Theosophy - Keeley's Secrets - Part 2 - by Clara J.Bloomfield Moore - as found in Theosophical Siftings - Volume -2- of 1889
KEELY'S
SECRETS
Part
2
ONE
PHASE OF KEELY'S DISCOVERY
IN ITS RELATIONS TO THE CURE
OF DISEASE.
by Clara J. Bloomfield
Moore
reprinted from “Theosophical
Siftings” Volume - 1 -
“ I
know medicine is called a science. It is nothing like a
science. It is a great humbug! Doctors are mere empirics
when they are not charlatans. We are as ignorant as men
can be. Who knows anything in the world about medicine
? Gentlemen, you have done me the honour to come here to
attend my lectures, and I must tell you now, frankly, in
the beginning, that I know nothing about medicine, nor
do I know anyone who does know anything about it. Nature
does a great deal, imagination does a great deal, doctors
do devilish little when they do not do harm. Sick people
always feel they are neglected, unless they are well drugged,
les imbéciles!”
Prof.
MAGENDIE (before the Students of his class in “The
Allopathic College of Paris”.)
In
the year 1871, the writer was sent from Paris to Schwalbach,
by Dr. Beylard, and recommended to the care of Dr. Adolph
Genth. She said to [Page
25] the
physician, “I
wish for your opinion and your advice, if you can give
it to me without giving me any medicine”. He replied, “With
all my heart, Madam; and I wish to God there were more
women like you, but we should soon lose most of our patients
if we did not dose them”.
This
is a terrible excuse for the use of those agencies which
Dr. John Good says have sent more human beings to their
graves than war, pestilence and famine combined. Keely
holds the opinion that “Nature works under the one
law of Compensation and Equilibrium the law of Harmony; and
that when disease indicates the disturbance of this law
Nature at once seeks to banish the disease by restoring
equilibrium. He seeks to render assistance on the same
plan; replacing grossly material agencies by the finer
forces of nature; as has been so successfully done by Dr.
Pancoast and Dr. Babbitt in America. It was the intention
of Dr. Franz Hartmann to establish a Theosophical Sanatorium
at Goritz, in Austria, this summer, where medicine would
be dispensed with: but his plans have been interfered with
by his visit to America, where he went last March for the
purpose of ascertaining Mr. Keely's views in reference
to the best manner of conducting experimental research
in reference to the restoration of equilibrium in the human
system; the disturbance of which occasions local disorders
and all disease, according to his ideas. Paracelsus held
that “Man is made out of the four elements, and is
nourished and sustained by magnetic power, which is the Universal
Motor of Nature”. He treated disease in two ways — Sympathetically
and Antipathetically; but only a fragmentary trace of
his system can now be found. “Nature”, says
Dr. Pancoast, author of The True Science of Light, “works
by antagonism in all her operations: when one of her forces
overdoes its work, disease, or at least a local disorder,
is the immediate consequence; now, if we attack this force
and overcome it, the opposite force has a clear field and
may re-assert its rights — thus equilibrium is restored,
and Equilibrium is health. The Sympathetic
System, instead of attacking the stronger force, sends
recruits to the weaker one, and enables it to recover its
powers; or, if the disorder be the result of excessive
tension of Nerves or Ganglia, a negative remedy may be
employed to reduce the tension. Thus, too, equilibrium
is restored.”
Dr.
Hartmann disclosed to me in one of his letters that he
knew the most important secret involved in Mr. Keely's “compound
secret”. But he had not in any way connected this so-called “secret” with
Mr. Keely. In one of Dr. Hartman's letters to me, he writes —
“Mr.
Keely is perfectly right in saying that 'all disease is
a disturbance of the equilibrium between positive and negative
forces'. In my opinion, no doctor ever cured any disease.
All he can possibly do is to establish conditions under
which the patient (or nature) may cure himself. The universal
power which Mr. Keely calls the 'ether', and which Dr.
Kellner calls the 'transitory element', was known to the
mediaeval philosophers [Page
26] as prima materia,
will and thought; or, according to Schopenhauer, will
and imagination and substance. I recognise only one universal
and fundamental power, which I call consciousness, acting
within matter by means of thought; and I have no doubt
that you already know that we agree all around, although
we may not all use the same terms to signify the same
objects. In your most important papers, I have found my
own sentiments and views reflected; and I have in my books
on 'Magic'. ' Paracelsus, and 'the Rosicrucians', attempted
to explain these identical views. Why will our scientists
insist on refusing to see the self-evident fact that all
visible material substances, animal organs, etc., are nothing
else than the ultimate products of pre-existing psychic
(interior and invisible) forces? These facts were all known
to the ancient philosophers; while the moderns
insist on mistaking the effects for the cause. They reject
the idea of God (the primordial cause of all in its highest
aspect of spiritual consciousness) because they formed
a misconception of that which is intellectually inconceivable;
they found that God could not be that which they had imagined,
and they logically (?) concluded that there could be no
Divine power at all. But this subject is too grand, too
sublime, and extensive to be more than alluded to in this
letter, and I merely write these remarks to show you that
your views, those of Mr. Keely, and my own are all identical,
as they, indeed, must be with those who are capable to
perceive self-evident truth; for the truth is only one,
and all who know it possess that same identical knowledge.
Mr. Keely's power seems to be derived by changing the vibrations
of cosmic ether. The machine which my friend Dr. Kellner
has invented seems to be based upon the same principle,
only, while Mr. Keely transforms these vibrations into
some force connected with sound, Dr. Kellner's machine
transforms them into electricity”. ... Again,
Dr. Hartmann writes: “Even to the superficial observer,
the fact that the world is becoming more and more spiritualized,
from top to bottom, begins to be evident. The crude scientific
opinions which were prevailing in the beginning of this
century are disappearing before a higher knowledge in regard
to the laws of nature; the materialism which flourished
twenty years ago, the offspring of animalism and ignorance,
has almost disappeared from view, and has to descend to
the lowest strata of society to find admirers. The iron
rod, with which a self-conceited and arrogant sacerdotalism
ruled the people, has been broken, and its remnants exist
only in those countries where priestcraft is upheld and
abetted by kings and governments.”
.........“If
you enter the field of therapeutics and medicine, we, likewise,
find a decided fermentation of new ideas; not among the
fossil specimens of antediluvian quackery, but among those
who are called 'irregulars', because they have the courage
to depart from the tracks trodden out by their predecessors.
The more intelligent classes of physicians have long ago
realised the fact that drugs and medicines are [Page
27] perfectly
useless, excepting in cases where diseases can be traced
to some mechanical obstruction, in some organ that may
be reached by mechanical action. In all other cases our
best physicians have become agnostics, leaving nature
to have her own way, and observing the expectative method,
which, in fact, is no method of cure at all, but merely
consists in doing no harm to the patient. Recently, however,
light, electricity, and magnetism have been employed;
so that even in the medical guild the finer forces of nature
are taking the place of grossly material, and, therefore,
injurious, substances. The time is probably near when
these finer forces will be employed universally. Everywhere
'the leaven is working', and many are asking, ' What causes
it to work ?' The answer is, 'It is spirit working in
matter'. But the term spirit is to the majority of mankind
a term without any meaning, a nonentity. Nevertheless,
the action of that power which is called cohesion, and
which is equally invisible, but which really holds the
atoms of all bodies together and prevents them from dissolving
into tangible ether, is continually manifested before
their eyes. Why should not the opposite form of activity,
that which enters between the atoms and separates them,
likewise be a reality ? The scientists will answer, 'We
know this activity, and we call it heat. What has heat
to do with spirit ?' It has been demonstrated long ago
that heat is a mode of motion, and likewise every other
form of energy (including spiritual activity) is nothing
else but a mode of motion. Motion is that universal agent
which is fundamentally and essentially only one, but whose
mode of manifestation differs according to the conditions
under which it manifests itself. Acting without relative
consciousness, it is known as gravitation, attraction,
heat, light, sound, electricity, magnetism, etc. In a higher
state it is known as life, and becomes endowed with relative
consciousness, acting in the highest plane of existence
it becomes self-conscious and self-existent, and is called
spiritual power. But there is no motion thinkable without
a substance to move; we cannot imagine a force without
matter, nor matter without energy. There must, therefore,
be one original substance, or primordial matter, although
of a kind very different from the form in which it appears
to us on the externally visible plane. The existence of
this primordial substance was known to the spiritual perception
of the ancient Rosicrucians, and some of the more reasonable
of the modern scientists have, by logical conclusions,
arrived at a belief in its existence, and named it Cosmic
Ether; while by the Eastern sages it was called Akâsa.
We therefore see that there is one primordial and universal
power, which is Motion; and, likewise, one primordial
and universal substance which we may call Ether, or Matter;
and that all existing forms can be nothing else but various
shapes of that Ether in various states of density, and
existing under various conditions, while all forms of energy,
from the most grossly material up to the highest spiritual,
seem to be merely modifications of motion in Ether, manifesting
themselves [Page
28] in
various conditions and under various circumstances,
unconsciously, consciously, and with self-consciousness.
Furthermore, it may be said that if there is only one
God, that is to say, if all things come from only one
cause or internal source acting within itself, then
motion and matter must be fundamentally and essentially
one and the same, and we may look upon matter as being
latent force, and upon force as being free matter.
Finally, if that great first cause is not to remain
eternally in a state of inactivity, or, in other words,
if it is to manifest itself as matter and motion, and
if motion is to act within matter, then there must
be a cause why such an activity takes place, and this
cause can be nothing else but the eternally active
Great First Cause itself, because there can be only
one universal cause and no other. This is a self-evident
truth to all who are able to see it. There can be no
special name for that cause, because it is in itself
the all and cannot be specified, for it is, in itself,
everything that exists. It, however, appears to us
in manifold aspects, and according to the aspects under
which it appears, we may give to it different names.
Looked at in its aspect as a universal power, which
causes action and reaction, we may call it the will,
existing within all forms in an active or latent condition.
Whenever it becomes active, it may act unconsciously,
consciously, or with self-consciousness, according
to the conditions under which it is active.
“The
great and universal trinity of cause, motion, and matter — or,
as others call it, will, thought, and manifestation — was
known to the ancient Rosicrucians and adepts as prima materia.
Paracelsus expressly states that each of the three is also
the other two, for nothing can possibly exist without cause,
matter, and energy, i.e., spirit, matter, and soul,
the ultimate cause of existence being that it exists. We
may, therefore, look upon all forms of activity as being
an action of the universal or Divine will upon the ether.....It
would be useless for us to speculate about the spiritual
power of the will if acting through the organism of an
adept; but we may study the effects of that same will-power
when it acts within a more material plane, where it is
known to us as causing heat, light, sound, electricity,
and magnetism. All these forms of energy may theoretically
be transformed one into another, because they all manifest
themselves as various rates of vibrations or undulations
of the ether which is contained in everything; and if we
can change the rate of these vibrations, we may transform
one form of energy into another.
“ For
a long time it has been known to modern science that one
form of energy can be transformed into another, although
with a certain amount of loss; and it was believed impossible
that one amount of energy, if transformed into another,
would cause more than the same amount to become manifest.
The cause of this false conclusion rests in the still-prevailing
misconception that a form or substance creates or produces
an energy, while, in fact, the form is only an instrument
through which the universal and pre-existing motion acts
. . . . .[Page
29]
“Worlds
and planets are the products of the pre-existing
cosmic ether or space, and not the ether the products
of the planets ! The same fundamental law evidently
exists in all departments of nature, manifesting itself
differently according to the difference of conditions
under which it acts. Universal forces are bound into
forms, and the forms dissolved into forces. Every form,
on giving up its ghost, renders to the universal storehouse
that which has been entombed in the form, but no more;
in the same sense as steam, cooled off into water and frozen
into an icicle, will, if heated, produce the same amount
of heat again. The universal forces exist not merely in
the form, but also in the universal storehouse in nature.
By means of a glass lens we may collect the heat which
exists in the light of the sun-rays and set a piece of
wood on fire. No heat exists in the wood; it is merely
a certain motion of the ether, which has been latent, and
which is rendered free by the process of burning. As in
heat, so in sound. No sound exists in a fiddle; it is
the ether in the atmosphere which is transformed into vibration
of sound by the instrumentality of the fiddle. No light
exists in the fire; it is merely the ether which, by the
process of combustion, is transformed into certain vibrations
which ultimately produce the phenomenon called light.
No magnetism exists in iron; but ether, in a certain
state of vibration which we call magnetic, acts through
the instrumentality of the iron. No life is produced
by a vegetable or animal organism; but they are instruments
through which the universal element may manifest itself
as life. No thought is created with the brain; but
the brain is an instrument through which the universal
mind operates. No love, will, faith, or any other spiritual
power is created by the soul; but the soul is an organism
through which these eternal and self-existent powers
may become manifest. . . . There is before me a little
electrical instrument, invented by a well-known Austrian
inventor, which collects and produces electricity directly
from the ether of the atmosphere without any friction
of solid corporeal substances and without any chemical
agency. Moreover, the amount of electricity produced
by it is far greater than that produced by a great
engine with friction; a continuous stream of electric
fire proceeds from it five to seven inches in length.
It clearly proves that the electricity does not
reside in the substance by means of which it is produced,
but in the ether contained in the atmosphere, from
which it is collected by means of the instrument and
rendered perceptible to our senses. It also shows that
electricity (i.e.,
the ether in that state of atomic vibration which
we call electricity; as this is Keely's definition
of electricity, it should not be attributed to Hartmann) “is
something substantial, for it produces an electric
gush of wind similar to the vapour produced by an
atomiser; or still more resembling the cold gushes
known to the spiritualist, and which often occur
at the beginning of some so-called spiritual manifestation.
..... ”If
we had any means to induce certain vibrations of
ether in the air, or in the ether of space, by producing
in them some substance able to [Page
30] communicate
them, to the ether of space, we might set the
whole atmosphere, or even all the ether of space,
into certain vibrations, and exercise a power whose
limits cannot be estimated by our present comprehension......“ On
the material plane we can only deal with those
powers which we can insulate or store up in a form.
We can store up heat, light, electricity, magnetism,
and motion; but we cannot store up ether in its
original form, because it pervades all known substances.
There is nothing which offers any resistance
to it. We can, therefore, deal with ether only
when it becomes manifest to us through the instrumentality
of a substance or form; that is to say, we can
deal with it when transformed into heat, electricity,
etc. Then it has entered into a state which renders
it capable to be insulated by certain substances
which offer resistance to it. We must, therefore,
conduct our physical experiment with ether stored
up in material forms....... Everybody knows that
a note struck upon an instrument will produce sound
in a correspondingly attuned instrument in its
vicinity. If connected with a tuning fork, it will
produce a corresponding sound in the latter; and
if connected with a thousand such tuning forks,
it will make all the thousand sound, and produce
a noise far greater than the original sound, without
the latter becoming any weaker for it. Here, then,
is an augmentation or multiplication of power,
as it has been called by the ancient Rosicrucians,
while modern scientists have called it the law
of induction. If we had any means to transform
sound again into mechanical motion, we would have
a thousand-fold multiplication of mechanical motion.
It would be presumptuous to say that it will not
be as easy for the scientist of the future to transform
sound into mechanical motion, as it is for the
scientist of the present to transform heat into
electricity. Perhaps Mr. Keely has already solved
the problem. There is a fair prospect that in
the very near future, we shall have, in his ethereal
force, a power far surpassing that of steam or
electricity. Nor does the idea seem to be Utopian
if we remember that modern science heretofore only
knew the law of the conservation of energy; while
to the scientist of the future, the law of the
augmentation of energy which was known to the Rosicrucians
will be unveiled......As the age which has passed
away has been the age of steam, the coming era
will be the age of induction. There will be a universal
rising up of lower vibrations into higher ones,
in the realm of motion, emotion, and thought. Mr.
Keely will, perhaps, transform sound into mechanical
motion by applying the law of augmentation and
multiplication of force known to the ancient Rosicrucians;
and we will apply the same law in the realm of
thought, and induce people to think. Thus matter
will become more subject to the action of the finer
forces of nature, and the minds of men will become
less gross and easier to be penetrated by the light
of Divine wisdom. All this has been predicted eighty-eight
years ago, at the beginning of the century.”[Page
31]
Mr. Keely,
finding in his first interview with Dr. Hartmann that
etheric force, or dynaspheric force, was so well understood
by that learned gentleman, expressed great pleasure in
meeting, for the first time, one who comprehended so
much more of its nature than any man whom he had ever
met; and Dr. Hartmann expressed himself as equally pleased
and satisfied with Mr. Keely in this interview; although
he gained from him nothing in the way of information
that was new to him.
Before
the second meeting took place, one of Mr. Keely's papers
upon disturbed equilibrium (in the brain) was given to
Dr. Hartmann to read, with the request that he would limit
his next conversation with Mr. Keely to the proper method
of re-adjusting opposing conditions in the brain — or,
in other words, ascertaining how “the ruling medium” could
be brought to bear upon these opposing conditions, in the
brain, in order to restore equilibrium. Mr. Keely's paper
simply treats the cause of disturbance of equilibrium in
the brain, producing insanity; and reads as follows: —
“ BRAIN
DISTURBANCE.”
“In
considering the mental forces as associated with the physical,
I find, by my past researches, that the convolutions which
exist in the cerebral field are entirely governed by the
sympathetic conditions that surround them.
“The
question arises, what are these aggregations and what do
they represent, as being linked with physical impulses
? They are simply vibrometic resonators, thoroughly subservient
to sympathetic acoustic impulses, given to them by their
atomic sympathetic surrounding media, all the sympathetic
impulses that so entirely govern the physical in their
many and perfect impulses (we are now discussing purity
of conditions) are not emanations properly inherent in
their own composition. They are only media — the
acoustic media — for transferring from their vibratory
surroundings the conditions necessary to the pure connective
link for vitalizing and bringing into action the varied
impulses of the physical.
“All
abnormal discordant aggregations in these resonating convolutions
produce differentiation to concordant transmission; and,
according as these differentiations exist in volume, so
the transmissions are discordantly transferred, producing
antagonism to pure physical action.
“Thus,
in Motor Ataxis, a differentiation of the minor thirds
of the posterior parietal lobule produces the same condition
between the retractors and extensors of the leg and foot:
and thus the control of the proper movements is lost through
this differentiation. The same truth can be universally
applied to any of the cerebral convolutions that are in
a state of differential harmony to the mass of immediate
cerebral surroundings. ' Taking the cerebral condition
of the whole mass as one, it is subservient to one general
head centre, although as many neutrals are represented
as there are convolutions.
“The
introductory minors are controlled by the molecular; the
next [Page
32] progressive
third by the atomic; and the high third by the Etheric.
All these progressive links have their positive, negative,
and neutral position. When we take into consideration the
structural condition of the human brain, we ought not
to be bewildered by the infinite variety of its sympathetic
impulses; inasmuch as it unerringly proves the true philosophy
that the mass chords of such structures are governed by
vibratory etheric flows
— the very material which composes them. There is no
structure whatever, animal, vegetable, mineral, that is not
built up from the universal cosmic ether. Certain orders
of attractive vibration produce certain orders of structure;
thus, the infinite variety of effects — more especially
in the cerebral organs. The bar of iron or the mass of steel
have, in each, all the qualifications necessary, under certain
vibratory impulses, to evolve all the conditions that govern
that animal organism — the brain: and it is as possible
to differentiate the molecular conditions of a mass of metal
of any shape so as to produce what you may express as a crazy
piece of iron or a crazy piece of steel; or, vice versa,
an intelligent condition in the same.
“I
find in my researches, as to the condition of molecules
under vibration, that discordance cannot exist in the molecule
proper; and that it is the highest and most perfect structural
condition that exists; providing that all the progressive
orders are the same. Discordance in any mass is the result
of differentiated groups, induced by antagonistic chords,
and the flight or motions of such, when intensified by
sound, are very tortuous and zig-zag; but when free of
this differentiation are in straight lines. Tortuous lines
denote discord, or pain; straight lines denote harmony,
or pleasure. Any differentiated mass can be brought to
a condition of harmony, or equation, by proper chord media,
and an equated sympathy produced.
“There
is good reason for believing that insanity is simply a
condition of differentiation in the mass chords of the
cerebral convolutions, which creates an antagonistic molecular
bombardment towards the neutral or attractive centres of
such convolutions; which, in turn, produce a morbid irritation
in the cortical sensory centres in the substance of ideation;
accompanied, as a general thing, by sensory hallucinations,
ushered in by subjective sensations; such as flashes of
light and colour, or confused sounds and disagreeable odours,
etc., etc.
“There
is no condition of the human brain that ought not to be
sympathetically coincident to that order of atomic flow
to which its position, in the cerebral field, is fitted.
Any differentiation in that special organ, or, more plainly,
any discordant grouping tends to produce a discordant bombardment —an
antagonistic conflict; which means the same disturbance
transferred to the physical, producing inharmonious disaster
to that portion of the physical field which is controlled
by that especial convolution. This unstable aggregation
may be compared to a knot on a violin string. As long as
this knot remains it is impossible to elicit, from its
sympathetic surroundings, the condition which transfers
pure concordance to its resonating [Page
33] body. Discordant
conditions, i.e., differentiation of mass, produce negatization to
coincident action.
“The
question now arises, 'What condition is it necessary to
bring about in order to bring back normality, or to produce
stable equilibrium in the sympathetic centres'.
“The
normal brain is like a harp of many strings strung to perfect
harmony. The transmitting conditions being perfect, are
ready, at any impulse, to induce pure sympathetic assimilation.
The different strings represent the different ventricles
and convolutions. The differentiations of any one from
its true setting is fatal, to a certain degree, to the
harmony of the whole combination.
“ If
the sympathetic condition of any physical organism carries
a positive flow of 80 per cent, on its whole combination,
and a negative one of 20 per cent, it is the medium of
perfect assimilation to one of the same ratio, if it is
distributed under the same conditions to the mass of the
other. If two masses of metal, of any shape whatever, are
brought under perfect assimilation to one another, their
unition, when brought in contact, will be instant. If we
live in a sympathetic field we become sympathetic, and
a tendency from the abnormal to the normal presents itself
by an evolution of a purely sympathetic flow towards its
attractive centres. It is only under these conditions that
differentiation can be broken up, and a pure equation established.
The only condition under which equation can never be established
is when a differential disaster has taken place, of 66⅔ against
the 100 pure (taking the full volume as one). If it exists
in one organ alone (this 66⅔ or even 100) and the
surrounding ones are normal, then a condition can be easily
brought about to establish the concordant harmony (or equation)
to that organ. It is as rare to find a negative condition
of 66⅔
against the volume of the whole cerebral mass, as it is to
find a coincident between differentiation ; or, more plainly,
between two individuals under a state of negative influence.
Under this new system, it is as possible to induce negations
alike as it is to induce positives alike.
“Pure
sympathetic concordants are as antagonistic to negative
discordants as the negative is to the positive; but the
vast volume the sympathetic holds over the non-sympathetic,
in ethereal space, makes it at once the ruling medium and
re-adjustor of all opposing conditions if properly brought
to bear upon them.”
(Signed)
KEELY.
Until
Mr. Keely's “Theoretical Exposé” is given
to the world, there are few who will fathom the full meaning
of these views. So little did Dr. Hartmann comprehend the
principle involved that he ignored them altogether, and
in the more than one hour's conversation with Mr. Keely
which followed, instead of keeping to this subject matter
as requested, he made no allusion to it whatever, and confined
his investigations to the mechanical work of Mr. Keely
in its application to machinery. In leaving, [Page
34] Mr.
Keely again expressed his great delight in meeting one
who knew so much of the hidden working of some of nature's
laws ; whereas, after his departure, Dr. Hartmann announced
it as his opinion that, although Mr. Keely had made the
greatest discovery of this or of any other age, he would
never be able to utilize the force in mechanics, and
that his mission would be to spiritualize the world instead
of advancing its material progress.
Some
days later, when Mr. Keely was asked why it was that Dr.
Hartmann no longer believed in the mechanical success of
Mr. Keely's inventions, the reply was made that Dr. Hartmann,
in disclosing his own views and theories and philosophy,
had prevented Mr. Keely from any attempt to point out the
errors in these views and theories: feeling, as Mr. Keely
did feel, that he would be wanting in humility to dispute
with one so learned as Dr. Hartmann, and preferring to
wait until the court had removed the injunction placed
upon him (Keely), when he would be at liberty to demonstrate
to Dr. Hartmann the nature of his errors by the operation
of his inventions. However, this delay was not necessary,
inasmuch as upon the occasion of Dr. Hartmann's first visit
to the workshop, where he saw the old generator, the old
Liberator and other machinery, his knowledge that, by means
of the vibrations of Ether called “Sound”. the
molecular structure of bodies may be changed, even though
these vibrations are not audible to the human ear, caused
Dr. Hartmann to confess his error, and to assert that his
confidence in Mr. Keely's mechanical success was re-established
and stronger than it had ever been before. Those scientists
who, because they could not hear the vibrations of sound,
in Mr. Keely's Liberator, denied its operation, saying that
one could not make something out of nothing, seem to forget
that there are inaudible vibrations of sound as there are
invisible rays of light.
Dr.
Hartmann knows that “everything in nature has its own
appropriate 'sound', 'colour', and 'number,' and can be acted
upon as soon as we are in possession of its 'key-note' ”.
This knowledge enabled him to grasp the principle of Mr.
Keely's inventions, as soon as the action of the mechanism
was explained to him. Although Dr. Hartmann then and there
expressed his intention of sacrificing some of his property
in order to invest in the new company, in process of organization,
it was from no sordid motive that he was so intensely interested
in the practical part of Mr. Keely's work; but, having
seen such marvellous effects produced in occult experiments,
while residing in India, he was inclined to attribute to
Mr. Keely natural occult powers which could
never be made available in mechanics. Mr. Keely's financial
success depends upon the prolongation of his life until
his “work of evolution” is completed. Therefore,
the writer of this paper has never advised anyone to invest
on such an uncertainty: and she requested Dr. Hartmann
not to do so.
Mr.
Keely's discovery embraces the manner or way of obtaining
the [Page
35] key-note,
or “chord of mass”, of mineral, vegetable,
and animal substances; therefore, the construction of instruments,
or machines, by which this law can be utilized in mechanics,
in arts, and in restoration of equilibrium in disease,
is only a question of the full understanding of the operation
of this law. Herein lies Mr Keely’s work of evolution.
The
principal point of difference existing between Mr Keely
and Dr Hartmann, in their views respecting “force”,
lies in the former attributing the so-called “forces” of
nature to various modes of vibration, as to the length
and direction of the vibrations; while the latter attributes
all "forces" to various modes of vibration, as to the number
of vibrations in a second. Electricity Mr Keely defines as
a certain form of atomic vibration . He estimates
Molecular
vibrations at 100,000,000
per second
Inter-molecular
vibrations at 300,000,000
per second
Atomic
vibrations at 900,000,000
per second
Inter-atomic
vibrations at 2,700,000,000
per second
Aetheric
vibrations at 8,100,000,000
per second
Inter-Aetheric
vibrations at 24,300,000,000 per second
In
such fields of research, Mr. Keely finds little leisure.
Those who accuse him of “dilly-dallying” of idleness,
of always “going to do” and never
“doing”, of “visionary plans”, etc., etc., know nothing
of the infinite patience, the persistent energy, which for
a quarter of a century has upheld him in his struggle to
attain this end. Still less, if possible, is he understood
by those who think he is seeking self-aggrandizement, fame,
fortune, or glory.
The
time is approaching when all who have sought to defame
this discoverer and inventor, all who have stabbed him
with unmerited accusations, all who have denounced him
as “a bogus inventor”, “a fraud”, “an imposter”, “a charlatan”, “a
modern Cagliostro”, will be forced to acknowledge that
he has done a giant's work for true science, even though
he should not live to attain commercial success. But history
will not forget that, in the nineteenth century, the story
of Prometheus has been repeated, and that the greatest
mind of the age, seeking to scale the heavens to bring
down the light of truth for mankind, met with Prometheus's
reward.
CLARA
J. BLOOMFIELD-MOORE
12,
Great Stanhope Street, Mayfair. July 1, 1888.
NOTE.— Dr.
Hartmann, in a report, or condensed statement, in reference
to Mr. Keely's discovery, writes as follows: “He will
never invent a machine by which the equilibrium of the
living forces in a disordered brain can be restored”.
As
such a statement would lead the reader of the report to
fancy that Mr. Keely expected to invent such an instrument,
it is better to correct the error that Dr. Hartmann has
fallen into. Mr. Keely has never dreamed of inventing such
an instrument. He hopes, however, to perfect one that [Page
35] he is now
at work upon, which will enable the operator to localize
the seat of disturbance in the brain in mental disorders.
If he succeeds, this will greatly simplify the work of “re-adjusting
opposing conditions”; and will also enable the physician
to decide whether the “differential disaster” has taken
place which prevents the possibility of establishing
the equation that is necessary to a cure.
According
to Mr. Keely's theories, it is that form of force known
as magnetism — not electricity — which
is to be the curative agent of the future, thus reviving
a mode of treatment handed down from the time of the earliest
records, and made known to the Royal Society of London
more than fifty years since by Prof. Keil, of Jena, who
demonstrated the susceptibility of the nervous system to
the influence of the natural magnet, and its efficacy in
the cure of certain infirmities, as thousands can testify
in our day who are indebted to “Parke's Compound Magnets”[An
agency for the sale of these magnets ought to be established
in every city and town. The London Agency is at 166 Fleet
Street, London] for relief; trying
them as the last resort after having “suffered much
at the hands of many physicians”, as
St. Paul said. A grandson of Goethe, after calling upon
Robert Browning many years since, returned to inquire if
he had dropped the magnet there which he was wearing, as
he had missed it after leaving the house. The effect of
the magnet is one of the effects of the law of sympathetic
association, which Keely demonstrates as the governing
medium of the universe throughout animate and inanimate
nature. The three MS. volumes written by him on this subject
bear the following titles :—
VOL.
I
Theoretical
Expose, or Philosophical Analysis of Vibro-Molecular, Vibro-Atomic,
and Sympathetic Vibro-Etheric Forces, as applied to induce
Mechanical Rotation by Negative Sympathetic Attraction.
VOL.
II
Explanatory
Analysis of Vibro-Acoustic Mechanism in all its different
Groupings or Combinations to Induce Propulsion and Attraction
(sympathetically) by the power of Sound Force; as, also,
the Different Conditions of Intensity, both Positive and
Negative, on the Progressive Octaves to Ozonic Liberation
and Luminosity.
VOL.
III
The
Soul of Matter, or the Connective Link between the Finite
and the Infinite, progressively considered from the crude
Molecular to the Compound Inter-Etheric; showing also the
Control of Mind over Matter in all the Variations of Mass-Chords
and Molecular Groupings, both Physical and Mechanical.
These
volumes are to be published by the Lippincott Publishing
Company, of Philadelphia, as soon as Keely has completed
his mechanical work.
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