A new basis of belief in immortality / by John S. Farmer.

  • Farmer, John S.
Date:
1882
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Licence: Public Domain Mark

Credit: A new basis of belief in immortality / by John S. Farmer. Source: Wellcome Collection.

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    which men may occasionally obtain, under certain conditions, revealings from those who have passed to the next world before them. A certain proportion of human beings are more sensitive to spiritual perceptions and influences than their fellows ; and it is usually in the presence, or through the medium of one or more of these, that ultramundane inter- course occurs. “11. When the conditions are favourable, and the sensitive, through whom the manifestations come, is highly gifted, these may supply im- portant materials for thought, and valuable rules of conduct. But spiritual phenomena sometimes do much more than this. In their highest phases they furnish proof addressed to the reason, and tangible to the senses, of the reality of another life, better and happier than this, and of which our earthly pilgrimage is but the novitiate. They bring im- mortality to light under a blaze of evidence which outshines, as the sun the stars, all traditional or historical testimonies. For surmise, they give us conviction, and assured knowledge for Avavering belief. “ 12. The chief motives which induce spirits to communicate with men appear to be a benevolent desire to convince us, past doubt and denial, that there is a world to come ; now and then the attraction of unpleasant memories, such as murder or suicide ; sometimes (in the Avorldly-miiided) the earth-binding influence of cumber and trouble; but far more frequently the divine impulse of human affection, seeking the good of the loved ones it has left behind, and at times drawn down, perhaps, by their yearning cries. ‘ ‘ 13. Under unfavourable or imperfect conditions, spiritual com- munications, how honestly reported soever, often prove vapid and valueless; and this chiefly happens when communications are too assiduously sought, or continuously persisted in; brief volunteered messages being the most trustworthy. Imprudence, inexperience, supineness, or the idiosyncrasy of the recipient may occasionally result in arbitrary control by spirits of a low order; as men here sometimes yield to the infatuation exerted by evil associates. Or, again, there may be exerted by the inquirer, especially if dogmatic and self-willed, a dominating influence over the medium, so strong as to produce effects that might be readily mistaken for Avhat has been called possession. As a general rule, however, any person of generivl intelligence and ordinary Avill can, in either case, cast off such mischievous control; or, if the weak or incautious give way, one who may not improperly be called an exorcist—if possessed of strong magnetic will, moved by benevolence, and, it may be, aided by prayer, can usually rid, or at least assist to rid, the sensitive from such abnormal influence.” SPIlilTUALISM AND THE POPULAR THEOLOGY. In view of the foregoing, the question will arise as to the exact bearing of Spiritualism upon Modern Christianity. Clearly the new teaching does not countenance the Popular Theology ; yet, as I have already said, it is not antagonistic to the teaching of Jesus. Orthodoxy does not fairly represent the spirit of Christianity, though it may well possess a rigid observance of the letter thereof. Hie he.art of it Ls sound, no doubt, — that is to say, it means well, but its theology