Memories and Adventures

by Arthur Conan Doyle

The radical mistake which science has made in investigating the subject is that it has never troubled to grasp the fact that it is not the medium who is producing the phenomena. It has always treated him as if he were a conjurer, and said, “Do this or do that,” failing to understand that little or nothing comes from him, but all or nearly all comes through him. I say “nearly” all, for I believe that some simple phenomena, such as the rap, can within limits be produced by the medium’s own will.

It is this false view of science which has prevented sceptics from realizing that a gentle and receptive state of mind on the part of sitters and an easy natural atmosphere for the medium are absolutely essential in order to produce harmony with the outside forces.

If in the greatest of all séances, that of the upper room on the day of Pentecost, an aggressive sceptic had insisted upon test conditions of his own foolish devising, where would the rushing wind and the tongues of fire have been? “All with one accord,” says the writer of the Acts of the Apostles, and that is the essential condition. I have sat with saintly people, and I too have felt the rushing wind, seen the flickering tongues and heard the great voice, but how could such results come where harmony did not reign?

That is the radical mistake which science has made. Men know well that even in her own coarse, material work the presence of a scrap of metal may upset the whole balance of a great magnetic installation, and yet they will not take the word of those who are in a position to speak from experience that a psychic condition may upset a psychic experiment.

But indeed when we speak of science in this connection it is a confusion of thought. The fact that a man is a great zoologist like Lankester, or a great physicist like Tyndall or Faraday, does not give his opinion any weight in a subject which is outside his own specialty. There is many an unknown Smith and Jones whose twenty years of practical work have put him in a far stronger position than that of these intolerant scientists; while as to the real Spiritualist leaders, men of many experiences and much reading and thought, it is they who are the real scientific experts who are in a position to teach the world. One does not lose one’s judgment when one becomes a Spiritualist. One is as much a researcher as ever, but one understands better what it is that one is studying and how to study it.

This controversy with bumptious and ignorant people is a mere passing thing which matters nothing. The real controversy, which does matter very much, is with the Continental school who study ectoplasm and other semi-material manifestations, but who have not got the length of seeing independent spirit behind them. Richet, Schrenck-Notzing and other great investigators are still in this midway position, and Flammarion is little more advanced. Richet goes the length of admitting that he has assured himself by personal observation of the materialized form that it can walk and talk and leave moulds of its hands. So far he has gone. And yet even now he clings to the idea that these phenomena may be the externalization of some latent powers of the human body and mind.

Such an explanation seems to me to be the desperate defence of the last trench by one of those old-time materialists, who say with Brewster: “Spirit is the last thing which we will concede,” adding as their reason “it upsets the work of fifty years.” It is hard when a man has taught all his life that the brain governs spirit to have to learn after all that it may be spirit which acts independently of the human brain. But it is their super-materialism which is the real difficulty with which we now have to contend.

And what is the end of it all?

I have no idea. How could those who first noted the electric twitching of muscles foresee the Atlantic cable or the arc lamp? Our information is that some great shock is coming shortly to the human race which will finally break down its apathy, and which will be accompanied by such psychic signs that the survivors will be unable any longer to deny the truths which we preach.

The real meaning of our movement will then be seen, for it will become apparent that we have accustomed the public mind to such ideas, and provided a body of definite teaching, both scientific and religious, to which they can turn for guidance.