The Moons Revelation

The subject of psychical research is one upon which I have thought more and about which I have been slower to form my opinion, than upon any other subject whatever. Every now and then as one jogs along through life some small incident happens which very forcibly brings home the fact that time passes and that first youth and then middle age are slipping away. Such a one occurred the other day. There is a column in that excellent little paper, Light, which is devoted to what was recorded on the corresponding date a generation-that is thirty years-ago.

As I read over this column recently I had quite a start as I saw my own name, and read the reprint of a letter which I had written in 1887, detailing some interesting spiritual experience which had occurred in a seance. Thus it is manifest that my interest in the subject is of some standing, and also, since it is only within the last year or two that I have finally declared myself to be satisfied with the evidence, that I have not been hasty in forming my opinion. If I set down some of my experiences and difficulties my readers will not, I hope, think it egotistical upon my part, but will realise that it is the most graphic way in which to sketch out the points which are likely to occur to any other inquirer. When I have passed over this ground, it will be possible to get on to something more general and impersonal in its nature.

When I had finished my medical education in 1882, I found myself, like many young medical men, a convinced materialist as regards our personal destiny. I had never ceased to be an earnest theist, because it seemed to me that Napoleon's question to the atheistic professors on the starry night as he voyaged to Egypt: "Who was it, gentlemen, who made these stars?" has never been answered. To say that the Universe was made by immutable laws only put the question one degree further back as to who made the laws. I did not, of course, believe in an anthropomorphic God, but I believed then, as I believe now, in an intelligent Force behind all the operations of Nature-a force so infinitely complex and great that my finite brain could get no further than its existence. Right and wrong I saw also as great obvious facts which needed no divine revelation. But when it came to a question of our little personalities surviving death, it seemed to me that the whole analogy of Nature was against it. When the candle burns out the light disappears. When the electric cell is shattered the current stops. When the body dissolves there is an end of the matter. Each man in his egotism may feel that he ought to survive, but let him look, we will say, at the average loafer-of high or low degree-would anyone contend that there was any obvious reason why THAT personality should carry on? It seemed to be a delusion, and I was convinced that death did indeed end all, though I saw no reason why that should affect our duty towards humanity during our transitory existence.

This was my frame of mind when Spiritual phenomena first came before my notice. I had always regarded the subject as the greatest nonsense upon earth, and I had read of the conviction of fraudulent mediums and wondered how any sane man could believe such things. I met some friends, however, who were interested in the matter, and I sat with them at some table-moving seances. We got connected messages. I am afraid the only result that they had on my mind was that I regarded these friends with some suspicion. They were long messages very often, spelled out by tilts, and it was quite impossible that they came by chance. Someone then, was moving the table. I thought it was they. They probably thought that I did it. I was puzzled and worried over it, for they were not people whom I could imagine as cheating-and yet I could not see how the messages could come except by conscious pressure.

About this time-it would be in 1886-I came across a book called The Reminiscences of Judge Edmunds. He was a judge of the U.S. High Courts and a man of high standing. The book gave an account of how his wife had died, and how he had been able for many years to keep in touch with her. All sorts of details were given. I read the book with interest, and absolute scepticism. It seemed to me an example of how a hard practical man might have a weak side to his brain, a sort of reaction, as it were, against those plain facts of life with which he had to deal. Where was this spirit of which he talked? Suppose a man had an accident and cracked his skull; his whole character would change, and a high nature might become a low one. With alcohol or opium or many other drugs one could apparently quite change a man's spirit. The spirit then depended upon matter. These were the arguments which I used in those days. I did not realise that it was not the spirit that was changed in such cases, but the body through which the spirit worked, just as it would be no argument against the existence of a musician if you tampered with his violin so that only discordant notes could come through.

I was sufficiently interested to continue to read such literature as came in my way. I was amazed to find what a number of great men-men whose names were to the fore in science-thoroughly believed that spirit was independent of matter and could survive it. When I regarded Spiritualism as a vulgar delusion of the uneducated, I could afford to look down upon it; but when it was endorsed by men like Crookes, whom I knew to be the most rising British chemist, by Wallace, who was the rival of Darwin, and by Flammarion, the best known of astronomers, I could not afford to dismiss it. It was all very well to throw down the books of these men which contained their mature conclusions and careful investigations, and to say "Well, he has one weak spot in his brain," but a man has to be very self-satisfied if the day does not come when he wonders if the weak spot is not in his own brain. For some time I was sustained in my scepticism by the consideration that many famous men, such as Darwin himself, Huxley, Tyndall and Herbert Spencer, derided this new branch of knowledge; but when I learned that their derision had reached such a point that they would not even examine it, and that Spencer had declared in so many words that he had decided against it on a priori grounds, while Huxley had said that it did not interest him, I was bound to admit that, however great, they were in science, their action in this respect was most unscientific and dogmatic, while the action of those who studied the phenomena and tried to find out the laws that governed them, was following the true path which has given us all human advance and knowledge. So far I had got in my reasoning, so my sceptical position was not so solid as before.

It was somewhat reinforced, however, by my own experiences. It is to be remembered that I was working without a medium, which is like an astronomer working without a telescope. I have no psychical powers myself, and those who worked with me had little more. Among us we could just muster enough of the magnetic force, or whatever you will call it, to get the table movements with their suspicious and often stupid messages. I still have notes of those sittings and copies of some, at least, of the messages. They were not always absolutely stupid. For example, I find that on one occasion, on my asking some test question, such as how many coins I had in my pocket, the table spelt out: "We are here to educate and to elevate, not to guess riddles." And then: "The religious frame of mind, not the critical, is what we wish to inculcate." Now, no one could say that that was a puerile message. On the other hand, I was always haunted by the fear of involuntary pressure from the hands of the sitters. Then there came an incident which puzzled and disgusted me very much. We had very good conditions one evening, and an amount of movement which seemed quite independent of our pressure. Long and detailed messages came through, which purported to be from a spirit who gave his name and said he was a commercial traveller who bad lost his life in a recent fire at a theatre at Exeter. All the details were exact, and he implored us to write to his family, who lived, he said, at a place called Slattenmere, in Cumberland. I did so, but my letter came back, appropriately enough, through the dead letter office. To this day I do not know whether we were deceived, or whether there was some mistake in the name of the place; but there are the facts, and I was so disgusted that for some time my interest in the whole subject waned. It was one thing to study a subject, but when the subject began to play elaborate practical jokes it seemed time to call a halt. If there is such a place as Slattenmere in the world I should even now be glad to know it.

I was in practice in Southsea at this time, and dwelling there was General Drayson, a man of very remarkable character, and one of the pioneers of Spiritualism in this country. To him I went with my difficulties, and he listened to them very patiently. He made light of my criticism of the foolish nature of many of these messages, and of the absolute falseness of some. "You have not got the fundamental truth into your head," said he. "That truth is, that every spirit in the flesh passes over to the next world exactly as it is, with no change whatever. This world is full of weak or foolish people. So is the next. You need not mix with them, any more than you do in this world. One chooses one's companions. But suppose a man in this world, who had lived in his house alone and never mixed with his fellows, was at last to put his head out of the window to see what sort of place it was, what would happen? Some naughty boy would probably say something rude. Anyhow, he would see nothing of the wisdom or greatness of the world. He would draw his head in thinking it was a very poor place. That is just what you have done. In a mixed seance, with no definite aim, you have thrust your head into the next world and you have met some naughty boys. Go forward and try to reach something better." That was General Drayson's explanation, and though it did not satisfy me at the time, I think now that it was a rough approximation to the truth. These were my first steps in Spiritualism. I was still a sceptic, but at least I was an inquirer, and when I heard some old-fashioned critic saying that there was nothing to explain, and that it was all fraud, or that a conjuror was needed to show it up, I knew at least that that was all nonsense. It is true that my own evidence up to then was not enough to convince me, but my reading, which was continuous, showed me how deeply other men had gone into it, and I recognised that the testimony was so strong that no other religious movement in the world could put forward anything to compare with it. That did not prove it to be true, but at least it proved that it must be treated with respect and could not be brushed aside. Take a single incident of what Wallace has truly called a modern miracle. I choose it because it is the most incredible. I allude to the assertion that D. D. Home-who, by the way, was not, as is usually supposed, a paid adventurer, but was the nephew of the Earl of Home-the assertion, I say, that he floated out of one window and into another at the height of seventy feet above the ground. I could not believe it. And yet, when I knew that the fact was attested by three eye-witnesses, who were Lord Dunraven, Lord Lindsay, and Captain Wynne, all men of honour and repute, who were willing afterwards to take their oath upon it, I could not but admit that the evidence for this was more direct than for any of those far-off events which the whole world has agreed to accept as true.

I still continued during these years to hold table seances, which sometimes gave no results, sometimes trivial ones, and sometimes rather surprising ones. I have still the notes of these sittings, and I extract here the results of one which were definite, and which were so unlike any conceptions which I held of life beyond the grave that they amused rather than edified me at the time. I find now, however, that they agree very closely, with the revelations in Raymond and in other later accounts, so that I view them with different eyes. I am aware that all these accounts of life beyond the grave differ in detail-I suppose any of our accounts of the present life would differ in detail-but in the main there is a very great resemblance, which in this instance was very far from the conception either of myself or of either of the two ladies who made up the circle. Two communicators sent messages, the first of whom spelt out as a name "Dorothy Postlethwaite," a name unknown to any of us. She said she died at Melbourne five years before, at the age of sixteen, that she was now happy, that she had work to do, and that she had been at the same school as one of the ladies. On my asking that lady to raise her hands and give a succession of names, the table tilted at the correct name of the head mistress of the school. This seemed in the nature of a test. She went on to say that the sphere she inhabited was all round the earth; that she knew about the planets; that Mars was inhabited by a race more advanced than us, and that the canals were artificial; there was no bodily pain in her sphere, but there could be mental anxiety; they were governed; they took nourishment; she had been a Catholic and was still a Catholic, but had not fared better than the Protestants; there were Buddhists and Mohammedans in her sphere, but all fared alike; she had never seen Christ and knew no more about Him than on earth, but believed in His influence; spirits prayed and they died in their new sphere before entering another; they had pleasures-music was among them. It was a place of light and of laughter. She added that they had no rich or poor, and that the general conditions were far happier than on earth.

This lady bade us good-night, and immediately the table was seized by a much more robust influence, which dashed it about very violently. In answer to my questions it claimed to be the spirit of one whom I will call Dodd, who was a famous cricketer, and with whom I had some serious conversation in Cairo before he went up the Nile, where he met his death in the Dongolese Expedition. We have now, I may remark, come to the year 1896 in my experiences. Dodd was not known to either lady. I began to ask him questions exactly as if he were seated before me, and he sent his answers back with great speed and decision. The answers were often quite opposed to what I expected, so that I could not believe that I was influencing them. He said that he was happy, that he did not wish to return to earth. He had been a free-thinker, but had not suffered in the next life for that reason. Prayer, however, was a good thing, as keeping us in touch with the spiritual world. If he had prayed more he would have been higher in the spirit world.

This, I may remark, seemed rather in conflict with his assertion that he had not suffered through being a free-thinker, and yet, of course, many men neglect prayer who are not free-thinkers.

His death was painless. He remembered the death of Polwhele, a young officer who died before him. When he (Dodd) died he had found people to welcome him, but Polwhele had not been among them.

He had work to do. He was aware of the Fall of Dongola, but had not been present in spirit at the banquet at Cairo afterwards. He knew more than he did in life. He remembered our conversation in Cairo. Duration of life in the next sphere was shorter than on earth. He had not seen General Gordon, nor any other famous spirit. Spirits lived in families and in communities. Married people did not necessarily meet again, but those who loved each other did meet again.

I have given this synopsis of a communication to show the kind of thing we got-though this was a very favourable specimen, both for length and for coherence. It shows that it is not just to say, as many critics say, that nothing but folly comes through. There was no folly here unless we call everything folly which does not agree with preconceived ideas. On the other hand, what proof was there that these statements were true? I could see no such proof, and they simply left me bewildered. Now, with a larger experience, in which I find that the same sort of information has come to very, many people independently in many lands, I think that the agreement of the witnesses does, as in all cases of evidence, constitute some argument for their truth. At the time I could not fit such a conception of the future world into my own scheme of philosophy, and I merely noted it and passed on.