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Updated: June 7, 2025


Brown I have, in anticipation of events, spoken in connection with spiritism, apart from which she had a remarkable individuality in many ways. She had those instantaneous perceptions of truth in the higher regions of thought, the spiritual and moral, which seem to be either instinct or inspiration.

There, and more particularly on the Continent, Spiritualism met and merged with a second line of development which in turn reacted upon American Spiritualism, and, in America, released movements on the surface wholly unrelated to Spiritism. In France to a degree and in Germany strongly Mesmerism lent itself to spiritistic interpretations.

The aversion to spiritism which Crookes met with in contemporary science was, from the standpoint of such a science, largely justified. Science, in the form in which Crookes himself conceived it, took for granted that the relationship of human consciousness to the world was that of external onlooking.

It may reinforce the faith of those who remain in their old communions. Spiritism has a long line of descent. The belief that the spirit may leave the body and maintain a continued existence is very old. Mr. Herbert Spencer finds the genesis of this belief in dreams.

To me the question had such vital importance that I was determined that neither fraud nor the inconsequent nature of the pretended communications should dissuade me from the most thorough investigation possible. This investigation lasted several years, and included, to greater or less extent, every form of psychological and physical phenomenon which was offered by spiritism. The reason is simple.

On the whole, therefore, there seems to be little real worth in Spiritism, even accepting it at its own valuation. The nourishment it yields the soul is too meagre; and save on that one bare point of life beyond the grave, which might just as easily prove an infinite curse as an infinite blessing it affords no trustworthy news whatever. But these objections do not apply to magic proper.

At the second séance spectral hands developed, profoundly mystifying every sitter, and Lombroso went away, promising to carry forward a study of spiritism. In a letter written the following June he manfully said: 'I am filled with confusion, and regret that I combated with so much persistence the possibilities of the facts called spiritualistic. I say facts, for I am opposed to the theory."

Assuredly, if it be not "impossible" to raise the cry of spirits in such a case, it would at all events seem "absurd" to do so. Modern spiritism, as every student of that fascinating if elusive subject is aware, dates from the closing years of the first half of the nineteenth century.

Bosio had been fond of dabbling in spiritism and such things, and they had often talked about the possibility of coming back after death, in that very room, promising each other that, if it were possible, the one who died first would try to communicate with the other. Matilde turned aside from the room in which they had said those things to each other.

The destructive criticism of our own times, the so-called "new theology," the different systems, which deny the Deity of our Lord and which reject His atoning death, like "Christian Science," belong to the seed of the serpent. And so does Spiritism, Theosophy, Mormonism and other cults. In these systems and cults he appears as an angel of light, blinding the eyes of them that believe not.

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