Produced by Dianna Adair, Suzanne Shell and the Online
Distributed Proofreading Team at http://www.pgdp.net (This
file was produced from images generously made available
by The Internet Archive/American Libraries.)
Transcriber's Note:
Italic text is denoted by _underscores_ and bold text by =equal signs=.
Obvious punctuation and spelling errors have been corrected.
Illustration: _Photo: Stirling, Melbourne._ ON THE WARPATH IN
AUSTRALIA, 1920-21.
_THE
WANDERINGS OF A
SPIRITUALIST_
BY
SIR ARTHUR CONAN DOYLE
AUTHOR OF
"THE NEW REVELATION," "THE VITAL MESSAGE," ETC.
"Aggressive fighting for the right is
the noblest sport the world affords."
_Theodore Roosevelt._
HODDER AND STOUGHTON
LIMITED LONDON
_By SIR ARTHUR CONAN DOYLE_
THE NEW REVELATION
Ninth Edition. Cloth, 5/. net.. Paper, 2/6 net.
"This book is Sir Arthur Conan Doyle's confession of faith, very
frank, very courageous and very resolute ... the courage and
large-mindedness of this book deserve cordial recognition."--DAILY
CHRONICLE. "It is a book that demands our respect and commands our
interest.... Much more likely to influence the opinion of the
general public than 'Raymond' or the long reports of the Society
for Psychical Research."--DAILY NEWS.
THE VITAL MESSAGE
Tenth Thousand. Cloth, 5/.
"Sir Arthur Conan Doyle's 'The New Revelation' was his confession
of faith. 'The Vital Message' seeks to show our future relations
with the Unseen World."--DAILY CHRONICLE. "... it is a clear,
earnest presentation of the case, and will serve as a useful
introduction to the subject to anyone anxious to learn what the new
Spiritualists claim for their researches and their faith.... Sir
Arthur writes with evident sincerity, and, within the limits of his
system, with much broad-mindedness and toleration."--DAILY
TELEGRAPH. "A splendid propaganda book, written in the author's
telling and racy style, and one that will add to his prestige and
renown."--TWO WORLDS.
SPIRITUALISM AND RATIONALISM
WITH A DRASTIC EXAMINATION OF MR. JOSEPH M'CABE
Sir Arthur Conan Doyle's trenchant reply to the criticisms of
Spiritualism as formulated by Mr. Joseph M'Cabe.
Paper, 1/. net.
_HODDER & STOUGHTON, Ltd., London, E.C.4_
CONTENTS
PAGE
CHAPTER I 9
The inception of the enterprise.--The Merthyr Seance.--Experience
of British lectures.--Call from Australia.--The Holborn
luncheon.--Remarkable testimony to communication.--Is individual
proof necessary?--Excursion to Exeter.--Can Spiritualists continue
to be Christians?--Their views on Atonement.--The party on the
"Naldera."
CHAPTER II 24
Gibraltar.--Spanish right versus British might.--Relics of
Barbary Rovers, and of German militarists.--Ichabod!--Senegal
Infantry.--No peace for the world.--Religion on a liner.--Differences
of vibration.--The Bishop of Kwang-Si.--Religion in China.--Whisky
in excelsis.--France's masterpiece.--British errors.--A procession
of giants.--The invasion of Egypt.--Tropical weather.--The
Russian Horror.--An Indian experiment.--Aden.--Bombay.--The
Lambeth encyclical. A great novelist.--The Mango trick.--Snakes.--The
Catamarans.--The Robber Castles of Ceylon.--Doctrine of
Reincarnation.--Whales and Whalers.--Perth.--The Bight.
CHAPTER III 60
Mr. Hughes' letter of welcome.--Challenges.--Mr. Carlyle
Smythe.--The Adelaide Press.--The great drought.--The wine
industry.--Clairvoyance.--Meeting with Bellchambers.--The
first lecture.--The effect.--The Religious lecture.--The
illustrated lecture.--Premonitions.--The spot light.--Mr.
Thomas' account of the incident.--Correspondence.--Adelaide
doctors.--A day in the Bush,--The Mallee fowl.--Sussex in
Australia.--Farewell to Adelaide.
CHAPTER IV 84
Speculations on Paul and his Master.--Arrival at Melbourne.--Attack
in the Argus.--Partial press boycott.--Strength of the movement.--The
Prince of Wales.--Victorian football. Rescue Circle in
Melbourne.--Burke and Wills' statue.--Success of the
lectures.--Reception at the Auditorium.--Luncheon of the British
Empire League.--Mr. Ryan's experience.--The Federal Government.--Mr.
Hughes' personality.--The mediumship of Charles Bailey.--His alleged
exposure.--His remarkable record.--A test sitting.--The Indian
nest.--A remarkable lecture.--Arrival of Lord Forster.--The
future of the Empire.--Kindness of Australians.--Prohibition.
--Horse-racing.--Roman Catholic policy.
CHAPTER V 114
More English than the English.--A day in the Bush.--Immigration.--A
case of spirit return.--A seance.--Geelong.--The lava
plain.--Good-nature of General Ryrie.--Bendigo.--Down a gold
mine.--Prohibition v. Continuance.--Mrs. Knight MacLellan.
--Nerrin.--A wild drive.--Electric shearing.--Rich sheep stations.
--Cockatoo farmers.--Spinnifex and Mallee.--Rabbits.--The
great marsh.
CHAPTER VI 136
The Melbourne Cup.--Psychic healing.--M. J. Bloomfield.--My
own experience.--Direct healing.--Chaos and Ritual.--Government
House Ball.--The Rescue Circle again.--Sitting with Mrs.
Harris.--A good test case.--Australian botany.--The land of
myrtles.--English cricket team.--Great final meeting in Melbourne.
CHAPTER VII 151
Great reception at Sydney.--Importance of Sydney.--Journalistic
luncheon.--A psychic epidemic.--Gregory.--Barracking.--Town
Hall reception.--Regulation of Spiritualism.--An ether
apport.--Surfing at Manly.--A challenge.--Bigoted opponents.--A
disgruntled photographer.--Outing in the harbour.--Dr. Mildred
Creed.--Leon Gellert.--Norman Lindsay.--Bishop Leadbeater.--Our
relations with Theosophy.--Incongruities of H.P.B.--Of D.D. Home.
CHAPTER VIII 176
Dangerous fog.--The six photographers.--Comic
Advertisements.--Beauties of Auckland.--A Christian
clergyman.--Shadows in our American relations.--The
Gallipoli Stone.--Stevenson and the Germans.--Position of
De Rougemont.--Mr. Clement Wragge.--Atlantean
theories.--A strange psychic.--Wellington the windy.--A
literary oasis.--A Maori seance.--Presentation.
CHAPTER IX 198
The Anglican Colony.--Psychic dangers.--The learned dog.--Absurd
newspaper controversy.--A backward community.--The Maori
tongue.--Their origin.--Their treatment by the Empire.--A
fiasco.--The Pa of Kaiopoi.--Dr. Thacker.--Sir Joseph Kinsey.--A
generous collector.--Scott and Amundsen.--Dunedin.--A genuine
medium.--Evidence.--The Shipping strike.--Sir Oliver.--Farewell.
CHAPTER X 223
Christian origins.--Mithraism.--Astronomy.--Exercising
boats.--Bad news from home.--Futile strikes.--Labour
Party.--The blue wilderness.--Journey to Brisbane.--Warm
reception.--Friends and Foes.--Psychic experience
of Dr. Doyle.--Birds.--Criticism on Melbourne--Spiritualist
Church.--Ceremony.--Sir Matthew Nathan.--Alleged repudiation of
Queensland.--Billy tea.--The bee farm.--Domestic service in
Australia.--Hon. John Fihilly.--Curious photograph by the State
photographer.--The "Orsova."
CHAPTER XI 255
Medlow Bath.--Jenolan Caves.--Giant skeleton.--Mrs.
Foster Turner's mediumship.--A wonderful prophecy.--Final
results.--Third sitting with Bailey.--Failure of State
Control.--Retrospection.--Melbourne presentation.--Crooks.--Lecture
at Perth.--West Australia.--Rabbits, sparrows and sharks.
CHAPTER XII 280
Pleasing letters.--Visit to Candy.--Snake and Flying Fox.--Buddha's
shrine.--The Malaya.--Naval digression.--Indian trader.
--Elephanta.--Sea snakes.--Chained to a tombstone.--Berlin's escape.
--Lord Chetwynd.--Lecture in the Red Sea.--Marseilles.
CHAPTER XIII 303
The Institut Metaphysique.--Lecture in French.--Wonderful
musical improviser.--Camille Flammarion.--Test of materialised
hand.--Last ditch of materialism.--Sitting with Mrs. Bisson's medium,
Eva.--Round the Aisne battlefields.--A tragic intermezzo.
--Anglo-French Rugby match.--Madame Blifaud's clairvoyance.
LIST OF ILLUSTRATIONS
On the War-Path in Australia, 1920-1921 _Frontispiece_
_Facing page_
How This Book was Written 9
The God-Speed Luncheon in London. On this occasion
250 out of 290 Guests rose as testimony that they
were in Personal touch with their Dead 16
The Wanderers, 1920-1921 72
Bellchambers and the Mallee Fowl. "Get along with
you, do" 80
Melbourne, November, 1920 96
A Typical Australian Back-Country Scene by H. J.
Johnstone, a Great Painter Who Died Unknown.
Painting in Adelaide National Gallery 128
At Melbourne Town Hall, November 12th, 1920 144
The People of Turi's Canoe, after a Voyage of Great
Hardship, at last Sight the Shores of New Zealand.
From a Painting by C. F. Goldie and L. G. A. Steele 208
Laying Foundation Stone of Spiritualist Church at
Brisbane 240
Curious Photographic Effect referred to in Text.
Taken by the Official Photographer, Brisbane.
"Absolutely mystifying" is his Description 252
Our Party _en route_ to the Jenolan Caves, January 20th,
1921. In Front of Old Court House in which Bushrangers were
Tried 256
Denis with a Black Snake at Medlow Bath 264
TO MY WIFE.
THIS MEMORIAL OF A JOURNEY WHICH
HER HELP AND PRESENCE CHANGED
FROM A DUTY TO A PLEASURE.
A. C. D.
_July 18/21._
Illustration: HOW THIS BOOK WAS WRITTEN.
CHAPTER I
The inception of the enterprise.--The Merthyr Seance.--Experience
of British lectures.--Call from Australia.--The Holborn
luncheon.--Remarkable testimony to communication.--Is individual
proof necessary?--Excursion to Exeter.--Can spiritualists continue
to be Christians?--Their views on Atonement.--The party on the
"Naldera."
This is an account of the wanderings of a spiritualist, geographical and
speculative. Should the reader have no interest in psychic things--if
indeed any human being can be so foolish as not to be interested in his
own nature and fate,--then this is the place to put the book down. It
were better also to end the matter now if you have no patience with a
go-as-you-please style of narrative, which founds itself upon the
conviction that thought may be as interesting as action, and which is
bound by its very nature to be intensely personal. I write a record of
what absorbs my mind which may be very different from that which appeals
to yours. But if you are content to come with me upon these terms then
let us start with my apologies in advance for the pages which may bore
you, and with my hopes that some may compensate you by pleasure or by
profit. I write these lines with a pad upon my knee, heaving upon the
long roll of the Indian Ocean, running large and grey under a grey
streaked sky, with the rain-swept hills of Ceylon, just one shade
greyer, lining the Eastern skyline. So under many difficulties it will
be carried on, which may explain if it does not excuse any slurring of a
style, which is at its best but plain English.
There was one memorable night when I walked forth with my head throbbing
and my whole frame quivering from the villa of Mr. Southey at Merthyr.
Behind me the brazen glare of Dowlais iron-works lit up the sky, and in
front twinkled the many lights of the Welsh town. For two hours my wife
and I had sat within listening to the whispering voices of the dead,
voices which are so full of earnest life, and of desperate endeavours to
pierce the barrier of our dull senses. They had quivered and wavered
around us, giving us pet names, sweet sacred things, the intimate talk
of the olden time. Graceful lights, signs of spirit power had hovered
over us in the darkness. It was a different and a wonderful world. Now
with those voices still haunting our memories we had slipped out into
the material world--a world of glaring iron works and of twinkling
cottage windows. As I looked down on it all I grasped my wife's hand in
the darkness and I cried aloud, "My God, if they only knew--if they
could only know!" Perhaps in that cry, wrung from my very soul, lay the
inception of my voyage to the other side of the world. The wish to serve
was strong upon us both. God had given us wonderful signs, and they were
surely not for ourselves alone.
I had already done the little I might. From the moment that I had
understood the overwhelming importance of this subject, and realised how
utterly it must change and chasten the whole thought of the world when
it is whole-heartedly accepted, I felt it good to work in the matter and
understood that all other work which I had ever done, or could ever do,
was as nothing compared to this. Therefore from the time that I had
finished the history of the Great War on which I was engaged, I was
ready to turn all my remaining energies of voice or hand to the one
great end. At first I had little of my own to narrate, and my task was
simply to expound the spiritual philosophy as worked out by the thoughts
and experiences of others, showing folk so far as I was able, that the
superficial and ignorant view taken of it in the ordinary newspapers did
not touch the heart of the matter. My own experiences were limited and
inconclusive, so that it was the evidence of others which I quoted. But
as I went forward signs were given in profusion to me also, such signs
as were far above all error or deception, so that I was able to speak
with that more vibrant note which comes not from belief or faith, but
from personal experience and knowledge. I had found that the wonderful
literature of Spiritualism did not reach the people, and that the press
was so full of would-be jocosities and shallow difficulties that the
public were utterly misled. Only one way was left, which was to speak to
the people face to face. This was the task upon which I set forth, and
it had led me to nearly every considerable city of Great Britain from
Aberdeen to Torquay. Everywhere I found interest, though it varied from
the heavier spirit of the sleepy cathedral towns to the brisk reality of
centres of life and work like Glasgow or Wolverhampton. Many a time my
halls were packed, and there were as many outside as inside the
building. I have no eloquence and make profession of none, but I am
audible and I say no more than I mean and can prove, so that my
audiences felt that it was indeed truth so far as I could see it, which
I conveyed. Their earnestness and receptiveness were my great help and
reward in my venture. Those who had no knowledge of what my views were
assembled often outside my halls, waving banners and distributing
tracts, but never once in the course of addressing 150,000 people, did I
have disturbance in my hall. I tried, while never flinching from truth,
to put my views in such a way as to hurt no one's feelings, and although
I have had clergymen of many denominations as my chairmen, I have had
thanks from them and no remonstrance. My enemies used to follow and
address meetings, as they had every right to do, in the same towns. It
is curious that the most persistent of these enemies were Jesuits on the
one side and Evangelical sects of the Plymouth Brethren type upon the
other. I suppose the literal interpretation of the Old Testament was the
common bond.
However this is digression, and when the digressions are taken out of
this book there will not be much left. I get back to the fact that the
overwhelming effect of the Merthyr Seance and of others like it, made my
wife and myself feel that when we had done what we could in Britain we
must go forth to further fields. Then came the direct invitation from
spiritual bodies in Australia. I had spent some never-to-be-forgotten
days with Australian troops at the very crisis of the war. My heart was
much with them. If my message could indeed bring consolation to bruised
hearts and to bewildered minds--and I had boxes full of letters to show
that it did--then to whom should I carry it rather than to those who had
fought so splendidly and lost so heavily in the common cause? I was a
little weary also after three years of incessant controversy, speaking
often five times a week, and continually endeavouring to uphold the
cause in the press. The long voyage presented attractions, even if there
was hard work at the end of it. There were difficulties in the way.
Three children, boys of eleven and nine, with a girl of seven, all
devotedly attached to their home and their parents, could not easily be
left behind. If they came a maid was also necessary. The pressure upon
me of correspondence and interviews would be so great that my old friend
and secretary, Major Wood, would be also needed. Seven of us in all
therefore, and a cheque of sixteen hundred pounds drawn for our return
tickets, apart from outfit, before a penny could be entered on the
credit side. However, Mr. Carlyle Smythe, the best agent in Australia,
had taken the matter up, and I felt that we were in good hands. The
lectures would be numerous, controversies severe, the weather at its
hottest, and my own age over sixty. But there are compensating forces,
and I was constantly aware of their presence. I may count our adventures
as actually beginning from the luncheon which was given us in farewell a
week or so before our sailing by the spiritualists of England. Harry
Engholm, most unselfish of men, and a born organiser among our most
unorganised crowd, had the matter in hand, so it was bound to be a
success. There was sitting room at the Holborn Restaurant for 290
people, and it was all taken up three weeks before the event. The
secretary said that he could have filled the Albert Hall. It was an
impressive example of the solidity of the movement showing itself for
the moment round us, but really round the cause. There were peers,
doctors, clergymen, officers of both services, and, above all, those
splendid lower middle class folk, if one talks in our material earth
terms, who are the spiritual peers of the nation. Many professional
mediums were there also, and I was honoured by their presence, for as I
said in my remarks, I consider that in these days of doubt and sorrow, a
genuine professional medium is the most useful member of the whole
community. Alas! how few they are! Four photographic mediums do I know
in all Britain, with about twelve physical phenomena mediums and as many
really reliable clairvoyants. What are these among so many? But there
are many amateur mediums of various degrees, and the number tends to
increase. Perhaps there will at last be an angel to every church as in
the days of John. I see dimly the time when two congregations, the
living and those who have passed on, shall move forward together with
the medium angel as the bridge between them.
It was a wonderful gathering, and I only wish I could think that my own
remarks rose to the height of the occasion. However, I did my best and
spoke from my heart. I told how the Australian visit had arisen, and I
claimed that the message that I would carry was the most important that
the mind of man could conceive, implying as it did the practical
abolition of death, and the reinforcement of our present religious views
by the actual experience of those who have made the change from the
natural to the spiritual bodies. Speaking of our own experiences, I
mentioned that my wife and I had actually spoken face to face beyond all
question or doubt with eleven friends or relatives who had passed over,
their direct voices being in each case audible, and their conversation
characteristic and evidential--in some cases marvellously so. Then with
a sudden impulse I called upon those in the audience who were prepared
to swear that they had had a similar experience to stand up and testify.
It seemed for a moment as if the whole audience were on their feet. _The
Times_ next day said 250 out of 290 and I am prepared to accept that
estimate. Men and women, of all professions and social ranks--I do not
think that I exaggerated when I said that it was the most remarkable
demonstration that I had ever seen and that nothing like it had ever
occurred in the City of London.
It was vain for those journals who tried to minimise it to urge that in
a Baptist or a Unitarian assembly all would have stood up to testify to
their own faith. No doubt they would, but this was not a case of faith,
it was a case of bearing witness to fact. There were people of all
creeds, Church, dissent, Unitarian and ex-materialists. They were
testifying to an actual objective experience as they might have
testified to having seen the lions in Trafalgar Square. If such a public
agreement of evidence does not establish a fact then it is indeed
impossible, as Professor Challis remarked long ago, to prove a thing by
any human testimony whatever. I confess that I was amazed. When I
remember how many years it was before I myself got any final personal
proofs I should have thought that the vast majority of Spiritualists
were going rather upon the evidence of others than upon their own. And
yet 250 out of 290 had actually joined hands across the border. I had no
idea that the direct proof was so widely spread.
I have always held that people insist too much upon direct proof. What
direct proof have we of most of the great facts of Science? We simply
take the word of those who have examined. How many of us have, for
example, seen the rings of Saturn? We are assured that they are there,
and we accept the assurance. Strong telescopes are rare, and so we do
not all expect to see the rings with our own eyes. In the same way
strong mediums are rare, and we cannot all expect to experience the
higher psychic results. But if the assurance of those who have carefully
experimented, of the Barretts, the Hares, the Crookes, the Wallaces, the
Lodges and the Lombrosos, is not enough, then it is manifest that we are
dealing with this matter on different terms to those which we apply to
all the other affairs of science. It would of course be different if
there were a school of patient investigators who had gone equally deeply
into the matter and come to opposite conclusions. Then we should
certainly have to find the path of truth by individual effort. But such
a school does not exist. Only the ignorant and inexperienced are in
total opposition, and the humblest witness who has really sought the
evidence has more weight than they.
Illustration: THE GOD-SPEED LUNCHEON IN LONDON. On this occasion
250 out of 290 guests rose as testimony that they were in personal
touch with their dead.
After the luncheon my wife made the final preparations--and only ladies
can tell what it means to fit out six people with tropical and
semi-tropical outfits which will enable them for eight months to stand
inspection in public. I employed the time by running down to Devonshire
to give addresses at Exeter and Torquay, with admirable audiences at
both. Good Evan Powell had come down to give me a last seance, and I had
the joy of a few last words with my arisen son, who blessed me on my
mission and assured me that I would indeed bring solace to bruised
hearts. The words he uttered were a quotation from my London speech at
which Powell had not been present, nor had the verbatim account of it
appeared anywhere at that time. It was one more sign of how closely our
words and actions are noted from the other side. Powell was tired,
having given a sitting the night before, so the proceedings were short,
a few floating lights, my son and my sister's son to me, one or two
greetings to other sitters, and it was over.
Whilst in Exeter I had a discussion with those who would break away from
Christianity. They are a strong body within the movement, and how can
Christians be surprised at it when they remember that for seventy years
they have had nothing but contempt and abuse for the true light-bearers
of the world? Is there at the present moment one single bishop, or one
head of a Free Church, who has the first idea of psychic truth? Dr.
Parker had, in his day, so too Archdeacons Wilberforce and Colley, Mr.
Haweis and a few others. General Booth has also testified to spiritual
communion with the dead. But what have Spiritualists had in the main
save misrepresentation and persecution? Hence the movement has
admittedly, so far as it is an organised religion--and it has already
360 churches and 1,000 building funds--taken a purely Unitarian turn.
This involves no disrespect towards Him Whom they look upon as the
greatest Spirit who ever trod the earth, but only a deep desire to
communicate direct without intermediary with that tremendous centre of
force from and to whom all things radiate or return. They are very
earnest and good men, these organised religious Spiritualists, and for
the most part, so far as my experience goes, are converts from
materialism who, having in their materialistic days said very properly
that they would believe nothing which could not be proved to them, are
ready now with Thomas to be absolutely wholehearted when the proof of
survival and spirit communion has actually reached them. There, however,
the proof ends, nor will they go further than the proof extends, as
otherwise their original principles would be gone. Therefore they are
Unitarians with a breadth of vision which includes Christ, Krishna,
Buddha and all the other great spirits whom God has sent to direct
different lines of spiritual evolution which correspond to the different
needs of the various races of mankind. Our information from the beyond
is that this evolution is continued beyond the grave, and very far on
until all details being gradually merged, they become one as children of
God. With a deep reverence for Christ it is undeniable that the
organised Spiritualist does not accept vicarious atonement nor original
sin, and believes that a man reaps as he sows with no one but himself to
pull out the weeds. It seems to me the more virile and manly doctrine,
and as to the texts which seem to say otherwise, we cannot deny that the
New Testament has been doctored again and again in order to square the
record of the Scriptures with the practice of the Church. Professor
Nestle, in the preface to a work on theology (I write far from books of
reference), remarks that there were actually officials named
"Correctores," who were appointed at the time of the Council of Nicaea
for this purpose, and St. Jerome, when he constructed the Vulgate,
complains to Pope Damasus that it is practically a new book that he is
making, putting any sin arising upon the Pope's head. In the face of
such facts we can only accept the spirit of the New Testament fortified
with common sense, and using such interpretation as brings most
spiritual strength to each of us. Personally, I accept the view of the
organised Spiritual religion, for it removes difficulties which formerly
stood between me and the whole Christian system, but I would not say or
do anything which would abash those others who are getting real
spiritual help from any sort of Christian belief. The gaining of
spirituality and widening of the personality are the aims of life, and
how it is done is the business of the individual. Every creed has
produced its saints and has to that extent justified its existence. I
like the Unitarian position of the main Spiritual body, however, because
it links the movement up with the other great creeds of the world and
makes it more accessible to the Jew, the Mohammedan or the Buddhist. It
is far too big to be confined within the palings of Christianity.
Here is a little bit of authentic teaching from the other side which
bears upon the question. I take it from the remarkable record of Mr.
Miller of Belfast, whose dialogues with his son after the death of the
latter seem to me to be as certainly true as any case which has come to
my notice. On asking the young soldier some question about the exact
position of Christ in religion he modestly protested that such a
subject was above his head, and asked leave to bring his higher guide to
answer the question. Using a fresh voice and in a new and more weighty
manner the medium then said:--
"I wish to answer your question. Jesus the Christ is the proper
designation. Jesus was perfect humanity. Christ was the God idea in Him.
Jesus, on account of His purity, manifested in the highest degree the
psychic powers which resulted in His miracles. Jesus never preached the
blood of the lamb. The disciples after His ascension forgot the message
in admiration of the man. The Christ is in every human being, and so are
the psychic forces which were used by Jesus. If the same attention were
given to spiritual development which you give to the comfort and growth
of your material bodies your progress in spiritual life would be rapid
and would be characterised by the same works as were performed by Jesus.
The one essential thing for all on earth to strive after is a fuller
knowledge and growth in spiritual living."
I think that the phrase, "In their admiration of the man they forgot His
message," is as pregnant a one as I ever heard.
To come back then to the discussion at Exeter, what I said then and feel
now is that every Spiritualist is free to find his own path, and that as
a matter of fact his typical path is a Unitarian one, but that this in
no way obscures the fact that our greatest leaders, Lodge, Barrett,
Ellis Powell, Tweedale, are devoted sons of the Church, that our
literature is full of Christian aspiration, and that our greatest
prophet, Vale Owen, is a priest of a particularly sacerdotal turn of
mind. We are in a transition stage, and have not yet found any common
theological position, or any common position at all, save that the dead
carry on, that they do not change, that they can under proper physical
conditions communicate with us, and that there are many physical signs
by which they make their presence known to us. That is our common
ground, and all beyond that is matter of individual observation and
inference. Therefore, we are not in a position to take on any
anti-Christian agitation, for it would be against the conscience of the
greater part of our own people.
Well, it is clear that if I do not begin my book I shall finish it
before I have begun, so let me end this chapter by saying that in
despite of all superstition we started for Australia in the good ship
"Naldera" (Capt. Lewellin, R.N.R.), on Friday, August 13th, 1920. As we
carried two bishops in addition to our ominous dates we were foredoomed
by every nautical tradition. Our party were my dear, splendid wife, who
has shared both my evidence and my convictions. She it is who, by
breaking up her household, leaving her beloved home, breaking the
schooling of her children, and venturing out upon a sea voyage, which of
all things she hates, has made the real sacrifice for the cause. As to
me, I am fond of change and adventure, and heartily agree with President
Roosevelt when he said that the grandest sport upon earth is to champion
an unpopular cause which you know to be true. With us were Denis,
Malcolm and Baby, concerning whom I wrote the "Three of them" sketches
some years ago. In their train was Jakeman, most faithful of maids, and
in mine Major Wood, who has been mixed up in my life ever since as young
men we played both cricket and football in the same team. Such was the
little party who set forth to try and blow that smouldering glow of
truth which already existed in Australia, into a more lively flame.