P.14: The Never Ending Mystery?
As for Spiritism,
Gabriel Delanne and Leon Dents became key figures,
and the tensions between them would play a crucial role in shaping Spiritism's
development after the First World War.
Delanne first stated his case against Papus
and his circle in a series of polemical articles published in 1890 and 1891.
Occultism (today called the Esoteric), he asserted, was based on a fundamental
misreading of the predicament in which humanity found itself at the end of the
nineteenth century. The Occultists were correct when they identified the
increasingly large chasm between science and religion as the fundamental
problem of the age, Delanne argued, but their efforts
to bridge this gap were entirely misguided. Most importantly, in his view, the
Occultists erred by idealizing the past.
Spiritism, then,
because it was an entirely novel doctrine, based on modem principles of
scientific inquiry, had a considerably greater claim to truth than Occultism
did. Indeed, Delanne argued, Occultism (the Esoteric)
was in fact nothing but a form of glorified superstition. Its fundamental
"hypotheses," he wrote, relied "exclusively on metaphysical data
that might have been tenable in the Middle Ages or in antiquity, but that
evaporates in the sunlight of contemporary science. (Le Spiritisme,
vol.8 ,1890: 163)
Delanne bolstered his case with literature from the field of
psychical research. In the intervening years, however, this field had expanded
markedly. The Society for Psychical Research had been founded in London in
1882, and Crookes now worked in the company of writers like F.W.H Myers and
Cesare Lombroso. The writings of these scientists, coupled with reports of
spectacular phenomena produced by mediums like Eusapia
Palladino, Delanne believed, provided Spiritists with a new arsenal of "crude, palpable
phenomena that render all negation impossible.
But Spiritism would only
triumph as the universal religion of mankind, he maintained, if its adherents
presented it with uncompromising objectivity. It was better, therefore, to
bruise the feelings of some mediums by questioning the value of their
communications than to be tactful and compromise the movement as a whole in the
eyes of skeptical outsiders. By the late 1890s, this stance had led Delanne to break dramatically with Spiritist
precedent - in his journal, he ceased publishing spirit communications
entirely. While Denis shared Delanne's sense of
Spiritism as an empirical project, he did not encourage his readers to indulge
in the same degree of critical self-scrutiny. Instead, for Denis, the chief
benefits of Spiritisrn were its popular appeal and
its capacity to console. Spirit communications, therefore, remained central to
the enterprise.
Though Delanne and Denis viewed themselves as Figures en Croyance engaged in an
identical struggle, the visions of Spiritisin they
elaborated in their works proved very difficult to reconcile. Delanne's effort to impart new rigor to Kardec's
doctrine entailed a rejection of spirit communications - the very phenomena
that made the movement attractive and consoling for most believers. Denis'
moral rhetoric, in turn, glossed over the logical inconsistencies that
prevented many skeptics from taking the movement seriously.
After 1896, these two
currents of Spiritism crew increasingly distinct. Delanne
established a new journal, the Revite Scientifique et Morale du Spiritisme,
which was primarily devoted to theoretical articles on psychic phenomena and
translations of texts by psychical researchers, and began participating in the
burgeoning community of French psychical researchers.
The majority of Spiritists did not follow Delanne
in this project, turning instead an array of other journals, the most important
of which was the Progres Spirite,
also founded in 1896. These new publications continued to employ the classic
formula Kardec had established so many years before,
printing accounts of society meetings, essays on moral topics, and - most
importantly - a steady stream of spirit communications.
However during the
decade after the First World War, Spiritism enjoyed a period of remarkable
expansion - and most of its new adherents, perhaps unsurprisingly, were more
interested in contacting deceased sons and husbands than they were in engaging
in scientific studies of the beyond.
During the First
World War new horrors demanded the creation of new, more intense forms of
consolation. Spiritist practice became more flexible
and varied: trance-speech, for example, became an increasingly acceptable part
of a medium's repertoire, and groups developed novel ritual forms, joining
elements of a religious service with those of a theatrical production.
The automatic
writings of Cecile Monnier provide an example of this trend away from Kardec. In August, 1918, Monnier began to receive spirit
communications from her son Pierre, a recently killed army. officer. Monnier
presented herself as a pious Catholic. The communications she received, as she
later wrote to a priest, were pure products of Divine grace that involved
"rien qui ressemble au
spiritisme.- Monier’ s
spiritual directors. in particular a priest named Pierre Sanson,
supported her in these endeavors. These religious affinities. however. did not
prevent her from publishing Pierre's letters with Paul Leymarie,
the Spiritist son of Pierre Gattan
(see Cecile Monnier, Lertres de Pierre. vol. 1,
Paris: 1980.)
At the same time, the
process of decentralization that had begun in the 1880s continued. Small
societies proliferated, and the larger ones exerted less authority. As this
organizational change occurred, Spiritism became an increasingly domestic,
private endeavor. By the end of the decade, in fact, Spiritism as an organized,
clearly-defined movement was largely a thing of the past. The act of engaging
in dialogue with the beyond lost its close association with Kardec's
ideas and norms, and became a technique of consolation that individuals
employed in a growing number of highly personal ways.'
Despite their
advancing age and failing health, Gabriel Delanne and
Leon Denis remained central figures in the movement throughout the early 1920s.
Denis, blind and frail, even presided over the last great Spiritist
Congres, held in 1925. Delanne
died in 1926, and Dents in 1927; the two men left no new generation of
charismatic figures to succeed them.
The deaths of Delanne and Dents also marked a sea-change in French
psychical research, which pushed Spiritism further in the direction of
decentralization and a focus on private experience. In 1919, the physiologist
Charles Richet.
The interest in
exploring innovative - or at least long-neglected - ways of experiencing the
sacred persisted, as did the dream of a grand synthesis of faith and reason
made possible by phenomena that seemed to render the metaphysical concrete. The
old promise of an organized fraterniti that
Spiritualist Mesmerists, Spiritists and Occultists
offered, which was based on collective adherence to a particular set of
philosophical principles, seems to have lost some of its allure. Instead,
spiritual seekers grew more independent, preferring to avoid exclusive
philosophies and the organizational commitments they entailed in favor of a
less dogmatic individualism.
This development, in
turn, helped set the stage for the emergence of what is called New Age
religion.
Technological
development, industrialization, the growing importance of secular education,
and urbanization all worked to create the material background of political and
intellectual developments between the reactionary Catholic right, with its
pessimistic conception of human nature and insistence on hierarchy, and the
republican left, with its optimistic vision of progress driven by a free,
dutiful and rationalistic citizenry.
Philip Nord has made
this point very convincingly by arguing for the persistence of a visionary
current albeit one stripped of the overt theism that had characterized
midcentury Utopian (See Philip Nord, The Republican Momentnt,
1995, especially 15-30. and David B. Wilson On the Importance of
Eliminating Science and Religion from the History of Science and Religion:
1996, 27-48)
Many of the leading
protagonists of the occult revival of the fin-de-siecle died relatively young,
and within a few years of one another-Guaita in 1898,
Saint-Yves d'Alveydre in 1907, Papus
in 1916-depriving the movement of experienced leadership. Their surviving
disciples were scattered by the war, and many of them perished in its trenches.
The occult journals of the fin-de-siecle all ceased publication after July
1914, and when one of the most prominent, La Voile d'Isis,
returned in January 1920, its tone was almost apologetic, as the ethereal,
metaphysical speculation it offered seemed to clash so dramatically with the
brutal realities of modern warfare. The January 1920 issue opens with an
extensive in memoriam section, which demonstrates the devastating impact of the
war on the prewar occult subculture, as indeed on French society as a
whole." Occultism did in fact survive in twentieth century France, but in
a significantly transfigured form, and has been largely eclipsed in
contemporary France by a new interest in Eastern religions, African spirit
mediums, and a more international and diffuse, and less theoretically unified,
New Age movement.
The passage of the
editorship of La Voile d'Isis from Papus before the war to Rene Guenon, who rejected much of
nineteenth-century French occultism in favor of a return to ancient,
traditions, in the interwar period is symptomatic of this shift in French
occult interests.
In light of the close
connections also between the French occult tradition and French political
developments (needing a series of articles all by its own), the changing role of
occultism following the fin-de-siecle should not be surprising.
Until the
consolidation of the Third Republic under the opportunist Republicans in the
late 1870s, and arguably until the triumph of the Dreyfusards
at the end of the century, the rejection of republicanism and modernity in
favor of an idealized, organic monarchical society remained plausible to many
Frenchmen, however remote that possibility may seem today, and however
unworkable its proposed solutions to France's problems now appear. The virtual
disappearance of the Legitimist movement in twentieth century France eliminated
the need for supernatural sanction of the return of a Great Monarch, and none
of the regimes or political factions of the period showed much interest in
political prophecy. Interestingly enough, the figure of Joan of Arc has enjoyed
something of a vogue among the contemporary French integralist Right, first
under the Vichy regime, and more recently in the iconography of Jean-Marie Le
Pen's Front National. (For the use of Joan of Arc by Vichy and by the Front
National, see Herman Lebovics, True France: The Wars
over Cultural Identity, 1900-1945 , 1992), and Monica Charlot,
‘Emergence du Front National, Revue Francaise de
Science Politique 36, 1986, 30-45.)
To our (staff of
EASN) knowledge, however, the enthusiasm for Joan of Arc as symbol of an
eternal, Catholic, peasant France has not inspired renewed interest in
political prophecy as a means of doctrinal inspiration.` Occultism has thus
largely retreated from the political arena, and now focuses less on societal
transformation than on the fulfillment of individual spiritual quests. A
century after the occult revival of the fin-de-siecle, however, French interest
in the supernatural, though largely depoliticized, does not show any signs of
waning, to judge by the prevalence of both European and African
fortune-tellers, healers, and spirit mediums in major metropolitan centers.
A question remains to
be see, if and how much the effect of the Iraq war and dying Americans will be
on a TV shows like Crossing Over.
See also:
Crossing Over P.1: The Making of Spiritism
Crossing Over P.2: Christian Spiritist
Conversion
Crossing Over P.3: Taming the Wild Spirits
Crossing Over P.4: Revelation of the Revelation
Crossing Over P.5: Phenomena on Trial
Crossing Over P.6: Theosophists a Galore
Crossing Over P.7: The Esoteric
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