But now let us take this idea of a human being who has the power of emitting a visible substance in which are formed faces which appear to represent distinct individualities, and in extreme cases develop into complete independent human forms. Take this extraordinary fact, and let us see whether, by an extension or modification of this demonstrated process, we may not get some sort of clue as to the modus operandi in other psychic phenomena. It seems to me that we may, at least, obtain indications which amount to a probability, though not to a certainty, as to how some results, hitherto inexplicable, are attained. It is at any rate a provisional speculation, which may suggest a hypothesis for future observers to destroy, modify, or confirm.
The argument which I would advance is this. If a strong materialisation medium can throw out a cloud of stuff which is actually visible, may not a medium of a less pronounced type throw out a similar cloud with analogous properties which is not opaque enough to be seen by the average eye, but can make an impression both on the dry plate in the camera and on the clairvoyant faculty? If that be so — and it would not seem to be a very far-fetched proposition — we have at once an explanation both of psychic photographs and of the visions of the clairvoyant seer. When I say an explanation, I mean of its superficial method of formation, and not of the forces at work behind, which remain no less a mystery even when we accept Dr. Geley’s statement that they are “ideoplastic.”
Here we have, I think, some attempt at a generalisation, which might, perhaps, be useful in evolving some first signs of order out of this chaos. It is conceivable that the thinner emanation of the clairvoyant would extend far further than the thick material ectoplasm, but have the same property of moulding itself into life, though the life forms would only be visible to the clairvoyant eye. Thus, when Mr. Tom Tyrrell, or any other competent exponent, stands upon the platform his emanation fills the hall. Into this emanation, as into the visible ectoplasm in Geley’s experiments, break the faces and forms of those from the other side who are attracted to the scene by their sympathy with various members of the audience. They are seen and described by Mr. Tyrrell, who with his finely attuned senses, carefully conserved (he hardly eats or drinks upon a day when he demonstrates), can hear that thinner higher voice that calls their names, their old addresses and their messages. So, too, when Mr. Hope and Mrs. Buxton stand with their hands joined over the cap of the camera, they are really throwing out a misty ectoplasm from which the forms loom up which appear upon the photographic plate. It may be that I mistake an analogy for an explanation, but I put the theory on record for what it is worth.
B
A PARTICULAR INSTANCE
I have been in touch with a series of events in America lately, and can vouch for the facts as much as any man can vouch for facts which did not occur to himself. I have not the least doubt in my own mind that they are true, and a more remarkable double proof of the continuity of life has, I should think, seldom been published. A book has recently been issued by Harpers, of New York, called “The Seven Purposes.” In this book the authoress, Miss Margaret Cameron, describes how she suddenly developed the power of automatic writing. She was not a Spiritualist at the time. Her hand was controlled and she wrote a quantity of matter which was entirely outside her own knowledge or character. Upon her doubting whether her sub-conscious self might in some way be producing the writing, which was partly done by planchette, the script was written upside down and from right to left, as though the writer was seated opposite. Such script could not possibly be written by the lady herself. Upon making enquiry as to who was using her hand, the answer came in writing that it was a certain Fred Gaylord, and that his object was to get a message to his mother. The youth was unknown to Miss Cameron, but she knew the family and forwarded the message, with the result that the mother came to see her, examined the evidence, communicated with the son, and finally, returning home, buried all her evidences of mourning, feeling that the boy was no more dead in the old sense than if he were alive in a foreign country.
There is the first proof of preternatural agency, since Miss Cameron developed so much knowledge which she could not have normally acquired, using many phrases and ideas which were characteristic of the deceased. But mark the sequel. Gaylord was merely a pseudonym, as the matter was so private that the real name, which we will put as Bridger, was not disclosed. A few months after the book was published Miss Cameron received a letter from a stranger living a thousand miles away. This letter and the whole correspondence I have seen. The stranger, Mrs. Nicol, says that as a test she would like to ask whether the real name given as Fred Gaylord in the book is not Fred Bridger, as she had psychic reasons for believing so. Miss Cameron replied that it was so, and expressed her great surprise that so secret and private a matter should have been correctly stated. Mrs. Nicol then explained that she and her husband, both connected with journalism and both absolutely agnostic, had discovered that she had the power of automatic writing. That while, using this power she had received communications purporting to come from Fred Bridger whom they had known in life, and that upon reading Miss Cameron’s book they had received from Fred Bridger the assurance that he was the same person as the Fred Gaylord of Miss Cameron.
Now, arguing upon these facts, and they would appear most undoubtedly to be facts, what possible answer can the materialist or the sceptic give to the assertion that they are a double proof of the continuity of personality and the possibility of communication? Can any reasonable system of telepathy explain how Miss Cameron discovered the intimate points characteristic of young Gaylord? And then, how are we afterwards, by any possible telepathy, to explain the revelation to Mrs. Nicol of the identity of her communicant, Fred Bridger, with the Fred Gaylord who had been written of by Miss Cameron. The case for return seems to me a very convincing one, though I contend now, as ever, that it is not the return of the lost ones which is of such cogent interest as the message from the beyond which they bear with them.
C
SPIRIT PHOTOGRAPHY
On this subject I should recommend the reader to consult Coates’ “Photographing the Invisible,” which states, in a thoughtful and moderate way, the evidence for this most remarkable phase, and illustrates it with many examples. It is pointed out that here, as always, fraud must be carefully guarded against, having been admitted in the case of the French spirit photographer, Buguet.
There are, however, a large number of cases where the photograph, under rigid test conditions in which fraud has been absolutely barred, has reproduced the features of the dead. Here there are limitations and restrictions which call for careful study and observation. These faces of the dead are in some cases as contoured and as recognisable as they were in life, and correspond with no pre-existing picture or photograph. One such case absolutely critic-proof is enough, one would think, to establish survival, and these valid cases are to be counted not in ones, but in hundreds. On the other hand, many of the likenesses, obtained under the same test conditions, are obviously simulacra or pictures built up by some psychic force, not necessarily by the individual spirits themselves, to represent the dead. In some undoubtedly genuine cases it is an exact, or almost exact, reproduction of an existing picture, as if the conscious intelligent force, whatever it might be, had consulted it as to the former appearance of the deceased, and had then built it up in exact accordance with the original. In such cases the spirit face may show as a flat surface instead of a contour. Rigid examination has shown that the existing model was usually outside the ken of the photographer.
Two of the bravest champions whom Spiritualism has ever produced, the late W. T. Stead and the late Archdeacon Colley — names which will bulk large in days to come — attached great importance to spirit photography as a final and incontestable proof of survival. In his recent work, “Proofs of the Truth of Spiritualism” (Kegan Paul), the eminent botanist, Professor Henslow, has given one case which would really appear to be above criticism. He narrates how the inquirer subjected a sealed packet of plates
to the Crewe circle without exposure, endeavoring to get a psychograph. Upon being asked on which plate he desired it, he said “the fifth.” Upon this plate being developed, there was found on it a copy of a passage from the Codex Alexandrinus of the New Testament in the British Museum. Reproductions, both of the original and of the copy, will be found in Professor Henslow’s book.
I have myself been to Crewe and have had results which would be amazing were it not that familiarity blunts the mind to miracles. Three marked plates brought by myself, and handled, developed and fixed by no hand but mine, gave psychic extras. In each case I saw the extra in the negative when it was still wet in the dark room. I reproduce in Plate I a specimen of the results, which is enough in itself to prove the whole case of survival to any reasonable mind. The three sitters are Mr. Oaten, Mr. Walker, and myself, I being obscured by the psychic cloud. In this cloud appears a message of welcome to me from the late Archdeacon Colley. A specimen of the Archdeacon’s own handwriting is reproduced in Plate II for the purpose of comparison. Behind, there is an attempt at materialisation obscured by the cloud. The mark on the side of the plate is my identification mark. I trust that I make it clear that no hand but mine ever touched this plate, nor did I ever lose sight of it for a second save when it was in the carrier, which was conveyed straight back to the dark room and there opened. What has any critic to say to that?
By the kindness of those fearless pioneers of the movement, Mr. and Mrs. Hewat Mackenzie, I am allowed to publish another example of spirit photography. The circumstances were very remarkable. The visit of the parents to Crewe was unproductive and their plate a blank save for their own presentment. Returning disappointed, to London they managed, through the mediumship of Mrs. Leonard, to get into touch with their boy, and asked him why they had failed. He replied that the conditions had been bad, but that he had actually succeeded some days later in getting on to the plate of Lady Glenconnor, who had been to Crewe upon a similar errand. The parents communicated with this lady, who replied saying that she had found the image of a stranger upon her plate. On receiving a print they at once recognised their son, and could even see that, as a proof of identity, he had reproduced the bullet wound on his left temple. No. 3 is their gallant son as he appeared in the flesh, No. 4 is his reappearance after death. The opinion of a miniature painter who had done a picture of the young soldier is worth recording as evidence of identity. The artist says: “After painting the miniature of your son Will, I feel I know every turn of his face, and am quite convinced of the likeness of the psychic photograph. All the modelling of the brow, nose and eyes is marked by illness — especially is the mouth slightly contracted — but this does not interfere with the real form. The way the hair grows on the brow and temple is noticeably like the photograph taken before he was wounded.”
D
THE CLAIRVOYANCE OF MRS. B.
At the time of this volume going to press the results obtained by clients of this medium have been forty-two successes out of fifty attempts, checked and docketted by the author. This series forms a most conclusive proof of spirit clairvoyance. An attempt has been made by Mr. E. F. Benson, who examined some of the letters, to explain the results upon the grounds of telepathy. He admits that “The tastes, appearance and character of the deceased are often given, and many names are introduced by the medium, some not traceable, but most of them identical with relations or friends.” Such an admission would alone banish thought-reading as an explanation, for there is no evidence in existence to show that this power ever reaches such perfection that one who possesses it could draw the image of a dead man from your brain, fit a correct name to him, and then associate him with all sorts of definite and detailed actions in which he was engaged. Such an explanation is not an explanation but a pretence. But even if one were to allow such a theory to pass, there are numerous incidents in these accounts which could not be explained in such a fashion, where unknown details have been given which were afterwards verified, and even where mistakes in thought upon the part of the sitter were corrected by the medium under spirit guidance. Personally I believe that the medium’s own account of how she gets her remarkable results is the absolute truth, and I can imagine no other fashion in which they can be explained. She has, of course, her bad days, and the conditions are always worst when there is an inquisitorial rather than a religious atmosphere in the interview. This intermittent character of the results is, according to my experience, characteristic of spirit clairvoyance as compared with thought-reading, which can, in its more perfect form, become almost automatic within certain marked limits. I may add that the constant practice of some psychical researchers to take no notice at all of the medium’s own account of how he or she attains results, but to substitute some complicated and unproved explanation of their own, is as insulting as it is unreasonable. It has been alleged as a slur upon Mrs. B’s results and character that she has been twice prosecuted by the police. This is, in fact, not a slur upon the medium but rather upon the law, which is in so barbarous a condition that the true seer fares no better than the impostor, and that no definite psychic principles are recognised. A medium may under such circumstances be a martyr rather than a criminal, and a conviction ceases to be a stain upon the character.
THE WANDERINGS OF A SPIRITUALIST
On the Life Hereafter
TO MY WIFE
THIS MEMORIAL OF A JOURNEY WHICH
HER HELP AND PRESENCE CHANGED
FROM A DUTY TO A PLEASURE
A. C D.
July 18, 1921.
THE WANDERINGS OF A SPIRITUALIST
CONTENTS
CHAPTER I
CHAPTER II
CHAPTER III
CHAPTER IV
CHAPTER V
CHAPTER VI
CHAPTER VII
CHAPTER VIII
CHAPTER IX
CHAPTER X
CHAPTER XI
CHAPTER XII
CHAPTER XIII
HOW THIS BOOK WAS WRITTEN.
CHAPTER I
The inception of the enterprise. — The Merthyr Seance.- Experience of British lectures. — Call from Australia. — The Holborn luncheon. — Remarkable testimony to communication. — Is individual proof necessary? — Excursion to Exeter. — Can spiritualists continue to be Christians? — Their views on Atonement. — The party on the “ Naldera.”
This is an account of the wanderings of a spiritualist, geographical and speculative. Should the reader have no interest in psychic things — if indeed any human being can be so foolish as not to be interested in his own nature and fate, — then this is the place to put the book down. It were better also to end the matter now if you have no patience with a go-as-you-please style of narrative, which founds itself upon the conviction that thought may be as interesting as action, and which is bound by its very nature to be intensely personal. I write a record of what absorbs my mind which may be very different from that which appeals to yours. But if you are content to come with me upon these terms then let us start with my apologies in advance for the pages which may bore you, and with my hopes that some may compensate you by pleasure or by profit. I write these lines with a pad upon my knee, heaving upon the long roll of the Indian Ocean, running large and grey under a grey streaked sky, with the rain-swept hills of Ceylon, just one shade greyer, lining the Eastern skyline. So under many difficulties it will be carried on, which may explain if it does not excuse any slurring of a style, which is at its best but plain English.
There was one memorable night when I walked forth with my head throbbing and my whole frame quivering from the villa of Mr. Southey at Merthyr. Behind me the brazen glare of Dowlais iron-works lit up the sky, and in front twinkled the many lights of the Welsh town. For two hours my wife and I had sat within listening to the whispering voices of the dead, voices which are so full of earnest life, and of desperate endeavours to pierce the barrier of our dull senses. They had quivered and wavered around us, giving us pet names, sweet sacred things,
the intimate talk of the olden time. Graceful lights, signs of spirit power had hovered over us in the darkness. It was a different and a wonderful world. Now with those voices still haunting our memories we had slipped out into the material world — a world of glaring iron works and of twinkling cottage windows. As I looked down on it all I grasped my wife’s hand in the darkness and I cried aloud, My God, if they only knew — if they could only know! “ Perhaps in that cry, wrung from my very soul, lay the inception of my voyage to the other side of the world. The wish to serve was strong upon us both. God had given us wonderful signs, and they were surely not for ourselves alone.
Delphi Complete Works of Sir Arthur Conan Doyle (Illustrated) Page 1283
