Materialized Apparitions: If Not Beings from Another Life, What Are They

The credulous have their weak points, but the belief of unbelievers surpasses all credulity.

There is no position a man can assume so weak as that of extreme skepticism in the face of fair evidence.

Heat, light, electricity, and force are common things. We accept them as matters of everyday life; our familiarity with them prevents surprise. In our attempts to discover or learn what they are we have utterly failed. All that we have found is how they act under certain conditions. They are the elements necessary to the existence of physical life, and by cultivating their acquaintance we have made friends with them. They walk beside us, lending a helping hand in everything; still they are our masters – we know them not. For the moment we comprehend a thing we are greater than the thing we comprehend: it is behind us, not in front.

Those who are seeking to know how these spirit-forms are created will seek in vain, for there is no language by which the process can be conveyed to our understanding. When it is said that they come out of invisible space, and depart in the same way, all is said that can be in explanation of their advent among us.

CHAPTER I.

A GLANCE BEHIND THE CURTAIN

The nature of man is, to a certain extent, dual. The brain is divided into two parts; there are two sets of nerves crossing each other, so that an injury received on the left side of the brain affects the right side of the body, and vice versa. While the duplicated organs are capable of separate action, anatomically suggesting two distinct beings, they are united so as to form a complete union of both. There is, however, a preponderance of brain or will-force in the left side of the head, giving a more complete control over the right side of the body, and, in some instances, a manifestation of character, which would indicate that each side of the brain might act in alternation, and somewhat independently of the other.

The force which the brain exerts over its own organism and that of others is not understood. Could it be explained, all the phenomena of the material and spiritual would, probably, lie within reach. A person with a strong will may possess a magnetic power enabling him to throw another, of a peculiar temperament, into a trance, in which that person is physically insensible to everything except what comes through the sensibility of the magnetizer.

The material bodies are brought en rapport with each other, or under the law of individual control, and the magnetizer can direct the physical movements of the other very much as he would his own, leaving the spirit of the entranced person free to act, for the time being, independently of its own body. If it has the strength or power to control other sensitives, it may manifest itself in remote places, either clairvoyantly or by materialization more or less tangible. It can, however, do this much more perfectly in close proximity to its own body. Such a materialization is a counterpart of the entranced person; is, in fact, the spirit of that person clothed in a body not strictly its own, but composed of material largely drawn from it. The existence of this phenomenon has been more or less known through all ages, and is probably the origin of that mythical story of the creation of woman, where the Lord is said to have caused a deep sleep to fall upon Adam.

Among all nations, traditions of what is known as "the double" exist. Though often classed as a vulgar superstition, it nevertheless finds expression in the works of some of the best intellects. It plays an important part in the progress and development of all physical séances, since it is the first indication of true materialization. Furthermore, the substance composing this counterpart is, to a certain extent, the nucleus around which all spirits materializing are developed or clothed.

The form appears to issue from the left side, but in reality it comes from the whole circumference of the body, in a rapidly-moving luminous vapor, which quickly consolidates into a separate individualized form, complete in its organization, and capable, for the time, of physical and mental action. Such manifestations are what is understood to be the production of living forms by means of living matter given off from the body of the medium. The process is more or less affected by the surroundings, and is ever the result of more intelligent beings coöperating with the spirit of the entranced person.

The spirit occupying this temporary body can, when proper relations have been established with it, surrender it into the control of other spirits, the same as it surrendered its other body into the control of the magnetizer, and from its peculiar structure they can contract, expand, or change it to suit his or her requirements. So long as it remains in the possession of the spirit of the entranced person, the likeness to it is maintained; but the moment it passes into the possession of another, the resemblance will depend entirely upon the strength of the control, and the knowledge the spirit has in shaping the form like to that borne in earth-life. From these conditions materialization may broaden into more complex forms, always depending upon the currents of magnetic thought, and that central will-force that sweeps into its vortex all atoms necessary to its use.

Until the spirits acquire more than ordinary strength by frequent manifestations, or by favorable surroundings, this will probably be found to be the usual way in which they make themselves visible to us. These conditions necessitate more or less resemblance to the medium, both in form and intonations of voice.

I have seen hundreds and thousands of materialized forms; have seen, in a few instances, personation, where the medium was taken possession of, brought out, and controlled as in trance-mediumship; I have seen what appeared to be the double of the medium, so thoroughly like, that I should have testified that it was the medium had I not seen it dematerialize, or been taken into the cabinet by the form and found the entranced medium there; but I have never seen a single instance of transfiguration, unless the double of the medium be considered as such. The fact that Mrs. Fairchild stands outside, by the cabinet, during the séance, in full view of the audience; that at the Berry Sisters', and at Mrs. Sawyer's, the spirits lead the medium out of the cabinet; that at Mrs. Fay's the forms often take the visitors into the cabinet and show them not only the medium but the materialized control, – are things which the skeptic will find very hard to explain. If they are not evidence of the existence of these phenomena, it is difficult to understand what evidence is.

To a sensitive person, with even a limited experience, the character of a séance is easily determined. There is always in the true materialized forms a decided lack of some of the elements that make up the magnetism of what we call real life; something not easily described, but readily perceived by a person thus constituted. To such a one, neither a confederate nor a personation by the medium can pass undetected.

CHAPTER II.

EXPOSURES OF MEDIUMS

There have often been sensational reports circulated claiming to be "exposures" of materialization, but when traced to their origin they have generally been found to be unreliable, and never the result of careful study or scientific investigation. The ungentlemanly and in some instances brutal conduct of the parties engaged in the "exposures" has been such as to discredit their statements, and in no case have they produced evidence that would be considered valid in any court.

If it be true that the garments used to clothe the forms are materialized and dematerialized in the cabinet, any sudden disturbance of the magnetic conditions of the circle might arrest the process of dematerialization, leaving the draperies intact. Persons not understanding this would naturally charge fraud upon the medium, on rushing into the cabinet and finding them there. This has led some mediums to submit to a thorough examination of their clothes before entering the cabinet, going so far, at times, as to allow themselves to be dressed entirely in dark clothing, without a particle of white upon them, and giving every opportunity to prove that there were no concealed draperies in the room. These arrangements, while taking up valuable time that otherwise would have been devoted to the séance, have never interfered with the manifestations.

The most serious and perhaps the most generally believed charges made against these séances is that confederates are used to personate the forms. Passing by the many knotty questions which cannot possibly be explained on the theory of confederates, and considering it in a business point of view, there are difficulties connected with such an arrangement that might in the end prove disastrous.

A employs B to personate, at one dollar a séance. B finds that A is making money, and, being rascally enough to engage in such work, would have no scruples in demanding, under threats of exposure, the lion's share of the proceeds.

A is completely in his power, and has no alternative but to submit. This, and the outside pressure which would be likely to be brought to bear upon B to make public the fraud, would render it almost impossible to carry on the deception for any great length of time.

Again, there are often from fifty to sixty distinct individual forms appearing at each séance, requiring as many confederates to represent them. As the circle is rarely composed of more than twenty-five persons, would it pay to keep so many actors for so small an audience? If people who listen to these accusations would reflect for a moment, they would see that the theory of confederates is not a very plausible one, and it might do much toward relieving mediums from the unjust suspicions to which, through lack of understanding on the part of the public, they are more or less obliged to submit.

All honest mediums will cheerfully do all they can to satisfy the public that there is no deception, and that the cabinet and its surroundings are such as to preclude the possibility of confederates. Any other arrangements are unnecessary, and, to say the least, suspicious. These things are new and strange to most people, and they very naturally expect strong evidence; and they are right, provided their desire is expressed in a kindly and gentlemanly manner.

Any one at all familiar with these séances cannot help seeing that there are some mediums and their controls who are largely responsible for the feeling of distrust more or less manifested toward the subject. When the question of a confederate is fairly settled (and no one can be certain of his position until it is done), and two forms appear at the same time; or when you can be taken into the cabinet by a form, and shown the entranced medium, it is self-evident that one of them is a materialized form, and not a personation by the medium. It needs no argument to settle this, no matter how much it may conflict with pre-conceived notions.

I have quoted from Chief Justice Jacolliot's work on Occult Science in India, to prove that there is no connection between these manifestations and what is called sleight-of-hand.

There is, however, a more important fact conveyed in his statements, corroborated by other writers upon this subject, showing the perfect fairness with which these mediums, or Fakirs, submit to tests, courting the most thorough and exhaustive investigation, even trusting themselves, while in a trance, without any protection, to the honor and good faith of those around them, repeating at request the experiments, again and again, to satisfy that there is no deception about them.

This is strangely in contrast with our mediums, who as a rule shrink from anything of the kind, and are disposed to regard any request of that nature as a direct imputation upon their honesty.

If materialization means anything besides dollars and cents – if it has a mission to perform – it is to enlighten and educate the people upon one of the most important subjects that has ever engrossed the mind.

The lack of openness and confidence on the part of many of the mediums, or their managers, creates a feeling of distrust which sometimes finds an expression in rudeness on the part of skeptics, and leads those who are confident of the genuineness of a part of the séance to be impressed with the idea that there are things connected with it that are dishonest.

There is no difficulty in tracing the source of this feeling. Everywhere like begets like, and as long as this state of feeling exists there will be a lack of harmony in the circle, with more or less disturbance.

It may be that these things are inseparable from the newness of the manifestations among us, and will disappear when mediums are more freely developed in our homes, and the séances assume less of a commercial character.

While no apology should be made for fraud in these séances, we have no right to make charges that cannot be sustained. Every medium is bound, in justice to the audience, to see that the cabinet and its surroundings are so arranged that the appearance of fraud is, as far as possible, avoided.

Lack of experience, want of perception, or ignorance of a subject, gives no authority to assume that it is a fraud. The eagerness with which the press circulates reports of imposture finds its excuse, not in a manly defence of the truth, but in a morbid disposition to cater to the whims and caprices of the public. Those who accept such statements without investigation may possibly become victims of a worse delusion than that which they fancy they are condemning in others – a delusion born of ignorance and self-conceit.

CHAPTER III.

PUBLIC SÉANCES

No comparison can justly be made between different mediums. All are excellent in their way. The preference that is given to one over others is mainly due to personal feeling, to likes and dislikes, which must always find an expression among individuals of different tastes.

In some séances the strength of the manifestations is largely exhausted in the production of forms. In others, the social and affectionate element predominates. Where there are from fifty to sixty materialized forms appearing at a sitting, it is hardly to be expected that much time can be given to the interchange of thought or the expression of feeling. Such séances are, as a rule, mere touch-and-go occasions.

The strength of the circle is often exhausted in combating the ignorance and prejudice of the audience, and the higher and more delicate phase of materialization is lost sight of.