we know, may thought by " brain-less ''
be yet made manifest.
From physics we learn that heat, light and
electricity are interconvertible, because all are
modes of motion. Motion is their common
factor. But, between moving particles of gray
matter in the brain, and thought, there is no
such relation; on the contrary, there is a
chasm that has never yet been bridged. If
a cause is to be found for thought it must be of
the same hind as thought, and no such ade-
quate cause has yet been discerned. How
physical brain-processes are connected with the
facts of consciousness still remains a mystery.
Browning, in " Abt Vogler," furnishes a sug-
gestive parallel here. Could we explain how,
from the physical, musical notes, psychical
emotional states are awakened, wg would have
solved the riddle of the universe. Hence his
injunction to the reader, reverently to bow be-
fore this mystery of music, as inexplicable in-
deed as the whence of thought
MODERN MATERIALISM 141
Consider it well : each tone of our scale in itself is
naught ;
It is everywhere in the world — loud, soft, and all
is said :
Give it to me to usel I mix it with two in my
thought :
Andy there I Ye have heard and seen: Consider
and how the head I
No, materialism has not disproved the reality
of life after death, and till it does no one need
apologize for retaining his faith. All that sci-
ence has proved is that material processes ac-
company mental states, not that the latter are
caused by the former. Science has proved that
the molecular motion of the gray matter in the
brain is concomitant with thought, not that it
is the caiLse of thought. Science has demon-
strated that the eye is the organ of sight, but
not the seer ; the ear, the organ of hearing but
not the hearer ; the brain the organ of thought
but not the thinker. The brain, then, as I
have said elsewhere, is only a machine for
making our thoughts and emotions apparent iJO
others. At death the machine breaks but for
all that science knows, the operator may still
possess what he had to conununicate.® The
« See my " Faith in a Future Life,** chap. v.
142 PSYCHIC TENDENCIES OF TO-DAY
materialist aaks, what reason is there to expect
that after the dissolution of brain-matter, con-
sciousness will remain, any more than that the
wetness of water will remain after it has been
resolved into hydrogen and oxygen? As-
suredly, so far as the limits of our experience
and knowledge are concerned, we have no war-
rant at all for such an expectation. But what
does this argument amount to so far as disprov-
ing immortality goes? Absolutely nothing.
What right have we to assume that because we
know thought only in association with brain,
therefore no thought can exist without brain ?
What right have we to say that " the mind of
man is the totality of his brain-processes in the
same sense that the flame of the candle is the
totality of its combustible processes " and
therefore that man^s soul is extinguished by
death as completely as the candle's light is ex-
tinguished when it is blown out ? The truth is
that in all such statements two separate phe-
nomena are quite unbridged, the one physical,
the other psychical, and therefore not to be
treated as in the same category. Until science
can prove that thought is impossible apart from
brain-physics, faith remains in possession of
the ground. All we know is that brain and
MODERN MATERIALISM 148
thought go together in our experience without
being able to say that the latter is caused by the
former. Borrowing an illustration from Pro-
fessor Adler, we may liken their relation to two
citizens, walking arm in arm into a town and
through the town, but parting company when
they pass the city limits. So brain and
thought come arm in arm, as it were, into the
town of life but there is no known reason why
they may not separate when they pass out of
sight of the citizens, because their relation is
not one of cause and effect but only of concomi-
tance or simultaneity.
By the year 1885 the crude materialism of
Biichner, — espoused with such zest by the
" intellectuals " of social democracy fifteen^
years before, — was wholly discredited.
Lange, in his "History of Materialism," de-
votes a brilliant chapter to the story of its
repudiation by all the leading minds of Europe.
But hardly had the faith in a future life
been reborn when the veteran Haeckel dealt
it a fresh blow, broaching a theory of " mind-
producing atoms," whose " mind-sides " being
in touch, "maintained thought" till the dis-
solution of these atoms at death. To the ven-
erable CoryphflBUS of the materialistic school
144 PSYCHIC TENDENCIES OP TO-DAY
it seemed that now, at last, the doctrine of per-
sonal immortality was downed for all time.
But no, with the further progress of brain-re-
search it was found that Haeckel is wholly
wrong in his belief that the atoms to which he
attributed " mind-sides *' are in touch. On the
contrary, there exists a " discontinuity of mat-
ter." Inter-atomic spaces in the brain, there
are ; gaps, separating its material atoms. If ot
only have these atoms no contact, but the inter-
atomic spaces greatly predominate over the
atoms, so that out of the cubic contents of a
human brain only a few hundredths consist of
material particles. According to Risteen, a
recognized authority on the subject, " the dis-
tance from the center of one molecule to the
center of its neighbor averages ten times the
molecular diameter," while " of the space oc-
cupied by brain-pulp, or any so-called ^ solid
flesh,' at least 999,999 parts are occupied by
something other than atomic matter." If,
then, Haeckel's mind-sided atoms be separated,
how shall they unite thought with thought,
premise with conclusion ? For all such men-
tal processes a unitary and continuous medium
is needed. And if these inter-atomic spaces
be occupied by an imponderable, intangible,
MODERN MATERIALISM 145
elusive substance, a " mentif erous '^ ether^.
analogous to the " luminiferous " ether, then
we have an intermediary between brain-cells^
and thought, '^ an inunaterial substance of the
self," as an Oxford professor has called it, and
because immaterial or etheric, therefore in-
cognizable by our senses. Here, then, we enter
a region where sight, hearing and touch are
powerless either as observers or as interpreters
and where a " chasm " exists between mentif er-^
ous ether and thought even as between Tyn-
dalFs " molecular motion of gray matter in the
brain " and thought.
As a result of this recent scientific research
it is as difficult to-day to find a champion of
materialism as it was fifty years ago to find an
opponent of it. And whereas for five decades^
the task of dethroning materialism devolved
for the most part upon dogmatic theologians,
to-day it is physicists who are conspicuous as
disclaimers, on scientific grounds, of any sym-
pathy whatever with materialism.
In so far then as the arguments of the ma-
terialists were designed to break down all rea-
sonable supports for faith in personal con-
tinuity after death, those arguments have sig-
nally failed.
146 PSYCHIC TENDENCIES OF TO-DAY
But before leaving this aspect of our sub-
ject it will be well to glance for a moment at
the doctrine of evolution which in the estima-
tion of many a layman has been construed as
synonymous with or tantamount to materialism
and as leading directly to a negative answer
regarding man's survival of death. The evo-
lutionist tells us that our earth is dying,
doomed to become a cold dead world, like the
moon. Has it then been evolved from the
primordial nebula with no ulterior purpose
than its annihilation, or does it shelter some
indestructible good that shall survive the de-
cay of physical phenomena? Unless some-
thing worth while shall survive this ultimate
disaster, evolution must be set down as a sense-
less fiasco and farce. If that process, in the
course of which there appeared a Homer, a
Plato, a Dante, a Shakespeare, a ,G6the, a Dar-
win, is to end in a harvest of corpses, leav-
ing no permanent good behind, then we must
liken the process to the act of a crazy sculptor
who, after life-long toil upon a magnificent
masterpiece, broke it into fragments. Or we
might compare the process to a drama with a
prologue and a series of absorbingly interest-
ing acts, in the last of which the lights go out
MODERN MATERIALISM 147
and the whole thing vanishes like a dream.
Tennyson, whose " In Memoriam " was pub-
lished nine years before Darwin's " Origin of
Species," held the selfsame view. Contemplat-
ing the age-long process of evolution, with Man
as Nature's latest, highest product, tiie poet
exclaimed :
And he, shall he, —
Man, her last work, who seemed so fair,
Such splendid purpose in his eyes.
Who rolled the psalm to wintry skies.
Who built him fanes of fruitless prayer.
Who loved, who suffered countless ills.
Who hattled for the True, the Just, —
Be blown about the desert dust.
Or sealed within the iron hills?
No more! A monster then, a dream,
A discord. Dragons of the prime.
That tare each other in their slime,
Were mellow music matched with him.
The poet^s point is that no man would create
such a world, no human being would be guilty
of evolving such a system only to see it end in
failure and chaos, the most hideous of all
mockeries.
Yet we must frankly recognize the fact that
for the evolution-process we can claim only
this: it points to something other than noth-
148 PSYCHIC TENDENCIES OF TO-DAY
ingness as the goal of the process. This much
we may legitimately claim as a reasoned prob-
ability. As such, we may say, the outcome of
Nature's age-long process, whatever it be, will
justify the process. As a reasoned probabil-
ity, Leverrier, in 1845, announced the exist-
ence of an unknown planet In the follow-
ing year " Neptune " was seen and precisely
at the place where the astronomer had pre-
dicted it would appear. As a reasoned prob-
ability, Professor Eamsay affirmed the exist-
ence of a gas never yet discovered by any of
the senses and lo, " neon " appeared. Now,
just as the scientific world believed in the real-
ity of both the planet and the gas before their
discovery, so we may believe, as a reasoned
probability, that the outcome of the evolution-
ary process will be worth all it cost.
Clearly, then, neither the materialist nor the
evolutionist has furnished any objective evi-
dence that invalidates faith in a future life.
Fifty years ago their claims struck terror into
many a human heart even as did the recent
doctrine of Haeckel, but with the putting of
those claims to the proof comes a rebirth of the
faith which it was thought had been forever
destroyed.
MODERN MATERIALISM 149
And in Part III it was shown that the ob-
jective evidence, adduced by Sir Oliver Lodge,
in support of the spiritistic hypothesis fails to
satisfy even as did the objective evidence of the
materialist in support of the thesis that man
is dust and returns to dust Is there, then,
perchance, any subjective evidence to which
we may turn and find the faith in a future life
reborn once more ? There is, if I mistake not,
a moral experience which all souls have and
which furnishes, not demonstration of future
life, but the nearest approach to it possible in
the present state of our knowledge. Let me
explain. Most of us must confess that we do
not live the moral life either very deeply or
very intensely. None the less is such moral
living constantly in our power and the point
I wish to make is that the more we succeed in
our endeavor thus to live the moral life, deeply
and intensely, the more persuaded we become
that there is something within us that cannot
perish, the more profoundly aware we become
of the spiritual (and hence imperishable) na-
ture of our essential selfhood. Similarly, if
it be our privilege to enjoy relationship with
some rare soul, one who lives on a lofty spirit-
ual plane, one who refines and inspires us, then
150 PSYCHIC TENDENCIES OF TO-DAY
are we made to feel that here also^ in this ex-
ceptional personality, is something that must
survive death.
No one can live an ephemeral, selfish,
worldly life and then expect by some intel-
lectual process to arrive at faith in personal
survival of death. One gets that faith only
when finding in oneself, or in another soul,
something infinitely worth preserving.
There is a beautiful legend of the moun-
tains that aptly illustrates this truth. 'Tis
the legend of a shepherd lad, tending his fath-
er's flock, who saw or thought he saw a beau-
tiful figure of womanly grace and charm, mov-
ing before him as he climbed the heights.
Again and again the fair vision greeted his
sight so that for his rapt imagination it pre-
figured an inspiration and guide in the conduct
of life. And when the dark experiences came
to him as they come to us all, he tenderly and
reverently besought the fair figure to return —
" appear, oh appear, beloved spirit, but if this
happiness be denied me then let me make my
life better and worthy to share thine immor-
tality because thy gracious light has been shed
upon my way."
Who of us has not known in actual life such
MODERN MATERIALISM 151
a woman, one who exercised a mighty, ever-
present inspiring influence, persuading us not
only of the eternality of her own spirit but also
prompting the faith that through our response
to that inspiration something worthy of per-
petuation inheres also in us.
What Plato, Dante, Leonardo, Groethe and
Browning experienced, we too may experience
and like them find that nothing is so difficult
as disbelief in inmiortality.
They simply could not think of their spirit-
ual selfhood as ceasing, because they felt the
urge within them to continue the pursuit of the
ideal. Many a thoughtful man, it is true, has
felt himself intellectually driven to agnosti-
cism, or even perhaps to outright rejection of
the immortal hope. But if his moral nature
does not revolt at what his intellect prescribes^
it would be proof that he had never lived the
moral life intensely or deeply, so inevitably
does such living compel revulsion from the
thought of annihilation at death. It was this
conviction that had mastered Tennyson when,
in his " Wages," he raised the question, what
wages would virtue have ?
'^ She desires no isles of the blest, no quiet seats of
the just.
162 PSYCHIC TENDENCIES OF TO-DAY
To rest in a golden grove, or to bask in a summer
sky; —
Give her the wages of going an and not to die.''
Recall Professor Adler's noble statement of
this crucial truth : " We admit that we do not
80 much desire immortality as that we do not
aee how we can escape it ; on moral grounds we
do not see how our being can stop short of the
attainment marked out for it, of the goal set
up for it; the best within us, our true being,
cannot perish, in regard to that the notion of
death is irrelevant." ® " Man, unlike the pro-
ducts of Xature, is not a mere wave that rises
and subsides, a shadow that passes aver the
43cene — there is in him that which does not
deserve to die and will not die."
Let me supplement this quotation with one
of my own, from the book to which reference
has already been made.
"What are we here for? We are here to
realize the infinite possibilities of our being,
or, to speak more accurately, we are here to
«nter on the realization of those possibilities.
This realization is the supreme good ; the will
that strives for the supreme good is the good
«"Life and Destiny," pp. 38 sq. The Standard,
April, 1918.
MODERN MATERIALISM 158
will, and the good will cannot die in a universe
that is rational and moraL We enter the
world with a moral obligation imposed upon
us — develop the real that you are into the
ideal you ought to be. Nature has intended
that we should strive for realization of that
immanent ideal. But, clearly, that ideal can
never be completely realized; it can be only
eternally approximated.'^
Yes, the ideal is unattainable and loyal pur-
suit of the unattainable ideal is our highest
possible attainment. Perfection is not a final,
static, completed moral state, rather is it an
evolving process. The ideal flies ever before
us and most passionately do we pursue it when
it seems furthest away. Our task is one in
which everlasting progress may be made, not
one that can be once for all fulfilled.
And if, on the one hand, it depresses us to
realize this, to realize that no achievement is
ever final, but that each is only the vantage-
ground from which we climb to some higher
manifestation of power — at each new level
broadening the perspective and deepening the
content of our life, — on the other hand, it is
mightily inspiring and cheering to realize that
no statical heaven, however finished and fine,
154 PSYCHIC TBNDSNCIES OF TO-DAY
oould ever permanently satisfy ns. As a tem-
porary resting place for tired souls we might
welcome it indeed^ but once rested and re-
freshed, we would wish to resume the upward
way.
At OberammergaU; on the morning after
the Passion Flay, I climbed the nearby hill
that rises behind the imposing theater. The
road was rather steep, tortuous, and stony.
At intervals of sixty or seventy yards, benches
had been placed to break the continuity of the
climb. Before each bench there was erected
a crude picture, representing a scene from the
closing days of Jesus' life. These resting
places with their pictures, are called in Boman
Catholic countries " stations of the Cross/'
Thus the pedestrian pauses as he climbs and
as he pauses there looks down upon him a
great thought out of tl>e 4^f e of the Nazarene.
Then, rested and refreshed, he resumes the
climb, until at last the final " station of the
Cross " is reached.
Strip this story of its sectarian implications
and what remains is a condensed statement of
what our human life must be. We must be
climbing, we must get tired, we must have
moments of rest; moments in which there may
MODERN MATERIALISM 156
look down upon us the great thought of the
infinitely-perfect to which we tend.
Most of us only begin the upward ascent,
we reach but a little way up the mount Per-
fection when our climb is stopped by death.
Here, then, on the one hand, is Nature impos-
ing upon us the moral obligation " Be ye per^
feet," realize the ideal ; and here, on the other
hand, is Death, stopping us in our upward
march and seemingly bringing that moral ob^
ligation to naught. How, I ask, shall we solve
the riddle? Clearly, we are forced to accept
one or the other of two alternatives; either
death is not the end of life and there is oppor-
tunity beyond death for continuing the ascent
of the spiritual moimtain, or else Nature de-
feats the end she had in view in the creating
of man. That, I believe, is the logical alterna-
tive to which we are forced if we do close and
consistent thinking. Nay, more, we can go
one step further and say that the loyVl, faith-
ful soul, the soul that has been steadfastly loyal
in the pursuit of the ideal, in the ascent of the
mount Perfection, that soul is entitled to con-
tinue the pursuit when death has cut short the
series of earthly endeavors. If this be a
moral tmiverse, if at the heart of the universe
156 PSYCHIC TENDENCIES OP TO-DAY
the principle of justice obtain, then, I say,
the loyal, faithful soul, the man or woman who
has consecratedly pursued the ideal, is thereby
entitled, has a right to continue that pursuit.
If we loyally pursue the ideal and that pursuit
is the end which Nature has decreed in creating
us, then she would defeat her end and be irra-
tional did she allow death to cut off that pur-
suit. And if faithful pursuit constitutes a
right to continue it. Nature would be unethical
were she to disregard that right. Thus does
personal immortality become an ethical neces-
sity, as was said by the lamented Francis E.
Abbot, to whom I am indebted for the thought
that has been here worked out. And this is as
near to demonstration as it is possible for us
to come, in the present state of our knowledge.
There can be but one reasonable, satisfying
view of our earthly pilgrimage. It is that of
a process of growth, upward and onward end-
lessly toward the ultimate Ideal. If, then,
when that pilgrimage ends, our goal be still,
like a star, shining in the distant heaven, and
we, from the low plane of our present attain-
ment, looking up to that star, what escape is
there from the frightful unreason of such a
situation ? It is, so far as I can see, that death
MODERN MATERIALISM 157
does not terminate the pilgrimage, but that
somehow, somewhere, provision wiU be made
for the perpetuation of what is essentially
spiritual in us, to the end that it may fulfill, in
ways beyond our ken, the supreme purpose of
its being.
Far be it from any of us to dogmatize on the
question of personal immortality. To me it
seems the only possible explanation of the mys-
tery of our life. Yet is our reason limited in
its powers and we must therefore beware of
the tone of finality in our discoursing upon it.
Who knows but that in the universal plan not
a single human being is accounted of sufficient
value to the imiverse to require his preserva-
tion ? It may be that the universal plan pro-
vides for some altogether different solution
than that of personal immortality as popularly
conceived. But that the solution will be both
rational and ethical I am bound to believe. I
am bound to believe that my essential spiritual
selfhood will be perpetuated in the eternal
order, all the while (with Emerson) utterly
" incurious " as to the mode of that perpetua-
tion, omdesirous to pry into the ultimate secret
of the cosmos, serenely ready for whatever des-
tiny has in store for me, calmly trusting that
158 PSYCHIC TENDENCIES OF TO-DAY
whateyer is best will be wrou^t out in the
universal plan.
» There is, then, a concatenation of moral
ideals and moral experiences that have given
rebirth to the faith in personal survival of
death. The haunting sense of incompleteness
of character, the consciousness of an infinitely
perfect goal, the sense of a constant residuum
of capacity to approximate it, no matter how
many times we slip back; the moral obUgation
Nature has imposed on us to pursue it, the
conviction forced upon us, when we earnestly,
ardently obey, or when we see complete obedi-
ence in another, viz., that there is something in
that person, as in us, which cannot cease — •
such is the order of ethical thought and experi-
ence which, like the heart, hastes my panting
soul to the waterbrooks to quench its thirst at
the eternal stream of faith in a future life.
We are stationed here on this earth, between
two great ignorances. For, when we talk of
origins we don't know exactly whence we came
and when we are discussing destiny we don't
know exactly whither we go. What then re-
mains between these two ignorances? There
remains the kind of behavior we adopt. We
have to choose between living like immortals
MODERN MATERIALISM 109
and living like the day-fly, dead at sundown.
Grant that the mystery of the origin of things
is insoluble; grant that the mystery of the
hereafter is equally impenetrable; there yet
remains a higher and a lower order of lif e,
and a choice to be made between them. Ac-
cept, if you will, the simile which likens life
to a midnight sea illumined by a single streak
of light, and man to a ship, crossing that light-
ened path- way, emerging from the darkness and
presently disappearing in the future darkness,
yet none the lees would you think it worth
while, even in that brief moment, to catch the
light upon your sails and while you live, to live
in the light !
When, in otir pursuit of knowledge concern-
ing man's persistence as a spiritual being, we
reach the place where knowledge fails, faith
must hold sway. The ethics of investigation
on post-mortem conditions requires of us that,
having caught the light upon our sails, we trust-
fully steer our ship forward and with the
requisite moral heroism face the ulterior dark-
ness. If Oalderon be right in regarding life
as but a dream, then 'tis for us to live well
throughout the dream and trust the waking,
whatever it may be. Since we cannot prove
160 PSYCHIC TENDENCIES OP TO-DAY
either the negations of doubt or the affirma*
tions of faith, we can none the less
'' be wise in this dream-world of ours ;
Nor take our dial for our deity.
But make the passing shadow serve our wilL"
Perhaps in no better way can I bring my
thought to a telling conclusion than by retellr
ing the incident related of Dr. Pritchett, dur-
ing his presidency of the Massachusetts Insti-
tute of Technology. He was touring the
Bernese Alps, from Badzeuck, via the Gtemmi-
Pass, to Kandersteg. When he reached the
summit of the pass he looked vainly about for
a path that would lead to his destination. All
that he saw was a narrow, faintly-marked trail
on the surface of the huge granite boulder,
stretching down the steep mountain side.
Such a trail it was as a mountain sheep might
risk, but hardly to be ventured upon by human
feet. Concluding he had missed the right
road the pedestrian was about to retrace his
steps when he spied a little Swiss boy about
forty feet away. " Where is Kandersteg ? "
the president exclaimed. To which the lad
replied, " I don't know, sir, but (pointing to
this hazardous trail) that is the way to it."
MODERN MATERIALISM 161
Without in the least realizing it, the boy had
summarized the whole practical philosophy of
life. If you are on the right road you don't
need to see your destination. In such a situa-
tion — ■' and it is symbolic of that in which we
all find ourselves, no matter what our vocation
or lot in life may be — there are only three
alternatives open to us: First, we may sit
down, if our inertia be in excess of our motive-
power. Second, we may turn back, if our
desire to reminisce be greater than our pro-
phetic proclivity. Third, we may go bravely
and trustfully on.
In the sacred name of the latent possibili-
ties that reside in each one of us, and of that
constant residuum of capacity for progress
that is present in even the lowest of us, I say,
let us go on and take the ethics of an immortal
being for our guide.
THS END
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