Charles Drayton Thomas
Died 1953
A Life-Long Psychical Researcher
CHARLES DRAYTON
Thomas was a Methodist minister in England, who devoted a major portion of
his life to systematic psychic study.
His father, John Wesley Thomas, was also a Methodist minister. Drayton,
after having gone into business, had felt a call to the ministry, and
entered Richmond Theological College in 1889. From 1892 to 1907 he served
various Methodist circuits in England. He then gave up circuit work, and
was appointed to the Leysian Mission, City Road, London, where he remained
until he retired. He continued preaching and lecturing until a few months
before his death, in 1953, at the age of eighty-five.
His career in psychical research
As a minister he had for many years been interested in the life after
death. On 3 February, 1917, he had his first sitting, anonymously, with
Mrs. Osborne Leonard - the medium who had become famous as the channel
through which Sir Oliver Lodge had secured the evidence published in the
book to which he gave the name of his son, Raymond.
Drayton Thomas's father had passed on in 1903. Drayton had a married
sister, Etta. She shared his psychical researches for three years, and
passed over in 1920, at the age of forty-six. In 1922 Mr. Thomas began
publishing his long series of books and articles. In these he presented
cumulative evidence which, even at that early date, had convinced him
that, through the mediumship of Mrs. Leonard, he was in full communication
with his father and sister (as well as with other departed friends). The
list of sources at the end of this present book includes references to
fifteen of his publications, nine of which appeared in the Proceedings or
the Journal of the Society for Psychical Research.
'He kept full and annotated records of his sittings with a care none too
frequent among sitters, and generously made these available to other
investigators. He also had gramophone records made of some of the
communications from his father John ... and presented copies to the
Society. The early sitters with Mrs. Leonard were fortunate in having to
deal with a medium and control who fully entered into the spirit of
scientific investigation, and indeed themselves proposed various methods
of research which would provide crucial tests as to whether or not the
content of the communications could reasonably be assigned to telepathy.'
The recognition of his scientific integrity led to his election to the
Council of the Society for Psychical Research, on which he served for
nineteen years. His membership in the Society extended over a period of
more than half a century.
Drayton Thomas as a spiritualist
His strong conviction of survival did not destroy his capacity to use
critical scientific methods. Mrs. Lydia W. Allison wrote of him in 1954:
'A convinced spiritualist, Mr. Thomas was able to act with entire
sincerity during his mediumistic sittings, mainly with Mrs. Osborne
Leonard, and his attitude, devoid of scepticism may, at least partially,
have contributed to his long-continued success in obtaining evidence of a
high order which pointed to the survival of human personality after death.
It should be emphasized that Mr. Thomas whole-heartedly embraced the
rigorous standards for mediumistic investigation introduced and developed
over the years by the SPR. This combination of personal conviction of
survival and willingness to accept scientific conditions in his
experiments won for him the respect of psychical researchers of the most
diverse opinions. "One of the advantages of having been trained in the
ways of the Society for Psychical Research," he wrote, "was an
appreciation of the value of exact note-taking, leaving nothing to
memory."'
Thomas's Conclusions
That human personalities do survive bodily death was the conviction which
Drayton Thomas maintained and for which he believed that he found ample
justification. By survival he meant continuity of memory, of character,
and of basic interests. He believed that surviving personalities retain
vivid and detailed memories of their earth-lives, and that they retain
their basic attitudes and character traits; he believed that these
surviving personalities, through Mrs. Leonard and through other competent
mediums, have been able to converse and co-operate with those whom they
had left behind in earth-life and who sought such contacts. He believed
that outside the séance room and apart from the aid of special mediums,
contact between the two worlds could be maintained through meditation, and
that spiritual guidance could be a basis and highly significant resource
in daily living.
With respect to the process of communication itself, Drayton Thomas
offered what he believed to be satisfactory evidence in support of what
may be called a realistic interpretation of what goes on in the séance
room. The evidence which he had collected seemed to him to fit perfectly
into the interpretation that his communicators were literally present in
their etheric bodies in definite spatial positions a few feet from the
medium, that Feda was the actual spiritual survivor of one of Mrs.
Leonard's ancestors, that Feda was able to see the communicators and to
hear their voices, and that she also communicated with them by telepathy,
that the communicators themselves at times whispered or uttered aloud
brief words or phrases which the sitters would hear coming from the point
in space occupied by the communicator, and that at times the communicators
themselves could take possession of Mrs. Leonard's body and could speak
through her vocal chords with voices and mannerisms characteristically
distinctive of the persons involved.
Thomas accepted the explanation given by his communicators that the reason
they were able to communicate through Mrs. Leonard was because of a
'power' which extended a few feet around her body, and which faded away
towards the end of the sitting so that communication was no longer
possible. He accepted also their explanation of difficulties which
prevented their communicating freely and fully the knowledge and the ideas
which they possessed when they were not in the abnormal state necessary
for communication. In spite of these difficulties, Thomas believed that
not only the evidential details which he was able to verify but also major
blocks of the communications which he received were authentic and
represented the actual ideas which his father, his sister, and his other
communicators had been endeavouring to get through to him.
Types of evidence which Thomas presented
Two of the most striking types of evidence assembled by Drayton Thomas
consisted in his detailed analysis of 'direct-voice' utterances, and his
analysis of the nature of predictive messages which he himself received.
The direct-voice phenomena appear to be consistent with his realistic
interpretation of the seances. His analysis of the predictive messages
offers a body of evidence which appears to show independent purpose and
superhuman knowledge on the part of his communicators.
But these are only two outstanding bodies of evidence from among a number
of systematic investigations which Drayton Thomas carried forward during
his prolonged researches with Mrs. Leonard. His use of word-association
tests to establish the identity of his communicators, his persistent and
painstaking studies of proxy sittings, and the large collection of
book-tests and newspaper-tests which he accumulated and interpreted,
produce a major body of evidence which is consistent, with his general
conclusions, and which would offer major difficulties to disbelievers in
survival even if his studies of direct-voice and predictive phenomena had
not been carried out.
Some of Thomas's books included:
•
Some New Evidence for Human Survival (London: Collins, 1922.)
•
Life Beyond
Death with Evidence (London: W. Collins Sons & Co. Ltd., 1928.)
•
Precognition and Human
Survival (Psychic Press Ltd.)
•
Life Beyond Death (London: Collins, 1933.)
•
An Amazing Experiment
(London: Lectures Universal, 1936.)
Source: "The Enigma of Survival" by Hornell
Hart (London: Rider & Co., 1959.)
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