One could not imagine a small nature giving temporary habitation to a great spirit. One must be a Vale Owen before one gets Vale Owen messages. If a high medium degenerated in character, I should expect to find the messages cease or else share in the degeneration. Hence, too, the messages of a divine spirit such as is periodically sent to cleanse the world, of a mediaeval saint, of Joan of Arc, of Swedenborg, of Andrew Jackson Davis, or of the humblest automatic writer in London, provided that the impulse is a true one, are really the same thing in various degrees. Each is a genuine breath from beyond, and yet each intermediary tinges with his or her personality the message which comes through. So, as in a glass darkly, we see this wondrous mystery, so vital and yet so undefined. It is its very greatness which prevents it from being defined. We have done a little, but we hand back many a problem to those who march behind us. They may look upon our own most advanced speculation as elementary, and yet may see vistas of thought before them which will stretch to the uttermost bounds of their mental vision.



Having dealt with the history of the Fox family and the problems which that history raises, we shall now return to America and note the first effects of this invasion from another sphere of being.

These effects were not entirely excellent. There were follies on the part of individuals and extravagances on that of communities.

One of these, based on communications received through the mediumship of Mrs. Benedict, was the Apostolic Circle. It was started by a small group of men, strong believers in a second advent, who sought through spirit communications to confirm that belief. They obtained what they proclaimed to be communications from Apostles and prophets of the Bible. In 1849 James L. Scott, a Seventh Day Baptist minister of Brooklyn, joined this circle at Auburn, which now became known as the Apostolic Movement, and its spiritual leader was said to be the Apostle Paul. Scott was joined by the Rev. Thomas Lake Harris, and they established at Mountain Cove the religious community which attracted a strong following, until after some years their dupes became disillusioned and deserted their autocratic leaders.

This man, Thomas Lake Harris, is certainly one of the most curious personalities of whom we have any record, and it is hard to say whether Jekyll or Hyde predominated in his character. He was compounded of extremes, and everything which he did was outstanding for good or for evil. He was originally a Universalist minister, whence he derived the "Rev." which he long used as a prefix. He broke away from his associates, adopted the teachings of Andrew Jackson Davis, became a fanatical Spiritualist, and finally, as already stated, claimed to be one of the autocratic rulers of the souls and purses of the colonists of Mountain Cove. There came a time, however, when the said colonists concluded that they were quite capable of looking after their own affairs both spiritual and material, so Harris found his vocation gone. He then came to New York and threw himself violently into the Spiritualistic movement, preaching at Dodworth Hall, the head-quarters of the cult, and gaining a great and deserved reputation for remarkable eloquence. His megalomania-possibly an obsession-broke out once more, and he made extravagant claims which the sane and sober Spiritualists around him would not tolerate. There was one claim, however, which he could go to some length in making good, and that was inspiration from a very true and high poetic afflatus, though whether inborn or from without it is impossible to say. While at this stage of his career he, or some power through him, produced a series of poems, "A Lyric of the Golden Age," "The Morning Land," and others, which do occasionally touch the stars. Piqued by the refusal of the New York Spiritualists to admit his supernal claims, Harris then (1859) went to England, where he gained fame by his eloquence, shown in lectures which consisted of denunciations of his own former colleagues in New York.

The History of Spiritualism Vol I Page 47

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