In an editorial comment coming from Mr. Stainton Moses, this newspaper, which in the past had shown such uniform sympathy with the new body, writes
The Society for Psychical Research have in more than one direction placed themselves in a false position, and when their attention has been drawn to the fact, have allowed judgment to go by default. Indeed, the secret history of "Psychical Research" in England will, when written, prove a very instructive and suggestive narrative. Moreover, we regret to say that (and we say it with a full sense of the gravity of our words), as far as free and full discussion of these matters is concerned, their policy has been an obstructionist one. In these circumstances, therefore, it rests with the Society for Psychical Research itself to decide whether the friction which now unfortunately exists shall be intensified, or whether a MODUS VIVENDI between themselves and the Spiritualistic body shall be established. No official disavowal of Mrs. Sidgwick's views as being representative of the Society has, however, yet been made. That is assuredly the first step.
The situation here indicated in the fourth year of the existence of this society has continued with little alteration until the present day. We can see it well described by Sir Oliver Lodge,* who says of the society, while of course not agreeing with the dictum: "It has been called a society for the suppression of facts, for the wholesale imputation of imposture, for the discouragement of the sensitive, and for the repudiation of every revelation of the kind which was said to be pressing itself upon humanity from the regions of light and knowledge."
* "The Survival of Man." (1909), p. 6.
If this criticism be deemed too severe, it at least indicates the tone of a considerable body of influential opinion regarding the Society for Psychical Research.
One of the earliest public activities of the S.P.R. was the journey to India of their representative, Dr. Richard Hodgson, in order to investigate the alleged miracles which had occurred at Adyar, the headquarters of Madame Blavatsky, who had taken so prominent a part in resuscitating the ancient wisdom of the East and forming it, under the name of Theosophy, into a philosophic system which would be intelligible to and acceptable by the West. This is not the place to discuss the mixed character of that remarkable woman, and it may simply be stated that Dr. Hodgson formed a most adverse opinion of her and her alleged miracles. For a time it seemed that this conclusion was final, but later some reasons were put forward for its reconsideration, the best epitome of which is to be found in Mrs. Besant's defence.* Mrs. Besant's chief point is that the witnesses were thoroughly malicious and corrupt, and that much of the evidence was clearly manufactured. The net result is that while this and similar episodes will always cast a shadow over Madame Blavatsky's record, it cannot be said that the particular case was finally established. In this as in other instances the society's standard of evidence, when it wishes to prove fraud, is very much more elastic than when it examines some alleged psychic phenomenon.
* "H. P. Blavatsky and the Masters of Wisdom." (Theosophical Publishing House.) LIGHT, 1901, p. 523.
It is more pleasing to turn to the thorough examination of the mediumship of Mrs. Leonora Piper, the celebrated sensitive of Boston, U.S.A., for this ranks amongst the finest of the results achieved by the Society for Psychical Research. It was continued over a period of fifteen years, and the records are voluminous. Among the investigators were such well-known and competent men as Professor William James, of Harvard University, Dr. Richard Hodgson, and Professor Hyslop, of Columbia University. These three were convinced of the genuineness of the phenomena occurring in her presence, and all favoured the Spiritualistic interpretation of them.
The Spiritualists were naturally jubilant at this justification of their claims.