It is in these varied forms of proof that the impregnable strength of the evidence lies, for how absurd do explanations of telepathy, unconscious cerebration or cosmic memory become when faced by such phenomena as spirit photography, materialisation, or the direct voice. Only one hypothesis can cover every branch of these manifestations, and that is the system of extraneous life and action which has always, for seventy years, held the field for any reasonable mind which had impartially considered the facts.
See Appendix.
I have spoken of the need for careful and cool-headed analysis in judging the evidence where automatic writing is concerned. One is bound to exclude spirit explanations until all natural ones have been exhausted, though I do not include among natural ones the extreme claims of far-fetched telepathy such as that another person can read in your thoughts things of which you were never yourself aware. Such explanations are not explanations, but mystifications and absurdities, though they seem to have a special attraction for a certain sort of psychical researcher, who is obviously destined to go on researching to the end of time, without ever reaching any conclusion save that of the patience of those who try to follow his reasoning. To give a good example of valid automatic script, chosen out of many which I could quote, I would draw the reader's attention to the facts as to the excavations at Glastonbury, as detailed in "The Gate of Remembrance" by Mr. Bligh Bond. Mr. Bligh Bond, by the way, is not a Spiritualist, but the same cannot be said of the writer of the automatic script, an amateur medium, who was able to indicate the secrets of the buried abbey, which were proved to be correct when the ruins were uncovered. I can truly say that, though I have read much of the old monastic life, it has never been brought home to me so closely as by the messages and descriptions of dear old Brother Johannes, the earthbound spirit-earthbound by his great love for the old abbey in which he had spent his human life. This book, with its practical sequel, may be quoted as an excellent example of automatic writing at its highest, for what telepathic explanation can cover the detailed description of objects which lie unseen by any human eye? It must be admitted, however, that in automatic writing you are at one end of the telephone, if one may use such a simile, and you have, no assurance as to who is at the other end. You may have wildly false messages suddenly interpolated among truthful ones-messages so detailed in their mendacity that it is impossible to think that they are not deliberately false. When once we have accepted the central fact that spirits change little in essentials when leaving the body, and that in consequence the world is infested by many low and mischievous types, one can understand that these untoward incidents are rather a confirmation of Spiritualism than an argument against it. Personally I have received and have been deceived by several such messages. At the same time I can say that after an experience of thirty years of such communications I have never known a blasphemous, an obscene or an unkind sentence come through. I admit, however, that I have heard of such cases. Like attracts like, and one should know one's human company before one joins in such intimate and reverent rites. In clairvoyance the same sudden inexplicable deceptions appear. I have closely followed the work of one female medium, a professional, whose results are so extraordinarily good that in a favourable case she will give the full names of the deceased as well as the most definite and convincing test messages. Yet among this splendid series of results I have notes of several in which she was a complete failure and absolutely wrong upon essentials. How can this be explained? We can only answer that conditions were obviously not propitious, but why or how are among the many problems of the future. It is a profound and most complicated subject, however easily it may be settled by the "ridiculous nonsense" school of critics. I look at the row of books upon the left of my desk as I write-ninety-six solid volumes, many of them annotated and well thumbed, and yet I know that I am like a child wading ankle deep in the margin of an illimitable ocean. But this, at least, I have very clearly realised, that the ocean is there and that the margin is part of it, and that down that shelving shore the human race is destined to move slowly to deeper waters. In the next chapter, I will endeavour to show what is the purpose of the Creator in this strange revelation of new intelligent forces impinging upon our planet. It is this view of the question which must justify the claim that this movement, so long the subject of sneers and ridicule, is absolutely the most important development in the whole history of the human race, so important that, if we could conceive one single man discovering and publishing it, he would rank before Christopher Columbus as a discoverer of new worlds, before Paul as a teacher of new religious truths, and before Isaac Newton as a student of the laws of the Universe. Before opening up this subject there is one consideration which should have due weight, and yet seems continually to be overlooked. The differences between various sects are a very small thing as compared to the great eternal duel between materialism and the spiritual view of the Universe. That is the real fight. It is a fight in which the Churches championed the anti-material view, but they have done it so unintelligently, and have been continually placed in such false positions, that they have always been losing. Since the days of Hume and Voltaire and Gibbon the fight has slowly but steadily rolled in favour of the attack. Then came Darwin, showing with apparent truth, that man has never fallen but always risen. This cut deep into the philosophy of orthodoxy, and it is folly to deny it. Then again came the so-called "Higher Criticism," showing alleged flaws and cracks in the very foundations. All this time the churches were yielding ground, and every retreat gave a fresh jumping-off place for a new assault. It has gone so far that at the present moment a very large section of the people of this country, rich and poor, are out of all sympathy not only with the churches but with the whole Spiritual view. Now, we intervene with our positive knowledge and actual proof-an ally so powerful that we are capable of turning the whole tide of battle and rolling it back for ever against materialism. We can say: "We will meet you on your own ground and show you by material and scientific tests that the soul and personality survive." That is the aim of Psychic Science, and it has been fully attained. It means an end to materialism for ever. And yet this movement, this Spiritual movement, is hooted at and reviled by Rome, by Canterbury and even by Little Bethel, each of them for once acting in concert, and including in their battle line such strange allies as the Scientific Agnostics and the militant Free-thinkers. Father Vaughan and the Bishop of London, the Rev. F. B. Meyer and Mr. Clodd, "The Church Times" and "The Freethinker," are united in battle, though they fight with very different battle cries, the one declaring that the thing is of the devil, while the other is equally clear that it does not exist at all. The opposition of the materialists is absolutely intelligent since it is clear that any man who has spent his life in saying "No" to all extramundane forces is, indeed, in a pitiable position when, after many years, he has to recognise that his whole philosophy is built upon sand and that "Yes" was the answer from the beginning. But as to the religious bodies, what words can express their stupidity and want of all proportion in not running halfway and more to meet the greatest ally who has ever intervened to change their defeat into victory? What gifts this all-powerful ally brings with him, and what are the terms of his alliance, will now be considered.
Chapter 3 – The Great Argument
The physical basis of all psychic belief is that the soul is a complete duplicate of the body, resembling it in the smallest particular, although constructed in some far more tenuous material. In ordinary conditions these two bodies are intermingled so that the identity of the finer one is entirely obscured. At death, however, and under certain conditions in the course of life, the two divide and can be seen separately. Death differs from the conditions of separation before death in that there is a complete break between the two bodies, and life is carried on entirely by the lighter of the two, while the heavier, like a cocoon from which the living occupant has escaped, degenerates and disappears, the world burying the cocoon with much solemnity by taking little pains to ascertain what has become of its nobler contents. It is a vain thing to urge that science has not admitted this contention, and that the statement is pure dogmatism. The science which has not examined the facts has, it is true, not admitted the contention, but its opinion is manifestly worthless, or at the best of less weight than that of the humblest student of psychic phenomena. The real science which has examined the facts is the only valid authority, and it is practically unanimous. I have made personal appeals to at least one great leader of science to examine the facts, however superficially, without any success, while Sir William Crookes appealed to Sir George Stokes, the Secretary of the Royal Society, one of the most bitter opponents of the movement, to come down to his laboratory and see the psychic force at work, but he took no notice. What weight has science of that sort? It can only be compared to that theological prejudice which caused the Ecclesiastics in the days of Galileo to refuse to look through the telescope which he held out to them. It is possible to write down the names of fifty professors in great seats of learning who have examined and endorsed these facts, and the list would include many of the greatest intellects which the world has produced in our time-Flammarion and Lombroso, Charles Richet and Russel Wallace, Willie Reichel, Myers, Zollner, James, Lodge, and Crookes. Therefore the facts HAVE been endorsed by the only science that has the right to express an opinion. I have never, in my thirty years of experience, known one single scientific man who went thoroughly into this matter and did not end by accepting the Spiritual solution. Such may exist, but I repeat that I have never heard of him. Let us, then, with confidence examine this matter of the "spiritual body," to use the term made classical by Saint Paul. There are many signs in his writings that Paul was deeply versed in psychic matters, and one of these is his exact definition of the natural and spiritual bodies in the service which is the final farewell to life of every Christian. Paul picked his words, and if he had meant that man consisted of a natural body and a spirit he would have said so. When he said "a spiritual body" he meant a body which contained the spirit and yet was distinct from the ordinary natural body. That is exactly what psychic science has now shown to be true. When a man has taken hashish or certain other drugs, he not infrequently has the experience that he is standing or floating beside his own body, which he can see stretched senseless upon the couch. So also under anaesthetics, particularly under laughing gas, many people are conscious of a detachment from their bodies, and of experiences at a distance. I have myself seen very clearly my wife and children inside a cab while I was senseless in the dentist's chair. Again, when a man is fainting or dying, and his system in an unstable condition, it is asserted in very many definite instances that he can, and does, manifest himself to others at a distance. These phantasms of the living, which have been so carefully explored and docketed by Messrs.
1 2 3 4 5 6 7 8 9 10 11 12 13 14
See Appendix.
I have spoken of the need for careful and cool-headed analysis in judging the evidence where automatic writing is concerned. One is bound to exclude spirit explanations until all natural ones have been exhausted, though I do not include among natural ones the extreme claims of far-fetched telepathy such as that another person can read in your thoughts things of which you were never yourself aware. Such explanations are not explanations, but mystifications and absurdities, though they seem to have a special attraction for a certain sort of psychical researcher, who is obviously destined to go on researching to the end of time, without ever reaching any conclusion save that of the patience of those who try to follow his reasoning. To give a good example of valid automatic script, chosen out of many which I could quote, I would draw the reader's attention to the facts as to the excavations at Glastonbury, as detailed in "The Gate of Remembrance" by Mr. Bligh Bond. Mr. Bligh Bond, by the way, is not a Spiritualist, but the same cannot be said of the writer of the automatic script, an amateur medium, who was able to indicate the secrets of the buried abbey, which were proved to be correct when the ruins were uncovered. I can truly say that, though I have read much of the old monastic life, it has never been brought home to me so closely as by the messages and descriptions of dear old Brother Johannes, the earthbound spirit-earthbound by his great love for the old abbey in which he had spent his human life. This book, with its practical sequel, may be quoted as an excellent example of automatic writing at its highest, for what telepathic explanation can cover the detailed description of objects which lie unseen by any human eye? It must be admitted, however, that in automatic writing you are at one end of the telephone, if one may use such a simile, and you have, no assurance as to who is at the other end. You may have wildly false messages suddenly interpolated among truthful ones-messages so detailed in their mendacity that it is impossible to think that they are not deliberately false. When once we have accepted the central fact that spirits change little in essentials when leaving the body, and that in consequence the world is infested by many low and mischievous types, one can understand that these untoward incidents are rather a confirmation of Spiritualism than an argument against it. Personally I have received and have been deceived by several such messages. At the same time I can say that after an experience of thirty years of such communications I have never known a blasphemous, an obscene or an unkind sentence come through. I admit, however, that I have heard of such cases. Like attracts like, and one should know one's human company before one joins in such intimate and reverent rites. In clairvoyance the same sudden inexplicable deceptions appear. I have closely followed the work of one female medium, a professional, whose results are so extraordinarily good that in a favourable case she will give the full names of the deceased as well as the most definite and convincing test messages. Yet among this splendid series of results I have notes of several in which she was a complete failure and absolutely wrong upon essentials. How can this be explained? We can only answer that conditions were obviously not propitious, but why or how are among the many problems of the future. It is a profound and most complicated subject, however easily it may be settled by the "ridiculous nonsense" school of critics. I look at the row of books upon the left of my desk as I write-ninety-six solid volumes, many of them annotated and well thumbed, and yet I know that I am like a child wading ankle deep in the margin of an illimitable ocean. But this, at least, I have very clearly realised, that the ocean is there and that the margin is part of it, and that down that shelving shore the human race is destined to move slowly to deeper waters. In the next chapter, I will endeavour to show what is the purpose of the Creator in this strange revelation of new intelligent forces impinging upon our planet. It is this view of the question which must justify the claim that this movement, so long the subject of sneers and ridicule, is absolutely the most important development in the whole history of the human race, so important that, if we could conceive one single man discovering and publishing it, he would rank before Christopher Columbus as a discoverer of new worlds, before Paul as a teacher of new religious truths, and before Isaac Newton as a student of the laws of the Universe. Before opening up this subject there is one consideration which should have due weight, and yet seems continually to be overlooked. The differences between various sects are a very small thing as compared to the great eternal duel between materialism and the spiritual view of the Universe. That is the real fight. It is a fight in which the Churches championed the anti-material view, but they have done it so unintelligently, and have been continually placed in such false positions, that they have always been losing. Since the days of Hume and Voltaire and Gibbon the fight has slowly but steadily rolled in favour of the attack. Then came Darwin, showing with apparent truth, that man has never fallen but always risen. This cut deep into the philosophy of orthodoxy, and it is folly to deny it. Then again came the so-called "Higher Criticism," showing alleged flaws and cracks in the very foundations. All this time the churches were yielding ground, and every retreat gave a fresh jumping-off place for a new assault. It has gone so far that at the present moment a very large section of the people of this country, rich and poor, are out of all sympathy not only with the churches but with the whole Spiritual view. Now, we intervene with our positive knowledge and actual proof-an ally so powerful that we are capable of turning the whole tide of battle and rolling it back for ever against materialism. We can say: "We will meet you on your own ground and show you by material and scientific tests that the soul and personality survive." That is the aim of Psychic Science, and it has been fully attained. It means an end to materialism for ever. And yet this movement, this Spiritual movement, is hooted at and reviled by Rome, by Canterbury and even by Little Bethel, each of them for once acting in concert, and including in their battle line such strange allies as the Scientific Agnostics and the militant Free-thinkers. Father Vaughan and the Bishop of London, the Rev. F. B. Meyer and Mr. Clodd, "The Church Times" and "The Freethinker," are united in battle, though they fight with very different battle cries, the one declaring that the thing is of the devil, while the other is equally clear that it does not exist at all. The opposition of the materialists is absolutely intelligent since it is clear that any man who has spent his life in saying "No" to all extramundane forces is, indeed, in a pitiable position when, after many years, he has to recognise that his whole philosophy is built upon sand and that "Yes" was the answer from the beginning. But as to the religious bodies, what words can express their stupidity and want of all proportion in not running halfway and more to meet the greatest ally who has ever intervened to change their defeat into victory? What gifts this all-powerful ally brings with him, and what are the terms of his alliance, will now be considered.
Chapter 3 – The Great Argument
The physical basis of all psychic belief is that the soul is a complete duplicate of the body, resembling it in the smallest particular, although constructed in some far more tenuous material. In ordinary conditions these two bodies are intermingled so that the identity of the finer one is entirely obscured. At death, however, and under certain conditions in the course of life, the two divide and can be seen separately. Death differs from the conditions of separation before death in that there is a complete break between the two bodies, and life is carried on entirely by the lighter of the two, while the heavier, like a cocoon from which the living occupant has escaped, degenerates and disappears, the world burying the cocoon with much solemnity by taking little pains to ascertain what has become of its nobler contents. It is a vain thing to urge that science has not admitted this contention, and that the statement is pure dogmatism. The science which has not examined the facts has, it is true, not admitted the contention, but its opinion is manifestly worthless, or at the best of less weight than that of the humblest student of psychic phenomena. The real science which has examined the facts is the only valid authority, and it is practically unanimous. I have made personal appeals to at least one great leader of science to examine the facts, however superficially, without any success, while Sir William Crookes appealed to Sir George Stokes, the Secretary of the Royal Society, one of the most bitter opponents of the movement, to come down to his laboratory and see the psychic force at work, but he took no notice. What weight has science of that sort? It can only be compared to that theological prejudice which caused the Ecclesiastics in the days of Galileo to refuse to look through the telescope which he held out to them. It is possible to write down the names of fifty professors in great seats of learning who have examined and endorsed these facts, and the list would include many of the greatest intellects which the world has produced in our time-Flammarion and Lombroso, Charles Richet and Russel Wallace, Willie Reichel, Myers, Zollner, James, Lodge, and Crookes. Therefore the facts HAVE been endorsed by the only science that has the right to express an opinion. I have never, in my thirty years of experience, known one single scientific man who went thoroughly into this matter and did not end by accepting the Spiritual solution. Such may exist, but I repeat that I have never heard of him. Let us, then, with confidence examine this matter of the "spiritual body," to use the term made classical by Saint Paul. There are many signs in his writings that Paul was deeply versed in psychic matters, and one of these is his exact definition of the natural and spiritual bodies in the service which is the final farewell to life of every Christian. Paul picked his words, and if he had meant that man consisted of a natural body and a spirit he would have said so. When he said "a spiritual body" he meant a body which contained the spirit and yet was distinct from the ordinary natural body. That is exactly what psychic science has now shown to be true. When a man has taken hashish or certain other drugs, he not infrequently has the experience that he is standing or floating beside his own body, which he can see stretched senseless upon the couch. So also under anaesthetics, particularly under laughing gas, many people are conscious of a detachment from their bodies, and of experiences at a distance. I have myself seen very clearly my wife and children inside a cab while I was senseless in the dentist's chair. Again, when a man is fainting or dying, and his system in an unstable condition, it is asserted in very many definite instances that he can, and does, manifest himself to others at a distance. These phantasms of the living, which have been so carefully explored and docketed by Messrs.
1 2 3 4 5 6 7 8 9 10 11 12 13 14