Modern Religious Cults and Movements Part 17

"I have worn through this sombre wintry day With winter in my soul ...

Over these dismalest of doc.u.ments"

The reports of sittings cover weary pages of murky statement; the descriptions of the discarnate life are monotonously uniform and governed almost without exception by old, old conceptions of planes and spheres. There is always a preponderance of the trivial--though the advocates of spiritism claim, and the justice of this claim must be allowed, that this is inevitable and that only through the veridical character of the inconsequential can the consequential be established.

Moreover, the impartial student working over the records should at least recognize the pathetic importance which those, believing themselves to be in touch with their own dead, naturally attach to even the most trivial instances. This sense of really being in touch, itself entirely subjective, probably carries over ninety-nine out of every hundred who finally become spiritists. It would be foolish to ignore the contributive force of this sense. In one form or another it is the last element in our recognition of our friends, and it never can be judged externally. But on the other hand a recognition of the unwarranted lengths to which--with lonely longing behind it--it may carry even the best poised minds, must give us pause in accepting any conclusion thus reached.

_The Very Small Number of Dependable Mediums_

Spiritistic literature is endlessly diffuse, but on the other hand the more dispa.s.sionate students rest their case on an unexpectedly small body of undiscredited evidence. Mrs. Piper, Home and Stainton Moses are the mediums with whom the case of the S.P.R. really stands or falls.

Home was never detected in fraud and was non-professional. Sir William Crookes' experiments in these physical phenomena were carried on with him as medium. His work, however, was generally done for a small group of already convinced followers and their testimony, while sincere and generally consistent, may often have been influenced in ways of which they themselves were not conscious. Podmore thinks them to have been unduly suggestible and offers hallucinations as an alternative hypothesis. Stainton Moses was respected in his private life, a teacher, a clergyman and a private tutor. His specialties were the introduction of a great variety of articles--apports as they are called--at his sittings, levitation, table-tipping and automatic writing and the direct voice. His control was known as "Imperator" and this ghostly commander fills a large place in the S.P.R. literature. "Imperator" had a strong homiletic instinct (remember that Moses was a clergyman) and communicated first and last through automatic writing, a considerable exposition of the spiritualistic creed, the larger part of which could have been preached from any liberal pulpit with no other effect on the hearers than to win their a.s.sent to blameless commonplaces--or, possibly, put them to sleep.

Mrs. Piper affords the strongest evidence of what Podmore calls "Some supernormal power of apprehension" in the entire history of trance mediumship. She was for years under the constant observation of a capable group by no means unanimously sympathetic with the spiritistic hypothesis, and has never been detected in fraud. She contributed a very great amount of information to her sitters which she apparently could not and did not obtain from known sources. There are no physical phenomena in connection with her work. The records of her seances fill a large place in the proceedings of the S.P.R. and the case for spiritism could be more safely rested with her than any other medium.

But the point here is that these three--Home, Moses and Mrs.

Piper--supply the larger part of material which the really trained investigators of the last forty years are at all willing to take seriously. If there have been only three mediums in forty years who have commanded the general confidence--and Podmore does not feel absolutely sure of Home--of the group whose judgment the rest of us have to depend upon, we have a situation in which the average untrained seeker dealing with the average medium can have no sound confidence at all. The whole region is shot through and through with uncertainties, deceits and alternative hypotheses.

_Spiritism a Question of Testimony and Interpretation_

It is all fundamentally a matter of testimony. We have, or we have not, a body of fact for which we are in debt to observation. The observation may be first hand--as in Sir Oliver Lodge's sittings where he reports what he saw and heard. It may be second hand as the cases reported in the larger part of the authoritative literature of psychic phenomena.

(Second hand, that is, for the authors and those who depend upon them.) Trustworthy observation is probably more difficult here than in any region of investigation. The whole situation is unfavourable; low lights and high emotion, the instinctive tendency to read into the facts a desired content even in watching them, the possibility of hallucinations and forms of hypnosis, all combine to render human testimony unreliable and introduce errors of observation. Nowhere can we be less sure of our facts and even when the facts are admitted the interpretation of them still remains, and here the room for difference is equally great. At best we are dealing with forces not yet subdued to law, phenomena for which normal experience supplies no parallel. It is all a region of intimations and possible permissions, but never for a moment of inevitable conclusions. One must go slow enough in offering any opinion at all. The writer recognizes and accepts, to begin with, a preponderance of dependable testimony for physical phenomena not to be explained in terms of any force with which science is now familiar.

In this he goes beyond Podmore who would eliminate all physical phenomena from the problem, and fully as far as Carrington. But Sir William Crookes never admitted entire error in this region,[76] and the conclusions of Geley (though he cites in part Eusapia Palladino, who is more or less discredited) point in the same direction. His studies of materialization are so vivid as to be uncanny and his photographs a series of doc.u.ments which still await explanation.[77] There would seem to be a possible exercise of personal force not dependent upon muscular pull or pressure, bodily movements operating against known laws and even the building of this mysterious force into complete or fragmentary body-like forms.

[Footnote 76: See Carrington, "The Physical Phenomena of Spiritualism,"

p. 377.]

[Footnote 77: Geley, "From the Unconscious to the Conscious."]

On the psychical side there is dependable evidence for information conveyed by supernormal means across considerable s.p.a.ces--possibly long distances and the power to secure and report information not gained in any normal way. These are bare statements capable of great amplification. But they cover the ground.

_Three Possible Explanations of So-Called Spiritistic Phenomena_

Admitting the facts, there are three possible explanations. First, the Daimonistic. There are, according to this theory, in the unseen world--wherever and whatever that may be--an order of beings akin to ourselves, either less or more highly developed, mischievous or benign.

This is an old, old belief; it has pervaded animistic religions, fathered witchcraft, persisted in the belief of demoniac control, enriched folk lore, filled the friendly silences of the night with terror and haunted humanity. Now it has found its renaissance in the full blaze of Twentieth Century Science.

"It seems not improbable," says Sir William Barrett, "that many of the _physical_ manifestations witnessed in a spiritualistic seance are the product of human-like but not really human intelligence--good or bad daimonia they may be, _elementals_ some have called them, which aggregate round the medium; drawn from that particular plane of mental and moral development in the unseen which corresponds to the mental and moral plane of the medium."[78] This is, with little enough alteration, the very point from which we set out in the remote dawn of our endeavour to interpret the mystery of the world about us. The only difference is that Sir William has his daimon for a tipping table and the savage had his for a flowing spring. Sir William may be right but primitive man was wrong. The whole trend of science heretofore has been to eliminate capricious and isolated elements from observed phenomena and include them in a sweep of law for whose operation the resident forces in the universe and human personality are seen to be sufficient. The daimonistic hypothesis has always up to this time been proved not only unnecessary but positively misleading. It belongs to a region where proof and disproof are equally impossible, but the weight of experience and especially all our truer understandings of ourselves and our world, dearly bought through the intellectual travail of our race, are against it. To accept it is really to turn back the clock and populate the unseen again with the creation of our fears or our fancies. It is at the best the too easy solution of a challenging problem, at the worst an aspect of that renaissance of superst.i.tion which is one of the strangest characteristics of our own time.

[Footnote 78: "On the Threshold of the Unseen," p. 113.]

The second explanation is spiritistic. There are unseen presences but they are the discarnate who seek in the more trivial phenomena to bring themselves to our attention and in the more important to a.s.sure us of their continued existence and satisfy their longing and ours in renewed personal contacts. Given a faith in immortality, this explanation is natural enough--even inevitable. If the discarnate still live they must remember and desire. Death does not end affection on our side. It should not end affection on their side. There must be, moreover, what one may call a discarnate status--an order, that is, of relationships and activities in which discarnate personality realizes and expresses itself. Our racial curiosities about the state of the dead are quenchless. Every religion has its creeds, its dreams, its a.s.surances.

From the Nirvana of the Buddhist to the ardent paradise of the Mohammedan, faith and longing have built their structure and peopled it with their dead. Great ranges of literature are coloured by such speculations. Christian hymnology is instinct with them and not a little of our n.o.blest poetry. We have set our h.e.l.ls over against our heavens and opposed their terror to celestial splendours. Modern Spiritualism has to head it the whole drive of such speculations as these. For if the generality have been content to leave the solution of the very great difficulties which any faith in immortality involves, to the demonstrations of eventual experience, and rest in what is really the poetry of their faith, others either more curious or more credulous seek the testimony of the senses. Such as these naturally find what they seek in the phenomena of trance mediumship. They believe that the discarnate are constantly seeking to penetrate the veil between their order and ours and avail themselves of every opportunity to recall themselves to the memory of the incarnate.

_Myers' Theory of Mediumship_

F.W.H. Myers undertakes to describe how this may be done from the point of view of the spirit. "Seeking then for some open avenue, it discerns something which corresponds to a _light_--a glimmer of translucency in the confused darkness of our material world. This 'light' indicates a _sensitive_--a human organism so const.i.tuted that a spirit can temporarily _inform_ or _control_ it, not necessarily interrupting the stream of the sensitive's ordinary consciousness; perhaps using a hand only, or perhaps, as in Mrs. Piper's case, using voice as well as hand, and occupying all the sensitive's channels of self-manifestation."

There are, naturally, in all this unescapable elements of speculation.

As a matter of fact anything which we may imagine about the discarnate life may be almost unbelievably wide of the mark. Memory more than anything else is the binding force in personality. We know ourselves to be in the morning what we were when we went to sleep the night before, simply because memory rea.s.sembles immediately the continuing elements of our individual existences. More than that, we are greatly helped by our surroundings; everything which meets us in the morning has a.s.sociations by which memory is served and, therefore, by the almost automatic process of putting together what we remember and surrendering ourselves to the suggestions of what we see and meet we find our places in a waking, working world and go about our business.

If we were to awake in a totally strange world where nothing was in any degree at all similar to the world in which we went to sleep, we might find ourselves so sadly puzzled as to doubt our own ident.i.ty, even though memory persisted in its identifying suggestion. And if in addition to this we found ourselves without the contribution of physical sensation to which we have always been used--sightless, soundless, touchless--one can easily imagine a shock in the face of which even the most strongly centered personality would give way. And yet such changes as this probably only faintly indicate the adjustments which the discarnate are called upon to meet. It is as if we were asked to argue or to imagine from one dimension to another.

These are difficulties, of course, which attend any conception of immortality, but we usually escape them by refusing to follow through what they involve and taking refuge in a free poetic imagination sustained by faith and enriched by tradition. In the face of all this Myers' supposition, ingenious as it is, can do no more than repeat the more prosaic a.s.sumption which is the basis of spiritism, and that is that the discarnate naturally desire to communicate with those whom they have left, one hardly dares say behind them for even that simple word introduces suppositions which may have no meaning at all, and would naturally avail themselves of any possible opportunity. The whole process, if it be a process, must lie in the region of suggestion. If there be a telepathy between the living it is not impossible that there should be a telepathy between the living and the discarnate.

_Telepathy: Between the Living or the Living and the Discarnate?_

There might be thus a kind of eager pressing of the departed against the doors which had been shut and not quite locked behind them, taking the form of more or less obscure suggestion to which the medium would be sensitive and so recreate in ways at which we can only guess some hint of the voice or presence of the discarnate. The suggestion would come from the other side. The form in which it is given to our world would be the contribution of the medium. As far as there is any possible explanation of the facts of trance mediumship as a revelation from the dead it is somewhere here.

Telepathy between the living is fairly well enough established to make this a not impossible hypothesis, and even materialization might be accounted for in the same way. Sir Oliver Lodge is inclined to discover in the luminiferous ether an environment in which discarnate personality could function. But this is pure supposition, though others have adopted it. Walker, for example, in his extremely suggestive work on Monism and Christian Theism. But he suggests the ether only as a help to the imagination in meeting the difficulties of an immortal existence--the old Heaven and h.e.l.l having been made astronomically and geologically impossible. But if Einstein should upset the hypothesis of the ether all this would go the way of the Heaven and h.e.l.l of Dante.

We cannot eliminate, however, in a supposition so vague as this the contributive elements supplied by the friends themselves to whom the communication is supposed to be addressed and by whom it is certainly interpreted, for if the trance medium is open to suggestion from the discarnate side, the medium must be equally open to suggestion from the living, a suggestion likely to be very much stronger, more distinct, more compelling.

The real crux of the whole problem is the disentanglement of these possible lines of suggestion and the a.s.signment of them to their true sources. We may, the writer believes, eliminate as far as their evidential value is concerned, all physical phenomena. In doing this we need not necessarily deny the reality of some of the physical phenomena but the larger part of the residue which might possibly be left after the elimination of fraud on the part of the medium and unintentional misrepresentation on the part of the witnesses is so utterly meaningless as to have no value at all. The only physical phenomena which can have any direct bearing on spirit communication are the tappings and table tippings which can by a deal of ingenuity be made to spell out a message or answer questions yes or no. The same question as to the source of the suggestion enters here. Even if we admit the taps to spell out a message, we have still to decide from whom the message comes and the messages alleged to be contributed through the voice are so much more full and intelligible as to leave the whole question standing or falling with the credibility of voice trance mediumship.

_Controls_

The usual machinery of a seance creates suspicion. Most mediums have controls. Nothing is more capricious than these controls. They may be people who really never existed at all. The genesis of Mrs. Piper's control, Dr. Phinuit, is suggestive. "It would appear that Mrs. Piper in 1884 had visited for advice a professional clairvoyant whose leading control claimed to be a Frenchman named Finne, or Finnett."[79] When Mrs. Piper was later seen by William James, a French doctor had succeeded in obtaining almost exclusive control and his name was reported to be Phinuit. Beyond debate, as far as name goes, here is a kind of trans.m.u.ted suggestion. The Finnett of the French clairvoyant, who may or may not have really lived, becomes the Phinuit of Mrs. Piper, for whose existence there is apparently no testimony at all.

[Footnote 79: Podmore's "Modern Spiritualism," Vol. II, p. 333.]

The controls have sometimes been Indians and indeed almost any one may appear as a control--Longfellow, for example, or Mrs. Siddons, or Bach or Vanderbilt. In a region where disproof and proof are equally impossible this element of capricious control is suspicious. It is much more likely to be some obscure casting up of the medium's mind, through lines of a.s.sociation of which the medium is utterly unconscious, than to represent the personalities so named. In Raymond the control is one Moonstone, or a little Indian girl called Freda or Feda, who speaks of herself in the third person and who reports a great many silly things in a very silly way.

It is possible, of course, to say that these thus named are spirit mediums as necessary for the transfer of suggestion from the discarnate order as mediums seem to be in the incarnate order, and that abnormal personalities are as much needed on one side as the other through the abnormality of the whole process. But this is patently to beg the question. There is room in the whole process for the trivial, even the inconsequential. As the advocates of spiritism have urged, identification very often turns on apparently trivial things but it is difficult to justify the very great element of the capricious and actually foolish which enters so largely into the records of all sittings. It would seem as if death robbed grave personalities of their gravity, the strong of their force and the wise of their wisdom, and this is so hard to believe as to make us wonder whether we are not really dealing with something which belongs to an entirely different region and is open to an entirely different line of explanation.

But beyond such considerations as these, which may or may not have force, there remains the graver question still--the question of the identification of the sources from which the intelligible residue of communications is received. If we fall back upon suggestion there are always two general sources of suggestion--the incarnate and the discarnate, and among the incarnate themselves there are manifold sources of suggestion. The sitter may be unconsciously supplying the material which the medium is receiving, recasting and giving back again, or the medium may be reporting what is received from other incarnate sources than the sitter. (This, of course, when we have eliminated all that might possibly be contributed by the medium.)

_The Dilemma of Spiritism_

Anything, therefore, which is known to the living may be the source of the medium's information. Only those things, therefore, which are utterly unknown to the living anywhere, which cannot possibly have been known by the medium himself or herself, can be finally and conclusively a testimony to communications from the dead. But unless the information thus received is known to the living, its truth or falsity can never be proved or disproved. This is the dilemma which spiritism is finally brought to face and from this dilemma there is absolutely no escape. It does not forbid the conclusions which may be drawn from a seeming preponderance of evidence, but it does forbid absolute certainty, for, to repeat, if the information is to be verified it must be verified by the living, which proves that some one does possess it and may have communicated it--if we a.s.sume such communication to be possible--to the medium. On the other hand, if no one at all possesses the information, then we may never be sure that it is real information, or anything else than a creation of an excited imagination.

There is one test here which, if it were really made under absolutely dependable conditions, conditions, that is, in no wise open to suspicion or misunderstanding, might be final. If a message written before death and so sealed as to be unknown to any one save the one who wrote it, could be correctly reported, it would have, everything else being right, an immense force. (Though even here clairvoyance--for which, on the whole, there is a pretty dependable evidence--might afford the true explanation.) F.W.H. Myers left such a message as this. In January, 1891, he sent Sir Oliver Lodge a "sealed envelope, in the hope that after his death the communication contained in the envelope would be able to be given by means of a medium. Many different messages obtained by a well-known medium, Madame Verrall, and coming supposedly from Frederick Myers, led them to believe that they represented this communication. The envelope was opened in December, 1904, and 'it was found that there was no resemblance between its actual contents and what was alleged by the script to be contained in it.'"[80] If there is any authentic case of this final test being successfully maintained, the writer does not know it. There are instances of hidden articles discovered, but these tests by no means possess the same force of testimony.

[Footnote 80: Boirac, "The Psychology of the Future," p. 278.]

We may a.s.sume, then, that we have no absolute demonstration of spirit communication. We have only a very complex group of phenomena capable of varying explanations. Any fair-minded student of the whole subject must recognize that men who have had ample opportunity for first hand investigation, not hasty in their conclusions and in some instances of very great intellectual force, have taken an opposite view. They have felt the testimony to be both sound and sufficient. There is an unescapable personal equation here which probably finally determines divergent att.i.tudes. As has been said before, those generally who have accepted the spiritistic explanation have been led to do so through communications in which they discovered some personal note or touch, to which they themselves would be hospitably susceptible and which would have far less weight with those whose affections and previous a.s.sociations were not thus involved. This does not necessarily prove their conclusions to have been false. Perhaps just this personal element is necessary to give final meaning to what otherwise is so perplexing and even contradictory. The dogmatism which shuts the door squarely in the face of spiritism is as unreasonable, as unscientific, as the credulity which opens the door wide and accepts everything which comes through.

_The Influence of Spiritism Upon Its Adherents_

There are other considerations which bear more or less indirectly upon this difficult matter, but which have their weight. In general, those who have whole-heartedly accepted spiritism have been unable thereafter to maintain the balanced detachment which they urge upon others. They tend to become unduly credulous; they force their explanation beyond its necessary limits; they tend to become persons of the idee fixe type; they become sponsors for extravagant stories, and, in general, lead those who are influenced by their position or name far beyond the limits which impartial investigation, even on the part of those sympathetic, has as yet justified. Those descriptions of the discarnate state, moreover, which reach us through mediums are undependable.

There is a machinery of planes and spheres and emanations and reincarnations which is not at all peculiar to spiritism but belongs to the fringes of the occult in every manifestation of it, which is perpetually recurrent in modern spiritualistic literature. We are on the frontiers of a region where the reason which steadies us in the practical conduct of life and guides us in an order with which we are familiar through age-old inheritances, has no value at all. Our very terminology ceases to have any meaning. A generous creative imagination may build for itself what cities it will of habitation, furnish them as it desires and try to conceive, as it has power, the experiences and progressions of the discarnate, but to invest these imaginations with evidential accuracy is to break down all the limits between the dependable and the undependable.