Speaking of Learning…: Recollections, Revelations, and Realizations

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These were the arguments which I used in those days. I did not realise that it was not the spirit that was changed in such cases, but the body through which the spirit worked, just as it would be no argument against the existence of a musician if you tampered with his violin so that only discordant notes could come through. I was sufficiently interested to continue to read such literature as came in my way. I was amazed to find what a number of great men — men whose names were to the fore in science — thoroughly believed that spirit was independent of matter and could survive it.

When I regarded Spiritualism as a vulgar delusion of the uneducated, I could afford to look down upon it; but when it was endorsed by men like Crookes, whom I knew to be the most rising British chemist, by Wallace, who was the rival of Darwin, and by Flammarion, the best known of astronomers, I could not afford to dismiss it. It was all very well to throw down the books of these men which contained their mature conclusions and careful investigations, and to say "Well, he has one weak spot in his brain," but a man has to be very self-satisfied if the day does not come when he wonders if the weak spot is not in his own brain.

For some time I was sustained in my scepticism by the consideration that many famous men, such as Darwin himself, Huxley, Tyndall and Herbert Spencer, derided this new branch of knowledge; but when I learned that their derision had reached such a point that they would not even examine it, and that Spencer had declared in so many words that he had decided against it on a priori grounds, while Huxley had said that it did not interest him, I was bound to admit that, however great, they were in science, their action in this respect was most unscientific and dogmatic, while the action of those who studied the phenomena and tried to find out the laws that governed them, was following the true path which has given us all human advance and knowledge.

So far I had got in my reasoning, so my sceptical position was not so solid as before. It was somewhat reinforced, however, by my own experiences. It is to be remembered that I was working without a medium, which is like an astronomer working without a telescope. I have no psychical powers myself, and those who worked with me had little more. Among us we could just muster enough of the magnetic force, or whatever you will call it, to get the table movements with their suspicious and often stupid messages.

I still have notes of those sittings and copies of some, at least, of the messages. They were not always absolutely stupid. For example, I find that on one occasion, on my asking some test question, such as how many coins I had in my pocket, the table spelt out: "We are here to educate and to elevate, not to guess riddles. On the other hand, I was always haunted by the fear of involuntary pressure from the hands of the sitters. Then there came an incident which puzzled and disgusted me very much. We had very good conditions one evening, and an amount of movement which seemed quite independent of our pressure.

Long and detailed messages came through, which purported to be from a spirit who gave his name and said he was a commercial traveller who bad lost his life in a recent fire at a theatre at Exeter. All the details were exact, and he implored us to write to his family, who lived, he said, at a place called Slattenmere, in Cumberland. I did so, but my letter came back, appropriately enough, through the dead letter office. To this day I do not know whether we were deceived, or whether there was some mistake in the name of the place; but there are the facts, and I was so disgusted that for some time my interest in the whole subject waned.

It was one thing to study a subject, but when the subject began to play elaborate practical jokes it seemed time to call a halt. If there is such a place as Slattenmere in the world I should even now be glad to know it. I was in practice in Southsea at this time, and dwelling there was General Drayson, a man of very remarkable character, and one of the pioneers of Spiritualism in this country. To him I went with my difficulties, and he listened to them very patiently. He made light of my criticism of the foolish nature of many of these messages, and of the absolute falseness of some.

This world is full of weak or foolish people. So is the next. You need not mix with them, any more than you do in this world. One chooses one's companions. But suppose a man in this world, who had lived in his house alone and never mixed with his fellows, was at last to put his head out of the window to see what sort of place it was, what would happen? Some naughty boy would probably say something rude. Anyhow, he would see nothing of the wisdom or greatness of the world. He would draw his head in thinking it was a very poor place. That is just what you have done.

In a mixed seance, with no definite aim, you have thrust your head into the next world and you have met some naughty boys. Go forward and try to reach something better. These were my first steps in Spiritualism. I was still a sceptic, but at least I was an inquirer, and when I heard some old-fashioned critic saying that there was nothing to explain, and that it was all fraud, or that a conjuror was needed to show it up, I knew at least that that was all nonsense.

It is true that my own evidence up to then was not enough to convince me, but my reading, which was continuous, showed me how deeply other men had gone into it, and I recognised that the testimony was so strong that no other religious movement in the world could put forward anything to compare with it.

That did not prove it to be true, but at least it proved that it must be treated with respect and could not be brushed aside. Take a single incident of what Wallace has truly called a modern miracle. I choose it because it is the most incredible. I allude to the assertion that D. Home — who, by the way, was not, as is usually supposed, a paid adventurer, but was the nephew of the Earl of Home — the assertion, I say, that he floated out of one window and into another at the height of seventy feet above the ground.

I could not believe it. And yet, when I knew that the fact was attested by three eye-witnesses, who were Lord Dunraven, Lord Lindsay, and Captain Wynne, all men of honour and repute, who were willing afterwards to take their oath upon it, I could not but admit that the evidence for this was more direct than for any of those far-off events which the whole world has agreed to accept as true. I still continued during these years to hold table seances, which sometimes gave no results, sometimes trivial ones, and sometimes rather surprising ones.

I have still the notes of these sittings, and I extract here the results of one which were definite, and which were so unlike any conceptions which I held of life beyond the grave that they amused rather than edified me at the time. I find now, however, that they agree very closely, with the revelations in Raymond and in other later accounts, so that I view them with different eyes. I am aware that all these accounts of life beyond the grave differ in detail — I suppose any of our accounts of the present life would differ in detail — but in the main there is a very great resemblance, which in this instance was very far from the conception either of myself or of either of the two ladies who made up the circle.

Two communicators sent messages, the first of whom spelt out as a name "Dorothy Postlethwaite," a name unknown to any of us. She said she died at Melbourne five years before, at the age of sixteen, that she was now happy, that she had work to do, and that she had been at the same school as one of the ladies. On my asking that lady to raise her hands and give a succession of names, the table tilted at the correct name of the head mistress of the school.

This seemed in the nature of a test. She went on to say that the sphere she inhabited was all round the earth; that she knew about the planets; that Mars was inhabited by a race more advanced than us, and that the canals were artificial; there was no bodily pain in her sphere, but there could be mental anxiety; they were governed; they took nourishment; she had been a Catholic and was still a Catholic, but had not fared better than the Protestants; there were Buddhists and Mohammedans in her sphere, but all fared alike; she had never seen Christ and knew no more about Him than on earth, but believed in His influence; spirits prayed and they died in their new sphere before entering another; they had pleasures — music was among them.

It was a place of light and of laughter. She added that they had no rich or poor, and that the general conditions were far happier than on earth. This lady bade us good-night, and immediately the table was seized by a much more robust influence, which dashed it about very violently. In answer to my questions it claimed to be the spirit of one whom I will call Dodd, who was a famous cricketer, and with whom I had some serious conversation in Cairo before he went up the Nile, where he met his death in the Dongolese Expedition.

We have now, I may remark, come to the year in my experiences. Dodd was not known to either lady. I began to ask him questions exactly as if he were seated before me, and he sent his answers back with great speed and decision. The answers were often quite opposed to what I expected, so that I could not believe that I was influencing them. He said that he was happy, that he did not wish to return to earth. He had been a free-thinker, but had not suffered in the next life for that reason.

Prayer, however, was a good thing, as keeping us in touch with the spiritual world. If he had prayed more he would have been higher in the spirit world. This, I may remark, seemed rather in conflict with his assertion that he had not suffered through being a free-thinker, and yet, of course, many men neglect prayer who are not free-thinkers. His death was painless. He remembered the death of Polwhele, a young officer who died before him. When he Dodd died he had found people to welcome him, but Polwhele had not been among them.

He had work to do. He was aware of the Fall of Dongola, but had not been present in spirit at the banquet at Cairo afterwards. He knew more than he did in life. He remembered our conversation in Cairo. Duration of life in the next sphere was shorter than on earth. He had not seen General Gordon, nor any other famous spirit. Spirits lived in families and in communities.

Married people did not necessarily meet again, but those who loved each other did meet again. I have given this synopsis of a communication to show the kind of thing we got — though this was a very favourable specimen, both for length and for coherence.

It shows that it is not just to say, as many critics say, that nothing but folly comes through. There was no folly here unless we call everything folly which does not agree with preconceived ideas. On the other hand, what proof was there that these statements were true? I could see no such proof, and they simply left me bewildered.

Now, with a larger experience, in which I find that the same sort of information has come to very, many people independently in many lands, I think that the agreement of the witnesses does, as in all cases of evidence, constitute some argument for their truth. At the time I could not fit such a conception of the future world into my own scheme of philosophy, and I merely noted it and passed on. I continued to read many books upon the subject and to appreciate more and more what a cloud of witnesses existed, and how careful their observations had been.

This impressed my mind very much more than the limited phenomena which came within the reach of our circle. Then or afterwards I read a book by Monsieur Jacolliot upon occult phenomena in India. He conducted a series of experiments with native fakirs, who gave him their confidence because he was a sympathetic man and spoke their language. He describes the pains he took to eliminate fraud.

To cut a long story short he found among them every phenomenon of advanced European mediumship, everything which Home, for example, had ever done. He got levitation of the body, the handling of fire, movement of articles at a distance, rapid growth of plants, raising of tables.

Their explanation of these phenomena was that they were done by the Pitris or spirits, and their only difference in procedure from ours seemed to be that they made more use of direct evocation. They claimed that these powers were handed down from time immemorial and traced back to the Chaldees. All this impressed me very much, as here, independently, we had exactly the same results, without any question of American frauds, or modern vulgarity, which were so often raised against similar phenomena in Europe.

My mind was also influenced about this time by the report of the Dialectical Society, although this Report had been presented as far back as It is a very cogent paper, and though it was received with a chorus of ridicule by the ignorant and materialistic papers of those days, it was a document of great value. The Society was formed by a number of people of good standing and open mind to enquire into the physical phenomena of Spiritualism. A full account of their experiences and of their elaborate precautions against fraud are given.

After reading the evidence, one fails to see how they could have come to any other conclusion than the one attained, namely, that the phenomena were undoubtedly genuine, and that they pointed to laws and forces which had not been explored by Science. It is a most singular fact that if the verdict had been against spiritualism, it would certainly have been hailed as the death blow of the movement, whereas being an endorsement of the phenomena it met with nothing by ridicule. This has been the fate of a number of inquiries since those conducted locally at Hydesville in , or that which followed when Professor Hare of Philadelphia, like Saint Paul, started forth to oppose but was forced to yield to the truth.

About , I had joined the Psychical Research Society and had the advantage of reading all their reports. The world owes a great deal to the unwearied diligence of the Society, and to its sobriety of statement, though I will admit that the latter makes one impatient at times, and one feels that in their desire to avoid sensationalism they discourage the world from knowing and using the splendid work which they are doing.

Their semi-scientific terminology also chokes off the ordinary reader, and one might say sometimes after reading their articles what an American trapper in the Rocky Mountains said to me about some University man whom he had been escorting for the season. Its influence was one of the powers which now helped me to shape my thoughts.

There was another, however, which made a deep impression upon me. Up to now I had read all the wonderful experiences of great experimenters, but I had never come across any effort upon their part to build up some system which would cover and contain them all.

Now I read that monumental book, Myers' Human Personality, a great root book from which a whole tree of knowledge will grow.

In this book Myers was unable to get any formula which covered all the phenomena called "spiritual," but in discussing that action of mind upon mind which he has himself called telepathy he completely proved his point, and he worked it out so thoroughly with so many examples, that, save for those who were wilfully blind to the evidence, it took its place henceforth as a scientific fact.

But this was an enormous advance. If mind could act upon mind at a distance, then there were some human powers which were quite different to matter as we had always understood it. The ground was cut from under the feet of the materialist, and my old position had been destroyed. I had said that the flame could not exist when the candle was gone. But here was the flame a long way off the candle, acting upon its own. The analogy was clearly a false analogy. If the mind, the spirit, the intelligence of man could operate at a distance from the body, then it was a thing to that extent separate from the body.

Why then should it not exist on its own when the body was destroyed? Not only did impressions come from a distance in the case of those who were just dead, but the same evidence proved that actual appearances of the dead person came with them, showing that the impressions were carried by something which was exactly like the body, and yet acted independently and survived the death of the body.

The chain of evidence between the simplest cases of thought-reading at one end, and the actual manifestation of the spirit independently of the body at the other, was one unbroken chain, each phase leading to the other, and this fact seemed to me to bring the first signs of systematic science and order into what had been a mere collection of bewildering and more or less unrelated facts.

About this time I had an interesting experience, for I was one of three delegates sent by the Psychical Society to sit up in a haunted house. It was one of these Poltergeistcases, where noises and foolish tricks had gone on for some years, very much like the classical case of John Wesley's family at Epworth in , or the case of the Fox family at Hydesville near Rochester in , which was the starting-point of modern spiritualism.

Nothing sensational came of our journey, and yet it was not entirely barren. On the first night nothing occurred. On the second, there were tremendous noises, sounds like someone beating a table with a stick. We had, of course, taken every precaution, and we could not explain the noises; but at the same time we could not swear that some ingenious practical joke had not been played upon us. There the matter ended for the time.

Some years afterwards, however, I met a member of the family who occupied the house, and he told me that after our visit the bones of a child, evidently long buried, had been dug up in the garden. You must admit that this was very remarkable. Haunted houses are rare, and houses with buried human beings in their gardens are also, we will hope, rare. That they should have both united in one house is surely some argument for the truth of the phenomena. It is interesting to remember that in the case of the Fox family there was also some word of human bones and evidence of murder being found in the cellar, though an actual crime was never established.

I have little doubt that if the Wesley family could have got upon speaking terms with their persecutor, they would also have come upon some motive for the persecution. It almost seems as if a life cut suddenly and violently short had some store of unspent vitality which could still manifest itself in a strange, mischievous fashion.

Later I had another singular personal experience of this sort which I may describe at the end of this argument. From this period until the time of the War I continued in the leisure hours of a very busy life to devote attention to this subject. I had experience of one series of seances with very amazing results, including several materializations seen in dim light.

As the medium was detected in trickery shortly afterwards I wiped these off entirely as evidence. At the same time I think that the presumption is very clear, that in the case of some mediums like Eusapia Palladino they may be guilty of trickery when their powers fail them, and yet at other times have very genuine gifts. Mediumship in its lowest forms is a purely physical gift with no relation to morality and in many cases it is intermittent and cannot be controlled at will. Eusapia was at least twice convicted of very clumsy and foolish fraud, whereas she several times sustained long examinations under every possible test condition at the hands of scientific committees which contained some of the best names of France, Italy, and England.

However, I personally prefer to cut my experience with a discredited medium out of my record, and I think that all physical phenomena produced in the dark must necessarily lose much of their value, unless they are accompanied by evidential messages as well. It is the custom of our critics to assume that if you cut out the mediums who got into trouble you would have to cut out nearly all your evidence.

That is not so at all. Up to the time of this incident I had never sat with a professional medium at all, and yet I had certainly accumulated some evidence. The greatest medium of all, Mr.


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Home, showed his phenomena in broad daylight, and was ready to submit to every test and no charge of trickery was ever substantiated against him. So it was with many others. It is only fair to state in addition that when a public medium is a fair mark for notoriety hunters, for amateur detectives and for sensational reporters, and when he is dealing with obscure elusive phenomena and has to defend himself before juries and judges who, as a rule, know nothing about the conditions which influence the phenomena, it would be wonderful if a man could get through without an occasional scandal.

At the same time the whole system of paying by results, which is practically the present system, since if a medium never gets results he would soon get no payments, is a vicious one. It is only when the professional medium can be guaranteed an annuity which will be independent of results, that we can eliminate the strong temptation, to substitute pretended phenomena when the real ones are wanting. I have now traced my own evolution of thought up to the time of the War. I can claim, I hope, that it was deliberate and showed no traces of that credulity with which our opponents charge us.

It was too deliberate, for I was culpably slow in throwing any small influence I may possess into the scale of truth. I might have drifted on for my whole life as a psychical Researcher, showing a sympathetic, but more or less dilettante attitude towards the whole subject, as if we were arguing about some impersonal thing such as the existence of Atlantis or the Baconian controversy.

But the War came, and when the War came it brought earnestness into all our souls and made us look more closely at our own beliefs and reassess their values. In the presence of an agonized world, hearing every day of the deaths of the flower of our race in the first promise of their unfulfilled youth, seeing around one the wives and mothers who had no clear conception whither their loved ones had gone to, I seemed suddenly to see that this subject with which I had so long dallied was not merely a study of a force outside the rules of science, but that it was really something tremendous, a breaking down of the walls between two worlds, a direct undeniable message from beyond, a call of hope and of guidance to the human race at the time of its deepest affliction.

The objective side of it ceased to interest for having made up one's mind that it was true there was an end of the matter. The religious side of it was clearly of infinitely greater importance. The telephone bell is in itself a very childish affair, but it may be the signal for a very vital message. It seemed that all these phenomena, large and small, had been the telephone bells which, senseless in themselves, had signalled to the human race: "Rouse yourselves! Stand by! Be at attention! Here are signs for you. They will lead up to the message which God wishes to send.

A new revelation seemed to be in the course of delivery to the human race, though how far it was still in what may be called the John-the-Baptist stage, and how far some greater fulness and clearness might be expected hereafter, was more than any man can say. My point is, that the physical phenomena which have been proved up to the hilt for all who care to examine the evidence, are really of no account, and that their real value consists in the fact that they support and give objective reality to an immense body of knowledge which must deeply modify our previous religious views, and must, when properly understood and digested, make religion a very real thing, no longer a matter of faith, but a matter of actual experience and fact.

It is to this side of the question that I will now turn, but I must add to my previous remarks about personal experience that, since the War, I have had some very exceptional opportunities of confirming all the views which I had already formed as to the truth of the general facts upon which my views are founded.

These opportunities came through the fact that a lady who lived with us, a Miss L. Of all forms of mediumship, this seems to me to be the one which should be tested most rigidly, as it lends itself very easily not so much to deception as to self-deception, which is a more subtle and dangerous thing. Is the lady herself writing, or is there, as she avers, a power that controls her, even as the chronicler of the Jews in the Bible averred that he was controlled?

In the case of L. But on the other hand, the numbers which did come true were far beyond what any guessing or coincidence could account for. Thus, when the Lusitania was sunk and the morning papers here announced that so far as known there was no loss of life, the medium at once wrote: "It is terrible, terrible — and will have a great influence on the war.

Again, she foretold the arrival of an important telegram upon a certain day, and even gave the name of the deliverer of it — a most unlikely person. Altogether, no one could doubt the reality of her inspiration, though the lapses were notable. It was like getting a good message through a very imperfect telephone. One other incident of the early war days stands out in my memory. A lady in whom I was interested had died in a provincial town. She was a chronic invalid and morphia was found by her bedside.

There was an inquest with an open verdict. Eight days later I went to have a sitting with Mr. Vout Peters. After giving me a good deal which was vague and irrelevant, he suddenly said: "There is a lady here. She is leaning upon an older woman. She keeps saying 'Morphia. Her mind was clouded.

She did not mean it. Telepathy was out of the question, for I had entirely other thoughts in my mind at the time and was expecting no such message. Apart from personal experiences, this movement must gain great additional solidity from the wonderful literature which has sprung up around it during the last few years. If no other spiritual books were in existence than five which have appeared in the last year or so — I allude to Professor Lodge's Raymond, Arthur Hill's Psychical Investigations, Professor Crawford's Reality of Psychical Phenomena, Professor Barrett's Threshold of the Unseen, and Gerald Balfour's Ear of Dionysius — those five alone would, in my opinion, be sufficient to establish the facts for any reasonable enquirer.

Before going into this question of a new religious revelation, how it is reached, and what it consists of, I would say a word upon one other subject. There have always been two lines of attack by our opponents.

Speaking of Learning by Avraham Cohen, Heesoon Bai | Waterstones

The one is that our facts are not true. This I have dealt with. The other is that we are upon forbidden ground and should come off it and leave it alone. As I started from a position of comparative materialism, this objection has never had any meaning for me, but to others I would submit one or two considerations. The chief is that God has given us no power at all which is under no circumstances to be used. The fact that we possess it is in itself proof that it is our bounden duty to study and to develop it.

It is true that this, like every other power, may be abused if we lose our general sense of proportion and of reason. But I repeat that its mere possession is a strong reason why it is lawful and binding that it be used. It must also be remembered that this cry of illicit knowledge, backed by more or less appropriate texts, has been used against every advance of human knowledge.

It was used against the new astronomy, and Galileo had actually to recant. It was used against Galvani and electricity. It was used against Darwin, who would certainly have been burned had he lived a few centuries before. It was even used against Simpson's use of chloroform in child-birth, on the ground that the Bible declared "in pain shall ye bring them forth. To those, however, to whom the theological aspect is still a stumbling block, I would recommend the reading of two short books, each of them by clergymen.

The one is the Rev. I can also recommend the Rev. Charles Tweedale's writings upon the subject. I may add that when I first began to make public my own views, one of the first letters of sympathy which I received was from the late Archdeacon Wilberforce. There are some theologians who are not only opposed to such a cult, but who go the length of saying that the phenomena and messages come from fiends who personate our dead, or pretend to be heavenly teachers.

It is difficult to think that those who hold this view have ever had any personal experience of the consoling and uplifting effect of such communications upon the recipient.


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  • Ruskin has left it on record that his conviction of a future life came from Spiritualism, though he somewhat ungratefully and illogically added that having got that, he wished to have no more to do with it. There are many, however — quorum pars parva su — who without any reserve can declare that they were turned from materialism to a belief in future life, with all that that implies, by the study of this subject. If this be the devil's work one can only say that the devil seems to be a very bungling workman and to get results very far from what he might be expected to desire.

    I can now turn with some relief to a more impersonal view of this great subject. Allusion has been made to a body of fresh doctrine. Whence does this come? It comes in the main through automatic writing where the hand of the human medium is controlled, either by an alleged dead human being, as in the case of Miss Julia Ames, or by an alleged higher teacher, as in that of Mr. Stainton Moses. These written communications are supplemented by a vast number of trance utterances, and by the verbal messages of spirits, given through the lips of mediums.

    Sometimes it has even come by direct voices, as in the numerous cases detailed by Admiral Usborne Moore in his book The Voices. Occasionally it has come through the family circle and table-tilting, as, for example, in the two cases I have previously detailed within my own experience.

    The Muhyiddin Ibn 'Arabi Society

    Sometimes, as in a case recorded by Mrs. Now, of course, we are at once confronted with the obvious objection — how do we know that these messages are really from beyond? How do we know that the medium is not consciously writing, or if that be improbable, that he or she is unconsciously writing them by his or her own higher self?

    This is a perfectly just criticism, and it is one which we must rigorously apply in every case, since if the whole world is to become full of minor prophets, each of them stating their own views of the religious state with no proof save their own assertion, we should, indeed, be back in the dark ages of implicit faith. The answer must be that we require signs which we can test before we accept assertions which we cannot test.

    In old days they demanded a sign from a prophet, and it was a perfectly reasonable request, and still holds good. If a person comes to me with an account of life in some further world, and has no credentials save his own assertion, I would rather have it in my waste-paperbasket than on my study table. Life is too short to weigh the merits of such productions. But if, as in the case of Stainton Moses, with his Spirit Teachings, the doctrines which are said to come from beyond are accompanied with a great number of abnormal gifts — and Stainton Moses was one of the greatest mediums in all ways that England has ever produced — then I look upon the matter in a more serious light.

    Again, if Miss Julia Ames can tell Mr. Stead things in her own earth life of which he could not have cognisance, and if those things are shown, when tested, to be true, then one is more inclined to think that those things which cannot be tested are true also. Or once again, if Raymond can tell us of a photograph no copy of which had reached England, and which proved to be exactly as he described it, and if he can give us, through the lips of strangers, all sorts of details of his home life, which his own relatives had to verify before they found them to be true, is it unreasonable to suppose that he is fairly accurate in his description of his own experiences and state of life at the very moment at which he is communicating?

    Or when Mr. Arthur Hill receives messages from folk of whom he never heard, and afterwards verifies that they are true in every detail, is it not a fair inference that they are speaking truths also when they give any light upon their present condition? The cases are manifold, and I mention only a few of them, but my point is that the whole of this system, from the lowest physical phenomenon of a table-rap up to the most inspired utterance of a prophet, is one complete whole, each attached to the next one, and that when the humbler end of that chain was placed in the hand of humanity, it was in order that they might, by diligence and reason, feel their way up it until they reached the revelation which waited in the end.

    Do not sneer at the humble beginnings, the heaving table or the flying tambourine, however much such phenomena may have been abused or simulated, but remember that a falling apple taught us gravity, a boiling kettle brought us the steam engine, and the twitching leg of a frog opened up the train of thought and experiment which gave us electricity. So the lowly manifestations of Hydesville have ripened into results which have engaged the finest group of intellects in this country during the last twenty years, and which are destined, in my opinion, to bring about far the greatest development of human experience which the world has ever seen.

    It has been asserted by men for whose opinion I have a deep regard — notably by Sir William Barratt — that psychical research is quite distinct from religion. Certainly it is so, in the sense that a man might be a very good psychical researcher but a very bad man. Thanks for checking out our website.

    More Details. Mobile Menu. What are You Studying? Ask Question Novelguide Rooms. Breadcrumb Home The Poisonwood Bible. She remembers feeling like an outsider and a trespasser among the women of Kilanga, especially one market day when Leah tripped over a large pile of oranges. She remembers struggling with feelings of wanting to abandon her family, and how the pilot, Eeben Axelroot, used to extort the Prices for things that were already rightfully theirs, even their mail. She remembers the hard, even violent, work of preparing three meals a day, as her family expected.

    She remembers how Nathan tried, with varying success, to reconcile with Tata Ndu, the village chief, without whose blessing there could be no Christian congregation in Kilanga. And she remembers how she failed to see the trouble that was brewing for them. Readers could continue to construe the text to mean that she is addressing some dead or even unborn child: e.

    Are We The Baddies?

    Who is this child, this favorite, this beast to whom Orelanna is speaking? That mystery, for now, is not yet revealed. Readers sense that this admission is painful for Orleanna to make, even back in Georgia after unspecified years. What conceit! In context, she appears to be addressing only her daughters—some of whom, it is now revealed, are dead—but her words apply more generally, as well.

    Summary: Leah, at least, is beginning to engage with Kilangan society. Analysis: In this chapter, Leah begins to move out of childhood into adolescence and young adulthood. Pascal is a representative of that freedom for Leah; and while she resists its appeal, readers also sense that she finds it attractive—as, indeed, she may be finding Pascal in himself attractive.

    Another important theme in this chapter is the power of words to make a world—or, more accurately, the power of words to grant access to worlds. The family wants to enter the world of Kilanga, but some are hanging back. At least in this chapter, however, Ruth May and Leah are two who find a way to engage this new world. She works internationally as a freelance animator and director and is a recipient of the film grants Focus Features Africa First in and DocuBox in Passionate about visual arts, music and urban culture, she filmed the hip-hop movement and Parisian graffiti scene and collaborates with street artists such as Jonone, Shuck, A-One and Jay-ONE.

    She also produces reports and documentaries for Cameroonian television. Her passion for music, dance and art led her to found the Association, Promotion de Talents Internationaux A. Bayonne has been making films since the early s. She was director of the Zimbabwe International Film Festival and has directed a number of music videos. Sarra Idris is a Sudanese director and editor based in New York.

    She started out drawing, making collages and working with photography. After completing her MFA in Photography, Video and Related Media at the School of Visual Arts, she worked as a film editor for over seven years and subsequently started working as a director. Onyeka Igwe is an artist-filmmaker, programmer and researcher based in London.