Studies in the Out-Lying Fields of Psychic Science Part 12

There was drought in Oberlin, and the thin, hard clay soil of that region suffered severely from a total failure for three months, of rain.

Clouds promised the desired moisture, but hovered over the lake, and poured out their waters there. This they did day after day, raising the hopes of the anxious, and then drifting away.

Finney, who was an enthusiast, was walking in the street one day, when a friend met him and said: "I should like to know what you mean by preaching that G.o.d is always wise and always good, when you see him pouring out that great rain on the lake, where it can do no good, and leaving us to suffer so terribly for want of the wasted water?"

Finney said: "His words cut me to the very heart; I turned and ran home to my closet, fell on my knees, and told the Lord what had been said to me, and besought him, for the honor of his great name, to confound this caviler, and show forth the glory of his power, and the greatness of his love. I pleaded with him that he had encouraged his people to pray for rain, and now the time had come for him to show his power, and his faithfulness as a hearer of prayer. Before I rose from my knees there was a sound of a rus.h.i.+ng mighty wind. I looked out, and lo, the heavens were black; clouds were rolling up, and rain soon fell in torrents, continuing for two full hours."

Those who are acquainted with the lake region know the peculiarity of these storms, and will readily understand the rapidity of their coming.

They require no prayer to move them, and that the coincidence of the rain and the prayer should be endorsed by leaders in theology, is a strange instance of mental aberration, or, as Darwin would say, atavism.

The absurdity of the representation apparently escapes the notice of those who accept it. The zealous Finney telling an Omnipotent G.o.d what he ought to do to show his power and keep his promise for his own interest and reputation, as though the rain was not withheld for some good purpose well known by the Omnipotent! And then by his pleading, this little President of a then obscure college, changed the will and purpose of the Almighty, and brought the rain to a narrow section of country, leaving regions beyond equally suffering without a drop of moisture!

Such instances prove too much. They maintain the changefulness of G.o.d, and the power of man to persuade Him to alter the course of the elements. Mr. Finney heralds with ostentatious pride this case when the clouds came at his call; he does not tell us of the prayers he and all the praying people of that region had daily offered for weeks and months for the same object, which brought no moisture!

Rain is sure to come at some time, and if the seasons of prayer be continued long enough, the last one will surely be followed by rain.

This instance is introduced to ill.u.s.trate the limitation of the power of prayer. The insensible elements can not be influenced. The clouds and the winds, the storm and the earthquake, will not come or go at our bidding, or the invocation, even, of a saint.

Yet earnest prayer, within fixed limitations, may be and has been answered, as is proven by innumerable witnesses. Not by a personal G.o.d to whom the appeal is made, but by harmonizing the prayer-giver with subtile spiritual forces, which work in ways not comprehended by a gross view of the world. When we consider human and spiritual beings as laved by an ocean of attenuated substance, elastic and receptive beyond comprehension, and that each being is a vortex of vibrations, we understand how from an intensely wrought mind vibrant thoughts go forth, and although they strike an infinite number of individuals who are not sensitive to them, they find others in mortal bodies or spiritual, as harps like attuned set each other in vibration, and move those thus receptive to answer their appeals. The power and strength given by prayer arise from this harmonizing of their being by spiritual aspiration, which lift the mind into the realm of superior spiritual forces. It is then that the appeal to G.o.d goes forth in vibrations, to be recognized by spirit friends, and by them conveyed to mortals who have the ability to respond, or directly reach some responsive mind in the mortal body.

The following narrative of Dr. Joseph Smith, of Warrington, England, which is accredited by the journal of the Society for Psychological Research, May, 1885, is a fine ill.u.s.tration of what is popularly known as G.o.d's answer to prayer:

"I was sitting one evening reading when a voice came to me, saying:

"'Send a loaf to James Grady's.' I continued reading, and the voice continued with greater emphasis, and this time it was accompanied with an irresistible impulse to get up. I obeyed, and went into the village and bought a loaf of bread, and seeing a lad at the shop door, I asked him if he knew James Grady. He said he did, so I had him carry it, and say that a gentleman sent it. Mrs. Grady was a member of my cla.s.s, and I went down next morning to see what came of it, when she told me that a strange thing had happened to her last night. She said she wished to put the children to bed, but they began to cry for want of food, and she had nothing to give them. She then went to prayer, to ask G.o.d to give them something, soon after which the lad came to the door with the loaf. I calculated on inquiry that the prayer and the voice I heard exactly coincided in point of time."

As a member of his cla.s.s, a close connection existed between Dr. Smith and Mrs. Grady, and he was thereby receptive to the eager appeal she made, incited by her children's cry for bread.

The case of Henry Young Stilling has become a text in most orthodox books on the subject of prayer. He was a physician at the court of the Grand Duke of Baden, the intimate friend of Gthe, who, impressed with his remarkable experiences, urged him to write an account of his life.

Stilling desired to study medicine at a university, and in an answer to prayer to know which he should choose was directed to Strasburg. In order to attend that school he required a thousand dollars, and he had only forty-six; yet with this he started on his journey, freely relying on heavenly aid. On reaching Frankfort, he had only a dollar left. He made his case known by prayer. Walking on the street he met a merchant, who, learning his purpose of attending the university, asked where the money was to come from. Stilling replied that he had only one dollar, but his Heavenly Father was rich and would provide for him. "Well, I am one of your Father's stewards," said the merchant, and handed him thirty-three dollars. Settled at Strasburg, his fee to the lectures became due and must be paid by Thursday evening, or his name stricken from the roll. He spent the day in prayer, and at five o'clock nothing had come. His anxiety became unbearable, when a knock was heard at his door, and his landlord entered and inquired how he liked the room, and if he had money. "No, I have no money," cried Stilling in despair. "I see how it is," replied the landlord; "G.o.d has sent me to help you," and handed him forty dollars. Stilling threw himself on the floor and thanked G.o.d, while the tears rained from his eyes. His whole life's experience was of a like character. He prayed constantly to G.o.d, and at the last moment his necessities were supplied.

How difficult it is to suppose that G.o.d interested himself especially in one of thousands of students, overlooking the others, equally poor and needy, and as earnest in their efforts! How easy to suppose that an angel friend, foreseeing the great capabilities of Stilling, interested himself, and by influencing this or that mind smoothed the way, and furnished the means he imperatively needed. It will be remarked that at no time were his necessities exceeded. No one gave him lavishly, or more than sufficed for his urgent needs.

Rev. H. Bushnell, in his "Nature and the Supernatural," refers to an interesting incident he learned on his visit to California. The man had hired his little house of one room, in a new trading town that was planted last year, agreeing to give a rent of ten dollars a month. When the pay day came he had nothing to meet the demand, nor could he see whence the money was to come. Consulting with his wife, they agreed that prayer, so often tried, was their only hope. They went according to prayer, and found a.s.surance that their want would be supplied.

When the morning came the money did not. The rent owner made his appearance earlier than usual. As he entered the door their hearts began to sink, whispering that now, for once, their prayer had failed. But before the demand was made, a neighbor came and called out the untimely visitor, engaging him in conversation a few minutes at the door.

Meanwhile, a stranger came in saying, "Doctor, I owe you ten dollars for attending me in a fever, and here is the money." He could not remember either the man or the service, but was willing to be convinced, and had the money when the rent owner again entered. The same explanation applies here as to the preceding.

The following indicates not an answer to the prayer, but a direct communication. It is related by Dr. Wilson, of Philadelphia: "The packet s.h.i.+p, 'Albion,' full of pa.s.sengers from America, was wrecked on the coast of Ireland, and the news was that all on board had perished. A minister near Philadelphia, reading a list of the lost, found the name of one of the members of his congregation, and went immediately to inform the wife of the sad fact. She had been earnestly praying during the voyage of her husband, and had received a.s.surance of his safety amid great danger. Hence, to the astonishment of her pastor, after he had informed her of the s.h.i.+pwreck, and showed her the list of names of those who were lost, she told him that it was a mistake, that her husband had been in extreme peril, but was not dead. When the next tidings were received it proved that her husband was among the pa.s.sengers, and had been in great peril, but that he had escaped, and was the only one saved."

There could be no connection between the wife's prayer and safety of her husband, but the state of mind induced by prayer allowed her to receive the message of his safety.

The celebrated artist, Was.h.i.+ngton Allston, refined and sensitive to a fault, had at first to struggle with great difficulties, and endure the pinchings of poverty. At one time he was reduced to the want of even a loaf of bread for himself and wife. In despair he locked himself in his studio and earnestly prayed for a.s.sistance. While thus engaged, there was a knock at the door, and opening it a stranger appeared, who inquired if the artist still possessed the beautiful painting, "The Angel Uriel." Mr. Allston drew it from a corner, and brushed off the dust. The stranger said he had greatly admired it when it was on exhibition, and inquired the price. The artist replied that as no one seemed to appreciate it he had ceased to offer it. "Will four hundred pounds purchase?" said the stranger. "I never dared ask one-half of that." "Then it is mine," exclaimed the visitor, who explained that he was the Marquis of Stafford, leaving the artist overwhelmed with grat.i.tude.

Where the answer to prayer follows so directly the appeal, we may suppose that the intensity of thought may affect directly the individual who responds. Thus, when Allston was so despairing, his thoughts would go widely forth, and the Marquis of Stafford having seen the painting, and desiring it, might have the thought of it awakened, and be thereby drawn at the special time to the artist's studio. Of course the case is also open to the direct intervention of angelic messengers, for all this cla.s.s of facts intimately blend, and are controlled by the same general laws, and it is difficult to determine to which of the two causes they should be referred. The door that admits angelic beings makes the influence of thought waves also possible.

The cure of Melancthon by the prayers of Luther is well known to the student of the Reformation. The former had been given over to die, when Luther rushed to the death-bed of his loved friend with tears and exclamations of agony. Melancthon was aroused and said: "O Luther, is this you? Why do you not let me depart in peace?" "We can't spare you yet, Philip," was Luther's answer. Then he bowed down for a long hour in prayer, until he felt he had been answered. Then he took Melancthon's hand, who said: "Dear Luther, why do you not let me depart in peace?"

"No, no, Philip, we can not spare you from the field of labor;" and added, "Philip, take this soup, or I will excommunicate you." Melancthon took the soup, began to revive, and lived many years to a.s.sist the st.u.r.dy reformer with his facile pen. Luther went home and told his wife, in joyous triumph, that "G.o.d gave me my brother, Melancthon, in direct answer to prayer."

Now, such a cure would be called faith cure, or magnetic healing. The state of feeling induced by long and fervent prayer was the source of magnetic power, and therein, and not through the direct intervention of G.o.d, was the prayer answered.

Bishop Bowman gives the following account of the unexpected recovery of Bishop Simpson, when he was supposed to be dying:

"I remember once, when there was a conference at Mount Vernon, Ohio, at which I was present, Bishop James was presiding one afternoon, and after reading a despatch saying that Bishop Simpson was dying in Pittsburg, asked that the conference unite in prayer, that his life might be saved.

We knelt, and Taylor, the great street preacher, led. After the first few sentences, in which I joined with my whole heart, my mind seemed to be at ease, and I did not pay much attention to the rest of the prayer only to notice its beauty. When we arose from our knees, I turned to a brother and said, 'Bishop Simpson will not die; I feel it.' He a.s.sured me that he had received the same impression. The word was pa.s.sed around, and over thirty ministers present said they had the same feelings. I took my book and made a note of the hour and circ.u.mstance. Several months afterwards, I met Bishop Simpson, and asked him what he did to recover his health. He did not know; but the physician had said it was a miracle. He said, that one afternoon, when at the point of death, the doctor left him, saying that he should be left alone (by the doctor) for half an hour. At the end of that time, the doctor returned, and noticed a great change. He was startled, and asked the family what had been done, and they replied, nothing at all. That half hour, I find, by making allowance for difference of localities, was just the time we were praying for him at Mount Vernon. From that time on he steadily improved, and has lived to bless the Church and humanity."

Bishop Bowman adds:

"On the G.o.d who has so often answered my prayers, I will still rely, scientific men and philosophers to the contrary notwithstanding." The "scientific man" would reply that he had no desire to dispute the fact as stated, but, instead of a personal G.o.d who had struck down Bishop Simpson with disease, changing his purpose because supplicated by the ministerial conference, the intense fervency of thought of that conference united in prayer had gone forth in a magnetic beam, and given the suffering patient the strength of a new life. If there was divine agency, it stood back of the laws of spiritual forces, in which case, prayer was only a means of preparation, unitizing, harmonizing and directing.

He was affected just the same as he would have been had he been in the conference hall, for distance, as has been repeatedly shown, is an unimportant element in the exercise of these psychic forces.

There are several charitable inst.i.tutions which their founders claim to have been entirely supported by means of donations made in answer to prayer. As these are often brought forward in evidence of the direct answer to prayer, they become of interest to the student of this subject.

The Bristol Orphan Home is typical of its cla.s.s. George Muller, its founder, began with no wealth, aside from his sublime faith in his appeals for divine aid. In his Thirty-sixth Annual Report, he says that in 1875 his faith was put to trial most severely. He commenced the year with $20,000 in his treasury, which in three months was reduced one-half, or only enough to meet expenses for a single month. The treasury had never been as low, and the number of orphans had doubled.

He fervently prayed, as the situation became more alarming, and at the end of the month so many donations flowed in he had $48,000.

In the forty-one years this inst.i.tution has been conducted, during which no appeal for charity has been made directly, except through prayer, $3,325,000 has been received. As the results of its use, 46,400 persons have been taught in schools wholly sustained, and tens of thousands in schools a.s.sisted; 96,000 Bibles, 247,000 Testaments, and 180,000 smaller portions of the Scriptures circulated; above 53,500,000 tracts and books in various languages distributed; of late years 170 missionaries annually a.s.sisted; 4,677 orphans cared for; five large edifices built, at a cost or $575,000, able to accommodate 2,050 orphans.

Such an inst.i.tution may have no organized soliciting board on the earthly side, but of necessity must have on the spiritual side. It is a potent center of attraction to those who have means, and are looking about for some worthy object. The leaders, with self-abnegation, devote their lives to the unselfish work, and the angel messengers, with equal devotion, act as solicitors to those they are able to approach.

We may also regard as a potent factor, earnest prayer going out on waves of thought, and directly affecting susceptible minds, calling their attention to the great charity, and influencing them to sustain it.

This explanation of the effect of prayer, and of the causes contributing to its answering, while removing it from the realm of miracle, makes the subject one of absorbing interest. The Divine Spirit never directly answers, but there are laws and conditions through which the earnest spirit is granted the a.s.sistance it desires. It is a mistake to refer the answer directly to G.o.d, as it would be to say he supports the world in s.p.a.ce by his extended arm. The Protestant churches hold as sacrilege the appeal to any being but G.o.d. The Catholics are more wise, and offer their prayers to their patron saints, by which comforting love and a.s.suring affection are awakened by direct contact.

Christian Science, Mind Cure, Faith Cure--their Psychic Relations.

Out of the recently received views of spirit, derived by psychic investigations, have grown a number of systems, drawing nice distinctions between their claims, and, in some instances, expanding to the estate of psychic science, attempting not only to correlate the facts of spirit, but to found on them a system of morals. It is because of this that Christian science, theology, mind cure, faith cure, metaphysics, etc., have a place in the discussions entertained in this volume. Nearly all of these begin as methods of healing. Their first office is to restore health. Such has been the application of almost all new discoveries, which reveal and are half shrouded in mystery.

Electricity and magnetism met this fate, and mesmerism was at first thought to be a curative agent for all diseases.

It is a singular fact that all religious systems, from that of the lowest savage, whose G.o.d is represented by a stick or a tuft of feathers, to the purest form of Christianity, depend on miraculous healing for their evidence of genuineness. It is true the weight of such evidence is constantly lessened with the advance of culture, yet it still remains in force, and by many believers is received as conclusive and final.

Charlatanism seized mesmerism, as it has everything new, and brought its healing potencies into disgrace by its ignorance and pretensions. The germ of truth was then, and from time to time has reappeared under startling names, and in some instances so changed as to appear superficially, as something entirely new. Those who scorn mesmerism received the new claimants, the only change being in name.

I propose to briefly examine some of these, and, if possible, find the rock of truth on which they rest.

CHRISTIAN SCIENCE.--First, as having attracted most attention, is Christian Science. It claims to be a system for curing the sick, preserving health, and a perfect moral guide in the conduct of life.

Healing the sick is only an accidental means of testing the genuineness of the devotee's belief. Healing is the first step on the lowest plane.

It makes the proud claim of being the Science of Spirit, and as spirit is causation, Christian Science is the Science of Sciences. It aims to be a complete system of religion and morality, and demands the highest, most unselfish, devoted lives. It demands universal love, unfaltering charity; neither to think or act evil; the suppression of scorn and hate; a belief that all is good, for all is G.o.d, who is absolutely good.

It widely differs from the "faith cure," and mind cure, as it introduces and demands the highest excellence in the conduct of life, while the faith cure calls for simple faith in the means employed, or in the power of G.o.d.

Christian Science shows the source of its inspiration when it declares healing to be a test of faith and character.