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TH Pr REPOF THE FALLACY OF ATHEISM -A lECTURE DELIVERED BY Professor Wm. SEYMOUR PHRENOLOGIST and PSYCHOLOGIST ... IN - - - SHAFTESBURY HALL Toronto, Ont, November 22nd, 1888. reported verbatim and published by requlst op his audience. PRICE FIFTEEN CENTS. INTRODUCTORY. Mr, President and Friends : The question will undoubtedly be 'asked by many persons "Why a Phrenologist and Phychologist should adopt the subject of this evening for a discourse"; there are several reasons I might assign.^but chief among them is this one: that since I have ^been in Toronto there has been many conflicting reports in circulation as to my religious belief; some have determined me to be an Athiest, others a Diest, some a Spiritualist, and others a Christian. Hence in order that I may set myself aright before you, and settle the question in your minds as to what I believe or disbelieve,^ have chosen this subject this evening. In justice to the honesty of those who have circulated these reports, I might stai , .hey have not been solely without foundation, for I have been for years connected with what is known as the Liberal [League or Free- thinkers' Association, and was president of one of the leading Societies, and in my investigations (while asso- ciated with these people), I had reached the borders of Atheism, and was about to plunge into its dark abyss, by opening a discussion in the City of Philadelphia denying ♦' That the Universe demonstarated the exis- C PROFESSOR Seymour's tence of aGod." In preparing for the discussion I studied the prol)ahle objections tliat might be brought against me, and in doing so I concluded that the objec- tions (in favor of the existence of a God) were stronger, and more numerous than wiiat I could say against it ; hence from that time I have been constantly growing stronger in the Faith, not only in the exitence of a God, but of the Divine Inspiration of the Scriptures, the eflfecacy of prayer and all the fundamental principles of Christianity. And now as the basis of my dicourse proper I would introduce three or four principles which Atheists deny. The First is — The existence of God. Second — His Creative Energy. Third —Thedivine Inspiration of the Scriptures. Fourth — The Effecasy of Prayer. In attempting to prove the existence of God, one of the strongest oppositions that we may have to contend against from the Atheistic standpoint is, the disposition to believe nothing that cannot be demonstrated to their external senses. Hence, with great boldness, and with an air of triumph, the Atheist dt^mand of the believer a practical demonstration of "what God is, where He dwells, what He looks like, what is His size, color form, etc.: white or black, great or small;" and if such ques- tions are unanswerable by the finite mind, then there is Jio evidence of His existence, and hence they will not believe; but in the practical demonstration of the cussion I 2 brought the objec- stronger, gainst it ; i' growing of a God, :ures, the nciples of r I would ists deny. :riptures. d, one of I contend sposition to their and with ehever a lere He or form, ch ques- there is will not , of the FALLACY OF ATHEISM. J existence of God (at least to the consciousness of our senses), through the exercie of Reason, I ask but a single concession, namly— that there is a connection between cause and effect, that every effect must have an adaquate cause; tliis I presume will be readily granted as it is a self-evident truth. We know by intuition that nothing occurs within us, and by observa- tion, so far as we can comprehend the operations of nature that nothing transpires around us without a cause; all the activities of mind changes in nature and movements in society are but constantly recurring effects of adaquate causes. If the connection between cause and effect be conceded, our next position will be, that the cause must surpass or at least equal the effect in excellence; no quality, power or property can reside in the effect superior to the single or combined properties of the cause. If this be not so, then something may manifest itself in the eflect without a cause, which we have determined impossible. This position being true, though the qualities of existing things in the Universe do not prove that the great " First Cause " possesses every possible perfection; yet they do demonstrate that He is equal or superior to the sum of excellencies and greatnesses known to exist in all the grandeur, majesty and throughout the compass of the Universe. His pre- existence must antedate the first object of creation, which we conceive stamps Him with Eternity. His power must equal the combined forces of nature as demonstrated in both the elements of "Mind and 8 PROFESSOR Seymour's Matter," His Majecty and the glory of His excellence must equal the grandeur of the heavens and earth combined ; His wisdom and intelligence must equal the aggregation of intelligence possessed by mankind and other intellectual beings. This method of argumentation proves to us the existence of a Being equal to the God spoken in the first chapter of the Book of Genesis. But in answer to the question " Show us God " we would invite attention to the nature, attributes and demonsta- tions of our own existence, and here we may find a comparison to the lesson taught by Jesus to His disciples in answfer to their inquiry " Show us the Father." " He that has seen Me hath seen the Father.'* So we affirm that a careful study of our own existence (as a microcosom of the universe,) and in our relation to the objective world around us, will prove to every rational mind, the existence of what we term the Infinite. We are told in the ist chapter of the Book of Genesis that "God made man in His own image," this cannot refer to the form, likeness or size of man's physical body, but rather to the attributes and powers of his mind, hence in the manifestation of the intellectual and spiritual elements and conditions of man's existence (so far as the finite c^n represent the Infinite) we have demonstrable evidences of the existence of a God. The attributes ascribed to God are : First, that He is a Spirit, and that as a Spirit He is invisible. Omnipresent, Omnicient, and Omnipotent; and hence man in the likeness of God represent there attributes, in degree. FALLACY OF ATHEISM. excellence md earth equal the ikind and mentation > the God esis. But we would lemon sta- ay find a 3 to His V us the Father.'" existence ■ relation to every ! Infinite. Genesis 3 cannot ;al body, is mind, ual and :ence (so ve have d. The a Spirit, present. I in the degree. Man is a spiritual being, c-ind as such the real irjin a\I,o smiles and weeps, sNiupathizcs in sorrow, rejoices in the prosperity of his feliowman, and has the power to will and act, is also invisible. I know that we are went to recognize mankind by their physical form; hence if after listening to me to-night and gazing upon my body, you were asked in the future if you had ever seen W. Seymour, you would at once answer yes; and yet the man who is doing the talking is as ihvisible as Cod Himself. Hence every reque e make of one another, every command or threat we may determine, is a direct appeal to the invisible and spiritual within. So true is this position that no one would think of asking a favor of, or inflicting punishment upon the body when the spirit has taken its flight ; although the body (or physical form 1 is all that the external senses has ever been able to take cognizence of. Next to a man being a spirit and, consequently invisible; he is omnipresent, that is, so far as we can understand the relation of body and. spirit; beholding man as a dual being (that is to say),, having both body and spirit, we behold in him an. epitome of nature ; hence his physical is governed by the laws of chemistry, and in its relation to the physical universe, is of itself a miniture world. His spiritual nature is governed by the laws of psychology, and in its relation to the body (or little world of matter), is iri ' degree and essence a miniture God ; hence whatever be the component parts, or nature of the spirit, its presence permeate every atom of the physical body, so. lO PROFESSOR SEYMOUR S that not the sHghtest injur)- is done to any part, without the consciousness of the Spirit; hence the omnipresence • of the spirit of man to this httle world, (the body) may readily be conceived and admitted. Again, taking an- other view of man's existence, we may learn something more concerning the existence of God. We have said that another attribute ascribed to God is that of omni- science; and if we but carefully consider the powers of man's mentality and its mode of operation we shall also find that even in this there is a striking similarity so far as the finite can represent the infinite; in all the mechanical inventions, and devices oi man for the well- being of society; tliere is a projection of consciousness so as to behold the end from the beginning, (hence his foreknc .vledge). But there is still another attribute in man that represents the infinite in degree, and that is this intellectual power, in the relation between body and spirit, there seems to be no limit to the power of man's intellect ; the body seems to respond involuntarily to almost every condition ot the mind, which clearly shows the omnipotent power of the spirit over the body, or mind over matter. Now apply this method of reason- ing to nature, and methinks that every rational mind will conclude that all these attributes which are found in man, are clearly seen to exist, in an infinite degree, in that First Great Cause whicli must lie back of all; but whose presence and power is manifested through all the operations of a universe. Hence Jesus manifesting these attributes in a higher degree than man had ever :, without ipresence )dy) may iking an- Dmething lave said of omni- )o\vers of >hall also ity so far all the the well- ;iousness ence his ribute in 1 that is :)ody and of man's taril}' to ly shows body, or f reason- lal mind re found ! degree, fall; but :h all the nifesting lad ever FALLACY OF ATHEISM. jj done : and showing more of the Divine likeness than the world had ever witnessed before ; He came in His own person, to show us God, as well as to bring life and immortality to light. Hence His answer to His dis- ciples: "He that has seen Me has seen the Father, I and My Father are one." But again turning from the universe within to tlie universe without, and from man to the voice of existing objects ; they will testify to the being of a God and their qualities will paint his character and delineate his perfections. For the superiority of the effect to the cause being admitted, we are prepared to adduce evidences from this point most convincing; unless you make a daring plunge into darkness more dense than Atheism, and denying the reality of the existence of all things, contend that the universe is a mere phantom, a dreamy vacuity. But with such an one I have no argument; he is but a vapor or a dream on his own testimony Such an one must be allowed to enjoy the bliss of being nothing, till hunger, thirst, sickness, or some other evil shall arouse him to the fact that he is something. "The heavens declare the glory of God, and the firmament showeth his handywork. Day unto day uttereth speech, and night unto night showeth knowledge. There is no speech or language where their voice is not heard. For the invisible things of Him from the foundation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead. But advancing a step further in our argument, we 12 PROFESSOR SEYMOUR'S come to His Creative Enerj^y ; we presume that every man perceives that he could not have made himself ; for to assume the position of self production would be to assume that he did and did not exist at the same time ; he did exist in order to make himself, he did not exist in order that he might be made. Hence the one position contradicts the other. It follows then that man must have been originated by one sole cause, or by various causes ; but the unity of design and agreement of parts thtough his entire physical structure, sufificiently proves thi3t he cannot be the effect of many different causes. Thus the conclusion to which we must logi- cally come, is that how far back so ever we may place the event of man's cteation, he is still the effect of one" great cause. This Creator, or originating essence must be himself, either created or eternal. If created, he must have origtnated himself or have been produced by a pre-existing cause ; but self-production we have logically conceeded to be impossible, as it implies a contradiction, therefore through the logical deductions of Reason, we are driven to accept by faith, the evidences of a God, whose nature and being, we cannot understand. And though from our reasonings we might infer that there be other causes back of that which has created this Universe, the fact of the existence of this and the divine harmony and providences, expressed in all the operations of nature, call for and demands our gratitude and admiration of the wisdom, power and goodness of the Being we now call God, independent of FALLACY OF ATJIEISM. 13 what may be the nature of His existence, whether Himself eternal or created ; just as we would admire the skill of the physician who administers to the conditions of health, without stopping to ask by what means he first acquired his knowledge or his skill. But the har- mony of motion and proportion of parts reigning throughout nature are decisive evidences against the theory of production by various causes. If man was produced by one cause, and the earth by another, how does it occur that the water and vegetation of the earth are just adapted to satisfy the hunger and thirst of man ? If the body of man was made by one cause and the sun by another, how does it come to pass that the light is adapted to the eye, and the eye to the light, aud that too on philosophical principles. If one cause produced the atmosphere and another my lungs, how does it happen that the air is adapted to inflate my lungs, and my lungs to receive the atmosphere, for the important purpose of preserving life. This wonderful adaptation ot parts to each other may be traced from the foundation stone to the last toucli of God's pencil upon the temple of the Universe. Think again, of the grandeur of the heavens and of the harmony of the spheres ; the solar system, and system after system like a complex assem- blage of wheels turning upon their centres and sweeping through space. We are sometimes astonished to see the locomotive with power to draw after it a dozen coaches moving along at the rate of from forty to fifty miles an hour, laden with passengers or freight, and ^"^ PROFESSOR Seymour's although we never saw the inventor, we are convinced of h,s existence, and we admire Ins skill; and shall we "ot beheve in the existence and admire the skill and mtelhgence of the inventor of the engine or car of our Earth, which moves through space at the rate of about ^ixty-eight thousand miles an hour, laden with oceans cities, forests and about ten hundred millions of pass' ^ngers; and mark you, there is no tremulous jars from friction or contact of parts, no collisions or accidents no wearing out of machinery or breaking of wheels, but all moves on harmoniously from age to age. Again we praise the sculptor who makes out of a block of marble the exact figure of a man, or the artist who is enabled to paint on canvas the finer shades and blendings, tints and hues of the setting sun's reflecting rays upon the azure of the sky, or the beautiful blossoms in the month of May, the verdure of the Sward, the beauty of a Rose or the granduer and beauty of the hill- side or the Forest; and though you may never have seen the artist; his work proves his existence and his skill; but when we consider that these are but copies, and that out of the same material the original has been produced, shall we fail to recognize the exis- tence of that great divine Artist, who has not merely given expression to form, but has endowed it with power to move and grow, and even to reproduce itself? Is there no evidence of Divinity there ? Does the cold, lifeless piece of Statuary demonstrate the intelligence of Its maker or formulator, whilst the active, living man FALLACY OF ATHEISM. 15 convinced 1 sliall we i skill and :ar of our ; of about :h oceans, s of pass- jars from icfcidents, !iee]s, but Again we 3f marble 5 enabled ngs, tints ipon the s in the 2 beauty the hill- y never existence i are but original he exis- t merely it with :e itself? he cold, ?ence of ng man displays only the odd friskings of nature or senseless workings of matter ? But again we come to another point of our argument, viz: The divine inspiration of the scriptures. This part of our subject we purpose to explain by what is termed tlie philosophy of Psychology. It is a settled fact among Mental Scientists that mind communicates with mind oftentimes without the use of the external senses ; hence we may call it this evening Mental Telegraphy, or, as it is generally known, Clair- voyance. This phenomenon I have often experienced in the practice of Mesmerism, where the subject con- trolled has given expression to my ideas without my ever speaking a word or making use of any sign that would convey an impression through the use of any of the external senses. Practical demonstrations of the truth of this phenomenon may be observed by almost all people in every-day life. How frequently has it been the experience of persons to be conversing about some absent one, who suddenly make their appearance in the midst of the conversationalists. The philosophy of this, as it appears to me is, that every mind is a battery, and observing the conditions of physical tele- graphy, we may learn the conditions of the mental; for the natural law of communication is the same, whether found in the mineral, vegetable, animal or spiritual kingdom, and like the nature and existence of the great Divine law giver, it is unchangeable. Hence if we would observe the phenomenon we must obey the law, and comply with the conditions. In physical or mental PROFESSOR SEYMOUR'S telegraphy it is not enough that we have the different batteries, but that the Hne of communication be estabhshed, and then the conditions of the active and passive must be observed, so that an impression may be madeuponthepassive; astwopositives alwaysrepeJ each other. Thus, in order that an idea be received by the consciousness of an individual; whether through the use ot the external senses or independent, the mind of the person who is to receive the impression must be in a passive state; then through the atmosphere (which we believe is the connecting link) which connects the mental- ity of mankind and through which the animation of the physical is brought about, the positive conditions of the mind of the first person is communicated to the second as the positive condition of one galvanic battery is com- municated through the galvanic wire, and is impressed upon the passive or negative battery on the other end of the hne. Now if this be the true method of communi- " cation, and experience has demonstrated its truth again and agam; then we think we have the key which will effectually unlock the truth of the Scriptures, and allow us to pass quietly into a scientific knowledge of the methods of Divine inspiration, which no Atheist or Agnostic can overthrow without effectually denying the entire phenomenon of mind in all its operations and active manifestations; for if it be possible (and such it IS) that one mind can communicate to another through the active and passive conditions, independent of the use of the external senses, then whatever be the thoughts i different ation be ctive and n may be epel each d by the b the use d of the be in a hich we mental- n of the s of the second is com- pressed end of amuni- i again :h will allow )f the ist or ig the 3 and ch it ough [ the ights FALLACY OF ATHEISM. 17 of the mind of the active, they may be impressed upon the mind of the passive. This then being so, the com- munications of thought are not necessary confined to tha experience of the first person or operator, but may enter into his designs and purposes. Thus, to illustrate, we will suppose a mechanic or in- ventor designs to build a machine to do a certain kind of work; before he commences operation he has con- structed the machine in his mind, and can estimate the the time it will take to build it materially. And having constructed the machine mentally, and beholding it in his imaginations, the designer is enabled to impress the ideas upon the mentality of the second person, as much so as if the machine was in actual physical operation - and if you will apply this mode of reasoning to the in- finite, you will see the possibility of Divine Inspiration ; for if the inventor of a machine or the designer of a pur- pose can see the end from the beginning in his mind before he has constructed his plans physically, or executed his purposes; then it follows that the Infinite Mind who has constructed a universe, not only seeing the end from the beginning, but knowing the time it will take according to the law of development which He has established ; knew at what periods certain events would take place, both in the physical and moral world ; and hence by the same established law of communion, (which IS the result of His own devising, for the harmony and regulation of a universe,) God could inspire the minds of men to fortel events of which the Prophets had no con- x8 PROFESSOR Seymour's cep.,o„; but wh,ch the develop„,e„to of the future have c fir,„ed to be Divine truths. Thus, upon the claim of 1.0 ph.losophy of n,entai science, we are preparedTo bd.eve not only what has been revealed to u^ in t Scnptures, but also the prophecies which pertains o T , "°" '"""« ^'™" 5-ou a brief view of the phUosophy of psycholog,, and shown, we think conclustveiy the rationality of a belief in Divine Inspi; .on we come to the last part of o.,r subject, namely that o the "Efficac, of Prayer." To pray to God, The A e.s s cons.der, as being „,e height of Lly; for hey «" ell us that if there be a God (which they deny,) He must be aliwise, and being a.lwise He knows wha w part to attempt to tell God what He already knows Agam, they will tel, us that being alhvise, knowing out n ess.nes, and having all power, (which if He .s i" fin.te He must possess), " If He is a good God He -ould supply our needs before we ask fflm." And be cause s..ch seem not to be the dispensation of God's P ov.denee, or the methods of His operations concerning us, ,t proves there is no God to answer prayer, or if a t^^' int? '!,""^"' "' ■"""""'"'• ^"' -hen we take .nto cons,derat.on the positive and negative or ac .ve and passive conditions of mind; and that 1 !