III. Dr. Davis Writes Under Magnetic-Mesmeric Control

1. ALLEGED CREST OF “COSMIC TIDE” IN 1830-1848

John W. Ring, national superintendent of Spiritualist Lyceums, maintains that there are crests, or “periods,” in the “flow” of the “cosmic tide” as pertains to the special activities of the spirits. And according to his curious theory every seventh wave in this ebb and flow is “exceptional.” Ring then affirms that the time “from about 1830 until 1848 was one of those ‘exceptional’ Periods” in “the outpouring of the Spirit,” ^{2020) John W. Ring, “Andrew Jackson Davis,” Centennial Book, p. 56.} and he cites several examples.CFF2 1139.6

Picture 1: Andrew Jackson Davis
Andrew Jackson Davis, M.D.—earliest enunciator of the teachings of modern spiritualism. Wrote Principles of Nature in trance, under influence of “spirits”.
Page 1140CFF2 1140

2. UNIQUE PLACE ACCORDED DR. DAVIS

It is within this “‘exceptional’ Period,” and immediately before the breaking forth of the phenomena of the Fox sisters and the rappings of Hydesville in 1848, that Ring places the special case of Dr. Andrew Jackson Davis (d. 1910), already noted. Davis claims to have written his leading book, Nature’s Divine Revelations and A Voice to Mankind, by means of the “spirits.” This, he asserted, was produced while under the specific control of two previously mentioned “invisible helpers,” namely, Greek physician Claudius Galen (fl. 200 A.D.), and Swedish mystic Emanuel Swedenborg, famous founder of the “New Jerusalem Church.” ^{2121 Ibid.} That is both explicit and indicative. And Swedenborg himself had believed in the “magnetic theory.”CFF2 1140.1

3. BOOK DICTATED UNDER “MAGNETIC-MESMERIC” CONTROL

Ring’s statement is amplified by William F. Otis, who says that Davis’ writing was done while “under the magnetic influence [or “mesmeric control”] of Dr. Lyons.” Note his exact statement:CFF2 1141.1

“While in complete control of the manipulator (Lyons), he [Davis] dictated what is by many considered his greatest book, Principles of Nature, Nature’s Divine Revelations, and A Voice to Mankind.” ^{2222 William F. Otis, “Andrew Jackson Davis,” Centennial Book, p. 89.}CFF2 1141.2

This book was completed in 1849, the very next year after the recognized birth date of Modern Spiritualism. And Otis asserts further that an understanding of Davis’ book is “necessary to have a correct understanding of Modern Spiritualism” and “life in the Spirit World.” Otis closes by declaring Dr. Davis to be “one of the greatest if not the greatest Spiritualist of Modern Spiritualism.” ^{2323) Ibid., p. 90.} Indeed, according to Mrs. M. E. Cadwallader: “Many times it is claimed that the Advent of Modern Spiritualism should be dated from his [Davis’] vision of Galen, who gave him the Magic Staff.” ^{2424) M.. Cadwallader, “There Is No Death—There Are No Dead,” Centennial Book, p. 68.} She calls Davis the “‘John the Baptist’—the forerunner of modern Spiritualism.” ^{2525) Ibid.} So, in the light of Davis’ pioneering prominence the “mesmeric” angle takes on added significance.CFF2 1141.3

Davis, it will be recalled, is alleged to have introduced “intellectual Spiritualism,” just as Katie Fox introduced “phenomenal Spiritualism.” On Davis’ unique place see also John C. Leonard, The Higher Spiritualism, chapter two.CFF2 1141.4

4. DAVIS’ “MEDICAL REVELATIONS” ALLEGED NEW DISCOVERY

According to Spiritualist P. A. Jensen, Davis’ “medical revelations” in the “art of healing” amounted to “a new discovery,” “that all disease has its origin in the soul, not... in the physical body.” ^{2626) P. A. Jensen, “Medical Discoveries of Andrew Jackson Davis,” Centennial Book, p. 175.} But Jensen adds the cautionary note that “Magnetic Healing” has “evil influences associated with it” unless rightly applied. ^{2727) Ibid., p. 176.}CFF2 1141.5

5. DAVIS HAD PREVIOUSLY SUBMITTED TO MESMERIC CONTROL

In this connection it is essential to bear in mind that Davis had previously submitted to an experiment in mesmerism with William Levington as “mesmerist.” And in this experiment Davis was recognized as an “outstanding” mesmeric subject. This “mesmeric control” was then taken over by the “magnetic influence” of Dr. Lyons, ^{2828) Otis, loc. cit.} under whom Davis wrote this aforementioned book. That gives the sequence. Such was the beginning of the Davis role in Spiritualism.CFF2 1142.1

It is stated that the Lily Dale Assembly Camp of the N.S.A. was first established for the specific purpose of studying the “new science of mesmerism’’ ^{2929) “Lily Dale Assembl (N.S.A.)” Centennial Book, p. 180.} from which developed the “greater study of Spirit return.” Note this in greater detail.CFF2 1142.2

6. “MESMERISM” AT LILY DALE (NY.) IN 1846-1847

This is borne out in the 75th Anniversary of the Lily Dale Assembly (18791954)-a condensed history by Merle W. Hersey. “Interest in Spiritualism” and “Spirit communication,” he records, led the residents of the community in the winter of 1846-1847 just before the “rapping” episode of the Fox sisters in 1848-to listen to a “course of lectures” on “animal magnetism and mesmerism,” by a Dr. Moran.CFF2 1142.3

The local residents were soon discussing the “merits and mysteries of mesmerism.” One William Johnson proceeded to act as “operator,” with Jeremiah Carter as “subject.” The venture was pronounced a “perfect success.” Then Hersey says, “On subsequent occasions features of the mesmeric, magnetic or hypnotic state were used.” Carter named dates on coins, identified articles, et cetera-typical Spiritualist procedure. Hersey adds:CFF2 1142.4

“During these trance periods it became evident that an intelligence other than his [Carter’s] own was at work. Later, Mr. Carter was able to enter the trance state without the aid of mesmerism.” ^{3030) 75th Anniversary Olt ha Lily bale Assembly (1879-1954), p. 8.}CFF2 1142.5

Hersey then states: “Through the influence of Mr. Carter, many people in western New York were converted to Spiritualism.” ^{3131) Ibid.}CFF2 1142.6

Thus the camp at Lily Dale-established in 1877, upon the suggestion of Carter-was the outgrowth, the grove being dedicated to “the use of the Spiritualists.” ^{3232) Ibid., pp. 8, 9.} That is the historical tie-in.CFF2 1143.1