Showing posts with label ghost-hunt. Show all posts
Showing posts with label ghost-hunt. Show all posts

Sunday, April 28, 2019

The Mysteries of Rotorua



List of Strange Occurrences
(Unless otherwise noted, all photographs by Bronwyn Lloyd: 24-26/4/19)


Bronwyn and I had a very mysterious time of it on our recent excursion to Rotorua. This was not intended as a ghost-hunting expedition, but it certainly ended up that way. We seemed to be plagued the whole time by strange portents and coincidences ...



Bonze


Here's the first (and mildest) of them. If you look carefully at the car above, you can see the word 'Bonze' written on the back. 'Bonze' happens to be Bronwyn's childhood nickname (as well, of course, as an old name for a Buddhist priest).



Bonze (detail)


Our plan was to drive down via Cambridge, as we'd heard from a friend that there was a good antique shop there, with lots of books and other treasures. The shop, Colonial Heritage Antiques was located at 40 Duke Street. Unfortunately google maps interpreted this as Duke St, Frankton (just outside Hamilton), so led us on a wild goose chase through the city.

Nothing daunted, we drove on towards Cambridge:



Jack outside Cambridge shop


Here I am outside Colonial Heritage Antiques (and, yes, I did pick up one or two books in there). You'll notice the strange orb-like illumination in the middle of my forehead.



Jack with orb


I've included this detail of the shot to emphasise that this seems to me a fairly normal visual phenomenon - not at all like the one further down in this post ...



Cambridge tree


We spent a pleasant evening in Rotorua on arrival there. Only one slightly strange thing happened. As we were sitting in the restaurant waiting for our meal, a woman came up to us and told Bronwyn what a lovely smile she had, and how it 'lit up the room.'

This was very nice of her, of course, but the point is that it has never happened before, and - but you'll have to wait for further comments on this event below.



Taniwha


We decided to do some sightseeing among the lakes, and stopped to take this rather suggestive shot of Lake Rotoiti as we were driving alongside it.

As she got out of the car, Bronwyn remarked on the little buoy visible in the picture, claiming that it looked like a taniwha, and could easily be made into a picture of Nessie or some other lake monster.

At that moment a motorboat roared by towing a water skier, and I said that if we waited for the wake to reach the buoy, it would look as if the little dark object was causing the waves.



Glade beside Lake Rotoiti


Now I'd like you to look at the picture above very carefully. It was taken a moment after we noticed the bones.

I'd seen that there was a small stack of bones beside one of the trees when we arrived at the rest area (more of a pulling-over place, really). Now I began to see that they were quite large leg bones, and had definitely been gnawed by someone or something.

Bronwyn was standing a bit higher to take her shot, and she said that she could see a large ribcage, with some bits of fur and meat on it. It was much larger than a sheep's. We wondered if it might be a cow, or even a deer? It was about now that we were hit by the smell.



Glade with orb


Bronwyn was reluctant to photograph the bones themselves. A slight feeling of wrongness was already in the air for both of us. We felt like intruders in this place of death, and felt a definite anxiety to get away. It wasn't until much later in the day that we noticed the orb at the bottom of the photo.



Glade (detail)


So what is an orb, exactly? Anyone who's ever watched any ghost shows on TV will be familiar with these small visible disturbances on video and still photographic images.

Sceptics claim these are due solely to backscatter and other natural side-effects of photographic flash. Believers see them as the earliest intimation of an apparition or presence.

Certainly it's a little odd that this is the only one we've ever recorded (discounting the one above, outside the Cambridge shop), and that it was taken in one of the creepiest places we've been to.



Orb (detail)


If you look at it closely, it really is quite an odd thing. It looks almost as if something was trying to come through the picture at that moment.

At first we thought that someone might have stopped for a barbecue or a midnight feast at the spot, but there were no signs of fire, and the bones had definitely been chewed by teeth.



Green Lake


Here's another shot of the green lake, Rotokakahi, a bit further down the road. As you can see, there's nothing odd in the shot - though we did almost get taken out by one of the incredibly aggressive local drivers who was tailgating me at the time.

It was almost, at times, as if they wanted to run us off the road, rather than simply to let us pull over and allow them to pass ...



Whakatane & White Island


Having gone so far, we decided to head on to the coast and check out Whakatane. Here's a shot from a little jetty and children's playground along the foreshore.

What it doesn't show is the omnipresent plague of wasps. Nobody else seemed to notice or react to them at all, but the moment we pulled up, they were buzzing around us, and (seemingly) trying to get into the car with us.



White Island (detail)


We decided instead to drive a bit further along the coast and check out what's billed locally as "NZ's favourite beach", Ohope.



Ohope 1


Here's the view looking north.



Ohope 2


And here's the view looking south.

Once again, the camera hasn't picked up the ubiquitous wasps. We rejected the idea of stopping for a coffee, and instead headed back to the big smoke, Rotorua.

On the way back we were looking out for the place where we'd seen those strange bones. Sure enough, just before we reached it, a black cat ran out across the road in front of us (narrowly avoiding a collision with the car in front). I know that that's good luck in some places, but it's bad luck in others.

Perhaps he was the one who'd been gnawing at them so assiduously.



Freemasons 1


Everything was closed in Rotorua. True, it was Anzac Day, but we'd hoped that a few shops might open in the afternoon, as they do elsewhere. No such luck. In particular, Atlantis Books, which I'd hoped to scope out, was clearly shut for the day.

Which brings me to another curious incident. Before leaving Whakatane, we saw online that there was a branch of Atlantis Books located there. We followed the directions, and got to the listed address, only to find - nothing.

For the second time in two days, our Australian-accented guide at google maps (whom we've nicknamed Kylie) had led us wrong. But she's hardly ever done so before - and never in so significant and patterned a way.



Freemasons 2


The blank spot in this sign could be deciphered as once having advertised a'Geyserland Daylight Lodge'. I wonder just why it closed, and why all evidence of it had to be scrubbed out in this way?



Freemasons 3


With no shops open, we continued to wander. But Bronwyn had already fallen and skinned her knee when we set out to get some lunch, so we couldn't go too far.

There was a tiny pebble on the footpath which we concluded must have been the culprit - but really, it was as if she'd been pushed over by somebody, she went down so fast and hard.



The Government Gardens


The gardens were (and are) somewhat spooky - even in the daytime. They're surrounded by lake weed and boiling mud pools, and seem as if they're only precariously maintaining their place on the foreshore.



The animate tree


And some of the trees look positively alive.



The split tree


Though it's hard to see how this one continues to survive.



Inside the gap


What's lurking in there, I wonder?



Next day we duly went along to Atlantis Books, and had a high old time. As I was buying a stack of books at the counter, though, the owner asked me if I was in the trade?

'No, just a bibliophile,' I replied. 'I do teach literature, though.'

'At Massey?' he asked.

'Yes."

"Aren't you a poet?'

'Yes.' (That doesn't happen very often - getting spotted).

'I was looking at your picture online last night!'

'What do you mean?'

'I've been thinking of doing some more study, and I was checking out the Massey website. And I saw you there.'

Just a coincidence, of course (and a very pleasant one), but there did seem to have been an awful lot of coincidences over the past couple of days. First someone came up and complimented Brownyn, and now someone claimed to recognise me from the internet ...

I don't know how familiar most of you are with Jung's theory of Synchronicity. Wikipedia defines it as:
a concept, first introduced by analytical psychologist Carl Jung, which holds that events are "meaningful coincidences" if they occur with no causal relationship yet seem to be meaningfully related.
Let's look a bit more carefully at our two days in and about Rotorua, at the heart of that mysterious region where not only thermal phenomena but pyschic ones, too, seem so close to the surface of things - a place of strange portals and openings into other realms:

  • Two abortive bookshop searches (Hamilton & Whakatane)
  • Two orbs (Cambridge & Lake Rotoiti): one fairly 'natural', the other far less so
  • Two strange encounters at the site of those bones (orb & black cat)
  • Two wasp encounters (Whakatane & Ohope)
  • Two recognitions (Fat Dog Restaurant & Atlantis Books)

Then there's the fact that I was sure I'd seen a shadowy figure in the corner of our room the first night, while Bronwyn felt that I'd taken off my shirt in the middle of the night (I can't have done, though, because it was on next morning). Was there someone else lying there in my place at some point?

For what it's worth, I feel a kind of a shadow came down over the day after we'd pulled over - and talked so frivolously and cheekily about 'taniwhas' and monsters - at that strange death-site. It was almost as if there were a tapu over the place, which we'd inadvertently offended against.

I hope that we worked it off in the course of the day. By next morning, everything seemed lighter, somehow. And our intentions were perfectly innocent. I'll be watching out for wasps and sudden falls over the next wee while, though.

And I'd counsel in general showing a certain respect in that area of the North Island. It is a genuinely strange place, and the superficial overlay of tourist sites has not really touched its atmosphere of old bloodshed and restless ghosts.



'NZ's Favourite Beach'


Friday, January 18, 2019

Kipling and the Cross-Correspondences



Deborah Blum: Ghost Hunters (2006)


Among the founders of the British Society for Psychical Research in 1882 were psychologist Edmund Gurney (1847-1888), philosopher Henry Sidgwick (1838-1900) and classicist Frederic W. H. Myers (1843-1901).

It was hoped, not unreasonably, that these learned and dedicated pioneers in the field of parapsychology might make some concerted attempt to "come through" after their deaths, given their sustained interest in the question of some kind of survival of bodily dissolution.



Myers' immense tome Human Personality and Its Survival of Bodily Death was published posthumously, in 1903. He certainly believed that he had provided in its pages both strong evidence for survival and for the existence of a soul.

The strange phenomenon of the "cross-correspondences" (so-called) which unfolded over two decades, beginning with some automatic writing scripts by Cambridge Classics lecturer Margaret Verrall in 1901, is therefore either the strongest - albeit, also, one of the strangest - chains of evidence for human survival of bodily death, or else a colossal piece of delusion and self-deception afflicting some of the acutest minds of the time.

Essentially, by choosing your authority, you choose the view you will be encouraged to take of the story. If, for instance, you read Deborah Blum's Ghost Hunters: William James and the Search for Scientific Proof of Life after Death (2006), you will be left with a lingering sense of mystery and doubt surrounding the whole business.



Ruth Brandon: The Spiritualists (1983)


If, however, you read Ruth Brandon's trenchant The Spiritualists: The Passion for the Occult in the Nineteenth and Twentieth Centuries (1983), you may be left wondering why anyone could ever take seriously so bizarre a congerie of frauds and misfits?

The essence of the cross-correspondences was that it involved different mediums, on different continents, who separately received obscure and apparently nonsensical scripts which - when pieced together - produced more-or-less complete statements from (allegedly) specific individuals on "the other side."



The three principal conduits for these scripts were Mrs. Verrall (mentioned above), together with her daughter Helen; Mrs. Winifred Tennant (disguised under her professional name "Mrs. Willett"); and Mrs Alice Fleming, sister of Rudyard Kipling (who practised under the name of "Mrs Holland", thanks mainly to family disapproval).

As well as these, there was also some involvement from William James's favourite medium Leonora Piper in America. This geographical range from the United States to India has undoubtedly contributed something to the continuing fascination that still surrounds this psychic cause célèbre. And yet, what do these supposed "correspondences" actually amount to?

One of the earliest instances was noted by Alice Johnson, research officer of the Society for Psychical Research. While sorting through some of the papers held at their office in London, she noted some strange similarities between them:
in one case, Mrs. Forbes' script, purporting to come from her son, Talbot, stated that he must now leave her, since he was looking for a sensitive who wrote automatically, in order that he might obtain corroboration of her own writing. Mrs. Verrall, on the same day, wrote of a fir-tree planted in a garden, and the script was signed with a sword and a suspended bugle. The latter was part of the badge of the regiment to which Talbot Forbes had belonged, and Mrs. Forbes had in her garden some fir-trees, grown from seed sent to her by her son. These facts were unknown to Mrs. Verrall.
Taken alone, this might easily pass for coincidence, especially since, as she went on to say: "We have reason to believe that the idea of making a statement in one script complementary of a statement in another had not occurred to Mr. Myers in his lifetime — for there is no reference to it in any of his written utterances on the subject that I have been able to discover." However, in aggregate, she found the phenomenon less easy to dismiss:
Neither did those who have been investigating automatic script since his death invent this plan, if plan it be. It was not the automatists themselves that detected it, but a student of their scripts; it has every appearance of being an element imported from outside; it suggests an independent invention, an active intelligence constantly at work in the present, not a mere echo or remnant of individualities of the past.


Robert Browning: Abt Vogler (1864)


Another frequently mentioned example was the famous (or infamous) “Hope, Star, and Browning” correspondence. In this case three mediums made independent allusions to the poetry of Robert Browning. As Jill Galvan describes it:
First, Margaret Verrall wrote a script mentioning “anagram” and containing the phrases “rats star stars” and “tears stare,” along with a second script with the word “Aster,” which is both Greek for star and another anagram for tears and stare. Additionally, this second script contained a phrase beginning with the Greek word for passion and continuing, “the hope that leaves the earth for sky — Abt Vogler for earth too hard that found itself or lost itself — in the sky.” The investigators took the phrase to be an allusion to Browning’s “Abt Vogler” (1864), specifically to line 78, “The passion that left the ground to lose itself in the sky”; the script substitutes Browning’s original skyward “passion” with “hope.” Then, a couple of weeks later, a script by Piper asked if Margaret Verrall had gotten the message about “Hope Star and Browning.” Around the same time, Helen Verrall received a couple of scripts that each mentioned “star” and featured a drawing of one, as well as [alluding] to Browning’s “Pied Piper of Hamelin” (1842), and one of these scripts also offered anagrams for star in “arts” and “rats.”
This is the case which so impressed occult investigator Colin Wilson. And it does, on the face of it, seem difficult to interpret except as a series of allusions to essentially the same matter. Though precisely what was meant to be conveyed remains unclear.



One explanation for this, however, may be supplied by the sheer difficulty of transmission of ideas when one has left the earthly plain. Or so the defunct Frederic Myers explained at a séance with fellow psychical researcher Sir Oliver Lodge:
Lodge, it is not as easy as I thought in my impatience ... Gurney says I am getting on first rate. But I am short of breath ... I am more stupid than some of those I deal with ... It is funny to hear myself talking when it is not myself talking. It is not my whole self talking. When I am awake I know where I am.
He stated further:
We communicate an impression through the inner mind of the medium. It receives the impression in a curious way. It has to contribute to the body of the message; we furnish the spirit of it ... In other words, we send the thoughts and the words usually in which they must be framed, but the actual letters or spelling of the words is drawn from the medium’s memory. Sometimes we only send the thoughts and the medium’s unconscious mind clothes them in words.
Another explanation of the process came from another psychic researcher, Dr. Richard Hodgson, via American medium Leonora Piper:
I find now difficulties such as a blind man would experience in trying to find his hat, and I am not wholly conscious of my own utterances because they come out automatically, impressed upon the machine [the medium’s body] … I impress my thoughts on the machine which registers them at random, and which are at times doubtless difficult to understand. I understand so much better the modus operandi than I did when I was in your world.
The last word, though, must remain with Myers:
Oh, if I could only leave you the proof that I continue. Yet another attempt to run the blockade - to strive to get a message through. How can I make your hand docile enough - how can I convince them? I am trying, amid unspeakable difficulties. It is impossible for me to know how much of what I send reaches you. I feel as if I had presented my credentials - reiterated the proofs of my identity in a wearisomely repetitive manner. The nearest simile I can find to express the difficulty of sending a message is that I appear to be standing behind a sheet of frosted glass, which blurs sight and deadens sound, dictating feebly to a reluctant and somewhat obtuse secretary. A feeling of terrible impotence burdens me. Oh it is a dark road.





On April 24, 1907, while in trance in the United States, ... Mrs [Leonora] Piper three times uttered the word Thanatos, a Greek word meaning "death," despite the fact that she had no knowledge of Greek. Such repetitions were often a signal that cross-correspondences were about to begin. But it had begun already. About a week earlier, in India, Mrs Holland [ie: Alice Kipling] had done some automatic writing, and in that script the following enigmatic communication had appeared: "Mors [Latin for death]. And with that the shadow of death fell upon his limbs." On April 29th, in England, Mrs Verrall, writing automatically, produced the words: "Warmed both hands before the fire of life. It fades and I am ready to depart." This is a quotation from a poem by nineteenth-century English poet, Walter [Savage] Landor. Mrs Verrall next drew a triangle. This could be Delta, the fourth letter of the Greek alphabet. She had always considered it a symbol of death. She then wrote: "Manibus date lilia plenis" [give lilies with full hands]. This is a quotation from Virgil's Aeneid, in which an early death is foretold. This was followed by the statement: "Come away, come away, Pallida mors [Latin for pale death]," and, finally, an explicit statement from the communicator: "You have got the word plainly written all along in your writing. Look back." The "word," or "theme," was quite obvious when these fragments, given in the same month to three mediums thousands of miles apart, were put together and scrutinized. And in view of the lifelong interest of the communicator, it was certainly an appropriate theme. Death.


Rudyard and John Lockwood Kipling (c.1880)

When asked whether there was any basis to spiritualism,
Kipling replied “There is; I know. Have nothing to do with it.”
- George M. Johnson. Mourning and Mysticism in First World War Literature and Beyond: Grappling with Ghosts. London: Palgrave Macmillan, 2015.


Kipling's famous poem "En-dor" (1919) warns sternly of the dangers of false comfort from spirits - or, rather, their dubious lieutenants, mediums:
The road to En-dor is easy to tread
For Mother or yearning Wife.
There, it is sure, we shall meet our Dead
As they were even in life.
Earth has not dreamed of the blessing in store
For desolate hearts on the road to En-dor.
He was himself no stranger to the subject. The death of his son John in combat at the Battle of Loos in 1915 was a blow he never really recovered from. It was made worse by the fact that he had had to exert all his special influence to ensure that John would be allowed to serve. He had already been rejected for active service due to his poor eyesight.

His poem "My Boy Jack," though ostensibly about the drowned dead of the Battle of Jutland, seems to refer obliquely to his own grief, also:
“Have you news of my boy Jack?”
Not this tide.
“When d’you think that he’ll come back?”
Not with this wind blowing, and this tide.

“Has any one else had word of him?”
Not this tide.
For what is sunk will hardly swim,
Not with this wind blowing, and this tide.


“Oh, dear, what comfort can I find?”
None this tide,
Nor any tide,
Except he did not shame his kind —
Not even with that wind blowing, and that tide.
There's an almost Modernist fragmentedness about the gradual breakdown of the ballad form in this poem: a grief too great for the traditional forms Kipling had hitherto been sedulous in preserving.



Charles Sturridge, dir.: FairyTale (1997)


If you want some sense of the contemporary atmosphere of a kind of half-life lived in the shadow of these immense crowds of thronging war dead, Charles Sturridge's 1997 film FairyTale - about the strange saga of the Cottingley Fairies - does a wonderful job of conveying it. Virtually all the literature of the time, the immediate post-war era - not simply such obvious examples as Eliot's Waste Land or Pound's "Hugh Selwyn Mauberley" - should be read with this in mind.

Kipling's own short stories and poems chart his own steadily less unavailing attempts to come to term with his own intolerable loss. From the harsh "Mary Postgate" (1915) he moved through the healing mechanisms of "A Madonna of the Trenches" and "The Janeites" (both 1924) to his most emotional and heartbreaking story of all, "The Gardener" (1925).

John Radcliffe & John McGivering's 2011 notes on “En-dor” (on the Kipling Society website) record the history of Kipling's engagements with spiritualism and the occult in general:

This ranges from his early story "The Sending of Dana Da" (Plain Tales from the Hills, 1888) - inspired by his father's scepticism about the claims of Madame Blavatsky, one of whose séances he attended in 1880 - to "They" (1904), whose unnamed narrator suggests that the company of the dead may be permitted to those who have not known them in life, but not to those who (like himself) are searching for a particular dead child. This story appears to have been inspired by the death from pneumonia of his elder daughter Josephine, or "Josie" (1892-1899).



Kipling was, it seems, only too aware of the presence in himself of something resembling the "second sight" common among the MacDonalds, on his mother's side of the family. He wrote sceptically of this ability in his autobiography, Something of Myself (1937), but is careful - if one reads between the lines - not so much to deny its existence as to disavow its usefulness to the living:
... there is a type of mind that dives after what it calls ‘psychical experiences.’ And I am in no way ‘psychic.’ Dealing as I have done with large, superficial areas of incident and occasion, one is bound to make a few lucky hits or happy deductions. But there is no need to drag in the ‘clairvoyance,’ or the rest of the modern jargon. I have seen too much evil and sorrow and wreck of good minds on the road to Endor to take one step along that perilous track.
Any unbiassed reader of his work will find it difficult to ignore the obvious fascination with telepathy, precognition, and other paranormal gifts which lies behind such stories as "Wireless" (1902), "The Wish House" (1924) and (perhaps most autobiographical of all) "The House Surgeon" (1909).

Nor would it be true to say that the perils of the "Road to En-dor" were more apparent to him after the First World War than before it. His simultaneous attraction-repulsion towards the occult seems to date from all stages of his career as a writer.

There are no reliable accounts of his own return from beyond the grave to answer any of the many questions raised by his works. His own comment on that is unequivocal. His late poem "The Appeal" - first published in 1939 - reads as follows:
It I have given you delight
By aught that I have done,
Let me lie quiet in that night
Which shall be yours anon:

And for the little, little, span
The dead are born in mind,
Seek not to question other than
The books I leave behind.




Rudyard Kipling: Something of Myself (1937)


The fear of such "unknown forces" was certainly great in Rudyard Kipling, but the temptation to write about them was evidently greater.

His younger sister Alice, known to the family as "Trix," who shared with him the appalling experiences of child-abuse and neglect - recorded in his classic story "Baa Baa Black Sheep" (1888) - which occurred when they were sent "home" to England from India in 1870, and who showed almost equal literary promise in her youth, took a rather different approach.

On her return to India at the age of 16, she married British army officer John Fleming, and, in 1893, "initially experimented with automatic writing." Her biography in the Encyclopedia of Occultism and Parapsychology remarks somewhat euphemistically:
After a long illness she returned to England in 1902 and in the following year read the classic study Human Personality and Its Survival of Bodily Death, by F. W. H. Myers. As a result she contacted the secretary of the Society for Psychical Research (SPR), London, regarding her own automatic writing.
This "long illness" is presumably the "recurrent mental illness" referred to in Radcliffe & McGivering's notes on her brother's poem "En-dor" (quoted above), which overtook her in "her thirtieth year":
Trix's family linked her madness with her psychic interests. When asked whether he thought there was anything in spiritualism, Rudyard Kipling replied "with a shudder": "There is; I know. Have nothing to do with it." He is presumed to have been thinking of his sister.
The Society for Psychical Research appears to have treated her abilities equally seriously, but rather more analytically, as is evidenced by a series of papers on the "cross-correspondences" controversy published by their research officer Alice Johnson in the Society's Proceedings:
  • "On the Automatic Writing of Mrs. Holland." Proceedings of the Society for Psychical Research 21 (1908).
  • "Second Report on Mrs. Holland's Script." Proceedings of the Society for Psychical Research 24 (1910).
  • "Supplementary Notes on Mrs. Holland's Scripts." Proceedings of the Society for Psychical Research 22 (1909).
  • "Third Report on Mrs. Holland's Scripts." Proceedings of the Society for Psychical Research 25 (1911).
Then (as now) we are left with a stark choice: either to follow the hints, the half-stated truths "known to nobody else", and the endlessly frustrating lack of definitive, convincing evidence of "survival" - or else to reject the whole business as cruel deception on the part of "sensitives" together with wish-fulfilment on the part of the client. Dr Johnson perhaps summed it up best, when remarking of ghosts:
It is wonderful that five thousand years have now elapsed since the creation of the world, and still it is undecided whether or not there has ever been an instance of the spirit of any person appearing after death. All argument is against it; but all belief is for it.
- Boswell: Life of Johnson (1791)


James Boswell: The Life of Samuel Johnson, LL.D. (1791)


And yet, and yet ... thirty years before, in Rasselas (1759) he had commented with almost equal cogency:
That the dead are seen no more ... I will not undertake to maintain, against the concurrent and unvaried testimony of all ages and all nations. There is no people, rude or learned, among whom apparitions of the dead are not related and believed. This opinion, which perhaps prevails as far as human nature is diffused, could become universal only by its truth; those that never heard of one another would not have agreed in a tale which nothing but experience can make credible. That it is doubted by single cavillers can very little weaken the general evidence; and some who deny it with their tongues confess it by their fears.
"Some who deny it with their tongues, confess it by their fears." Kipling was very afraid of mental disturbances in the late 1890s, in the middle of a devastating quarrel with one of his wife's brothers (the "unstable" Beatty Balestier) which threatened to undermine his and Carrie's experiment of living in the United States.

His sister's mental illness, followed swiftly by the death of the Kiplings' daughter Josie, must have constituted a great temptation to give in to what Sigmund Freud, in 1910, referred to as "the black tide of mud of occultism." That temptation is already achingly strong in the story "They," and after John's avoidable death ten years later at the Battle of Loos, it may have seemed almost overwhelming.

The poem "En-Dor," then, is simply one instalment in that ongoing struggle with himself and with circumstances. For all the cogency of its description of spiritualism, one can't avoid the fact that - unlike Robert Browning, whose "Mr. Sludge, 'The Medium'" (1864) comes from a place of total non-belief - Kipling's resistance to communication with the dead seems to arise more from his conviction of its dangers to the living than from any inherent improbability in its claims:


Dmitry Nikiforovich Martynov: The Witch of Endor (1857)


Whispers shall comfort us out of the dark —
Hands — ah, God! — that we knew!
Visions and voices — look and hark! —
Shall prove that the tale is true,
And that those who have passed to the further shore
May be hailed — at a price — on the road to En-dor.

But they are so deep in their new eclipse
Nothing they say can reach,
Unless it be uttered by alien lips
And framed in a stranger's speech.
The son must send word to the mother that bore,
Through an hireling's mouth. 'Tis the rule of En-dor.
And what better summary of the cross-correspondences themselves can be found than the one contained in the following stanza?
Even so, we have need of faith
And patience to follow the clue.
Often, at first, what the dear one saith
Is babble, or jest, or untrue.
(Lying spirits perplex us sore
Till our loves — and their lives — are well-known at En-dor)....


Ursula K. Le Guin (1929-2018)


"All argument is against it; but all belief is for it." Quite so. There are no atheists in foxholes, as the saying has it. It's not that the question is - or, it seems, ever can be - definitively settled. But I think Ursula Le Guin was right to say, in the third book of her "Earthsea" series, The Farthest Shore:
The counsel of the dead is not profitable to the living.
Rudyard Kipling, I suspect, would have agreed with her wholeheartedly.



Ursula Le Guin: The Farthest Shore (1972)


Monday, October 22, 2018

In Haunted Christchurch



NZSA (Canterbury)


Invitation


We flew down for this event. Partly from curiosity, I must confess. I haven't really spent any time in Christchurch since the earthquake (though Bronwyn has), and I wanted to see what it was like.



Latimer Square by Night (Bronwyn Lloyd: 18/10/18)


Also, the hotel we were staying at, Rydges Latimer, was the scene of a haunting a few years ago, when Pakistani cricketer Haris Sohail had his bed shaken by an invisible something, so that constituted a bit of a temptation, too.



Church of St. Michael & All Angels (Bronwyn Lloyd: 18/10/18)


Nothing like that happened to us, but when we compared notes later, we realised that each of us had woken up during the night to find the room bathed with light from the clock radio beside the bed (this despite the fact that I'd covered it with a pillow before going to sleep). The pillow was certainly still there, in place, next morning - what can have led us to think that it had shifted, or been lifted off, by something or someone, in the middle of the night, then?



Keep out! (Bronwyn Lloyd: 18/10/18)


Perhaps these are mysteries we'll never understand. Valiant Christchurch is still in many ways a troubled city, though: witness many of the poems and stories read out at the awards ceremony.



Bell tower (Bronwyn Lloyd: 18/10/18)


Not only that, but it's also an intensely atmospheric one to wander around at night.



Tree (Bronwyn Lloyd: 18/10/18)


For the rest, we certainly had a great time while we were there, doing touristy things around the Square and the Avon, and then (next day) taking the bus out to Lyttelton and the Tannery.



Phone box (Bronwyn Lloyd: 18/10/18)




Bridge of Remembrance (Bronwyn Lloyd: 18/10/18)


It seemed strangely appropriate to have ended up in a restaurant called "Original Sin' - certainly their pasta was to die for!



Original Sin (Bronwyn Lloyd: 18/10/18)


The event itself was run very smoothly and professionally by the Canterbury branch of the New Zealand Society of Authors. Every reader stuck to their allotted time - perhaps because the sheer splendour of the surroundings made us all determined to mind our p's and q's.



Reading from my novel (Bronwyn Lloyd: 18/10/18)


Here's the fiction shortlist:
NZSA Canterbury Heritage Book and Writing Awards 2018

Judge: Fiona Farrell
  1. Harvest by Christine Carrell (Nugget Stream Press 2017)
  2. The Life of De’Ath by Majella Cullinane (Steele Roberts Publishers, 2018)
  3. Finding by David Hill (Puffin 2018)
  4. This Mortal Boy by Fiona Kidman (Vintage Penguin Random House 2018)
  5. The Annotated Tree Worship: List of Topoi / Draft Research Portfolio by Jack Ross (Paper Table 2017)
  6. Gone to Pegasus by Tess Redgrave (Submarine Press 2018)
No fewer than 18 novels were entered for this part of the competition, apparently - along with 24 in the non-fictional book category, and many poems and essays. The judges certainly had their work cut out for them.



by the door (Bronwyn Lloyd: 18/10/18)


The winner was Dame Fiona Kidman's powerful novel about capital punishment in New Zealand, This Mortal Boy. The runner-up was David Hill's wonderful YA historical novel Finding. I was more than a little surprised, then, when Fiona Farrell announced that she'd insisted on creating a special category for my novel The Annotated Tree Worship, since (as she said) experimental fiction has a vital place in the literary firmament, too.

So here I am, looking proud as punch, with my 'Highly Commended' certificate. Thanks, Fiona:



Inside the church (Bronwyn Lloyd: 18/10/18)




Certificate