THE
SIGNATORIES
Dr. Francis Underhill Bishop of Bath and Wells.
Dr. W. R. Matthews Dean of St, Pauls.
Canon Harold Anson Master of the Temple.
Canon L. W. Grensted Nolloth Professor of the Christian Religion at Oxford.
Dr Williarn Brown Celebrated Harley Street Psychologist.
Mr. P. E. Sandiands, Q.C. Barrister-at-Law.
Lady (Gwendolen) Stephenson
In
interpreting our evidence it is important to take into account the theories,
prevalent among the more experienced and careful Spiritualists, as to the nature
and the value of the alleged messages delivered through the agency of mediums.
It is pointed out, on the evidence of the "communicators"
themselves, that the communicators and guides are themselves at very different
levels or spiritual development and of very partial knowledge, and that the
"controls" or which they make use may often be very undeveloped
personalities who are capable of this particular service because they are
closely linked with temporarily disassociated portions of the personalities of
the mediums concerned.
There are thus at least three factors which would render messages, especially
those of a high order of spiritual or metaphysical value, liable to disturbance,
and which lead to the difficulties, generally recognised by Spiritualists, which
the communicators would in any case find in transmitting messages which do not
already lie within the general conditions of our knowledge. There is however,
nothing inherently contradictory, or necessarily improbable in this account of
the conditions involved in such communications. It is, however, no more than an
hypothesis, incapable of scientific proof, nor does it assist us in determining
the authenticity of the communications themselves. The verification of these, if
it is possible at all, must rest upon ordinary scientific tests. To say this is
not, however, to deny that the communications may sometimes be held to be
convincing upon other than scientific grounds. In any case it seems necessary to
distinguish between the sense of contact with departed friends or with "
guides," and the assurance that the messages have necessarily any high
value because they come through this unusual channel.
It is perhaps of some importance to notice that there is general agreement in
the communications that time has not the same rigid character as a " time
series" in the life that lies beyond death. This is in any case probable
on other grounds, but it is of interest as indicating a possible reason why the
communicators are frequently confused or mistaken as to exact indications of
time. This may not be a failure in their own apprehension of the real
significance of events so much as in their power of conveying that apprehension
in a form which can be adapted to the mentality of the medium and to the
understanding of those to whom the message is directed. It is often urged as of
great significance that Spiritualism in many respects reaffirms the highest
convictions of religious people, and that R has brought many to a new assurance
of the truth of teaching which had ceased to have any meaning to them. This is a
point of some difficulty, since assurance seems to come along different and even
conflicting lines. We cannot ignore the fact that at least one considerable
Spiritualist organisation is definitely Anti-Christian in character. This
divergence of testimony is explained by Spiritualists as due to the continuance
of spirits, at least for a period, within the system of beliefs which they have
held in this life. It is held that even though the whole development of the
personality is being raised from level to level, the attitudes to truth and
goodness taken up in this life persist in the next, and that this somewhat
divergent testimony to the truth' of Christianity must be explained in this way.
We should add that whatever be value of this supposed confirmation of the truth
of religion, Spiritualism does not seem to have added anything except perhaps a
practical emphasis to our understanding of those truths. Many alleged
communications seem, indeed, to fall below the highest Christian standards of
understanding and spiritual insight, and indeed below the level of spiritual
insight and mental capacity shown by the communicators while still in this life.
While there is insistence upon the supremacy of love comparable with the New
Testament assertion that "God is Love" the accounts sometimes given of
the mediatorial work of Christ frequently fall very far below the full teaching
of the Christian Gospel, seeming to depend rather upon some power of working a
miracle of materialisation (in the organisation is definitely Anti-Christ-Resurrection appearances) than upon a radical and final acceptance
of the burden of guilt of man's sin, and a victory wrought for us upon the
Cross. Nevertheless, it is clearly true that the recognition of the nearness of
our friends who have died, and of their progress in the spiritual life and of
their continuing concern for us, cannot do otherwise, for those who have
experienced it, than add a new immediacy and richness to their belief in the
Communion of Saints. There seems to be no reason at all why the Church should
regard this vital and personal enrichment of one of her central doctrines with
disfavour, so long as it does not distract Christians from their fundamental
gladness that they may come, when they will, into the presence of their Lord and
Master, Jesus Christ Himself, or weaken their sense that their fellowship is
fellowship in Him. It is claimed by Spiritualists that the character of many
events in the Christian revelation, as recorded in of the Gospels, is precisely
that of psychic phenomena, and that the evidence for the paranormal occurrences
which Spiritualism has adduced strongly confirms the historicity of the Gospel
records, in the sense that they also are records of paranormal occurrences,
including instances for example, of clairvoyance (in the story of Nathaniel) of
materialisation (in the feeding of the five thousand, and above all in the
narrative of the Resurrection appearances). The miracles of healing are
acclaimed as closely parallel to the healings performed through mediums. It is
strongly urged that if we do not accept the evidence for modern psychical
happenings, we should not apart from long tradition, accept the Gospel records
either. It is certainly true that there are quite clear parallels between the
miraculous events recorded in the Gospel and modern phenomena attested by
Spiritualists. And if we assert that the latter must be doubted because they
have not yet proved capable of scientific statement and verification, we must
add that the miracles, and the Resurrection itself, are not capable of such
verification either. We must therefore ask what the proper Christian grounds of
belief in these central truths of Christianity are.
The answer to this question is clearly that we believe upon a basis of faith,
and not of demonstrable scientific knowledge. Our grounds for this faith are to
be found either in a direct mystical assurance that Jesus of Nazareth as we have
received Him, is indeed God's word to us, or, more broadly in the apprehension
of ethical and spiritual values. We do not accept the Gospels because they
record wonders, but because they ring true to the deepest powers of spiritual
apprehension which we possess. But if this is so, we must clearly apply similar
criteria to the claims of Spiritualists, and this means that while we regard
some part of these claims as matter proper to the scientist, we regard some
other parts regard some other parts of these claims as not properly capable of
scientific verification or dispute, but, at the same time, as deserving the
consideration of Christians upon grounds of another kind. It has been seen, in
the account of the evidence submitted to our Committee, that -so far as rigid
scientific tests are concerned -very little if anything remains both verifiable
and inexplicable out of the whole mass of Paranormal phenomena. Modern
psychological knowledge has revealed a wide range of powers and of possible
sources of misunderstanding in our subconscious or unconscious mind. When these
are combined with the possibility of thought transference, of telepathy many
communications delivered through mediums seem capable of explanation.
We have to notice that no good evidence for telepathy itself is yet forthcoming
but probably a majority of scientists would accept it as a fact without
pretending to offer an explanation of it. If telepathy is denied, the evidence
that these communications do come from discarnate spirit is greatly strengthened
on the scientific side. But the tests applied by scientists in as such are in
their very nature experimental, objective and impersonal. It is necessary to ask
whether such tests do not in themselves invalidate an inquiry Into values which
are in essence personal and spiritual. The experiences which many people have
found most convincing are of a kind which could hardly occur in the atmosphere
of scientific investigation- They are sporadic, occasional and highly
individual. They could not possibly be repeated or submitted to statistical
analysis. it is worthwhile to notice in this connection that in the ordinary
affairs and beliefs of human life we do not ask for scientific verification of
this kind. We accept many things as certain in the realm of personal
relationships upon 'the basis of direct insight. When we say that we know our
friends, we mean something very different from saying that we can give a
scientific and verifiable account of them. But we are none the less many
communications delivered sure of our knowledge. Similar certainties are to be
found in the sphere of mystical experience. It may well be that in this matter
of the evidence of the survival of the human personality after death, we are
dependent exactly upon this same kind of insight. and that a scientific
verification, though valuable where it can be obtained, is of secondary
importance, and only partially relevant. And this is precisely the situation in
which we find ourselves in our assurance of Christianity itself. "We walk
by faith, and not by sight. It is thus a weakness, rather than a strength in the
Spiritualist position that it has been represented as resting upon scientific
verification. if rigid scientific methods are applied 'It is probable that
verification will never be attained.
We may sum up the position from the point of view of science as follows:
There is no satisfactory scientific evidence in favour of any paranormal
physical phenomena (materialisations, apports, telekinesis, etc. ) All the
available scientific evidence is against the occurrence of such phenomena.
Further, the hypothesis off unconscious mental activity in the mind of the
medium or sensitive is a strong alternative hypothesis to that of the action of
a discarnate entity in cases of mental mediumship. Thus the strictly scientific
verdict on the matter of personal survival can only be one of non proven. Again,
the whole question of extra sensory perception is still a matter of scientific
sub judice. On the other hand certain outstanding psychic experiences of
individuals, including certain experiences with mediums, make a strong prima
facie case for survival and for the possibility of spirit communications while
philosophical, ethical and religious considerations may be held to weigh heavily
on the same side. When every possible explanation Of these communications has
been given, and all doubtful evidence set aside, it is very generally agreed
that there remains some element as yet unexplained. We think that it is probable
'that the hypothesis that they proceed ;In some cases from discarnate spirits is
the true one. That so much can be said, even in so cautious a form, involves
very important consequences, and makes necessary certain warnings. It is
abundantly clear, as Spiritualists themselves admit, that an easy credulity in
these matters opens the door to self deception and to a very great amount of'
fraud We are greatly impressed by the evidence of this which we received. and
desire to place on record a most emphatic warning to those who might become
interested in Spiritualism from motives of mere curiosity or as a way of
escaping from the responsibility of making their own decisions as Christians
under the guidance of the Holy Spirit. It is legitimate for Christians who are
scientifically qualified to make these matters a subject of scientific enquiry,
though, as we have already said, such enquiry has its necessary limitations. But
it is not legitimate, and it is unquestionably dangerous, to allow an interest
in Spiritualism, at a low level of spiritual value, to replace that deeper
religion which rests fundamentally upon the right relation of the soul to God
Himself
It is necessary to keep clearly in mind that none of the fundamental Christian
obligations or values is in any way changed by our acceptance of the possibility
of communication with discarnate spirits. Where these essential principles are
borne in mind, those who have the assurance that they have been in touch with
their departed friends may rightly accept the sense of enlargement and of
unbroken fellowship which it brings. It is important to distinguish between
assurance of this personal contact and assurance of the accuracy and authority
or the messages received. As we have seen, and as many Spiritualists admit,
there is every probability that even authentic messages would be liable to
distortion. There is a very great danger of misdirection if such messages are
accepted as giving authoritative guidance unless they are checked by our own
human reason under the guidance of the Holy Spirit received through prayer. But
there is no reason why we should not accept gladly the assurance that we are
still in closest contact with those who have been dear to us in this life, who
are going forward, as we seek to do ourselves in the understanding and
fulfilment of the purpose of God. We cannot avoid the impression that a great
deal of Spiritualism as organised has its centre in man rather than in God, and
is, indeed, materialistic in character. To this extent it is a substitute for
religion, and it not in itself religious at all. We were impressed by the
unsatisfactory answers received from practicing Spiritualists to such questions
as, "Has your prayer life, your sense of God, been strengthened by your
Spiritualistic experiences" This explains in great part the hesitancy of many
Christians to have anything to do with it. But if Spiritualism does, in fact,
make so strong an appeal to some, it is at least in part because the Church has
not proclaimed and practiced its faith with sufficient conviction. There is
frequently little real fellowship even between the living, and the full and
intimate reality of the Communion of Saints is often a dead letter. Spiritualism claims, in fact, to be making accessible a reality
which the Church has proclaimed but of which it has seemed only to offer a
shadow.
The view has been held with some degree of Church authority, that psychic
phenomena are real but that proceed from evil spirits. The possibility that
spirits of a low order may seek to influence us in this way cannot be excluded
as inherently illogical or absurd, but it would be extremely unlikely if there
were not also the possibility of contact with good spirits. The belief in
Angelic guardians or guides has been very general in Christianity But in any
case the Christian life is grounded upon God, and its fundamental activities are
prayer and worship, which issue in loving worship of mankind. A life so grounded
has nothing to fear from evil influences or powers of any kind. The Church of
England, for reasons of past controversy, has been altogether too cautious in
its references to the departed. Anglican prayers for the departed do not
satisfy people's needs, because the prayers are so careful in their language
that it is not always evident that the departed are being prayed for, as
contrasted with the living. In general we need much more freedom in our
recognition of the living unity of the whole Church in this world and in that
which lies beyond death. But detailed suggestions on this point should be
matters of dispute, and lie beyond the main purpose of this Report. If
Spiritualism, with all aberrations set aside and with every care taken to
present it humbly and accurately, contains a truth, it is important to see that
truth not as a new religion, but only as filling up certain gaps in our
knowledge, so that where we already walked by faith, we may now have some
measure of sight as well.
We must leave practical guidance to the Church itself.
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