Evidently Proclus does not advocate here simply a superstition, but science; for notwithstanding that it is occult, and unknown to our scholars, who deny its possibilities, magic is still a science. It is firmly and solely based on the mysterious affinities existing between organic and inorganic bodies, the visible productions of the four kingdoms, and the invisible powers of the universe. That which science calls gravitation, the ancients and the mediaeval hermetists called magnetism, attraction, affinity. It is the universal law, which is understood by Plato and explained in Timaeus as the attraction of lesser bodies to larger ones, and of similar bodies to similar, the latter exhibiting a magnetic power rather than following the law of gravitation. The anti-Aristotelean formula that gravity causes all bodies to descend with equal rapidity, without reference to their weight, the difference being caused by some other unknown agency, would seem to point a great deal more forcibly to magnetism than to gravitation, the former attracting rather in virtue of the substance than of the weight. A thorough familiarity with the occult faculties of everything existing in nature, visible as well as invisible; their mutual relations, attractions, and repulsions; the cause of these, traced to the spiritual principle which pervades and animates all things; the ability to furnish the best conditions for this principle to manifest itself, in other words a profound and exhaustive knowledge of natural law — this was and is the basis of magic.
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In his notes on Ghosts and Goblins, when reviewing some facts adduced by certain illustrious defenders of the spiritual phenomena, such as Professor de Morgan, Mr. Robert Dale Owen, and Mr. Wallace, among others — Mr. Richard A. Proctor says that he “cannot see any force in the following remarks by Professor Wallace: ‘How is such evidence as this,’ he (Wallace) says, speaking of one of Owen’s stories, ‘refuted or explained away? Scores, and even hundreds, of equally-attested facts are on record, but no attempt is made to explain them. They are simply ignored, and in many cases admitted to be inexplicable.’ ” To this Mr. Proctor jocularly replies that as “our philosophers declare that they have long ago decided these ghost stories to be all delusions; therefore they need only be ignored; and they feel much ‘worritted’ that fresh evidence should be adduced, and fresh converts made, some of
whom are so unreasonable as to ask for a new trial on the ground that the former verdict was contrary to the evidence.”
“All this,” he goes on to say, “affords excellent reason why the ‘converts’ should not be ridiculed for their belief; but something more to the purpose must be urged before ‘the philosophers’ can be expected to devote much of their time to the inquiry suggested. It ought to be shown that the well-being of the human race is to some important degree concerned in the matter, whereas the trivial nature of all ghostly conduct hitherto recorded is admitted even by converts!”
Mrs. Emma Hardinge Britten has collected a great number of authenticated facts from secular and scientific journals, which show with what serious questions our scientists sometimes replace the vexed subject of “Ghosts and Goblins.” She quotes from a Washington paper a report of one of these solemn conclaves, held on the evening of April 29th, 1854. Professor Hare, of Philadelphia, the venerable chemist, who was so universally respected for his individual character, as well as for his life-long labors for science, “was bullied into silence” by Professor Henry, as soon as he had touched the subject of spiritualism. “The impertinent action of one of the members of the ‘American Scientific Association,’ ” says the authoress, “was sanctioned by the majority of that distinguished body and subsequently endorsed by all of them in their proceedings.” On the following morning, in the report of the session, the Spiritual Telegraph thus commented upon the events:
“It would seem that a subject like this” — (presented by Professor Hare) “was one which would lie peculiarly within the domain of ‘science.’ But the ‘American Association for the Promotion of Science’ decided
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that it was either unworthy of their attention or dangerous for them to meddle with, and so they voted to put the invitation on the table. . . . We cannot omit in this connection to mention that the ‘American Association for the Promotion of Science’ held a very learned, extended, grave, and profound discussion at the same session, upon the cause why ‘roosters crow between twelve and one o’clock at night!’ ” A subject worthy of philosophers; and one, moreover, which must have been shown to effect “the well-being of the human race” in a very “important degree.”
Moe is the founder of GnosticWarrior.com. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism.
![How the South Saxons received Eadbert and Eolla, and the West Saxons, Daniel and Aldhelm, for their bishops; and of the writings of the same Aldhelm [705 A.D.] | Book 5 | Chapter 17](https://www.gnosticwarrior.com/wp-content/plugins/contextual-related-posts/default.png "How the South Saxons received Eadbert and Eolla, and the West Saxons, Daniel and Aldhelm, for their bishops; and of the writings of the same Aldhelm [705 A.D.] | Book 5 | Chapter 17")