THE trance personalities' continuing demonstration of intentional activity is positively supported by the four differentiated teleplasms, each bearing a likeness of the late Charles Haddon Spurgeon, which are now to be
October 7, 1928(1) was the date of the initial attempt by the trance controls to produce a face-bearing plasm. Although a mass was extruded and photographed under excellent control conditions, it was considered a failure from the point of view of accurate facial delineation. However, this seeming failure did not deter the trance-controls, for a series of experiments quickly followed, which were later recognized as parts of an interlocking an smoothly executed plan of action. These began with Walter-Mary M.'s statement on October 21,
"No picture tonight... A good one next time. I have the cooperation of our little friend here (Elizabeth M). A friend of hers will appear which will be of great proof to her
Two weeks later this stated intention became reality, as the notes of November 4, 1928, make
"Sitting commenced at 9.06. Usual Elizabeth M. phenomena. At 9.19 when Elizabeth is coming out of trance, Mary M. is controlled by Walter, who asks us to sing. Someone suggests 'Jingle Bells', but this does not meet with Walter's approval. There is a pause, then a sharp stamp of a foot, and Walter-Mary M. utters a hearty 'Damn!'
Walter-Mary M.: 'Where'er by Faith I See the Stream.'
The group sings this hymn, and Walter tells us that the gentleman who is there with him and whom Elizabeth sees clairvoyantly is very pleased. Walter says his initials are 'C.H.S.'
Walter-Mary M.: 'Now sing something. I don't care what you sing for me. I'm not fussy. Everything is nice and fine. There will be no trouble tonight.'
Mr. D. B. McDonald, a guest seated at the back of the room, is asked to come into the circle. Elizabeth relates her visions for several minutes. At 9.42 Walter uses the 'direct voice' stuttering and speaking with considerable difficulty, but heard by all in the room, although the voice does not rise above a hoarse whisper:
'I want you to hold hands tightly. I want the medium to stand up and have you pass your hands over her face. Just use one hand so as to keep the contact unbroken. The evidence of one or two must be sufficient ... I can't … The voice breaks off. At 9.44 the medium stands.
W.B.C.: 'There is nothing whatever on her face.'
T.G.H.: 'No, there is nothing on her face or neck.'
At 9.47 the psychic light glows very brightly on or near the table. Everyone exclaims and stretches forward to get a better view.
Walter-Mary M.: 'Don't look! You waste your energy! It's a light, thats' all! Does the gentleman want to feel across the table?'
Mr. McD.: 'There is nothing on the medium's face or neck.'
Walter and T.G. agree that the signal for the flash will be one, two, three, called out by Walter, with the flash to be fired two seconds after the third count. At 9.55 Walter says: 'Ready? Have you got hold of hands?' All: 'Yes.'
Walter-Mary M.: 'Are you ready? One, two, three!' Flash at 9.55 1/2
Walter calls for a second flash but the cameras are not ready. He asks for pencil and paper in order to write a name. He is given writing materials and he asks that the paper on which he has written be folded and not looked at until Elizabeth has seen the photograph. He says he has written the name of the person whose picture will be on the plate, and that the little lady (Elizabeth) must tell who it is in the presence of
There follows some conversation during which T.G. spoke of Spurgeon. Walter-Mary M.: 'He had crowds on earth and he has them here... It is an answer to a prayer. These are they who have come through great tribulation and have washed their robes and made them white in the blood of the Lamb. They shall pass from praise to praise, from psalm to psalm, from hallelujah to hallelujah.'
T.G.H.: 'Who tells you that?'
Walter-Mary M.: 'John Clemens Plowman ... Lo, I am with you always.'
The conversation changes and T.G. refers to the 'band'. Walter speaks of them, saying: 'I don't know whether they will be here each time. They are only a band to keep out the others who are not wanted. C.H.S. is not always with me. He was a good man and is still. He is very sentimental. He has to work out his own salvation. He said that he would live on, and now he does a great work helping those who are passing through. He brings his own band of helpers. Some night he will speak to you in his own voice. It is a great, great truth that has come up from time immemorial. There is no death but continual life.'
Sitting closes at 10.24. Immediately we adjourned to the downstairs living room. There, before the sitters, the paper on which Walter had written was given to Dr. J. A. Hamilton, who sealed it in an envelope. Meantime T.G. had taken the plates to his dark room, and about an hour later came in with a developed plate. In the presence of the group Elizabeth declared that the face pictured on the plate was that of her 'friend' who said he was Spurgeon. The envelope was opened and on the enclosed paper was written 'Charles Haddon
The trance speeches accompanying this first Spurgeon teleplasm contain many evidences of intention. First there was the direct statement on October 21, 1928, that a psychic entity associated with Elizabeth M. would be related to a face miniature. Second, a hint as to identity was implied in the request that the group sing "Where'er by Faith I See the
Stream", a type of evangelical hymn popular during the ministry of the late C. H. Spurgeon, and totally
unlike Walter's usual preferences. Walter had said that Spurgeon had requested that hymn. Third, after the exposure came a further reference to Spurgeon's identity, with Walter's words "John Clemens Plowman". Totally meaningless to the group, this was found by subsequent literary research to have been Spurgeon's pen-name. Fourth, the quotation "These are they, etc.," uttered by Walter Mary M., was later verified as the text of the last sermon Spurgeon had preached before his death. Fifth and finally was Walter-Mary M's state of action: "I have written the name of the person whose picture I have given you. The little lady will recognize the person."
|Plate 12: Face
miniture in the likeness of C. H. Spurgeon. Photographed November 4, 1928.
Dawn, W. B. Cooper. Elizabeth M., T. G. Hamilton.
|Plate 12a -
Enlargement of Spurgeon miniature face of November 4, 1928.
This was completely confirmed. The proof supporting the reality of intention in this experiment is positive, and as such, carries powerful implications for the reality of the personal survival of the trance personalities.
Plate 12 is an enlargement of one of the three views obtained of this first Spurgeon teleplasm. In the stereo view the amorphous material which surrounds the tiny face appears thickest at the upper left and the lower right. This suggests that the elevation of the plasm had likely extended beyond the face, and that the lower right portion of the amorphous mass had probably covered the face and had been folded downward during the final stages of development. Careful study of differentiated plasms of later experiments brought to light many indications supporting the theory that such manipulative procedures - whose functions appeared to be the disclosure of the face-miniatures - were very
The second Spurgeon plasm was photographed on December 23, 1928. Seated outside the circle were Mr. D. B. McDonald and Mr. H. A. Reed, who had brought his own camera and plates. Mr. Isaac Pitblado, K.C.,
LL.D(3) sat within the circle directly opposite Mary M., separated from her by the small
séance table, and present for the express purpose of examining her and of verifying the manual control.
The séance began with the usual Elizabeth M. period of about thirty minutes. The second part began at 9.35. Here are the abridged
"At 9.25 the 'direct voice' is heard, Walter, speaking with considerable difficulty, but softly and distinctly says: 'I see you have the Lord High Commissioner! You have come to spy on us? Well, notice that the medium's hands are held.' (Mr. Pitblado does so.) 'There, that's all right. Now, will you place your hands all over her face?' (Mr. P. does so.) 'You are sure there is nothing on her face? Remember, you are on your oath!
Mr. P.: 'It's all right, Walter. I'm quite sure there is nothing there.'
Walter-Mary M.: 'Thank you, thank you!
Then a very peculiar sound, like the quick intake of breath, is heard. The voice is gone, having lasted about two minutes.
Walter-Mary M.: 'Are you ready? Get in line! After you have taken the first picture, I will count to twenty.'
T.G.H.: 'Will you have the usual signal, counting one, two, three, and firing after the third count after two seconds?'
Walter-Mary M.: 'Yes. And then you will get ready for the second picture. Then I will count to twenty; then one, two, three, and on the third you will go. Do you understand? All right! Sing a little, something bright.'
While the group sings, the medium breathes rapidly and heavily and at 9.50 she cries out: 'One, two, three! ' Flash at 9.51.
T.G. and Mr. Reed prepare the cameras for a second picture while Walter counts very slowly up to twenty. While this is going on Ewan seems to be suffering. He breathes heavily and twists in his chair. When the twentieth count is reached Walter says: 'Ready? One, two, three! ' Second exposure at 9.58.
Walter-Mary M.: 'I have given you your old friend again, Spurgeon. I have someone on the other plate ... I'll let you guess ... There are two pictures, one on each plate. The second one is not so good. I brought it from her
|Plate 13: The second
Spurgeon miniature face, December 23, 1928.
Directly after the
séance, T.G., accompanied by Mr. Pitblado, went to the dark room and developed one plate from each exposure. What they saw affirmed that Walter was correct on four points: there was a face on each plate, the likeness on the first plate was that of Spurgeon (Plate 13); the second mass was situated at the mouth (Plate 14); the miniature in this mass was not in the likeness of Spurgeon. The features of the second miniature face were totally unknown to T.G. and to Mr. Pitblado, and indeed to all the group save Mary M. herself. When she was shown the second face she became visibly moved, claiming that it was in the likeness of her father, who, she said, had never in his life been photographed. Her statement was later supported by her husband, his brother, and the latter's wife.
Plate 13 offers more clues concerning the role of amorphous teleplasm is the production of the differentiated material. Mr. Reed's camera and one of Dr. Hamilton's cameras were so positioned and focused as to include a view of the top of the small wooden table in front of the medium. Plates from both cameras pictured the small mass lying on the table top. At first Dr. Hamilton thought it to be a portion of plasm prepared, or being prepared for the next materialization. Walter took exception to this opinion. Further study of its shape and size, and its probable function became apparent. It shows a marginal outline which is a fairly close counterpart to that of the amorphous material surrounding the face. The well-defined inner portion of the mass on the table has an area and a shape which seem to correspond to the area and shape of the tiny face. The depth of the depression in the central portion of the mass on the table top suggests that the tiny face has elevation - an idea also implied by the shadow of the nose on the upper lip. Therefore it seems apparent that there had been some very interesting changes in the development of the face form, the last change doubtless being the disruption and dropping away of a protective shell. Concerning the development and the constitution of the plasm are two observations of significance: first, in each of the various views, including the stereo, one can clearly see a tiny border of empty space between the edges of the face and its surrounding teleplasm; second, the inner and deeper surfaces of the shell on the table appear to be much more compact than its outer contours. This raises the possibility that the unorganized teleplasm is potentially capable of differentiation. The tiny space bordering the organized face, and separating it from the unorganized plasm, suggests an internal growth into the miniature. Put another way, these aspects postulate a clear functional division of at least two portions of the original plasm, one portion being used as a protective shell, as indicated by the capsule; the other, contiguous and separate, differentiated so as to form the miniature face.
|Plate 13a (left): Enlargement of the second Spurgeon miniature face, December 23, 1928.
Plate 14 (right): The second face-bearing teleplasm of December 23, 1928.
The second exposure (Plate 14) made seven minutes after the first, shows a tiny white patch below the lower lid of the medium's left eye. This may well be the residue of the first face-bearing mass. Its position suggests that the exit and the re-absorption of the plasm had been effected in the region of the medium's left eye.
Little can be said of the second miniature face. It is impossible to judge how closely the period of time (seven minutes between exposures) was related to the total time required to complete the various productive
séance procedures did not work out according to Walter's previously announced intentions. Such unexpected alterations might be due to the group not fully understanding certain plans, or they might be caused by an unforeseen failure in the photographic apparatus. Such was the case with the third Spurgeon teleplasm of January 20, 1929 (Plate 15). Here it is significant to note how his recognition of failure caused Walter to alter his description of his work, and how this description tallied precisely with the photographic evidence. From the morphogenetic point of view, it emphasizes again the possible protective and stabilizing role of the covering plasm in relation to the differentiated portion. Here are the abridged notes of January 20,
|Plate 15: The third
Spurgeon miniature face of January 20, 1929.
|Plate 15a -
Enlargement of face of January 20, 1929.
"Sitting opened at 9.05. Soon Walter declared that he was going to 'put through' another teleplasm. 9.30 to 10.00 very little talking. Mary M. and Ewan shuffled, stamped and blew from time to time. Ewan's distress was particularly marked from 10.15 on.
Walter-Mary M.: 'I prepare the ectoplasm. The others do the rest. They have had all the background prepared for many years. They just couldn't get a good mechanic.'
Mary M. passes J.A.H.'s left hand over her face. W.B.C.'s right hand is also passed over her face. They declare that they find nothing. Ewan in partial trance, under great strain.
Walter-Mary M.: 'Sing when you have taken the flash. I don't want anyone else coming through the medium. I'm not sure whether I will want one flash or not, I think it will be sufficient. I will not use up too much gunpowder ... sing a verse and I will count three, then one second wait, then fire. After you have closed your cameras wait for a minute, then break. If the medium is taking on another control raise her to her feet and turn on the red light. I will stand by and try to prevent that. When the flash is taken my hold is broken.'
At 10.50 the group sings a verse and a chorus of a song. Walter breaks in excitedly: 'You didn't do what I said! Now you can't have the picture! I was ready! You weren't even ready to stop the second time! We will try again. I will not speak. I will move my foot. Then wait one second.'
At 10.52 one, two, three taps of the foot. T.G.H. fails to hear the third tap.
Walter-Mary M.: 'It's almost in! I don't think there will be anything. It's almost in her head! It's not right! (Flash at 10.55.) Break, please! Take the medium's hand. Turn on the lights gradually,
Here we clearly see a progressive change in Walter's appraisal of the success of the experiment. At first he felt confident of success. His preliminary work had apparently been completed to his satisfaction; the medium had been examined; an exposure was to have been made after the group had sung one verse of a song. But the group sang on, adding the chorus. This must have gone beyond the optimum development of the miniature face, causing Walter to voice his doubts of success by saying "You can't have the picture!", Then apparently reconsidering, he gave instructions for a second attempt. Again there was a mishap, for T.G. did not hear the foot signal and so did not make the exposure. Walter became annoyed and excited, exclaiming that the teleplasm was receding into the medium's head.
Plate 15 pictures the result of the twice-delayed exposure. The whole mass plainly is in a state of disintegration. The face is wrinkled from left to right downward through such areas as the forehead where the tissues in a normal face are supported by hard bone. Yet in spite of the resulting disfigurement, many details of the features are unmistakably similar to those of the two earlier Spurgeon teleplasms.
The contrast between this mass and the other teleplasms is found only in the differentiated portion. This adds significant emphasis to the idea expressed above of a protective over-layer. Both the unorganized and the differentiated plasms are so unstable as to make it difficult to observe them for an extended time. Judging from the appearance of this exposure it would seem that of the two types of plasm, the face areas are apparently the more unstable. It also suggests that once the face forms have reached their peak development and have been exposed by the withdrawal of the protective over-layer (assuming that the face was at its best when the signal for exposure was first given to Walter) they deteriorate very quickly, and tend to re-enter the body of the medium, even in the absence of
|Plate 16: The fourth
Spurgeon miniature face of May 1, 1929.
|Plate 16a: Residue of
face-mass of May1, 1929, after elapsed time of 2 minutes.
A fourth Spurgeon miniature was photographed on May 1, 1929 (Plate 16). The trance personalities made no definite or elaborate attempts to show foreknowledge of its appearance, although Walter-Mary M. directed matters and went through the usual procedure of having the medium examined. Here follows the pertinent section of the
"Walter-Mary M.: 'Are you ready? Signal will be one, two, three. Listen carefully, you damn fool! (A rebuke to T.G.M. for not understanding his instructions.) I will give a trial signal of the signal for the second flash. On the heavy tap of four, fire! Don't get tense! Be like yourselves! '
Direct voice: 'Why have you stopped singing?' (10.00).
Group resumes singing. First flash fired at 10.06. Second flash fired at 10.07 1/2.
Walter-Mary M.: 'We got a picture, but not a good one. I am very disappointed. Nothing much on the second flash. Just a thread into the medium's mouth. She's had her supper! (jokingly). I'll leave, you to guess the picture. So long'."
As in most of the face-bearing teleplasms, this also shows manipulation of what appears to be a protective
layer - the uncompacted material surrounding the miniature face. In addition to, and in contrast to this uncompacted fluffy-looking substance, there is a second type of sheet-like material along the right margin, extending down some eight or nine inches. The extreme lower portion, resting on the medium's upper right breast appears to be a sinuous ribbon, folded so that the lower end lies with what is no doubt its posterior surface facing forward. The twist above the lower portion shows up remarkably well in the stereo views. The second exposure taken not quite two minutes after the first shows nothing but a tiny residue, indicating that the entire mass had presumably re-entered the medium's mouth and right eye. This residue is obviously the terminal portion, but now showing a correction of the twist during retraction. From such indications one may assume that in this case at least the unorganized teleplasm had receded without a change in its externalized morphology.
The second photograph also shows a welt-like patch on the middle of the medium's right cheek. This may have been due to the adhesion of the teleplasm to the skin. On the other hand, since the location of the skin blemish and the location of the face miniature correspond very closely, it may be that the skin-welt marks the site through which the teleplasmic material passed to the miniature during its development.
|Plate 17: The Spurgeon
miniature faces and photographs of C. H. Spurgeon.
Since the group possessed only superficial knowledge of the life of the Victorian evangelist Spurgeon, it was necessary that some information be secured about his life and his ministry. As Dr. Hamilton often travelled on medical business, he sought and was able to find several old books of Spurgeon's sermons in second-hand book stores in various Canadian and American cities. Plate 17 is a composite, showing the four teleplasmic miniature faces along with three likenesses of Spurgeon copied from the frontispieces of those books. All the faces display many characteristics in common: the partly closed eyes, the slightly flattened nose, the thickened lower lip. The hair colour is a distinctive feature: in the biographical group (1, 2, 3) the colour is a consistent iron-grey. In the teleplasmic group (A. B. C. D) the hair appears abundant and white with one vivid black patch in the small area above the right ear.
So we see that Walter had certainly fulfilled his stated intention to produce material showing resemblance to the late C. H. Spurgeon.
Moreover, there is further evidence that a psychic intelligence calling himself Spurgeon, did exist in so far as psychic receptivity of Elizabeth M. and Mary M. were concerned. Spurgeon had made himself known to these mediums on many occasions by way of trance-speech, writings, and visions. Most of the communications could be classified more or less as pure opinion - that is, the opinion of a trance personality who regarded himself as deceased, and who had held to the Evangelical approach to Christian doctrine, an approach characteristic of the Victorian era in England.
We include one trance writing here, since Walter made the same careful preparation and gave the same explicit instructions as he had done when about to produce a teleplasm. This particular trance-writing was anticipated on March 8, 1931, with Walter's announcement that new work was being planned. Here is the appropriate extract from Dr. Bruce Chown's(4) note of that
"Unknown control speaks through Mary M.: 'Walter is here but is not going to take control, but he may give instructions through someone. He is very busy working on preparations for something.'
Suddenly Mary M.'s control speaks in a loud voice, almost a shout: 'I would like to say that you are to place a table and a chair in the centre of the room with paper and pencil at the next sitting, at which I will be in control of this medium. Place her in the centre of the room with paper and pencil. No one is to interfere. No one is to touch her. I will use her at my discretion. Place a glass of water on the table, but no other articles. You understand what I am saying to you. Leave her own chair in the circle... You must not place any interpretation on her writing. (Something to the effect that it was to be taken word for word.) That is all. Good-bye.'
Unknown control through Mercedes: 'I have just a word or two to say to you. I have been here before. I would like with the rest of the controls that are coming that you should adjust yourselves to your new work. Be careful to obey all instructions given. Carry on with your singing. The songs need not all be hymns. You may sing a mixture so long as the songs are neutral and will not bring what is commonly called a mob. Mercedes will be controlled by Katie King for a little time, as she has been in the past. There will perhaps be others who will use her from time to time. The chief thing will be the writing through "Dawn" (Mary M.). Walter will use his other medium (Ewan). I may be strange for a sitting or two but after that conditions will adjust
|Plate 17a: The
deep-trance automatic script of April 26, 1931.
On March 22, 1931, Walter-Mary M. stated: "The parson (Spurgeon) will write to you too, but not at once. You will have messages from everyone who comes to your group. Some will sign their names, some their initials, some will leave a blank which will be filled in later. You will get pictures and drawings."
This statement of intention was fulfilled on April 26, 1931, when the deeply entranced Mary M.'s hand and arm were controlled, and a lengthy script was written. Like all other Mary M. phenomena it was produced in a pitch-dark room. Unmarked bond paper, numbered and initialed, was retained by Dr. Hamilton until the trance-control indicated a desire to use it. After the sitting the script was examined; the writing and printing were remarkably neat, and the full width and depth of the paper had been used. It was arranged in typical sermon fashion - a Biblical text, a main argument developed, and a conclusion drawn. The opinions expressed are solely those of the
communicator(5) and do not concern us here. The significance lies in the choice of subject and the manner of presentation. While no claim is made that this script is in any way conclusive evidence for the reality of a Spurgeon, it may be considered representative of the thought of an individual having the religious and cultural background of the late
The Script of April 26,
"THE LORD HATH MADE BARE HIS HOLY ARM. ALL NATIONS AND ALL THE ENDS OF THE EARTH SHALL SEE THE SALVATION OF OUR GOD" Isaiah III, 10.
"When the heroes of old prepared for the fight they put on their armour. When God prepares for battle He makes bare His
arm. Man has to look two ways, to his own defence, as well as to the offence of the enemy. God has but one direction in which to cast His eye - the overthrow of His foeman; and He disregards all measures of defence, and scorns all armour.
"When men would do their work in earnest, they too sometimes strip themselves like that warrior of old, who when he went into battle with the Turk, would never fight them except with the bare arm. 'Such things as they,' said he, 'I need not fear. They have more reason to fear my bare arm than I their scimitar.'
"Men feel that they are prepared for work when they have cast away their cumbrous garments, and so the prophet represents the Lord as laying aside for a while the garments of His dignity and making bare His arm that He may do His work in earnest and accomplish His purpose for the establishing of His Church.
"Now leaving the figure, which is a very great one, I would remind (you) that its meaning is fully carried out whenever God is pleased to send a great revival of religion. I shall speak first of the course of true revival.
"The mere worldly man does not understand a revival. He cannot make it out. Why is it that a sudden fit of godliness, as he would (express) it, a kind of sacred epidemic, people meeting together in large numbers? They cannot tell what influences them, but they feel they must go to the House of the Lord to pray.
"But while this is the only actual cause, yet there are instrumental causes, and the main instrumental cause of a great revival must be the bold, faithful, fearless preaching of the truth of the Divine Spirit from the Lord our God."
(1) T. G. Hamilton, Quarterly Transactions, British College of Psychic Science, October 1929, Vol. VIII, No. 3, pp.
(2) The séance records show that by way of the Elizabeth M. trance-speech, automatic writings and clairvoyance, a trance-personality called Spurgeon appeared once in 1923, and frequently in 1928 and 1929. The communications were of a religious nature. Spurgeon occasionally made use of the Mary M. trance, speaking in a strong and powerful voice, with a compelling manner, and displaying a marked gift for preaching, and a love for the evangelical type of hymn popular in the late
(3) Isaac Pitblado, Q.C., LL.D., 1867-1964. One of Canada's most distinguished citizens, and an internationally recognized authority in the field of corporation law and litigation. His professional life of more than seventy years had great influence on the development of western Canada. In his younger days he had been an enthusiastic sportsman, skilled in lacrosse, football, curling, tennis, hockey, and
He was the first Registrar of the University of Manitoba, and later, Chairman of the Board of
Governors. Highly respected in the community, he had a remarkable gift for personal friendship and loyalty. A deeply religious son of the Manse, he was a life-long Trustee of Westminster United Church.
He was the moving spirit in the formation of the Canadian Bar Association, and was one of its most outstanding Presidents. To mark the 60th anniversary of his being called to the bar, in February 1950 his colleagues from across Canada, including two former Prime Ministers, MacKenzie King and Arthur Meighan, gathered in Winnipeg to honour him at a testimonial dinner, paying unanimous tribute to his exaltation of the legal profession by his conduct, his character, and his achievements, and to pay tribute to his greatness as a true Canadian. He founded his own law firm, and was at his desk daily until a few weeks before his death at the age of 97.
Outside of religion and a happy home, it was said that he regarded the possession of warm personal friendships as the true value in life.
Winnipeg's two daily newspapers, the Free Press and the Tribune have printed many laudatory articles and editorials paying tribute to Mr. Pitblado's long and illustrious career as a lawyer, a Churchman, and as a public servant.
In the mid-1920's he became interested in the study of psychical phenomena; attended a number of the Hamilton
séances, and attested to the validity of the events he had witnessed, by submitting to Dr. Hamilton his own written and signed statements. A warm and close friendship developed between the two, and Mr. Pitblado openly supported Dr. Hamilton in his researches. On several occasions he acted as scrutineer at sittings when teleplasmic phenomena of unusual magnitude were secured.
When my mother and my younger brother James D. Hamilton (now Ph.D., M.D.) undertook the preparation of the first edition of Intention and Survival, Mr. Pitblado graciously and enthusiastically granted permission for the inclusion in the text of his statements concerning those sittings at which he had been present as scrutineer.
(4) Bruce Chown, B.A. (McGill), M.D. (Manitoba). For 33 years Dr. Chown was Professor of Pediatrics at the Faculty of Medicine, University of Manitoba. For 30 years he was Chief Medical Officer at the Winnipeg Children's Hospital. On his retirement from that position in 1954 he was honoured at a testimonial dinner. Earlier he had begun intensive research into the nature of blood. In 1944 he established the Winnipeg Rh Laboratory; in 1954 became its Head and full-time researcher. He has played a major role in the fight to eradicate Rh blood disease, and has contributed significant studies in blood group genetics. His international standing in this research was recognized when he was granted an Honorary Doctorate at the May 1963 Convocation of the University of Manitoba.
In May 1968, he received the Gairdner Foundation's annual Award of $25,000,00 for scientific merit. In October of 1968 he was again honoured at a testimonial dinner given by his Winnipeg medical colleagues. That same year his work was recognized by the University of Saskatchewan and the University of Toronto.
Dr. Chown was a life-long friend of Dr. Hamilton, and was deeply interested in and actively supported his psychical researches. In 1958, at the request of the late Victor Sifton, then owner and publisher of the Winnipeg Free Press, and Chancellor of the University of Manitoba, I prepared a series of articles for the Free Press, dealing with the deep-trance scripts. I submitted the manuscript to Dr. Chown for his criticism, prior to publication. He responded with the following tribute, which was printed as part of the lead article.
From the Winnipeg Free Press, January 18, 1958, I quote:
"PSYCHICAL RESEARCH WORTHWHILE STUDY"
by Bruce Chown, M.D.
"What is termed psychical research is often derided by scientists. But that derision itself often bespeaks a lack of awareness of the nature of science in the broadest sense. Science as we commonly think of it, and which has brought immense new knowledge to man, has seemed to be dependent basically upon two things, upon the experimental method, that is to say, the controlled experiment, and upon measurement; if these methods are not used the observed facts are doubted. But that these are the only roads to knowledge, the only way in which experience can be placed upon a rational, co-ordinated basis is not necessarily true, and science is the rational co-ordination of experience, any experience, all experience.
"… all experience is an arch where through
Gleams that untravell'd world whose margin fades
Forever and for ever when I move …"
"It may well be that scientists, moving along a road that has appeared a difficult one, though one often leading into pleasant places or to outlooks of seeming grandeur, have in fact been following the easiest way. 'ALL experience is an arch.' What Margaret Hamilton records is experience, human experience, and as such, fit subject for investigation. How we may reach the goal, the inner and true meaning of such experience, we do not yet know; the twisting road leads by precipice and quagmire, as have the roads by which others sought the the meaning of other experience; many who seek the way will stumble and fall, as have travellers on those other roads. But in the articles to follow are set down experiences honestly observed and honestly recorded. They are worth the honest study of any man ... "
(For the complete story of these articles see: Margaret L. Hamilton, B.A.,
"Is Survival a Fact?" (Psychic Press Ltd., 23 Great Queen Street, London, England, WC2B 5BB, 1970).
(5) As far as could be ascertained, this theme, and its development, were never found in any of the published writings and sermons of C. H.