Séances Flourish Post-WWI as Families Seek Closure from Loss

In the aftermath of World War I, a surge in séances emerged as families sought to connect with deceased loved ones. One notable case involved Raymond Lodge, a young British soldier who died at the age of 26 during the war. Not long after his death, messages purportedly from him began to surface, transmitted through the spiritualist medium Mrs. Osborne Leonard. These messages offered solace to grieving families and highlighted the cultural significance of spiritualism during this tumultuous period.

Raymond Lodge was deployed to Ypres, France, in March 1915. By September of the same year, he was killed in action. Shortly thereafter, Mrs. Leonard communicated a message from him to his father, Sir Oliver Lodge, a respected physicist and member of the Society for Psychical Research. The message read, “TELL FATHER I HAVE MET SOME FRIENDS OF HIS,” referencing other deceased individuals, including F.W.H. Myers, a founding member of the society who had passed away in 1901.

Initially sceptical of spiritualism, Sir Oliver became deeply engaged with the practice following his son’s death. He participated in numerous séances with Mrs. Leonard and eventually compiled the messages into a book titled “Raymond, or Life and Death,” published in 1916. The book gained immense popularity, leading to multiple editions and reaching soldiers on the front lines who sought comfort from their families.

The roots of spiritualism can be traced back to the late 1840s as a pseudo-Christian practice, asserting the possibility of communicating with the dead. Although its popularity waned in the early 20th century, the devastation of World War I rekindled interest. By the end of the war, nearly 9 million soldiers had lost their lives, and the scale of grief was unprecedented.

The phenomenon of families seeking out mediums was not merely a response to personal loss; it was a collective effort to find meaning in the overwhelming sorrow. The publication of Sir Oliver’s book inspired other families to share their experiences. One such publication, “Claude’s Book,” released in 1919, was transcribed from séances with a young soldier named Claude, facilitated by his mother, L. Kelway-Bamber.

While modern perspectives may view these séances with scepticism, dismissing them as charlatanism, the sociological implications are more nuanced. The emotional impact of the war created an environment where many sought connections with lost loved ones. The act of participating in séances provided a semblance of peace, allowing families to believe that their deceased were at rest and content, rather than lost in the horrors of war.

As Alice Vernon, a lecturer in Creative Writing and 19th-Century Literature at Aberystwyth University, notes in her book, “Ghosted: A History of Ghost Hunting and Why We Keep Looking,” the cultural significance of spiritualism must be understood within the context of mass grief. The loss experienced during this period was not only personal but also societal, as entire communities mourned the absence of their young men.

The longing for connection with deceased loved ones through spiritualism revealed the depth of human grief. Even as we critique the ethics of spiritualism and its practitioners, it is undeniable that these practices provided a source of comfort for many. As expressed in a poignant quote from Mary Lodge, Raymond’s mother, included in Sir Oliver’s book: “We can face Christmas now.”

The history of séances and ghost-hunting is fraught with instances of deceit, but it also sheds light on the collective human experience of mourning and the quest for understanding in the face of death. Through examining this complex relationship with grief, we gain insights not only into the past but also into the enduring human desire for connection and closure.