Mysticism and the Way Out - Ivor Lloyd Tuckett

7/30/2019 Mysticism and the Way Out - Ivor Lloyd Tuckett

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THE LIBRARYOFTHE UNIVERSITY

OF CALIFORNIALOS ANGELES


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CONWAY MEMORIAL LECTURE

MYSTICISM ANDTHEWAY OUT

DELIVERED AT SOUTH PLACE INSTITUTE ONMARCH 18, 1920

IVOR LL. TUCKETT,M.A., M.D. (Cantab.), Fellow of Univ. Coll., Lond.;late Fellow of Trin. Coll., Camb.

(Dr. James Glover in the Chair

London :WATTS & CO.,17 JOHNSON'S COURT, FLEET STREET, E.C.4.

1920


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UNIFORM WITH THIS LECTURE.Cloth, 2s. 6d. net, by post 2s. 8d. ; paper cover, is. net,

by post is. ijd.

THE TASK OF RATIONALISM. By John Russell, M.A. (Inpaper cover only.)

PEACE AND WAR IN THE BALANCE. By HenryW. Nevinson.(In paper cover only.)

ART AND THE COMMONWEAL. By William Archer. (Inpaper cover only.)

THE LIFE PILGRIMAGE OF MONCURE DANIEL CONWAY.By the Rt. Hon. J. M. Robertson. (In paper cover only.)THE STOIC PHILOSOPHY. By Prof. Gilbert Murray. (In

cloth or paper cover.)

GIBBON AND CHRISTIANITY. By Edward Clodd. (In cloth orpaper cover.)THE PRINCIPLE OK NATIONALITIES. By Israel Zangwill.

(In cloth only.)ON THE URGENT NEED FOR REFORM IN OUR NATIONALAND CLASS EDUCATION. By Sir Harry H. Johnston. (In

cloth or paper cover.)RATIONALISM AND RELIGIOUS REACTION. By Jane E.Harrison. (In cloth only.)


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CHAIRMAN'S INTRODUCTORY ADDRESS

An excellent tradition limits the Chairman's remarks onthese occasions to the brief discharge of two duties : heis expected to make some graceful allusion to theattainments of the lecturer, and to preface the lecturewith a few remarks which will serve as hors d'ceuvreto whet the appetite or the impatience of the audiencefor the more solid repast to follow.In discharging the first of these duties I am consciousof an embarrassment ; for it surely savours of absurditythat some one whose activities have a direction ratherremote from the common interest which assembleshere this evening should presume to commend to yourattention a worker whose services to Rationalism needno cataloguing or appraisement before this audience.Neither the readers of his published work nor those ofus who have been privileged to come into closer contactwith his personality need reminding that Dr. Tuckett,in addition to a long schooling in the disciplines ofscientific research, brings to his consideration of aproblem a rare combination of critical acumen witha disinterested love of truth. I feel therefore that yourmood of expectant appreciation can dispense with anyencomiums on my part.When I come next to my prefatory remarks I feel thatmy presence on this platform requires some explanation.During the preparation of his lecture it occurred toDr. Tuckett that certain important discoveries made

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INTRODUCTORY ADDRESSand elaborated during the last thirty years in theprovince of medical psychology had an importantbearing on his subject, and with characteristic promp-titude he immediately subpoenaed one of his friendsengaged in this work to act as his Chairman. Now,while I think that his choice of an exponent wassomewhat rash, I feel that his intention has muchto commend it.As you are aware, the science of psychology has for

some time been going through a stage exactly com-parable to the development of biology after the tremen-dous impetus it received from the researches of Darwin.Indeed, the analogy is striking in more ways than one ;for while the researches of Professor Sigmund Freudhave proved as momentous for psychology as werethose of Darwin for biology, it is noteworthy that theywere received with a similar outburst of angry incre-dulity which similarly is spending itself against apatiently marshalled array of verifiable data. More-over, the researches of Freud, like those of Darwin,have far-reaching implications which obtrude them-selves into many widely-separated fields of inquiry, andwhich cannot be ignored in any serious discussion ofmental phenomena.But since one result of this and other discoveries

has been to divert the energies of psychologists fromthe study of the cognitive aspects of mental functioningto the investigation of the more obscure territory whichmight be covered by the word impulse, and since thestudy of impulse has led the inquirer into regions ofthe mind which are not, except under special conditions,accessible to introspection, and which have beenlabelled with rather forbidding names like the " Uncon-scious," the Rationalist may be excused a certain


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INTRODUCTORV ADDRESSamount of misgiving as to what the present preoccupa-tions of psychologists portend for him. With whatstatus will Reason emerge from this novel scrutiny ?At first sight she appears to stand condemned, or at

best to be discharged with a caution. It has beenabundantly proved that a very large percentage of ourthinking and acting which we suppose to be rationalis in reality motivated by obscure and powerful impulsesthe very existence of which may be unknown to us.Much of our reasoning has been stripped of its preten-sions and branded with the name of " rationalization."But I would point out that the exposure of a pretenderis a help rather than a hindrance to the secure estab-lishment of the rightful sovereign ; and, to revert tomy original metaphor, so far as the Freudian psycho-logy is concerned, Reason in a rehabilitated senseleaves the court without a stain on her character.To put the matter with the utmost brevity, accordingto Freud the mind functions in two ways, one of which(the pleasure-pain principle) is ontogenetically andphylogenetically older, and is typified by the mentaloperations of children and savages and by those ofadults in their childish and primitive moods and intheir dreams and reveries and mental disorders ; whilethe other, which he calls the " reality principle," is alater and painfully acquired mode of mental function-ing seen at its best in the toilsome achievements ofscientific research.Now the older mind, which is buried in all of us,is incessantly weaving fantasies of imaginary wish-fulfilment, and one of its important characteristics isthat it tends to read into phenomena the projected fulfil-ment of its indestructible cravings. Especially is thisthe case when Fate withholds their satisfaction in the


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INTRODUCTORY ADDRESSexternal world. Then, like the poet, it would (and infantasy does)

grasp this sorry scheme of things entire,And, having- shattered it to bits,Remould it nearer to the heart's desire.

Here, I think, we have the key to the remarkablerenascence of superstitious beliefs during and since theWar. When reality is too bleak and forbidding, as ithas been for millions during recent years, the ancientWish-mind is stirred to abnormal activity, and weavesin full daylight a thousand wish-fulfilments, somepathetic and understandable, others so bizarre andarchaic that we have to turn to anthropology to dis-cover their parallels.

But it is only when the fantasy-weaving part of themind is thwarted by repressive training and crampedby lack of satisfactory outlets that it erupts in theindividual as a nervous illness or eccentricity, and inthe community as what the newspapers call a " wave "of crime and superstition. When its energies aredirected into proper channels; when the poet, the artist,the inventor, the creator, and doer of every sort trans-late their wish fantasies into products or activities whichare of value to humanity ; when Reason in its best senseand imagination in its best sense are thus fruitfullywedded, then 1 imagine no Rationalist present wouldforbid the banns.


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MYSTICISM AND THEWAY OUTThe subject of my address would, I think,have had the approval of Dr. Moncure Con-way. For, as his Autobiography shows, hetook considerable interest in the exposureof spiritualistic fraud, and was continuallyencountering mystical tendencies and super-stition hiding behind verbal mystification." Mysticism " was used by the late ProfessorMunsterberg, of Harvard University, forspiritualistic beliefs, and it appears to me abetter term than supernaturalism or spiri-tualism, because it can be applied not onlyto belief in the supernatural nature of thevoice of conscience, of mystical visions andexperiences, and of revelations through priestsand prophets, but also to communicationssupposed to come from discarnate intelli-gences, whether received through a MaoriTohunga a hundred years ago or through amedium in England to-day. And a tendencyto such belief, none the less powerful for

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8 MYSTICISMAND THE WAY OUTbeing characteristic of children and primitivepeople, is very prevalent at the present time.I hope, then, that you will think my subjectappropriate to the memory of MoncureConway, and that I shall treat it adequately.But I must warn you that it is difficult to findan argument which will convince any one witha bias in favour of mysticism ; for, as I shalltry to show you, such belief rests on emotionalfactors and inherited modes of thought ratherthan on rational intellectual grounds ; and thepresent wave of superstition can be under-stood only by realizing its psychologicalsource in deep-seated infantile tendencies.The " Mysticism " which is the subject of

this address may be defined as the mentalattitude of persons who believe in hypotheseswhich elude empirical inquiry and are satisfiedby merely verbal explanations of phenomena.This attitude is the reverse of that of Huxlev,who, you will remember, proclaimed himselfan agnostic in problems where the evidenceis insufficient or of such a nature that it cannotbe verified. And while the mystic is satisfiedwith an explanation which may be opposed tothe every-day experience of mankind and quiteincongruous with the whole body of organizedknowledge, the trained scientist demands thatthe evidence in support of any hypothesis


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MYSTICISM AND THE WAY OCT 9shall be strong in proportion to its impro-bability before it can be said to be proved.Now, perhaps it may be objected that

experience is both subjective and objective,and that belief in an entity like soul dependson evidence of a wholly subjective nature, andso incapable of experimental proof. And Ican quite sympathize with this attitude, whichwas that of Kant ; so I shall have to discusswhether, in the light which the study of" wish " or purpose as the unit of behaviourhas thrown on psychology, it is necessary anylonger to oppose " subjective " to " objective."But before doing so there is a great deal ofground to be cleared in connection with so-called psychical research. For it may alsobe objected that many spiritualists and mem-bers oi the Society for Psychical Researchcannot be called mystics, because they professto have furnished experimental proof of thesurvival of some entity endowed with memorywhen the body decays. I shall thereforeendeavour to show that their belief is basedon a mystical bias, and not on scientificevidence. But, as McDougall points out inhis book on Body and Mind, 1 if a pencil heldby an automatic writer repeatedly made state-1 Body and Mind: A Defence of Animism, chap. xxv.


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io MYSTICISM AND THE WAY OUTments which could be verified and proved tobe true under conditions where it was certainthat the facts revealed were unknown to anyhuman being, and if such veridical statementswere made sufficiently often to exclude thepossibility of coincidence, then experimentalproof would be furnished for discarnate intel-ligence.As an example of such an experiment Imay recall to you the fact that Frederic Myers,

nearly fourteen years before his death, wrotea message which he showed to no one, witha view to reproducing it through some mediumafter his death. Myers died in January, 1901 ;and the sealed envelope containing the mes-sage was left in the care of Sir Oliver Lodge.Shortly after this Mrs. Verrall, of Cambridge,developed into a facile automatic writer ; andone of her scripts was considered to containa message inspired by the spirit of Myers.So a special meeting of the S. P. R. was con-vened at which the envelope was opened. 1There was no correspondence between themessage and script. But, if there had been,it will be obvious to you how difficult it is toget scientific evidence for the survival ofpersonality. On the one hand, this experi-

1 Journal of the S. P. R., vol. xii, p. 11, Jan., 1905.


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MYSTICISM AND THE WAY OUT itment could never be repeated under the sameconditions, so that coincidence could not beabsolutely excluded ; and, on the other hand,believers in telepathy might maintain thetheoretical possibility that Myers, while writinghis message, influenced his friend Mrs. Verrallor some other mind which subsequently hada telepathic influence on her. However, ifsuch an experiment came off repeatedly, therewould be good grounds for belief in thesupernormal nature of the phenomenon,whether it was called spiritistic or telepathic.For, as I have argued in my book, TheEvidence for the Supernatural^ scientificproof is based on probability. But, as amatter of fact, such an experiment has neverbeen carried out successfully. Either theconditions have been so lax that it is impos-sible to exclude all sorts of fallacies ; or, ifthe conditions have been really good, onlya negative result has been obtained.

It is, of course, impossible here to discussin detail the evidence for the supernormal orsupernatural. What I think can be read inmy book or in articles contributed to Bedrockduring 1912-1913, and elsewhere. But I may

1 The Evidence for the Supernatural ; Kegan Paul,Trench, Trubner, & Co.; 191 1.


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12 MYSTICISM AND THE WAY OUTsay that, after trying during the past twelveyears to find some evidence for the super-normal, I have failed in my search. And Icannot agree with McDougall either that"During the last thirty years the Society forPsychical Research has investigated in astrictly scientific manner certain obscurephenomena " (the italics are mine), 1 orthat " The evidence for the reality of telepathy

is of such a nature as to compel theassent of any competent person who studiesit impartially." This difference of opinionalmost certainly depends on bias. For ithappens that McDougall and I were contem-poraries at Cambridge and had an almostidentical scientific training there. To him,apparently, the hypotheses of a ghost-souland of telepathy do not appear so improbableand in conflict with that knowledge of theuniverse acquired through the application ofscientific method as to make the evidence tooweak to support them ; while he might say ofme that the will not to believe biases meagainst the evidence. This may be so ; but

1 Body and Mind, pp. 347, 349. While admittingthat the S. P. R. deserves credit for collecting the bestevidence for psychic phenomena, I maintain that itspublications have sometimes shown a lack of a strictlyscientific and unbiased attitude, and that they havenot always been edited impartially.


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MYSTICISM AND THE WAY OUT 13at any rate I am aware what is the standardof evidence I demand before I can admit thatsuch hypotheses have been proved. And ifmy bias is inspired by a love of truth, it isunlikely to lead me into error ; for I am awarethat I have reached my present position inthe face of conflict with a strong mysticaltendency, resulting from my early Quakertraining, to believe in an immortal soul,prayer, and telepathy.The reason why it is very difficult to

convince any one against his bias is that,while he thinks he is weighing the value ofthe evidence in a purely rational manner,a sub-conscious " complex " charged withemotion may be influencing his judgment,so that the arguments weakening the evi-dence never come into consciousness. Manyexamples of this will occur to any one whohas listened to the arguments of religiousfanatics, party politicians, or zealous spiri-tualists. Thus not only do supernormalhypotheses appear more or less probableand so in need of no specially strong proof,but, also, the evidence appears quite strongenough to support them. For instance, Ionce attended a debate on spiritualism nearHanwell asylum and heard a speaker testifythat he had seen invisible hands carrying


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i4 MYSTICISM AND THE WAY OUTa musical-box through the air. In much thesame way, probably nearly every one in thisroom was sufficiently under the influence ofthe desire that England should beat Germanyas to have his critical faculty dulled when thelegend arose during September, 1914, that100,000 Russians had passed through Eng-land. This legend is a particularly goodexample of a wish fathering a belief. Then,again, the legend of the Angels of Mons, 1which had its origin, as we know, in anarticle contributed to the Evening News, isstill believed by many. Its author, Mr. ArthurMachen, afterwards wrote a pamphlet toexplain that it was purely a work of hisimagination ; but this, of course, has madeno difference to those who believe in thelegend on the ground that they know better,as the spiritual truth of the story constitutesinternal evidence of a convincing nature. Asregards external evidence, the only testimonyI have seen is that of Private Cleaver, of the1st Cheshire Regiment, who made an affidavitto Mr. G. F. Hazlehurst, J. P., of Birkenhead,that " I personally was at Mons, and saw thevision of angels with my own eyes " ; but his

1 See the Literary Guide, Oct., 1915, pp. 149-51 ; andthe Daily Mail, Sept. 2, 191 5.


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MYSTICISM AND THE WAY OUT 15veracity can be tested by the fact that theregimental records show that he was inEngland at the time.There is just one more instance I must

narrate. In 1916 the Bishop of Londonwrote a pamphlet, in which he stated thatLord Roberts shortly before he died wrotea letter to a friend in which he said : " We havegot the men, we have got the guns, we havegot the money ; what we now want is a nationon its knees." Mr. Horatio Bottomley saw thisand wrote to the Bishop to ask where hecould find the letter. The Bishop replied onNovember n, 1916, and referred him to CanonBurroughs, of Hertford College, Oxford, whohad published the story in a book of sermons.Canon Burroughs admitted that he had neverseen such a letter, but said that he had heard ofit from Dr. Richardson, of the Church ArmyHeadquarters. Dr. Richardson was thenapplied to, and courteously replied that hebelieved some visitor to C. A. H. had toldhim about such a letter ; and he advisedMr. Bottomley to write to a well-knownmember of Lord Roberts's family. Mr.Bottomley did so, and received a replyauthorizing him to state that there was nota word of truth in the story. Yet, after this,the Bishop of London issued a book, entitled


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1 6 MYSTICISM AND THE WAY OUTCleansing London^ in which he wrote : " ' Wehave the guns, we have the men, we have themunitions ; and what we want is a nation onits knees, ' cried Lord Roberts with his latestbreath." Comment is needless.

As, then, it is very difficult to convinceany one against his bias, I am merely goingto summarize what I consider are the questionsevery man (or woman) should ask himselfbefore expressing belief in the " supernormal "on the evidence published by the S. P. R.,and leave it to each of you to apply thismethod whenever you hear of a new case ofspirit manifestation, of telepathy, or of psychicforce. 1

i. Were the conditions of the experiment {orexperience) such that fraud was physicallyimpossible ? To say that the medium wasrespectable and unlikely to commit fraud isno scientific argument. For respectabilityhas repeatedly been found associated with allsorts of motives for fraud ; and, quite apartfrom conscious fraud, it is a commonplace ofpsychopathology that mediums, owing totheir well-known tendency to dissociation ofpersonality, are peculiarly liable to be the

1 A book, entitled The Road to En-Dor, by E. H.Jones (John Lane, London, 1920), illustrates excellentlyby practical examples the truth of my argument.


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MYSTICISM AND THE WAY OUTvictims of sub-conscious motives for decep-tion.

2. Can it be shown that the statements inutterances or scripts supposed to exhibit super-normal knowledge can never have been knownto the medium? To say that the mediumasserts that she had no knowledge of the factsis again no scientific argument ; for, quiteapart from fraud, it merely states that themedium has no memory of ever having hadthis knowledge. In fact, it is essential toknow all the conditions of the experimentand have an exact record.

3. Have the observations been made bypersons trained for the research in question?For psychical research the necessary trainingis of course in experimental psychology, andwithout it observers are unlikely to be awareof the fallacies introduced not only by con-scious and unconscious fraud, but also bytheir own defective sense-perceptions and bias.

4. Is there anything in the past record of theinvestigators to suggest bias and the probabilityof prejudice rendering their observations andinferences untrustworthy? Thus it is essen-tial to know in cases of supposed spirit com-munications received through a medium notonly what answers were given to fishingquestions, but also whether hints were given


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18 MYSTICISM AND THE WAY OUTby unintentional signs on the part of thesitter. Consequently, an exact record of allthat was spoken is not sufficient evidence thatthe medium got no help from the sitter.

5. Have the observations been repeated andverified by others? For, if they cannot berepeated, the evidence must be extraordinarilycomplete, and vouched for by observers whoare known to be free from bias and whomade documentary records at the time. Itis notorious how memory is untrustworthyeven of striking events.

6. A re the conditions under which the pheno-mena occurred {or occur) sufficiently understoodfor it to be possible to get further verificationby making deductions which enable us toforetell or explain other phenomena ? Thus,in the case of thought-readers, who use a code,it is possible to prophesy failure when anirregular figure which cannot be described inwords has to be transmitted.

7. Have all possible explanations derivedfrom verified and proved scientific knowledgebeen tested before invoking some new hypoth-esis ? In short, the argument from theknown to the unknown is always the mostprobable unless the evidence in support of'some new hypothesis is exceptionally goodand reliable.


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MYSTICISM AND THE WAY OUT 19Now I propose to illustrate the method ofapplying these questions to any new hypoth-

esis by contrasting the evidence for telepathywith that for the existence and properties ofradium.Up till the time of the discovery of radiumby Professor and Mme. Curie scientific men

believed that the atom of any chemical elementwas indestructible, and that " transmutation ofmetals " was merely a dream of the oldalchemists. But now it is recognized thatthere is reliable evidence to prove that theatom of radium spontaneously decomposesand loses weight, while some other element(or elements) is formed. Firstly : there is nopossibility of fraud. The salts of radium andits properties can be studied by any one whowill prepare himself by the necessary trainingto do so. Secondly : we have an accuraterecord of the facts. Thirdly: the observa-tions have been made by trained chemists.Fourthly : there is nothing in the past recordof Professor and Mme. Curie or of otherchemists to suggest prejudice in favour ofalchemy. Fifthly: the observations have beenrepeated and verified. Sixthly: deductionsfrom the properties of the radiant group ofelements have yielded convincing explanationsof other phenomena. For instance, the origin


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2o MYSTICISM AND THE WA Y OUTof the curious markings called PleochroicHaloes in a variety of mica named Biotite isnow understood. 1 Seventhly: as no hypoth-esis derived from previously accepted chemi-cal knowledge will explain the facts, and asthese are so well supported by evidence, thetheory of chemistry has been altered.The evidence, then, for the existence and

properties of radium is convincing and ade-quate to support a new chemical hypothesis.But by contrast how weak the evidence fortelepathy appears ! I will begin by statingthe difficulties, that you may realize whatstrong evidence that hypothesis requiresbefore it can be said to be proved, (i) Theexperience of every-day life teaches us thatour knowledge is derived from sense percep-tions. The sense organs consist of specializednerve-endings, and, when physical stimuliexcite them, nervous impulses are propagatedfrom the organ to the central nervous system,and the process of perception is completed bychanges set up in the cortex of the cerebralhemispheres. (2) The integrity of all theseparts is essential to our getting true know-ledge of the universe, so that, if the brain be

1 Bedrock, vol. i, part iv, p. 453 ; 1913. PleochroicHaloes, by Prof. Joly, F.R.S.


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MYSTICISM AND THE WAY OUT 21destroyed or affected by an anaesthetic oraltered blood supply, consciousness itself islost. And, while disturbances of the end-organs may lead to abnormal sense impres-sions, disturbances of the brain result inhallucinations and other mental abnormalities.(3) The nerve-endings are specialized, so thatsensations of sound cannot be produced bylight waves nor smell by tactile stimuli, etc.(4) All the facts of physiology and biologytend to show that mind has been evolved fromthe power of primitive protoplasm to respondto its environment.Now, there is no evidence for the existence

of any sort of wave in the air or ether whichcan stimulate the brain directly; nor is thereany part of the brain which suggests it is aspecialized end-organ. Yet telepathy, or thetransference of thought without the use of thesenses, assumes the existence of some sortof faculty for receiving psychic impressions,though there is no agreement among psychicalresearchers as to the conditions under whichtelepathy can take place. If you go throughthe Proceedings of the S. P. R., you will findthat, while some writers profess that successcan be attained by the "agent" concentratinghis attention on the thought to be transferred,othersand they constitute the majority lay


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22 MYSTICISM AND THE WA Y OUTstress on the sub-conscious nature of the pro-cess. Similarly, there is disagreement as towhat kind of thought can be conveyed.People who have been impressed by the skillof Mr. and Mrs. Zancig in their performanceat music-halls believe that definite numbers orthe description of a unique coin can be trans-ferred ; while the more cautious writers on"Cross-Correspondence" claim to have gotevidence for a form of spiritual telepathy,which to my mind is so vague that I thinkProfessor William James's remarks about theghost-soul theory of consciousness may fairlybe applied to it, substituting " telepathy " for"consciousness." His words are: "I believethat 'consciousness,' when once it has evapo-rated to this estate of pure diaphaneity, is onthe point of disappearing altogether. It isthe name of a nonentity, and has no right toa place among first principles. Those whostill cling to it are clinging to a mere echo,the faint rumour left behind by the disappear-ing ' soul,' upon the air of philosophy." 'Thus not only is the hypothesis of telepathyin conflict with every-day experience andaccepted psychological knowledgein what

1 Essays in Radical Empiricism, p. 2 ; Now York,1912.


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MYSTICISM AND THE WA Y OUT 23text-book of Psychology will you find anyspace given to elepathy?but also there isno agreement about its nature. Consequently,on the one hand, such an hypothesis requiresparticularly good evidence to support it ; while,on the other hand, the existence of fraud,illusions, hallucinations, and delusions is amatter of common knowledge. But what dowe find if we put our seven questions? Thebulk of the evidence consists of observationsmade by untrained personsoften emotionaland credulouswhich can never be repeated,of phenomena which occurred under conditionsof which we cannot be certain. Sometimesthe record is so inaccurate and unsatisfactorythat we cannot be certain if the phenomenasaid to have occurred really did so at all.Then most of the experimental evidence hasbeen obtained by so-called psychical re-searchers without any training in experimentalpsychologygood examples are Sir WilliamBarrett and Sir Oliver Lodge, in whose pastrecord strong bias for the supernormal can bedemonstratedand there is no uniformity inthe results. The few apparent successes canmore easily be explained by coincidence orby the natural association of ideas in mindspreoccupied with the same themes, and havebeen recorded under conditions which preclude


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24 MYSTICISM AND THE WAY OUTthe possibility of repetition or verification, andwhich sometimes do not exclude the possi-bility of fraud or sub-conscious deception.

Yet, in spite of the poverty of evidence, themajority of educated Englishmen probablybelieve that the reality of telepathy has beenproved. And I am well aware why they doso, as I have myself experienced the sametendency to believe and am always comingacross it in others. The reasons for it areprincipally three. The first is that it requirestraining to realize how difficult it is to avoidfallacies in any psychological experiment.And if we are impressed by our own amateurobservations, we are liable to invoke telepathyand to ignore other possible explanations.For instance, a man may be at a theatre and"will" some one sitting in front of him tolook round. If the person does look round,he is much impressed by the fact, forgettingother occasions when the experiment failed,and taking no account of the chances in favourof coincidence. Again, two people may havebeen looking at something or discussing amatter which started a train of thought inboth their minds. Subsequently one of themasks a question which corresponds to theother's thoughts at the moment. If the latterhas forgotten the incident which started the


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MYSTICISM AND THE WAY OUT 25train of thought, he will be much inclined toinvoke telepathy as an explanation.The second reason is that when a man hearssome storyoccasionally, but seldom, first-handabout a sensory hallucination or atelepathic impression of events occurring ata distance from a friend whom he regards astrustworthy and actuated by no motive todeceive, he is inclined to accept the story atface-value. And, since he cannot give anatural explanation to the facts as told him,he at once accepts telepathy, and gets intel-lectual satisfaction from this form of verbalmystification. For he never realizes the diffi-culties involved, nor does he stop to askhimself if there can be any doubt about thefacts. When I am asked to explain such astory, I generally notice that it causes a flutterof surprise when I reply that it is mere wasteof time to discuss an explanation till we arecertain of the facts to be explained, and stillmore when I go on to mention M. Vaschide'sresearch. 1 This psychologist collected asmany as 1,374 cases of subjective hallucina-tions supposed to have been experienced bythirty-four persons from among his own

1 Les Hallucinations Telepathiques ; Bloud & Cie.,Paris, 1908.


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26 MYSTICISM AND THE WAY OUTpersonal friends and acquaintances. Of these,1,325 were thought by the subjects of thehallucination to correspond to some real factin other words, to be veridical. But M.Vaschide found, on making inquiries, thatsuch was really so in only forty-eight casesthat is, there were 1,277 cases, or ninety-sixpercent., in which the subject of the hallu-cination had imagined a veridical coincidence.And in these forty-eight cases there was nocertainty that an hallucination had everoccurred. But, assuming some of the caseswere genuine, coincidence, combined withanxiety starting a train of thought endingin an hallucination, would explain the facts.The third reason is that it is difficult to

realize that men of scientific eminence can beguilty of credulity. Thus the researches ofCrookes, Barrett, and Lodge are regarded asconclusive evidence by members of the un-scientific public like Sir Arthur Conan Doyle. 1

1 I take him as my example because he is a zealousspiritualist who professes to have been convinced bythe weight of evidence ; and before this pbase he wasa member of the R. P. A. In the Outlook for Jan. 17,1920, he refers to Dr. Crawford's experiments withMiss Kathleen Goligher at Belfast in terms whichleave no doubt that he is convinced by them, and thathe has no clear idea of the nature of scientific evidenceand method.


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MYSTICISM AND THE WAY OUT 27I myself find it difficult to realize always theextent to which any onehowever eminent hemay becan get his powers of criticism andobservation blunted if he subjects himself tothe hypnotic influence of experimenting underunscientific conditions.. For, by accepting thelimitations imposed by a medium, he yieldsto the suggestion that the conditions, in spiteof its being impossible to exclude deceptionfor certain, are trustworthy, because themedium or his friend or the telepathic"agent" or "recipient" is respectable, orhas never been detected in fraud, or hasno obvious motive to deceive. And no onewould waste his time in experimenting if heknew that he was going to be deceived.Therefore the mere fact of experimentingunder conditions where fraud cannot beexcluded implies that the investigator thinksthat fraud is more improbable than not ; andthis is a suggestion charged with power tomislead its victim, as it rests on no certainty.When I began to prepare this lecture I wasstudying Dr. Crawford's observations of so-called " psychic force " in the Goligher Circle.Various friends during the past four yearshad asked my opinion about them ; but Icould give no answer, as during the WarI had no time to devote to such matters.


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28 MYSTICISM AND THE WAY OUTNow, I had partially forgotten what myprevious study of the writings of Sir WilliamCrookes, Professor Zollner, and other expo-nents of " transcendental physics " had taughtme about the hypnotic influence of experiment-ing under a medium's conditions; and when Iread Dr. Crawford's detailed account of howhe had observed Miss Kathleen Goligher'sweight to increase as a table rose in the airand to decrease when he asked the "spiritualoperators " to abstract matter from her body,I experienced a "stop" in my mind. For Isaid to myself: "Dr. Crawford is a lectureron mechanical engineering at Belfast and aDoctor of Science ; and his observations weremade with weighing machines, and deal withmechanical forces about which he should bean expert. It is inconceivable that, if therewas deception, he can have been so blind asnot to detect it." And as I could not find anormal explanation of the facts as describedby Dr. Crawford, I was for a short timeinclined to think that here at last there mightbe some evidence for the "supernormal."But I then asked myself the questions whichI have already propounded ; and I realizedthat by this standard the evidence was veryweak, and that no real precautions againstdeception had been taken ; for his observations


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MYSTICISM AND THE WAY OUT 29were made under the medium's conditionspoor illumination with a red light, etc. Andwhen my friend, Mr. William Marriott, themost experienced exposer of mediums inEngland, told me that he was prepared tomake his weight increase and decrease anda table rise in the air under conditions identicalwith those of the Goligher Circle, I realizedthat the explanation of the phenomena wasvery simple. Consideration for Dr. Craw-ford's capacity as a Doctor of Science, com-bined with forgetfulness of the fact that hehad no training for doing psychical researchand had experimented under conditions whichno psychologist would have accepted, hadprevented me from seeing it at once, thoughI had recognized while reading his two books 1that bias in favour of the "supernormal " hadmade him write a great deal of nonsense.To return to telepathy. There is a littleexperimental work which has been done undermore or less scientific conditions and in accor-dance with scientific method. But none ofthis research provides any evidence for tele-pathy. Thus an investigation published by theLeland Stanford Jr. University 2 was entirely

1 The Reality ofPsychic Phenomena and Experimentsin Psychical Science ; Watkins, London.

2 See Proceedings, S. P. R., vol. xxx, p. 261, 1918.


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30 MYSTICISM AND THE WA Y OUTnegative ; and the few experiments made by-Professor Gilbert Murray in order to throwlight on his occasional power of being able todescribe a complicated subject, like a scenefrom a novel, thought of by his daughter,went to show that he was guided by sub-conscious auditory impressions.

1 The bestexample, however, of this type of abnormalpoweris the case of Beulah Miller, investigatedby the late Professor Mtinsterberg. 2 BeulahMiller was a country child, ten years old, wholived with her parents and sister, aged twelve,in a cottage in Warren, Rhode Island. Shecould more often than not, while she sat ina corner gazing at the ceiling, guess whatplaying-card her mother or sister was think-ing of, or spell out letter by letter some wordthat they had in mind. This power had beendeveloped by practising tests with her motherand sister since it had been noticed two yearsbefore, during family games of "Old Maid,"that she always knew in whose hand thedangerous queen was to be found. MunsLer-berg satisfied himself that there was noevidence for conscious fraud, although herpower ceased when her mother or sister was

1 Proceedings, S. P. R., vol. xxix, pp. 46-1 11." Psychology and Social Sanity, p. 141 ; FisherUnwin, 1914.


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MYSTICISM AND THE WA Y OUT 31not in the room or when she was blindfolded.He also gives a good deal of evidence andsatisfactory reasons for thinking that herpower depended on the subconscious percep-tion of minute unintentional signs made byher mother or sister. This explanation wouldnot need more than twenty-six signsthenumber of letters of the alphabetwhichwould be a fairly simple code. Miinsterbergdid not determine what the code was ; but, ashe gives some evidence that she had anabnormal degree of sensitiveness for sound,I think it not improbable that it had somethingto do with the rhythm of respiration. Thefact that she lost the power when blindfoldeddoes not exclude the possibility of soundbeing the source oi her knowledge ; for itmay be that she needs her eyes open becausethe seeing of her mother or sisterthoughonly with the peripheral parts of the retinamay heighten by auto-suggestion her sensi-tiveness for the perception of slight signs.Turning from the subject of telepathy, I

now propose to pass on to so-called "subjec-tive " experience, without saying anythingmore about spirit-communications, spirit-photography, materialization, or psychic force,because, poor as is the evidence for telepathy,that for spirits is still poorer. I may, how-


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32 MYSTICISM AND THE WA Y OUTever, refer those who are interested in Ray-mond to a review I wrote in the Journal ofMental Science. 1- I have talked at this lengthabout telepathy because I think so manypeople firmly believe in it, and because itnaturally leads up to the subject of prayerand the "sub-conscious," which is supposedby many to be the seat of the soul. As MissHarrison said in her lecture a year ago, nothoughtful person now believes in prayers formaterial benefits, like rain or wealth, beinganswered ; but if the hypothesis of telepathywere once proved there would be a prima-faciecase for believing in the possibility of com-munion between an omniscient transcendentalmind and man's mind.

Probably all of you have some idea of whatis meant by sub-conscious processes ; but inorder to start my remarks with clear ideasI will relate an experience of the late Mrs.Verrall. 2 One day she was crystal-gazing,when she saw a mantelpiece with a particularlyugly clock on it. She had no remembranceof ever having seen such a clock before ; soyou can judge of her surprise when, a fewweeks later, she went into the house of an old

1 The Journal of Mental Science, vol. lxiii, p. 408 ;July, 1917.

- Proceedings of the S. P. R., vol. viii, p. 477, 1892.


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MYSTICISM AND THE WAY OUT 33servant of hers and saw just such a mantel-piece and clock. And then she rememberedthat she had been in the same house before,and so could account for the fact that theimage of such a clock had been retained inher sub-conscious mind, though it had madeno conscious impression on her. Now thisis an example of how all experience leaves itsmark, and illustrates the difficulty of gettingany satisfactory evidence for telepathy in thatit is almost impossible to be certain whatimpressions may have been retained.The "sub-conscious," then, is all that partof the mind on which attention is not focussed ;and is a term generally applied not only todeeply suppressed tendencies, but also topreconscious processes and those on the fringeof consciousness. Now, if you ask me what isconsciousness, I can only reply in the wordsof E. B. Holt 1 : "It is not a substance, but arelationthe relation between the living organ-ism and the environment to which it is speci-fically responding, of which its behaviour isfound to be this or that function ; or, in otherzvords, to which its purposes refer." And hereI should recommend you to read his smallbook, entitled The Freudian Wish, as the

1 The Freudian Wish, p. 96 ; Fisher Unwin, 1914.D


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34 MYSTICISM AND THE WAY OUTmost readable and best account I know of theimplications in Freud's work and of the natureof mind. He there shows that where thereis specific response the behaviour of a livingorganism differs from that of non-livingmechanisms like a rocket or a pistol. Forwhereas the movements of a rocket depend onits stored-up energy, the direction in whichit happens to be lying, and the immediatestimulus (viz., the application of fire to thetouch-paper), the movements of a livingorganism show purpose. And purpose resultsfrom the integration of reflex arcs. A simplereflex arc is comparable to a rocket ; but thebehaviour of an insect like an ant or a bee,in which there is a considerable degree ofintegration, can be understood only by takingaccount of its environment. Its behaviour asa whole cannot be explained in terms of itsstored-up energy and the immediate stimulus.It is true that the movements of a bee at anyinstant can be explained as simple reflexaction in terms of the immediate stimulusand of muscle and nerve (that is, ultimatelyof ions), but its behaviour as a whole requiresthe idea of " home " as an explanation. And" home " is a very complex situation, of whichhive, locality, co-workers, queen, flowers, andhoney are all related components. Accord-


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MYSTICISM AND THE WA V OUT 35ingly, when a bee is described as a citizen ofa state and is said to be storing honey in itshomewhich, after all, is actually what itdoesthe environment to which it respondsis almost an abstract idea, very different fromthe immediate stimulus, which may be thestimulation of its visual or olfactory organsby a flower or of its antennas rubbing againstanother bee of its own hive.

In just the same way, the behaviour of achild, as it grows up, can less and less bedescribed as a function of the immediatestimulus. At first it is learning how torespond to its immediate environment ; butas its reflex arcs become more and moreintegrated, the environment, of which itsbehaviour is a function, becomes increasinglycomplex, when its purposes refer to suchsituations as business, politics, knowledge ortruth, love of mankind and the universe.And character is only an "assemblage ofpurposes."

Holt defines purpose (or "wish," in theFreudian sense) as "a course of action whichsome mechanism of the body is set to carry out,whether it actually does so or no"; 1 and heargues to my satisfaction that, while "thought"

1 Id., p. 4.


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36 MYSTICISM AND THE WA V OUTis the interplay of latent purposes, "will" isthe actually carrying out of purpose by somemechanism of the body being put into action,and results in behaviour. Now, if such isthe case, behaviour, since it can be studiedobjectively, will really give us truer infor-mation about a man's thoughts (purposes)than what he can tell us himself; for he maylie, or may be unaware of his sub-consciouspurposes. Consequently, Freudian psychologymarks a great advance ; for it gets rid of theold subjective method of introspection, whichnever led anywhere, since thoughts regardedas the secret possession of the "subject"cannot be studied by others objectively.Further, if you agree with Holt that mindis a state or relation between a living organ-ism which knows and some object or aspectof its environment which is known, then thereis no need to retain the "subjective." For inthis relationship there is practically identi-fication of subject and object. Object, subject,and mind are components of one wholeknowledge. You may say either that theobject to which your purposes refer exists inyour thoughts, or that you, the subject ofthe cognitive relation, are projected into theenvironment. This point of view not onlyavoids the difficulties of psycho-physical


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MYSTICISM AND THE WA Y OUT 37parallelism, but also meets the arguments ofanimists for a ghost-soul.As you probably know, it can be shown bymeans of psycho-analysis that every one hastendencies or purposes more or less deeplysuppressed. Some are so unobjectionable thatthey can readily get into consciousness, as inthe case of certain forms of wit which give anoutlet to suppressed wishes and feelings ofenvy, malice, vanity, etc. Similarly, in orderthat wit be appreciated, it is essential that thejoke should appeal to the suppressed wishesof one's hearer, and not shock him tooviolently. Consequently, the type of jokewhich it is safest to make is one describinghow some person sat down on a pin or slippedon some orange-peel. For the desire to geton in the struggle for existence better thanone's neighbour is almost a universal wish,sometimes not suppressed. Another exampleof wit, which will offend no one, is MarkTwain's "When in doubt, tell the truth";for there is nothing vicious about it. Holtgives a delightful example of a witty remark,which would probably shock many people ifit were not so skilfully worded as to cloak itsdeep sarcasm, when he tells the story of howsome one, after attending a religious service,said: "The Rev. Mr. Blank gave us this


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33 MYSTICISM AND THE WA Y OUTmorning the most eloquent prayer which hasever been presented before a Boston audience."Dreams even better than wit give evidenceof the existence of suppressed wishes orpurposes. And it was chiefly by the studyof dreams that Freud discovered the impor-tance of "wishes" as psychological units.Such a large amount of work has now beendone on Freudian lines in regard to dreamsthat I feel it unnecessary to treat seriously thecontention of some psychical researchers thatthey are inspired by spirits or by telepathicinfluences from other minds. Indeed, thereis abundance of evidence to show that wishes,more or less suppressed, will explain alldreams. The reason why some dreamsappear to be foolish or nonsensical is this :if the suppressed wish is much in conflictwith the sleeper's character, 1 it can only getinto consciousness, even when he is asleep,by " camouflage "that is, by expressing itselfunder symbols which conceal its real nature.In other cases a dream is a compromisebetween conflicting wishes. As an illustra-tion, I will give you a dream recorded byFreud. A medical student, named Pepi, who

1 In Freudian literature the word "censor" is usedfor the dominant purposes, which form the characterandcontrol what thoughts shall appear in consciousness.


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MYSTICISM AND THE WAY OUT 39was fond of lying in bed late, but whose dutiestook him to the hospital early in the day,had this dream on being "called." He sawhimself in one of the hospital beds, abovewhich there hung a neat card with thesewords printed on it: " Pepi, H., student ofmedicine, aged 22." He was sufficiently awaketo say to himself: "Well, as I'm alreadyat the hospital, there's no need to get up."So he turned over, and went soundly to sleep.There is one word used in Freudian

psychology which I must now say somethingabout; and at the same time I shall try toshow how " integration " should proceed nor-mally if a child is wisely trained. That wordis "sublimation," and I can best explain itsmeaning by giving you an example. Someyoung children after a violent row in thenursery are apt to say to their mother ornurse, "You nasty old thing! I wish youwere dead," or words to that effect. Now,such words really do express a genuine desirewhich exists in the mind, although it doesnot represent the purposes of the developingcharacter which may be called the potentialadult personality. If such a child is handledwiselythat is justly, firmly, and gentlythis wish that its mother or nurse were deadwill be transformed or sublimated into a form


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YSTICISM AND THE 1VAY OUTwhich is not abhorrent to its dominant per-sonality, and will be integrated or built upinto it. Perhaps it will take the form of aresolution (conscious or sub-conscious) tobecome a great person when grown up, andprove to the world that it is wiser or strongeror cleverer than she. Then, if this takes place,all the emotional energy attaching to the wishwill be transferred to the new resolution, andwill add to the driving force or elan vital ofthe growing personality. But if the child isunjustly or cruelly treated, the desire to killretaining all its energy may be suppressed,and will then continue to exist in the "sub-conscious" (supposing, as is probable, thewish is in conflict with its character), and mayin later life lead to mental symptoms.Thus, if our suppressed desires are in

conflict with the rational, moral, or ethicalstandards of our character, they will not beable to find expression normally in conscious-ness, but will none the less always be seekingexpression by indirect means and influencingour thoughts. And here, I think, is a lessonwhich Rationalists would do well to note.For our tendency is to think that, because weaim at being rational, our conduct will beguided by purely rational considerations,whereas it is not improbable that hardly any


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MYSTICISM AND THE WAY OUT 41one can escape from being influenced at sometime or other by sub-conscious purposes ofwhich he is quite unaware.

I can now return to the subject of prayer.If a man was taught as a child to pray, andfervently believed that God answered hisprayers, this tendency T may influence him allthe rest of his life, even though with increas-ing knowledge he gives up belief in the efficacyof prayer and discontinues its practice. Andthis, I think, is the explanation of the wide-spread feeling that there may be some truth inprayer regarded as communion between Godand man's soul, even when it has been foundby experiments, like praying for rain orvictory, that there is no evidence for itsefficacy. At the same time, it is of courseimpossible to prove that "spiritual" giftscannot be obtained by means of prayer. Anda feeling of the truth of spiritual communionis probably aroused in many persons by suchlines as :

Prayer is the soul's sincere desire,Uttered or unexpressed ;The motion of a hidden fireThat trembles in the breast,

1 Since Holt's definition of purpose is based on thefacts of integrated reflex-arcs, he calls such a tendencyas this "motor-set," for it essentially tends to expressitself in action along definite nervous paths.


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42 MYSTICISM AND THE WAY OUTBut now consider how this description ofprayer might almost have been written byFreud. After all, it merely states that manhas aspirations ; and few here, I imagine,would deny their existence or value. Certainlynot I. For, in my opinion, aspirations arethe expression of the last phases of integrationin a sane, upright, and intelligent mind.

I have already explained how the immediatestimulus recedes more and more in importanceas integration proceeds and behaviour becomesa function of increasingly abstract aspects ofman's environment. And I see no difficultyin thinking that the integration of purposeswith the widest possible reference, embodyinga longing to be in touch with all that isbest and noblest, would be likely to producea feeling of unity and peace, which MissHarrison told us last year was characteristicof the saint. Indeed, do we not all feelwonder, tinged with awe, at the thought ofthe unknown Mystery of the universe, withoutpretending to be able to understand its poweror define its nature? And since matter andforce are obviously forms under which It ismanifested, and since our bodies consist ofmatter and exhibit force, may we not regardourselves as part of this Mystery? I hesitateto use the word " God," as it connotes in most


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MYSTICISM AND THE WA V OUT 43minds so many ideas which I regard as false.But in this sense may we not admit that Godis immanent in man ? Such an admission doesnot imply a belief in supernatural guidanceor in the immortality of a ghost-soul, whereasit does imply that all our aspirations andfeelings of communion can be explained asthe orderly result of an almost infinitely longseries of natural processes which have beengoing on in living matter through evolutionand integration. And though I should hesi-tate to express an opinion as to what develop-ments may or may not arise, I am confidentthat only with the recognition of these factswill the Earth ever become a place wherePeace and Goodwill are dominant.

As, then, there is no experimental evidencefor the efficacy of prayer, and as a naturalexplanation can be given of aspiration andfeelings of divine immanencesuch as those,for instance, contained in the lines,

Mine inmost soul before thee inly broughtThy presence owns, ineffable, sublime.Chastised each rebel self-encentred thoughtMy will adoreth Thine

which are from Clough's poem, entitled"Work is Prayer" ("Qui laborat, orat ")there seems no reason for seeking a mysticalor supernatural explanation. And as know-


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44 MYSTICISM AND THE WAY OUTledge can advance only by arguing from theknown to the unknown, this natural explana-tion is also the simplest and most probable.Thus what Clough says in the above lines isthat, when he turns his attention inwards, he.realizes the existence of aspirations (latentbehaviour) which are tending to make theworld happier through the "sublimation"of self-centred or individualistic purposesinherited from his animal ancestry going backto monocellular forms of life.But perhaps it may be asked how are we

to distinguish between aspirations which aretrustworthy and feelings of guidance of adelusive nature. And this is an importantquestion. For the Quaker doctrine of thetrustworthiness of the voice of conscience or" Inner Light," which in normal persons isa perfectly ratiorral guide to conduct, can bemost dangerous if it be regarded as anabsolute or universal rule. The history ofQuakerism affords several examples of this,and perhaps the best is that of James Nayler, 1who rode into Bristol on October 24, 1656,with a company of seven admirers, behavingas if he was Jesus. His conduct shocked the

1 The Beginnings of Quakerism, pp. 241-78, byWm. C. Braithvvaite ; Macmillan, 1912.


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MYSTICISM AND THE WA V OUT 45Bristol authorities so much that they referredhis case to Parliament, where, after a debatelasting nine days, he was condemned to bewhipped through the streets of London, havea hole burnt through his tongue, and theletter " B " (for Blasphemy) branded on hisforehead. Of course, he would have beentreated very differently to-day. It would taketoo long to explain why delusions arise insome minds rather than in others ; but I maysay that James Nayler's delusion was probablycaused by a phantasy or day-dream of beingJesus, formed in early childhood, which hadlain dormant in the "sub-conscious" andhad been brought up into consciousness bythe special circumstances of his environmentand the unbalanced adulation of his admirers.Such a case shows clearly the value of theobjective method of testing ideas by conduct.And every one should realize that individualthoughts, if sharply in conflict with the cor-porate sense of the community, are probablyirrational and delusive.

I have now endeavoured to show that thereis no evidence adequate to support any" mystical " hypothesis ; and in doing so Ihave indicated how mystical tendencies canbe avoided. Thus it only remains for me toput into concise form the three keys which


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46 MYSTICISM AND THE WAV OUTwill unlock the door of " Mysticism " andenable us to escape therefrom. These areFirst : to understand the nature of scientificevidence and method, and to apply testsin accordance therewith to every mysticalhypothesis. Secondly : to realize the characterof sub-conscious processes, and to allow fortheir influence in our judgments. Thirdly:to submit our individual beliefs to groupguidancethe "group" being those of ourcontemporaries who show by their conductthat they are unbiased seekers after Truth.


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APPENDIXTHE CONWAY MEMORIAL LECTURESHIP

At a general meeting- of the South Place EthicalSociety, held on October 22, 1908, it was resolved,after full discussion, that an effort should be madeto establish a series of lectures, to be printed andwidely circulated, as a permanent Memorial toDr. Conway.Moncure Conway's untiring zeal for the emanci-

pation of the human mind from the thraldom ofobsolete or waning beliefs, his pleadings forsympathy with the oppressed and for a wider andprofounder conception of human fraternity thanthe world has yet reached, claim, it is urged, anoffering of gratitude more permanent than theeloquent obituary or reverential service ofmourning.The range of the lectures (of which the eleventh

is published herewith) must be regulated by thefinancial support accorded to the scheme ; but itis hoped that sufficient funds will be forthcomingfor the endowment of periodical lectures by dis-tinguished public men, to further the cause ofsocial, political, and religious freedom, with

47


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48 APPENDIXwhich Dr. Conway's name must ever be asso-ciated.The Committee, although not yet in possession

of the necessary capital for the permanent endow-ment of the Lectureship, thought it better toinaugurate the work rather than to wait forfurther contributions. The funds in hand,together with those which may reasonably beexpected in the immediate future, will ensure thedelivery of an annual lecture for some years atleast.The Committee earnestly appeal either for

donations or subscriptions from year to yearuntil the Memorial is permanently established.Contributions may be forwarded to the Hon.Treasurer.On behalf of the Executive Committee :(Mrs.) C. Fletcher Smith and E. J. Fairhall,

Hon. Secretaries.(Mrs.) F. M. Cockburx, Hon. Treasurer, "Pera-

deniya," Ashburton Road, Croydon.

PRINTED BY WATTS AND CO., JOHNSON S COURT, FLEET STREET, E.C.4.


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Mysticism and the Way Out - Ivor Lloyd Tuckett

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