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countries are Spiritists, and their tests are absolutely astounding. Some Mormons are excellent clairvoyant Spiritists. But clairvoyance, tests, facts, phenomena, all combined, have not made them philosophers,- have not saved them. Alone, they will never educate nor spiritually redeem humanity. ..

“On the natural plane, considered from the Adamic side of life, it is well and wise to multiply and replenish the earth;' and every child thus born has the right to demand an honorable recognition from the father as well as the mother,- has the right to be loved and cared for by both parents, and the right to a sound, practical education. Finally, these selfish, credulous, pompous, exquisite, faint-hearted, shiftless, sensuous, flirting Spiritists, generally quite content with the alphabet of disorderly phenomena, need the quickening influences of the Divine Spirit, need religious conviction and moral culture, need conversion to, and baptism into, the heavenly principles of Spiritualism.

Genuine Spiritualists - there are multitudes of these. They already constitute a vast army. Bearing upon their foreheads God's seal of manhood and womanhood, they daily walk the Mount of Beatitude, and commune with the transfigured who glide along the love-lands of heaven. Having trust in God, faith in the possibilities of humanity, and a blessed knowledge of immortality, through the present ministry of spirits, they are a moral power in the world. They live to-day as though conscious of being already in eternity. They are above the commission of unworthy acts. Seeking neither praise nor fulsome flattery, they are practical reformers, doing good for goodness' sake. Candid and sincere, they take no selfish advantage of others' weaknesses. Broad and catholic, they can work with Unitarians, Free Religionists, Liberalists, all true workers. In method they are more constructive than destructive. Relating to books, Bibles, and spiritual teachings, they exercise their own judgment. Administering reproof in gentleness, slow to believe ill of others, they forgive as they would be forgiven. Accepting Spiritualism as expressing the outflowing love of God, the brotherhood of man, the divine prin

ciple of holiness, the indwelling Christ of love and wisdom, the Comforter promised in the New Testament, the divine guest crowned with immortality,- genuine Spiritualists, in this and all lands, strive to live pure, practical lives, that others may see their good works, and thus be induced to accept the truth of heaven. Without holiness none can enter the heaven of heavens."

In the “ Year Book of Spiritualism,” published in 1871, Hudson Tuttle has some pertinent remarks on the incidental accompaniments of all new movements. He says:

"It is tauntingly said that the origin of Spiritualism is obscure. Those who worship as God a child cradled in a manger, whose chosen twelve were half-clad fishermen, whose female followers were outcasts and Magdalenes, should at least be modest in their insinuations. . . . Spiritualism, like a flood, gathered all the floating rubbish on its tide, and by many is judged by this accident than by the force of its torrent. This is not exceptional. All countries and all religions have their professional lazzaroni, beggars, tramps, hangers-on, leeches, and vampires. The divine philosophy of Spiritualism is no exception. Its pure garments have been dabbled with the slime of selfishness and polluted by the vampires of passion. That it has endured all that has been cast upon it, and not only endured, but grown strong, indicates its tenacious vitality and the inherent strength of its glorious truth.”

XXIII

LESSONS OF EXPERIENCE

“In the tempest of life, when the wave and the gale
Are around and above, if thy footing should fail,
If thine eye should grow dim, and thy caution depart,

Look aloft, and be firm and be fearless of heart." In his earlier years of experience in Spiritualism, Mr. Peebles had a strong desire to become open to direct spiritual influx, to be entranced that he might see and hear for himself, and so become more efficient in the spiritual ministry. But later he became convinced that with his peculiar species of sensitiveness, such submission to a foreign control would be attended with grave dangers. And his invisible helpers have demonstrated to him that his highest uses may be best attained by his uniform preservation of outward consciousness. But he has not always strictly heeded these injunctions, especially when in the presence of other mediums.

At a meetir.g in Fond du Lac, Wisconsin, immediately after the “ Wilson and Haddock Discussion," when Mr. Wilson gave public tests of spirit presence, Mr. Peebles was completely enveloped in the dominant sphere, neutralizing that of his own, when a foreign influence gained partial possession of his brain. Then he began to question and doubt the good powers that had guided his footsteps so many years. On his way from the meeting, in company with his friends, he insisted the spirits should co-operate with him in the line of work he should mark out to convince the doubting world. Instantly a ray penetrated the obsessing sphere, and dissipated the hallucinating influence; and he reeled under it, like Saul on his way to Damascus, when "there shined round about him a light from heaven." Powhattan then bathed him in the strong influence of his sympathy, when he drooped his head and wept, and

prayed to be forgiven for his mistrust of the divine wisdom. That night, in a company consisting of Raymond Tallmage and wife, Mrs. Julia T. Ruggles (daughter of Gov. Tallmage), J. O. Barrett and wife, Mr. Peebles was strongly influenced by an Indian, then by “Queen of the Morn;" when he laid hands of benediction upon each one, and all were moved to tears in the airs which seemed filled with a holy presence. It was a baptism from on high.

Mr. Peebles encourages spiritual circles for the "manifestations,” but holds that these should be organized with great care and under wise limitations. The properly constituted circle may be made the basis for mediumistic development — a family altar for communion and worship. But when unwisely organized, or when mediumistic development is sought to subserve a private or selfish end, it can have only an unpleasant outcome. He tries to inspire worthy mediums to perseverance, and the people to protect them in their beneficent ministry of love from the angels, but demands conscientiousness, order, sincerity, and a broad charity. Truth is sacred; and credit is due to all its revealers, of every age, race, and calling. It is his constant effort to accord justice where it is due, and foster all instrumentalities which may be employed for the enlightenment and uplifting of the race. Fraud his soul hates.

Lecturing in he was importuned several times to sit in a promiscuous circle that was really repulsive to him. Knowing his own sensitiveness, he politely declined. “No," said his friends, “ you help the circle so much: you are too particular, too proud." Yielding, just to accommodate them, he became entangled in a magnetic web. It was earthly, painful, darkening. Unable to resist it there, and realizing his moral peril, he seized his hat, rushed from the room, and walked at night two miles through the city, where, reaching a lonely spot by a large rock, he knelt down and prayed, speaking the language of Jesus in his temptation, “Get thee hence, obsessing spirit!” Then there fell a gentle wave of influence from his guides, and the baleful influence of the thrall was broken. In

a half audible tone a voice said, “Brother, the lesson is well. Be wiser; keep pure the white vesture with which thou art robed.”

Natural to his ideal, Mr. Peebles would make a hall for Spiritualist gathering a sanctuary, consecrated as a “holy of holies," and used for no other purpose, since he regards a variety of uses as incipient to obsession. Like a temple of the soul, it must be single to holiness, orderly, architecturally beautiful, airy; no somber shading, but full of light, and made fragrant with flowers. Boxes, pulpits, and desks are all barriers between speaker and people. “Away with them, and give me a broad, free platform.” Only one speaker on the platform at a time is his demand. He would have the exercises simple and impressive. He strenuously objects to having a president, pickled with tobacco or any other stimulant, perched upon the platform behind him when speaking. In his more advanced life, he cares nothing for proselyting. “Believe what you have a mind to,” he often says, “but behave yourself. It is deeds and not belief that saves the human souls."

A broad, ethical form of teaching and a living example are the main essentials with him. He zealously guards against intrusions just before speaking. From some ante-room, where he sits silent to invite the inspiring force, he prefers to pass direct to the rostrum. Introductions and the touch of angular hands may depolarize the influence upon which he most depends. A speaker should studiously avoid becoming submerged in the combined spheres of a mixed audience. Upon the rostrum he should be spiritually insulated, handing down the truth from the upper planes of thought and life. When the service is closed, and the hearts of the people glow with fraternal warmth and general good feeling, then our brother greets them most cordially, adopting the Quaker style of shaking hands with everybody, imparting in that friendly grasp the virtue with which he was charged during the discourse.

When dedicating the Spiritual church in Sturgis, Michigan, some of the brick of which he carried in his own arms, as the vast congregation was scated, he noticed just in front

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