Mrs. Piper & the Society for Psychical Research by Michael Sage (8 ebook reader txt) 📕

Moses, who in his lifetime passed for a good Hellenist. Both together only succeeded in understanding the first proposition, "There is no death." These experiments, at all events, prove that Mrs Piper in the trance state can understand a little Greek, though in her normal state she does not even know the letters. Again, George Pelham and Stainton Moses may have known Greek tolerably well and have forgotten it: it is an accident which has happened to many of us.

With regard to this translation of Greek, we might form another hypothesis. We might suppose that the spirits of George Pelham and Stainton Moses - if there are spirits - perceiving thought directly, and not its material expression, have partly understood what Professor Newbold wanted to say, without knowing in what language it was expressed. If they did not understand wholly and completely, it would be because a thought expressed in a foreign language has in our minds a certain vagueness. We might go further; we might suppose that Mrs Piper's subconsciousness perceives the thought directly, independently of the form in which it is expressed. Mrs Piper has often pronounced words and short sentences in foreign languages. Phinuit likes to say, "Bonjour, comment vous portez vous? Au revoir!" and to count in French. Mme. Elisa, an Italian, the dead sister of Mrs Howard, succeeded in writing or pronouncing some short sentences in more or less odd Italian. I find also at a sitting where the communicator was supposed to be a young Hawaian three or four words of Hawaian very appropriate to the circumstances. Mrs Piper is ignorant of all this in her normal state. I have just said that spirits - if there are spirits - perceive thought directly. They themselves tell us this. On the other hand, they do not perceive matter, which is non-existent to them. This brings me to a new feature of the sittings, principally of those with George Pelham. If this feature does not increase the proofs of identity, it is at least an evidence of the abnormal powers of the medium.[61] George Pelham is asked to go and see what a certain person is doing at a given time and to come back and relate it. He goes, and partially succeeds. This is what appears to happen: if the act is strongly conceived in the mind of the person he is watching, he perceives it clearly; if it is nearly automatic, he perceives it vaguely; if it is wholly automatic, he does not perceive it at all. He often says that actions have occurred which have only been planned and not executed, at other times he reports past actions as present. This is because spirits have not, it appears, a clear notion of time. I have unfortunately neither time nor space to give examples of this.

Can we say that the communicator George Pelham has never made a partially or wholly erroneous assertion? No. But the number of such assertions is very small, which was not the case when Phinuit reigned alone. Here is one such assertion, at which there has been much cavilling; people have insisted on seeing in it the stamp of Mrs Piper and her social environment, and not at all the stamp of the aristocratic George Pelham. George Pelham is asked, "Could you not tell us something which your mother has done?" He replies,[62] "I saw her brush my clothes and put them away. I was by her side as she did it. I saw her take my sleeve buttons from a small box and give them to my father. I saw her put some papers in a tin box." When Mrs Pelham is questioned by letter, she replies, "George's clothes were brushed and put away, not by me, but by the man who had valeted him." And the hasty conclusion is, Mrs Piper on this occasion thought herself among her own class. She forgot that Mrs Pelham did not brush and put away clothes herself. This is perhaps a too hasty triumph. The most highly-bred women may occasionally brush and put away clothing. Now suppose that what I have said above about the way in which spirits perceive our actions should be true. George Pelham may have seen the project of the action in his step-mother's mind, and not its execution by the valet. It may be objected that he ought to have supposed she would not do it herself. Why? I do not see it. Perhaps he knew that his step-mother was capable, occasionally, of putting away clothes herself.

George Pelham is often asked questions which he cannot answer. But he does not at all pretend to have forgotten nothing. If there is another world, spirits do not go there to ruminate on what has happened in our incomplete life. They go there to be carried away in the vortex of a higher and greater activity. If, therefore, they sometimes forget, it is not astonishing. Nevertheless, they seem to forget less than we do.

FOOTNOTES:

[55] Those readers who are interested in this question are recommended to read Dr Hodgson's Report, Proc. of S.P.R. , vol. xiii., Trans.

[56] Proc. of S.P.R. , vol. xiii. p. 300.

[57] Ibid. , p. 458.

[58] Proc. of S.P.R. , p. 324.

[59] For reports of these sittings see Proc. of S.P.R. , vol. viii. pp. 413-441.

[60] Proc. of S.P.R. , vol. xiv. p. 46.

[61] Proc. of S.P.R. , vol. xiii. p. 329.

[62] Proc. of S.P.R. , vol. xiii. p. 303.


CHAPTER XI

George Pelham's philosophy - The nature of the soul - The first moments after death - Life in the next world - George Pelham contradicts Stainton Moses - Space and time in the next world - How spirits see us - Means of communication.


The communicator, George Pelham, did not confine himself to obtaining recognition from his friends; he talked a great deal of philosophy with them, especially with Dr Hodgson. Indeed, if he had not done so, the omission might have created a doubt as to his identity, for in his lifetime he was fond of such discussions. But for the present Dr Hodgson has kept back these speculations from the other side of the grave, thinking quite rightly that no value would attach to them until unmistakable evidence had been produced for the existence of "another world." Still there are to be found among the reports of the sittings some fragments of these philosophic theories, and they form an interesting subject of study.

The philosophy may be only that of Mrs Piper. But it may on the other hand be the philosophy of the discarnate George Pelham, and for that reason it is not unworthy of examination. Supposing, however, that the assertions made are actually those of an inhabitant of the other world who in this world was intelligent, honest and cultivated, the question still arises whether we must regard them as expressing Absolute Truth. Surely not; if another world exists beyond this one, its inhabitants have mounted one step - but one step only - above us on the infinite ladder of existence. They do not see the Eternal face to face. It is quite possible that they may be able to see clearly truths of which we have no glimpse, but we are not bound to believe more than we like of what they tell us.

If the existence of the discarnate George Pelham is established, a new light is undoubtedly thrown on the old problem as to the nature of the soul, a problem as old as the world itself. The disciples of Plato's Socrates tried to interpret it by the charming analogy of the lyre and its harmony; asking whether man may not be compared to a lyre and his soul to its harmony, a harmony which ceases to exist when the instrument is broken. Using more modern terms, we may ask whether the soul is the resultant of the forces of the bodily organism, or whether it is the indestructible and mysterious motor which produces the action of that organism.

George Pelham declares that the soul is in truth the motor, and that the body is merely a machine used temporarily by the soul to act upon the obscure world of matter. He speaks to this effect: Thought exists outside matter and is in no way dependent upon matter. The destruction of the body does not have as its consequence the destruction of thought. After the dissolution of the body the Ego continues its existence, but it then perceives thought directly, is much more free, and can express itself much more clearly than when it was stifled by matter. The soul and thought are one; thought is the inseparable attribute of the Ego or individual soul. On its arrival in this world the soul is ready to register innumerable new thoughts; it is a tabula rasa upon which nothing has been inscribed.

This is a noble thought, if true, and one that wonderfully widens our narrow outlook. But, as I have said, I reserve my right of critical examination. Elsewhere George Pelham says, "We have an astral facsimile - the words are his - of our physical body, a facsimile which persists after the dissolution of the physical body." This would seem to be the astral body of the Theosophists. But the term "facsimile" is perplexing, as I have always believed that the particular form which Humanity actually has was entirely determined by the laws of our physical universe, that it was an adaptation to its surroundings, and that if a modification, however slight, were made in, for instance, the laws of gravity, the human shape would undergo a corresponding variation. Sir William Crookes has lately made some interesting observations on this subject. But to this question I will return again.

Now, the physics of the next world must be very different from the physics of this world, seeing that the next world is not material, or at least that its matter is excessively subtle. How then should the shape we men have in this world persist in the next?

Now, if we have an astral body which accompanies our Ego in the next world, and if that astral body consists of a fluid similar to what we suppose ether to be, or identical with that ether, this fluid must be matter in some form, though matter obviously subject to quite other laws than those of our world of palpable substance. Moreover, there is no proof that the soul is not the resultant of the organic forces of this astral body. If this astral body, as is probable, in its turn suffers disintegration, there is no proof that the soul survives this second disaggregation. If all these suppositions were proved, the old problem concerning the nature of the soul would have been carried back a stage, but it would not have been solved.

But, as things are, this is, perhaps, to carry speculation too far. Let us curb our ambition and ask George Pelham what are the sensations felt immediately after death. Everything was dark, he says; by degrees consciousness returned and he awoke to a new life. "I could not distinguish anything at first.[63] Darkest hours just before dawn, you know that, Jim. I was puzzled, confused." This is probable enough. If things are thus, death must be a sort of birth into another world, and it is easy to understand that the soul which has been just born into that new world cannot see or comprehend much in it till some time after such birth.

James Howard remarked to George Pelham that he must have been surprised to find himself still living, to which George Pelham replied, "Perfectly so.