Doyle had a longstanding interest in mystical subjects and remained fascinated by the idea of paranormal phenomena, even though the strength of his belief in their reality waxed and waned periodically over the years. In 1887, in Southsea, influenced by Major-General
Alfred Wilks Drayson, a member of the Portsmouth Literary and Philosophical Society, Doyle began a series of investigations into the possibility of psychic phenomena and attended about 20 seances, experiments in telepathy, and sittings with mediums. Writing to
spiritualist journal
Light that year, he declared himself to be a spiritualist, describing one particular event that had convinced him psychic phenomena were real. Also in 1887 (on 26 January), he was initiated as a
Freemason at the Phoenix Lodge No. 257 in Southsea. (He resigned from the Lodge in 1889, returned to it in 1902, and resigned again in 1911.) In 1889, he became a founding member of the Hampshire Society for Psychical Research; in 1893, he joined the London-based
Society for Psychical Research; and in 1894, he collaborated with Sir Sidney Scott and
Frank Podmore in a search for poltergeists in Devon. Some claim that Doyle was also a member of the
Hermetic Order of the Golden Dawn; others, such as the biographer Christopher Sandford, dispute this, saying that while he knew members of the order and was invited to join, he most likely declined, being already too busy with other organisations and pursuits. Doyle and the spiritualist
William Thomas Stead (who would die on the
Titanic) were led to believe that
Julius and Agnes Zancig had genuine psychic powers, and they claimed publicly that the Zancigs used
telepathy. However, in 1924, the Zancigs confessed that their
mind reading act had been a trick; they published the secret code and all other details of the trick method they had used under the title "Our Secrets!!" in a London newspaper. Doyle also praised the
psychic phenomena and spirit
materialisations that he believed had been produced by
Eusapia Palladino and
Mina Crandon, both of whom were also later exposed as frauds. In 1916, at the height of the First World War, Doyle's belief in psychic phenomena was strengthened by what he took to be the psychic abilities of his children's nanny, Lily Loder Symonds. This and the constant drumbeat of wartime deaths inspired him with the idea that spiritualism was what he called a "New Revelation" sent by God to bring solace to the bereaved. He wrote a piece in
Light magazine about his faith and began lecturing frequently on spiritualism. In 1918, he published his first spiritualist work,
The New Revelation. Some have mistakenly assumed that Doyle's turn to spiritualism was prompted by the death of his son Kingsley, but Doyle began presenting himself publicly as a spiritualist in 1916, and Kingsley died on 28 October 1918 (from pneumonia contracted during his convalescence after being seriously wounded in the 1916
Battle of the Somme). he favoured
Christian Spiritualism and encouraged the
Spiritualists' National Union to accept an eighth precept—that of following the teachings and example of
Jesus of Nazareth. He was a member of the supernaturalist organisation
The Ghost Club. In 1919, the magician
P. T. Selbit staged a séance at his flat in
Bloomsbury, which Doyle attended. Although some later claimed that Doyle had endorsed the apparent instances of
clairvoyance at that séance as genuine, a contemporaneous report by the
Sunday Express quoted Doyle as saying "I should have to see it again before passing a definite opinion on it" and "I have my doubts about the whole thing". In 1920, Doyle and the noted sceptic
Joseph McCabe held a public debate at Queen's Hall in London, with Doyle taking the position that the claims of spiritualism were true. After the debate, McCabe published a booklet
Is Spiritualism Based on Fraud?, in which he laid out evidence refuting Doyle's arguments and claimed that Doyle had been duped into believing in spiritualism through deliberate
mediumship trickery. Doyle also debated the psychiatrist
Harold Dearden, who vehemently disagreed with Doyle's belief that many cases of diagnosed mental illness were the result of
spirit possession. In 1920, Doyle travelled to Australia and New Zealand on spiritualist missionary work, and over the next several years, until his death, he continued his mission, giving talks about his spiritualist conviction in Britain, Europe, and the United States. in which Doyle described his beliefs about the nature and existence of fairies and spirits, reproduced the five
Cottingley Fairies photographs, asserted that those who suspected them being faked were wrong, and expressed his conviction that they were authentic. Decades later, the photos—taken by cousins Frances Griffiths and Elsie Wright—were definitively shown to have been faked, and their creators admitted to the fakery, although both maintained that they really had seen fairies. Doyle was friends for a time with the American magician
Harry Houdini. Even though Houdini explained that his feats were based on illusion and trickery, Doyle was convinced that Houdini had supernatural powers and said as much in his work
The Edge of the Unknown. Houdini's friend
Bernard M. L. Ernst recounted a time when Houdini had performed an impressive trick at his home in Doyle's presence. Houdini had assured Doyle that the trick was pure illusion and had expressed the hope that this demonstration would persuade Doyle not to go around "endorsing phenomena" simply because he could think of no explanation for what he had seen other than supernatural power. However, according to Ernst, Doyle simply refused to believe that it had been a trick. Houdini became a prominent opponent of the spiritualist movement in the 1920s, after the death of his beloved mother. He insisted that spiritualist mediums employed trickery, and he consistently exposed them as frauds. These differences between Houdini and Doyle eventually led to a bitter, public falling-out between them. In 1922, the psychical researcher
Harry Price accused the "spirit photographer"
William Hope of fraud. Doyle defended Hope, but further evidence of trickery was obtained from other researchers. Doyle threatened to have Price evicted from the
National Laboratory of Psychical Research and predicted that, if he persisted in writing what he called "sewage" about spiritualists, he would meet the same fate as Harry Houdini. Price wrote: "Arthur Conan Doyle and his friends abused me for years for exposing Hope." In response to the exposure of frauds that had been perpetrated by Hope and other spiritualists, Doyle led 84 members of the
Society for Psychical Research to resign in protest from the society on the ground that they believed it was opposed to spiritualism. Doyle's two-volume book
The History of Spiritualism was published in 1926.
W. Leslie Curnow a spiritualist, contributed much research to the book. Later that year,
Robert John Tillyard wrote a predominantly supportive review of it in the journal
Nature. This review provoked controversy: Several other critics, including
A. A. Campbell Swinton, pointed out the evidence of fraud in mediumship, as well as Doyle's non-scientific approach to the subject. In 1927, Doyle gave a filmed interview, in which he spoke about Sherlock Holmes and spiritualism. ==Doyle and the Piltdown hoax==