P. 3: My task is an unpleasant one; but, urged on by the irresistible power of a sense of duty, I fearlessly undertake its accomplishment. I am aware that in proportion to the magnitude of the evils which I may attack--and especially if it be in divine order, and the falsities which I expose--I shall array against myself whole socieities of anarchical spirits, both in and out of form. The vilest calumny against the author of their exposure will be thrown up as a rampart of defence, and in this way an attempt will be made to destroy the influence of truths which they cannot successfully controvert. However well they may apparently succeed for a while, it will be remembered that truth contains within itself an almighty power which will cause it, sooner or later, to spring forth through all the rubbish of falsehood and wrong which may be heaped upon it, and triumph over every opposing obstacle. With this conviction, I shall state such facts as have come under my own observation, or have been given me from such sources as are authentic, and leave the result with Him who often overrules seeming evils for the general good.
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P. 4: Nine years of investigation and observation have not left me wholly unacquainted with the facts, philosophy and practical workings of Spiritualism; and if I present this to an intelligent public, I trust that it may, at least, do me the justice to attribute it to a sense of duty rather than to any feelings of vindictiveness towards a class of people with whom I have been so long identified. So earnestly have I been engaged hitherto in establishing a belief in the phenomena [of Spiritualism], that to a great extent I overlooked its moral, social and religious bearings.
A few months of leisure have afforded me an opportunity of reviewing the past, criticising the Spiritualists' theory and observing their results. Many of their theories are founded in the wildest delusion, their results most direful, as will be plainly seen as we proceed. . . . I once honestly believed that there would be much general good result from the opening of the avenues of spiritual intercourse; therefore, I was active in its promulgation. The question is frequently asked, if my domestic afflictions was not the cause of the change of my opinion? Her [Cora Hatch] sudden transition, and that in so brief [P. 5] an absence, led me to investigate the cause, and I soon learnt that her condition was the inevitable result of all mental spiritual control. It was the antidote which awakened me from the stupor of an infernal philosophy and brought me to my senses. I recognize no Spiritualism which is in contradistinction to the revelations of Heaven. Though I once threw Christianity overboard, I thank God that I have again been made its recipient.
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I am frequently asked if I still believe in the phenomena of Spiritualism. I answer, Yes. I should deem it more than a waste of time to write about what does not exist. Spiritualism in all its physical facts is true; but through it all, there is a powerful influx of an infernal auror [sic] into nearly all mediumistic minds, which greatly corrupts the moral sensibility, and proves, almost universally, terribly disastrous to its victims.
I have heard much of the improvement of individuals in consequence of a belief in Spiritualism. With such I have had no acquaintance. But I have known many whose integrity of character and uprightness of purpose rendered them worthy examples to all around, but who, on becoming mediums, and giving up their individuality, also gave up every sense of honor and decency. . . . Like an all-destructive miasma, which almost imperceptibly poisons the soul, it has made victims of tens of thousands of its votaries, and secretly crept into many other avenues of society, until [P. 6] it is almost popularizing those social conditions which every good citizen must most deeply deplore. Iniquities which have justly received the condemnation of centuries are openly upheld; vices which would destroy every wholesome regulation of society are crowned as virtues; prostitution is believed to be fidelity to self; marriage an outrage on freedom; love evanescent, and, like the bee, should sip the sweets wherever found; bastards are claimed to be spiritually begotten. All change, of whatever nature, is believed to be an improvement, as there is no retrogression. Iniquity is only the effervescence of the outworkings of a heavenly destiny. God is shorn of his personality, and becomes simply a permeating principle, the Bible a libel on common sense, and Christ a mere medium, hardly equal to the spiritual babies of "this more progressive age."
With such doctrines before us, what have we to hope? That they are rapidly increasing no one can deny. The end is not yet. . . . A blind infatuation appears to drive them [believers in Spiritualism] headlong into the whirlpool of passion, and in their wild delirium they mistake and fondly read upon their banner damnation for "liberty."
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B. F. HATCH, M.D.
New York, April, 1859