Imperial Councilor to the Czar, the
pioneer spiritualist of Russia, a
Swedenborg enthusiast whose introduction
to modern spiritualism was effected by
Andrew Jackson Davis's "Nature's Divine
Revelations" in 1855. In order to form a
correct judgment of both physiological and
psychological phenomena he studied
medicine at the University of Moscow for
two years. He translated Swedenborg's "Heaven
and Hell", Count Szapary's "Magnetic
Healing" and the principal works of Prof.
Hare, Crookes, Edmonds, Owen and the "Report
of the Dialectical Society". As, however,
works on spiritualism in Russian were
suppressed by the censor but German
publications were tolerated, his literary
activity, of a necessity, centred in
Germany. He founded the Psychische Studien
which, under the changed title Zeitschrift
far Parapsychologie, is still running, and
was
instrumental in provoking the first
strictly scientific Russian investigation
of spiritualism.
D. D. Home visited Russia for the first
time in 1861. He became connected, through
marriage, with Aksakof's family and was in
1871 introduced by him to Prof. Boutlerof,
and to other professors of the University
of St. Petersburg. However, the body of
savants was left unconvinced. In 1874 the
French medium, Camille Bredif paid a visit.
Professor Wagner attended a seance and was
deeply impressed. His article in the "Revue
de
l'Europe" aroused such a storm that the
University felt impelled to delegate an
investigating committee and asked Aksakof
to make the necessary arrangements for
them. Aksakof went to England in 1875 and
engaged, after a previous failure with the
Petty Brothers of Newcastle, a
non-professional medium, using the name of
Mrs. Clayer, to whom he was introduced by
Crookes, for presentation to the committee.
The lady, who is mentioned in Crookes' "Researches"
on pages 38-39, produced strong physical
phenomena in light. The committee, however,
refused to be impressed and Prof.
Mendeleyeff, its principal member, in his
report "Materials by Which to Judge
Spiritualism", declared that the medium
had an instrument under her skirts and
produced table movements and raps by this
agency. To this report Aksakof returned,
under the title "A Monument of Scientific
Prejudice, a caustic reply". In 1876 he
asked permission to publish in St.
Petersburg a monthly, "Review of
Mediumship". It was refused.
Thereupon, in 1881, an organ with an
unmeaning title, "Rebus", was founded and
largely subsidised, after funds went low,
by Aksakof to popularise the teachings of
Spiritualism.
He experimented with Slade and Williams
when they visited St. Petersburg and he
made arrangements for Mrs. Kate
Fox-Jencken when the Czar desired to
consult her for the safe conduct of the
coronation ceremonies. Eglinton, Mme. d'Esperance
and Eusapia Paladino were the next mediums
who engaged his attention. His wife
herself was mediumistic and became thereby
a help in his work. In a "Case of Partial
Dematerialisation" (1896) he recorded
testimonies of an astounding occurrence
with Mme. d'Esperance. His most important
book, "Animismus und Spiritismus",
Leipzig, 1890 was published in answer to
Dr. Edward von Hartmann's "Spiritualism".
Myers, in his review in Proceedings, Vol.
VI. p.665, states: "I may say at once that
on the data as
assumed I think that Mr. Aksakof has the
better of his opponent." In the book
Aksakof says that for the comprehension of
mediumistic phenomena we have not one
hypothesis only, but three hypotheses:
1. Personism (or change of personality) may
stand for those unconscious psychical
phenomena which are produced within the
limits of the medium's own body, those
intra-inediumistic phenomena whose
distinguishing characteristic is the
assumption of a personality changing to
that of the medium.
2. Under the name
animism we include unconscious psychical
phenomena which show themselves outside
the limits of the medium's body.
Extra-mediumistic operation of objects
without contact and finally
materialisation. We have here the highest
manifestation of the psychic duplication;
the
elements of personality overstep the
limits of the body... up to the
point of complete externalisation and
objectification.
3. Under the name
spiritism we include phenomena resembling
both personalisation and animism but which
we much ascribe to some extramediumistic
and extra-terrene cause. They differ from
the phenomena of personalisation and
animism in their intellectual content
which affords evidence of an independent
personality.
"Spiritualism and Science" was another of
Aksakof's important works. His literary
output was considerable. One of his last
translations was Col. Rochas' "Exteriorisation
of Motricity". Under dreadful physical
handicaps he kept on working to the last.
His right hand became useless, his eye
almost sightless. A final attack of
influenza on January 17th, 1903, carried
him away.
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