"General conversation was going on all the time, and on many occasions something on the table had moved some time before Home was aware of it. We had to draw his attention to such things far oftener than he drew our attention to them. Indeed, he sometimes used to annoy me by his indifference to what was going on...."[32]
"General conversation was going on all the time, and on many occasions something on the table had moved some time before Home was aware of it. We had to draw his attention to such things far oftener than he drew our attention to them. Indeed, he sometimes used to annoy me by his indifference to what was going on...."[32]
Does this look like suggestion? Is there any similarity between the two cases? Their differences are too obvious to dwell upon. And, apart from the performances of the Hindu fakirs (which I have discussed elsewhere,[33]and which Count Solovovo himself thinks toofew and too weak evidentially to require serious consideration), there is no similarity between an hallucination induced in a hypnotized subject by constant verbal suggestion, and one supposedly induced instantaneously in a large number of persons, not hypnotized, without any suggestion. The cases cannot be considered similar, or even as resembling one another in the slightest degree; while the improbability is heightened a thousandfold by the fact that these hands apparently performed physical actions and moved physical objects at the same time. The coincidence would have to be explained as well as the hallucination, in that case.
Both Count Solovovo and Miss Johnson lay particular stress upon the fact that the Master of Lindsay seems to have been extremely suggestible. Assuredly, that is an important point in so far as his own experiences are concerned, but the fact in nowise affects the experiences ofothers. In order to prove that suggestibility played an important part in the phenomena, it would be necessary to show thatallwitnesses of the phenomena were suggestible—for the phenomena were seen by all in a slightly varying degree. Yet there is no evidence that many of the witnesses were suggestible at all: they did not see things Home suggested they should see, while, on the other hand, they saw things quite on their own account, when Home was busily engaged in conversation with some one else. The whole case must be made to hang together, and if "suggestion" be the key to the puzzle, it certainly fits the lock remarkably ill.[34]
In summing-up his paper and the evidence contained therein, Count Solovovo concludes:
"For my own part I lay it down as a general proposition ... that the testimony of several sane, honest and intelligent eye-witnesses is, broadly speaking, proof of the objectivity of any phenomenon. If there are people who maintain an opposite view, let them make experiments themselves" (p. 477).
"For my own part I lay it down as a general proposition ... that the testimony of several sane, honest and intelligent eye-witnesses is, broadly speaking, proof of the objectivity of any phenomenon. If there are people who maintain an opposite view, let them make experiments themselves" (p. 477).
That is precisely the position I should assume: I do not believe that collective hallucinations of the kind supposed exist at spiritistic séances, except perhaps very rarely, and to special gatherings of individuals. Let me now adduce the evidence in favour of my position, and the reasons for my taking this stand so strongly.
First, then, let us distinguish betweenillusionsandhallucinations, as this is of the very greatest importance in a discussion such as this. An illusion is a false sensory perception, the basis of which is, nevertheless, real. Thus, if an old coat in a corner of the room be mistaken for a dog, that would be an illusion. Apoint de repèreis there—a peg, upon which the mind hangs its false inferences or perceptions. An hallucination, on the other hand, is entirely a creation of the mind, and there is, in this case, nopoint de repère, which exists externally, and serves as the basis of the hallucination. Roughly speaking, this may be said to be the difference between the two. Now, let us apply this toHome's séances, and to spiritistic séances in general.
During the course of my twenty years' constant investigation, I have had many score séances with various mediums—slate-writing mediums, materializing mediums, physical mediums, clairvoyant mediums,et hoc genus omne. Speaking now of materialization séances only—of which I have seen many—I may say that in all my investigationsI have never seen one single instance of suggested or spontaneous hallucination. Plenty ofillusionswere observed, but never the trace of a full-blown hallucination.[35]And I venture to thinkthat, if we examine the evidence in the case of D. D. Home, we find very few cases which could have been illusions—the vast majority of them seem to have been "pure hallucinations"—if they were psychological processes (as opposed to physical) at all. So that we should have to suppose that we find in these séances—not mere illusions, commonly seen at spiritualistic séances, but full-blown hallucinations of a type rarely or never seen elsewhere. In other words, these séances present evidences of psychological processes for which we can find no analogy in any other series of séances, or in hypnotic or any other phenomena with which we are familiar. I venture to think that this entirelyneworder of things cannot be accepted upon such evidence: that the hypothesis of hallucination cannot be said to explain anythingwhatever, inasmuch as it is entirely unsupported by facts, and finds no analogies whatever in any other psychological processes known to us.
At the very conclusion of his paper, Count Solovovo places his finger upon the vulnerable spot: he there points out the only way to solve the difficulty. It is by the accumulation and study ofnew facts. Discussions as to the historical phenomena might go on for ever and the question still remain unsolved. The only way out of the difficulty is to establish, if possible, the objective or the hallucinatory character of these newer phenomena—if such are obtained—and from them draw conclusions concerning the older manifestations. If these newer phenomena turn out to be hallucinatory—in spite of all the testimony in favour of their being objective—then it is highly probable that many of the older phenomena were hallucinatory also. If, on the other hand, the newer phenomena turn out to be physical and objective, then the improbability of the older manifestations having been hallucinatory is proportionately increased—until it becomes almost a certainty that they were not so. For, if physical phenomena of a genuine character ever do occur, thea prioriimprobability is at once removed, and thenceforward there is but little ground for objecting to the phenomena in Home's case; and not only those, but the phenomena in the case of Stainton Moses, and scores of others less well attested. The props would have been knocked from beneath all logical scepticism of the historical phenomena, once newer manifestations of the same type be proved true. The whole case hinges upon the fact of whether or not such new facts as may be forthcomingtend to prove either the one theory or the other. Let us therefore turn to this newer evidence, and see which alternative is rendered more probable by the phenomena in question.
This newer evidence is, of course, supplied by the case of Eusapia Palladino. Here we find phenomena of a physical character recorded by many men and women—including numerous eminent scientists—not one of whom tolerates for a moment the idea that these phenomena are hallucinatory. Indeed, the photographs of table levitations, of hands and heads,[36]of instruments flying through the air,[37]and the impressions left in cakes of plaster,[38]leave no doubt whatever that, in this case, the phenomena—no matter how produced—are objective. This conclusion is further supported by the fact that registering apparatus has been employed, and has successfully recorded the results of physical movements. From this, it is certain that real, objective facts have been observed.[39]Whether the phenomena were due to fraud or were the results of the operation of some supernormal force, or whatever their explanation, they were certainly not due to hallucination.
Our own sittings, it seems to me, abundantly confirm this conclusion. During the greater part of the time, when phenomena were in progress, Eusapia was passive and silent: when she did speak, she did not suggest anything to us directly, and even if she had done so, it would have been in Italian—a language I do not understand. And yet I saw the phenomena—the movements of objects, the hands and the heads, and felt the touches—just as the others did: in fact, I think I may saymorefrequently than either of my colleagues did. How was this? Eusapia only "suggested" anything to us on three occasions, and on two of these we failed to perceive what she wished us to see! On the other hand, we frequently perceived what she did not "suggest" to us, and which came as a complete surprise to us all. The expression "Oh!" occurring, as it does, at several places in the notes, shows how unexpected the manifestation was. When one's hair is suddenly and forcibly pulled by living fingers, and when one is banged over the head by a closed fist, and when one is grasped by a hand and pulled so forcibly as to almost upset one into the cabinet—it requires a strong imagination to believe that this is nothing but hallucination. Then, too, we all saw the phenomenon at the same instant, invariably; and if one of us failed to do so, it was always because there was a physical cause for it: the curtain intervened, or something of a similar nature occurred. I need hardly point out that this, in itself—looked at from one point of view—is exceedingly strong evidence that the manifestation was not hallucinatory, but objective. The unexpected nature of the majority of the phenomena—when Eusapia was in deep trance, and we were doingall the talking—renders the hypothesis of hallucination quite untenable, it seems to me; at least, if any one chooses to defend it, he must give some analogies and somewhat similar instances of the power of suggestion—a task that will never be satisfactorily undertaken; of that I am sure.
No; whatever be the interpretation of these phenomena, they are certainly not hallucinatory. And if they were objective, it is almost certain that the Home phenomena were objective also—since the parallel between the two cases is often extremely close.
And this, it appears to me, is the only way of approaching this problem that is liable to prove conclusive or trustworthy. Discussions of historical phenomena will never settle anything one way or the other: nothing isprovedthereby, one way or the other. The only conclusive method, as Count Solovovo pointed out—and I heartily agree with him—is the accumulation ofnew facts; and these new facts, when obtained, have, it appears to me (and to my colleagues also), proved beyond all question that the phenomena were genuine in at least some instances; and, that once admitted, thea prioridoubts are removed, and the historic phenomena raised to a standard of probability which amounts to certitude. Some of the physical phenomena of spiritualism are objective—real, external facts; and I am assured that they are not due to fraud or trickery. Whatever their ultimate explanation, however, they can no longer be said to be due to any form of hallucination in the sitters.
FOOTNOTES:[25]The chapter which follows originally appeared in theJournalof the American S.P.R. (December 1909), and was critical of the articles of Miss Alice Johnson and Count Solovovo, which had previously appeared in the EnglishProceedings. While the chapter is self-explanatory, it may be well to say that Count Solovovo, in his original paper, considered the "hallucination theory" as a possible explanation of certain physical phenomena—such as those of D. D. Home—and, after a lengthy discussion, came to the conclusion that it would be extremely difficult to believe that hallucination could account for all the observed facts. Miss Johnson, in her reply, inclined rather more to the hallucination theory—at least in some cases—and endeavoured to show how it might have occurred on several occasions. My paper is critical of these articles—chiefly Miss Johnson's; and I have here endeavoured to combat the hallucination theory,—which I do not believe to have nearly so wide a range as Miss Johnson supposes. The interested reader is referred to the original papers, as well as to the discussion which follows; after which he may decide for himself which seems to him the more rational explanation of the facts.[26]Proceedings, S.P.R., vol. xxi. pp. 436-515.[27]Researches in the Phenomena of Spiritualism, p. 92.[28]Proceedings, S.P.R., vol. xxi. p. 488.[29]Proceedings, S.P.R., vol. xxi. p. 487.[30]Critics are apt to compare psychic phenomena to the links of a chain—each phenomenon being a separate link. As the chain is only as strong as its separate links, it has been pointed out, and as each case, taken by itself, can be shown to be inconclusive, it is obvious that the whole of psychic research comes to naught. This objection is met, it seems to me, by the following consideration. Each separate case represents, not the link of a chain, but the thread of a woven rope, which, taken by itself, is extremely weak, but which, when placed beside hundreds of others, becomes so strong as to be practically unbreakable.[31]This appears to me to be rather an illusion than a pure hallucination. Miss Johnson's own case appears to me to be an illusion also. See the discussion of this point later on, however.[32]Journal, vol. vi. p. 343.[33]SeeThe Physical Phenomena of Spiritualism, pp. 386-93, and my pamphletHindu Magic, for a discussion of these performances, and of the theory of hallucination in connection therewith.[34]See, e.g., Count Solovovo's position which he was driven to accept—that the chair-threading witnessed by him was due to unconscious telepathic suggestion! (p. 469). The position appears to me to be absolutely untenable, in face of the evidence he himself adduces.[35]An excellent example of an illusion generated by the conditions of a spiritualistic séance is the following, which occurred to myself at Lily Dale, N. Y., during my investigations there in the summer of 1907, and which I reported in theProceedings of the American S.P.R., as follows:—"My sister 'Eva' materialized for me. I suggested 'Eva' and she 'came.' I never had a sister Eva, so she was a little out of place. However, she 'came' as a little girl about ten years old, with a hooked nose, bright black eyes, and a fringe of false hair over her forehead. Her doll-like appearance was very manifest. After she de-materialized, I was on the point of walking back to my chair, but was told to wait. I returned to the curtains of the cabinet, and my mother announced herself present, 'who had died from consumption.' The curtains were pulled aside, and I put my face close to the opening, since it was so dark I could see nothing. And there, in the dim twilight of that séance room, I beheld one of the most ghastly, most truly terrifying faces I have ever seen. It was white and drawn, and almost shiny in its glossy, ashen hue. The eyes were wide open and staring—fixed. The head and face were encircled in white; and altogether the face was one of the most appalling I have ever beheld, and it would have required a great deal of fortitude, for the moment, to look steadfastly at that terrifying face—in that quiet, still room, in response to the spirit's demand: 'Look at me!' The distance between our faces was not more than six inches; and after the first shock, I regarded the face intently. I was spurred by curiosity and excitement, and prompted yet further by the spirit form, who grasped my wrist, through the curtain, and drew me yet closer—until I was nearly in the cabinet itself. I remembered that my mother had not died from consumption, and that the present face in nowise resembled hers, and my feeling of terror lasted but an instant; but it was there at the time, I confess. I regarded the face intently, and it was gradually withdrawn into the shadow of the cabinet, and the curtains pulled over it.I am certain that, had I been in an excited and unbalanced frame of mind at that instant, I should have sworn that the face melted away as I looked at it.But my mental balance was by that time regained, and I could analyse what was before me. I can quite easily see how it is that persons can swear to the melting away of a face before their eyes, after my own experience. The appearances clearly indicated that, and it was only my alertness to the possibility of deception in this direction, which prevented my testifying to the same effect." (See myPersonal Experiences in Spiritualism, pp. 31-32.)[36]Annals of Psychical Science, April 1908, pp. 181-91.[37]Ibid., April-June 1909, pp. 285-305.[38]Flammarion:Mysterious Psychic Forces; Morselli:Psicologia e Spiritismo; De Fontenay:A Propos d'Eusapia Paladino; De Rochas:L'Exteriorization de la Motricite, etc.[39]Why were Sir William Crookes' experiments with the spring balance not discussed, by the way, in this connection? Here we have indubitable proof of the objectivity of the phenomena; even Mr. Podmore being driven to grant this, and suppose that the manifestations were the result of some trick.—Modern Spiritualism, vol. ii. p. 242.
[25]The chapter which follows originally appeared in theJournalof the American S.P.R. (December 1909), and was critical of the articles of Miss Alice Johnson and Count Solovovo, which had previously appeared in the EnglishProceedings. While the chapter is self-explanatory, it may be well to say that Count Solovovo, in his original paper, considered the "hallucination theory" as a possible explanation of certain physical phenomena—such as those of D. D. Home—and, after a lengthy discussion, came to the conclusion that it would be extremely difficult to believe that hallucination could account for all the observed facts. Miss Johnson, in her reply, inclined rather more to the hallucination theory—at least in some cases—and endeavoured to show how it might have occurred on several occasions. My paper is critical of these articles—chiefly Miss Johnson's; and I have here endeavoured to combat the hallucination theory,—which I do not believe to have nearly so wide a range as Miss Johnson supposes. The interested reader is referred to the original papers, as well as to the discussion which follows; after which he may decide for himself which seems to him the more rational explanation of the facts.
[25]The chapter which follows originally appeared in theJournalof the American S.P.R. (December 1909), and was critical of the articles of Miss Alice Johnson and Count Solovovo, which had previously appeared in the EnglishProceedings. While the chapter is self-explanatory, it may be well to say that Count Solovovo, in his original paper, considered the "hallucination theory" as a possible explanation of certain physical phenomena—such as those of D. D. Home—and, after a lengthy discussion, came to the conclusion that it would be extremely difficult to believe that hallucination could account for all the observed facts. Miss Johnson, in her reply, inclined rather more to the hallucination theory—at least in some cases—and endeavoured to show how it might have occurred on several occasions. My paper is critical of these articles—chiefly Miss Johnson's; and I have here endeavoured to combat the hallucination theory,—which I do not believe to have nearly so wide a range as Miss Johnson supposes. The interested reader is referred to the original papers, as well as to the discussion which follows; after which he may decide for himself which seems to him the more rational explanation of the facts.
[26]Proceedings, S.P.R., vol. xxi. pp. 436-515.
[26]Proceedings, S.P.R., vol. xxi. pp. 436-515.
[27]Researches in the Phenomena of Spiritualism, p. 92.
[27]Researches in the Phenomena of Spiritualism, p. 92.
[28]Proceedings, S.P.R., vol. xxi. p. 488.
[28]Proceedings, S.P.R., vol. xxi. p. 488.
[29]Proceedings, S.P.R., vol. xxi. p. 487.
[29]Proceedings, S.P.R., vol. xxi. p. 487.
[30]Critics are apt to compare psychic phenomena to the links of a chain—each phenomenon being a separate link. As the chain is only as strong as its separate links, it has been pointed out, and as each case, taken by itself, can be shown to be inconclusive, it is obvious that the whole of psychic research comes to naught. This objection is met, it seems to me, by the following consideration. Each separate case represents, not the link of a chain, but the thread of a woven rope, which, taken by itself, is extremely weak, but which, when placed beside hundreds of others, becomes so strong as to be practically unbreakable.
[30]Critics are apt to compare psychic phenomena to the links of a chain—each phenomenon being a separate link. As the chain is only as strong as its separate links, it has been pointed out, and as each case, taken by itself, can be shown to be inconclusive, it is obvious that the whole of psychic research comes to naught. This objection is met, it seems to me, by the following consideration. Each separate case represents, not the link of a chain, but the thread of a woven rope, which, taken by itself, is extremely weak, but which, when placed beside hundreds of others, becomes so strong as to be practically unbreakable.
[31]This appears to me to be rather an illusion than a pure hallucination. Miss Johnson's own case appears to me to be an illusion also. See the discussion of this point later on, however.
[31]This appears to me to be rather an illusion than a pure hallucination. Miss Johnson's own case appears to me to be an illusion also. See the discussion of this point later on, however.
[32]Journal, vol. vi. p. 343.
[32]Journal, vol. vi. p. 343.
[33]SeeThe Physical Phenomena of Spiritualism, pp. 386-93, and my pamphletHindu Magic, for a discussion of these performances, and of the theory of hallucination in connection therewith.
[33]SeeThe Physical Phenomena of Spiritualism, pp. 386-93, and my pamphletHindu Magic, for a discussion of these performances, and of the theory of hallucination in connection therewith.
[34]See, e.g., Count Solovovo's position which he was driven to accept—that the chair-threading witnessed by him was due to unconscious telepathic suggestion! (p. 469). The position appears to me to be absolutely untenable, in face of the evidence he himself adduces.
[34]See, e.g., Count Solovovo's position which he was driven to accept—that the chair-threading witnessed by him was due to unconscious telepathic suggestion! (p. 469). The position appears to me to be absolutely untenable, in face of the evidence he himself adduces.
[35]An excellent example of an illusion generated by the conditions of a spiritualistic séance is the following, which occurred to myself at Lily Dale, N. Y., during my investigations there in the summer of 1907, and which I reported in theProceedings of the American S.P.R., as follows:—"My sister 'Eva' materialized for me. I suggested 'Eva' and she 'came.' I never had a sister Eva, so she was a little out of place. However, she 'came' as a little girl about ten years old, with a hooked nose, bright black eyes, and a fringe of false hair over her forehead. Her doll-like appearance was very manifest. After she de-materialized, I was on the point of walking back to my chair, but was told to wait. I returned to the curtains of the cabinet, and my mother announced herself present, 'who had died from consumption.' The curtains were pulled aside, and I put my face close to the opening, since it was so dark I could see nothing. And there, in the dim twilight of that séance room, I beheld one of the most ghastly, most truly terrifying faces I have ever seen. It was white and drawn, and almost shiny in its glossy, ashen hue. The eyes were wide open and staring—fixed. The head and face were encircled in white; and altogether the face was one of the most appalling I have ever beheld, and it would have required a great deal of fortitude, for the moment, to look steadfastly at that terrifying face—in that quiet, still room, in response to the spirit's demand: 'Look at me!' The distance between our faces was not more than six inches; and after the first shock, I regarded the face intently. I was spurred by curiosity and excitement, and prompted yet further by the spirit form, who grasped my wrist, through the curtain, and drew me yet closer—until I was nearly in the cabinet itself. I remembered that my mother had not died from consumption, and that the present face in nowise resembled hers, and my feeling of terror lasted but an instant; but it was there at the time, I confess. I regarded the face intently, and it was gradually withdrawn into the shadow of the cabinet, and the curtains pulled over it.I am certain that, had I been in an excited and unbalanced frame of mind at that instant, I should have sworn that the face melted away as I looked at it.But my mental balance was by that time regained, and I could analyse what was before me. I can quite easily see how it is that persons can swear to the melting away of a face before their eyes, after my own experience. The appearances clearly indicated that, and it was only my alertness to the possibility of deception in this direction, which prevented my testifying to the same effect." (See myPersonal Experiences in Spiritualism, pp. 31-32.)
[35]An excellent example of an illusion generated by the conditions of a spiritualistic séance is the following, which occurred to myself at Lily Dale, N. Y., during my investigations there in the summer of 1907, and which I reported in theProceedings of the American S.P.R., as follows:—
"My sister 'Eva' materialized for me. I suggested 'Eva' and she 'came.' I never had a sister Eva, so she was a little out of place. However, she 'came' as a little girl about ten years old, with a hooked nose, bright black eyes, and a fringe of false hair over her forehead. Her doll-like appearance was very manifest. After she de-materialized, I was on the point of walking back to my chair, but was told to wait. I returned to the curtains of the cabinet, and my mother announced herself present, 'who had died from consumption.' The curtains were pulled aside, and I put my face close to the opening, since it was so dark I could see nothing. And there, in the dim twilight of that séance room, I beheld one of the most ghastly, most truly terrifying faces I have ever seen. It was white and drawn, and almost shiny in its glossy, ashen hue. The eyes were wide open and staring—fixed. The head and face were encircled in white; and altogether the face was one of the most appalling I have ever beheld, and it would have required a great deal of fortitude, for the moment, to look steadfastly at that terrifying face—in that quiet, still room, in response to the spirit's demand: 'Look at me!' The distance between our faces was not more than six inches; and after the first shock, I regarded the face intently. I was spurred by curiosity and excitement, and prompted yet further by the spirit form, who grasped my wrist, through the curtain, and drew me yet closer—until I was nearly in the cabinet itself. I remembered that my mother had not died from consumption, and that the present face in nowise resembled hers, and my feeling of terror lasted but an instant; but it was there at the time, I confess. I regarded the face intently, and it was gradually withdrawn into the shadow of the cabinet, and the curtains pulled over it.I am certain that, had I been in an excited and unbalanced frame of mind at that instant, I should have sworn that the face melted away as I looked at it.But my mental balance was by that time regained, and I could analyse what was before me. I can quite easily see how it is that persons can swear to the melting away of a face before their eyes, after my own experience. The appearances clearly indicated that, and it was only my alertness to the possibility of deception in this direction, which prevented my testifying to the same effect." (See myPersonal Experiences in Spiritualism, pp. 31-32.)
[36]Annals of Psychical Science, April 1908, pp. 181-91.
[36]Annals of Psychical Science, April 1908, pp. 181-91.
[37]Ibid., April-June 1909, pp. 285-305.
[37]Ibid., April-June 1909, pp. 285-305.
[38]Flammarion:Mysterious Psychic Forces; Morselli:Psicologia e Spiritismo; De Fontenay:A Propos d'Eusapia Paladino; De Rochas:L'Exteriorization de la Motricite, etc.
[38]Flammarion:Mysterious Psychic Forces; Morselli:Psicologia e Spiritismo; De Fontenay:A Propos d'Eusapia Paladino; De Rochas:L'Exteriorization de la Motricite, etc.
[39]Why were Sir William Crookes' experiments with the spring balance not discussed, by the way, in this connection? Here we have indubitable proof of the objectivity of the phenomena; even Mr. Podmore being driven to grant this, and suppose that the manifestations were the result of some trick.—Modern Spiritualism, vol. ii. p. 242.
[39]Why were Sir William Crookes' experiments with the spring balance not discussed, by the way, in this connection? Here we have indubitable proof of the objectivity of the phenomena; even Mr. Podmore being driven to grant this, and suppose that the manifestations were the result of some trick.—Modern Spiritualism, vol. ii. p. 242.
CHAPTER VIII
THE PROBLEMS OF TELEPATHY
"I suppose everybody would say it would be an extraordinary circumstance," said the Right Hon. A. J. Balfour, M.P., F.R.S., in his Presidential Address before the Society for Psychical Research, some years ago, "if at no distant date this earth on which we dwell were to come into collision with some unknown body travelling through space, and, as the result of that collision, be resolved into the original gases of which it is composed.... This is a specimen of a dramatically extraordinary event. Now I will give you a case of what I mean by a scientifically extraordinary event—which you will at once perceive may be one which, at first sight and to many observers, may appear almost commonplace and familiar. I have constantly met people who will tell you, with no apparent consciousness that they are saying anything more out of the way than an observation about the weather, that by the exercise of their will they can make anybody at a little distance turn round and look at them. Now such a fact (if fact it be) is far more scientifically extraordinary than would be the destruction of this globe by some such celestial catastrophe as I have imagined. How profoundly mistaken, then, are they who think that this exercise of 'will power,' as they call it, is the mostnatural and the most normal thing in the world, something which everybody should have expected, something which hardly deserves scientific notice or requires scientific explanation. In reality it is a profound mystery, if it is true, or if anything like it be true; and no event, however startling, which easily finds its appropriate niche in the structure of the physical sciences ought to exercise so much intellectual curiosity as this dull and at first sight commonplace phenomenon." (Proceedings, S.P.R., vol. x. pp. 9-10.)
"I suppose everybody would say it would be an extraordinary circumstance," said the Right Hon. A. J. Balfour, M.P., F.R.S., in his Presidential Address before the Society for Psychical Research, some years ago, "if at no distant date this earth on which we dwell were to come into collision with some unknown body travelling through space, and, as the result of that collision, be resolved into the original gases of which it is composed.... This is a specimen of a dramatically extraordinary event. Now I will give you a case of what I mean by a scientifically extraordinary event—which you will at once perceive may be one which, at first sight and to many observers, may appear almost commonplace and familiar. I have constantly met people who will tell you, with no apparent consciousness that they are saying anything more out of the way than an observation about the weather, that by the exercise of their will they can make anybody at a little distance turn round and look at them. Now such a fact (if fact it be) is far more scientifically extraordinary than would be the destruction of this globe by some such celestial catastrophe as I have imagined. How profoundly mistaken, then, are they who think that this exercise of 'will power,' as they call it, is the mostnatural and the most normal thing in the world, something which everybody should have expected, something which hardly deserves scientific notice or requires scientific explanation. In reality it is a profound mystery, if it is true, or if anything like it be true; and no event, however startling, which easily finds its appropriate niche in the structure of the physical sciences ought to exercise so much intellectual curiosity as this dull and at first sight commonplace phenomenon." (Proceedings, S.P.R., vol. x. pp. 9-10.)
These were the words, not only of the Premier of England, but of an exceptionally well-balanced and learned man of science, from which it will be seen how extraordinary a thing this "thought-transference" or "telepathy" is to the scientific world; and how hard it is for thesavantto accept it! Yet, as Mr. Balfour says, nearly every one at the present time believes in telepathy, and accepts it as the only explanation for certain facts, and as a more or less commonplace event. Why, then, is there so much mystery about it;whyis it so extraordinary?
The reason for this lies in the fact that psychologists hold a certain view of the nature of the mind which is not shared or understood by the majority of persons. They believe that the mind, or consciousness, is bound up with the functionings of the brain; and that it is inseparable from them. Just as digestion is a function of the whole digestive apparatus, circulation of the circulatory apparatus, and respiration of the respiratory apparatus; just so, it is believed, is thinking a function of the thinking apparatus—the brain and nervous system.And one is no more detachable than the other; and one is no more "immortal" after the death of the body than the other. All these functions fall away and perish at once, at the moment of death. This is the position of positive, materialistic psychology—which is the psychology taught in our schools and colleges at the present day. Naturally, our professors do not believe in telepathy; were this theory true, it would be "impossible," just as impossible as it is for a solid object to be in two places at the same time. Consciousness cannot be both inside the brain and out of it; and as it is believed to reside inside, it cannot be outside! As it is a function of nervous tissue, how can it make itself manifest at a distance of 2000 miles—at the moment, too, when it is being annihilated. Obviously the thing is impossible!
But, alas for science (or rather for the dogmatic scientist), the experience of the past tells us that many things deemed impossible are nevertheless facts. Though they are jeered at when they are first brought to the attention of the scientific world, subsequent investigation has only served to confirm them.... It is on record that no physician over forty years of age at the time of his great discovery ever accepted Harvey's proof of the circulation of the blood—so great was the force of tradition and orthodoxy.... And today the facts of "psychical research" are laughed at, and its investigators held up to ridicule, because of this same spirit of prejudice and intolerance, and the desire to mock at what we do not understand. "But," as Professor James so well remarkedà proposof this subject, "whenever a debate between the mystics and the scientistshas been once for all decided, it is the mystics who have usually proved to be right about thefacts, while the scientists had the better of it in respect totheories." But inasmuch as only the "facts" are now in dispute, and no one cares as yet what theory shall be adopted in order to explain them, is it not time at least to investigate them, and to see whether or not such facts exist—quite irrespective of whether they are explainable, when found?
The facts, then; are they true or are they not? It is a question quite open to discussion, one quite capable of being solved by scientific methods. It is useless to say beforehand whether or not such and such things are or are not possible; the question is: Do they exist? We must not question their utility either, even if true, for this never enters into any scientific question of fact. Like the celebrated French philosopher whose friend had proved to him the "impossibility" of a certain happening, he replied: "My dear sir, I never said it waspossible; I said it was afact!"
So, then, we come to the evidence for this wonderful power of telepathy or thought-transference. Here I must be very brief, indicating merely a fraction of the evidence which has been accumulated in proof of this startling scientific truth.
When the Society for Psychical Research was founded, in 1882, its main energies were directed toward the investigation of this faculty, and of the reality of thought-transference. The various Committees who were engaged in this investigation soon came to the conclusion that its reality was beyond doubt. Some of the most interesting and conclusive experiments were those conductedby Mr. Guthrie, a gentleman living in Liverpool, and two of his employés. The tests were so arranged that fraud was out of the question, even had it been attempted. All the subjects were in a normal state, blindfolded, and separated some distance. Strict silence was observed. In the presence of Messrs. Myers and Gurney, the following trials in transferring the sensation of taste were attempted. Various substances were provided the "agent" (the one who was to transfer the sensation) and he placed a small quantity of one of these in his mouth; while the "percipient" (receiver of the telepathically sent message) stated what his or her impressions were. To quote one set of trials:
September 4
The next series of experiments concerned the transference of bodily pains. The subjects still being blindfolded, and some distance apart, the agent was pricked in various parts of his body by a needle. Several physicians were present at these experiments:
Back of left ear pricked. Rightly located.Lobe of left ear pricked. Rightly located.Left wrist pricked. "It is the left hand."Third finger of left hand tightly bound round with wire. A lower joint of that finger was guessed.Left wrist scratched with pins. "Is it the left wrist? Like being scratched."Left ankle pricked. Rightly located.
Back of left ear pricked. Rightly located.
Lobe of left ear pricked. Rightly located.
Left wrist pricked. "It is the left hand."
Third finger of left hand tightly bound round with wire. A lower joint of that finger was guessed.
Left wrist scratched with pins. "Is it the left wrist? Like being scratched."
Left ankle pricked. Rightly located.
Now it would be foolish to attribute such results as these to chance. But let us proceed.
Dr. Blair Thaw tried a number of experiments in transferring colours. The following are samples:
Colours Chosen at Random
In 1895 Mr. Henry G. Rawson published a paper on the subject, in which he narrated his success in transferring the diagrams of objects. Tracings of these are given herewith. (O = original and R = reproduction.) Further comment is hardly necessary.
Diagram Illustrative of Thought-Transference.
He also tried a number of experiments in naming cardsdrawn at random from the pack (where the chance is always 51 to 1 of being correct, and the chance of being correct a number of times in succession is inconceivably great) and he attained the following results, among others:
Again, it is useless to say that such results are attributable to chance. The good standing of the participants places their good faith beyond question; all normal means of communication were prevented. How are we to account for such facts—short of invoking some sort of mental interaction, through other than the ordinary channels of sense?
But these were experiments conducted in the normal state. Equally and even more interesting and conclusive results were obtained when the subject was placed under hypnotism. Of these, the most conclusive experiments were those conducted by Mrs. Sidgwick and Miss Alice Johnson. Put to the law of chance, it was shown that such coincidences were many hundreds, not to say thousands, of times more numerous than chance couldaccount for. Then, again, we have the experiments at a great distance, in which Dr. Pierre Janet willed a patient of his to come through the streets, and she almost invariably came when he willed it. We have, too, a number of most interesting experiments in whichdreamshave been induced in others—by trying to influence the sleeping thoughts of the dreamer. Here is a fruitful field, as yet hardly touched, for an experimenter in this line of research.[40]
Among the most interesting and dramatic cases of the kind are those experiments in which one person has voluntarily caused a figure of himself to appear to another at a distance. Thus, A sits down and wills intently that he shall appear to B that night—in sleep or waking, as the case may be. The next morning A receives a letter from B, stating that he has seen an apparition of him, and asking him if he is well. The following is an example of a case of this character:
"One certain Sunday evening in November, 1881, having been reading of the great power which the human will is capable of exercising, I determined with the whole force of my being that I would be present in spirit in the front bedroom of the second floor of a house situated at 22 Hogarth Road, Kensington, in which room slept two young ladies of my acquaintance, viz. Miss L. S. V. and Miss E. C. V., aged respectively twenty-five and eleven years. I was living at this time at 23 Kildare Gardens, at a distance of about three miles from Hogarth Road, and I had not in any way mentionedmy intention of trying this experiment to either of the above ladies, for the simple reason that it was only on retiring to rest upon this particular Sunday night that I made up my mind to do so. The time at which I determined to be there was one o'clock in the morning, and I also had a strong intention of making my presence perceptible."On the following Thursday I went to see the ladies in question, and in the course of conversation (without any allusion to the subject on my part) the elder one told me that on the previous Sunday night she had been much terrified by perceiving me standing by her bedside and that she screamed when the apparition advanced toward her, and awoke her little sister who saw me also...." (Corroborative evidence was obtained from the two ladies mentioned.)
"One certain Sunday evening in November, 1881, having been reading of the great power which the human will is capable of exercising, I determined with the whole force of my being that I would be present in spirit in the front bedroom of the second floor of a house situated at 22 Hogarth Road, Kensington, in which room slept two young ladies of my acquaintance, viz. Miss L. S. V. and Miss E. C. V., aged respectively twenty-five and eleven years. I was living at this time at 23 Kildare Gardens, at a distance of about three miles from Hogarth Road, and I had not in any way mentionedmy intention of trying this experiment to either of the above ladies, for the simple reason that it was only on retiring to rest upon this particular Sunday night that I made up my mind to do so. The time at which I determined to be there was one o'clock in the morning, and I also had a strong intention of making my presence perceptible.
"On the following Thursday I went to see the ladies in question, and in the course of conversation (without any allusion to the subject on my part) the elder one told me that on the previous Sunday night she had been much terrified by perceiving me standing by her bedside and that she screamed when the apparition advanced toward her, and awoke her little sister who saw me also...." (Corroborative evidence was obtained from the two ladies mentioned.)
Such a case is called a "telepathically induced hallucination" or an "experimental apparition," for the reason that the figure seen is doubtless hallucinatory in character and was induced by means of telepathy. Such cases (and there are plenty of them) are very striking proof of the direct action of mind on mind; and at the same time form a sort of bridge across the gulf which otherwise seems to exist between the experimental cases we have just quoted and the spontaneous cases to which we must now refer.
Soon after the Society began its work it was noticed that numbers of cases were sent in, in which apparitions were seen at the very moment of the death of the person symbolized by the apparition. In many such cases, no other experience such as this has happened to thepercipient throughout his or her life; but on the very occasion when such a figurewasseen, the individual was found to have died at that particular time! Can so many cases of so remarkable a character be attributed to chance?
The answer at first sight is: No. But here we must be cautious. In scientific research such as this, we must not be guided by impressions, but by facts and figures. Accordingly it was decided to put this matter to the test, and an "International Census of Hallucinations" was inaugurated, which extended throughout several countries (America being represented by Professor William James), and the taking of which lasted several years. As the result of this laborious undertaking, 30,000 answers were received—the percentage of coincidental apparitions being calculated. After making allowances for all possible sources of error, it was ascertained that the number of coincidences received were several hundred times too numerous to be attributed to chance; and the following statement was signed by Professor Sidgwick's Committee[41]:
"Between deaths and apparitions of the dying person a connection exists which is not due to chance alone. This we hold as a proved fact."
These are important words in many senses; anddonné à penser. It shows us that, after all is said and done, this old theory of "ghosts" is not so far wrong, and that they, in a certain sense,doexist; it is only a matter of their interpretation: the "mystics" have as usualbeen right as to the existence of the facts, but the "scientists" may be right in their interpretation of them.
So we have the whole class of "spontaneous" telepathic phenomena, so called because they are not induced by direct experiment. In this class we have all those manifestations which take place at or about the moment of death; phantasms of the living, phantasms of the dying, and phantasms of the dead—according to whether the subject is yet living, is dying, or has recently died. In all such cases we may postulate a telepathic action at the moment of death, for in those cases when the apparition was seen but a few minutes or even a few hours after death, the impact might have been transmitted at the moment of death, and only have emerged into consciousness during the quietness and peace of the evening, or when night gave it a chance to do so. For we now know that subconscious ideas do tend to rise into consciousness when the latter is less occupied with the events of the day.
It is, of course, impossible to detail here the mass of evidence of all kinds which has been accumulated of late years in favour of the existence of telepathy, but enough has been quoted to indicate the method of approach and the character of the evidence adduced. Suffice it to say that, in the eyes of those who have inquired into the subject closely, telepathy is now held to be proved; it is now considered to be a scientific fact, though not as yet explained. Again I repeat, the question is not: Is it possible? but, Is it a fact?
Taking all that has been said into consideration, it may fairly be contended that the merefactof telepathy may therefore be said to have been proved. This beingso, the interesting question of its nature or character presents itself. How is such action to be explained? How account for the facts?
There are many theories which have been advanced from time to time to explain this remarkable phenomenon, and, if it be a fact in nature, its scientific explanation must some day be forthcoming. Once telepathy stands proved it will mean the remoulding and recasting of many of our scientific theories, and even a reconstruction of science—in so far, at least, as it refers to physiological psychology. Such being the case, and telepathy being proved, as many eminent men of science today believe, the question of its theoretical explanation becomes most important.
Now the first analogy which strikes one in the consideration of this question is that of wireless telegraphy—the subtle electric vibrations which journey to and fro with incredible swiftness through the universal ether. In short, telepathy is thought by many to be simply a species of physical vibration, proceeding from brain to brain, just as electric waves pass from the transmitter to the receiver in wireless telegraphy. This explanation is so common that many persons accept it without further ado, as being the correct explanation of the facts. But such a theory cannot be said to cover the facts in a satisfactory manner.
In the first place, there seems to be no definite or prescribed area in the brain adapted for such a purpose; no cell or centre has as yet been discovered which appears destined to send out waves of this character. Still, perhaps it will be some day, for the functions of certain portions of the brain—particularly the frontallobes—are as yet very little understood. But there is the argument that, if such waves exist, they must be detected by means of our scientific instruments—instruments so delicate and subtle that they are able to measure the difference of the pull of gravity of an article when placed on the table or on the floor, or can register the heat of a candle at a distance of more than a mile (Langley's bolometer). Compared with such delicate instruments, our five senses are coarse indeed, and any vibrations which can affect these same senses must surely affect the more delicate and sensitive instruments just mentioned. Yet none of them have as yet been able to indicate the existence of any such vibrations, and this would seem to show that they cannot exist.[42]
But there is a reply to this argument. It may be said that, although thesensesdo not register any such vibrations, thebrainmight do so, in some direct manner; and the brain might be far more sensitive than any instrument so far devised. Indeed the definition of telepathy, "the ability of one mind to influence or be influenced by another mind otherwise than through the recognized channels of sense," would seem to indicate that in this process only the brain is involved, and not necessarily the physical senses at all. So far, then, so good; telepathy might still be vibratory in character.
But if so, how could such waves get through the skull to act upon the brain direct? This is a staggering thought to the ordinary materialist, and at first sight renders such an action unintelligible and hence "impossible"! But to reason thus would be very superficial.For we know that certain physical energies pass through solid substances—substances impervious to other physical energies. Thus we know that glass permits light to pass through it, but is a non-conductor of electricity; while steel is impervious to light, yet electricity can traverse miles of steel in the fraction of a second. "Gravity" seems the only energy which cannot be isolated by some means or other. No substance is opaque to gravity. It acts through all substances, at all times, continuously. In this respect telepathy may resemble gravitation.[43]If this were true, or anything like it were true, we could easily see why a solid substance, such as the human skull, might offer no appreciable resistance to the passage through it of undulations of a certain velocity—of a speed so great, perhaps, that they could not be detected by any of the instruments at the command of the physicist today.
But there are other and still more serious objections to the vibratory action of telepathy which have not as yet been mentioned. For if we try to push the analogy further, we shall find that it is by no means so clear as might be supposed. Thus in the case of wireless telegraphy the vibratory action of the ether is a purely mechanical process and does not carry emotion, thought, or intelligence with it—being vibration pure and simple. Now, in the case of a supposed telepathic message, thought flashed from one brain to another must be supposed to convey with it intelligence of some sort; for if it were apurelymechanical vibratory action, how is it that this would impress another brain in such an entirelydifferent manner from all other vibrations as to create in that brain not only a thought, but the precisekindof thought—thereplicaof the thought—which originated in the brain of the agent? Granting that vibrations are but "symbols," and that they are interpreted by our brainsasthings, the difficulty remains that, in all other cases, such vibrations, no matter what their intensity, convey to the brain the idea of external objects, or qualities of those objects, and do not convey to it the idea of mind or intelligence. How is it, therefore, that one particular species of vibration, which, we must assume, would vary more or less with each individual, can convey with it the idea of thought, and that this vibration is associated with mind, and in fact is thought, while all other vibrations in the world are in nowise connected with intelligence and do not appear to us to be so connected? And further, how infinitely we should have to vary the degree and type of vibration to correspond to all shades of thought and feeling and emotion! Sir William Crookes some years ago urged the possibility of this vibratory action of telepathy; but Mr. Myers has pointed out its defects and stated that all we can at present say about telepathy is that "life has the power of manifesting to life"—a formula surely general enough, yet highly significant.
Again, the theory has been advanced that all minds are in touch in a sort of subterranean way—through their subliminal regions—just as all spokes of a wheel ultimately reach the hub, though each spoke is distinctive. In this way we could imagine an inter-connection taking place, of which we are quite unaware, under certain favourable conditions. To use an analogy somewhereemployed by Professor James, our conscious minds are like the leaves of the trees which whisper together, but the roots of the trees are all embedded in the same soil and are interlaced inextricably. So our minds, though they appear to be so separate and apart, may really be at basis fundamentallyone. There must be, it is said, some common ground of interaction; possibly a sort of universal fluid, in which all minds are bathed, and by means of which interaction of thought is effected. This is somewhat akin to the theory first propounded by Mesmer, and which has been revived, in somewhat altered form, more than a hundred years later. Mesmer held that thought was communicated from brain to brain "by the vibrations of a subtle fluid with which the nerve substance is in continuity." Truly, if any sort of physical action is employed, this seems a significant enough remark. We know that two tuning forks will resound in unison, if one of them be struck. Put in motion a magnetized needle; at a certain distance and without contact another magnetized needle will oscillate synchronously with the first. Set in vibration a violin string, or the string of a piano; and at a certain distance the string of another piano or violin will vibrate in unison with it. Such analogies make us wonder whether or not communication of this kind might not exist, and, certainly, in order to make telepathy intelligible at all, we must suppose some such action taking place. We all have a tendency to think in physical symbols, owing to our materialistic training.
For if we try to picture to ourselves the process of telepathy as taking place in some manner other than physical, how are we to conceive such action? Does oneconsciousness stretch out, as it were, and grasp the other passive mind? or does the agent project the thought from his brain and impress the mind of the percipient with it—just as a bullet might be shot from a rifle, or light waves radiate from some centre? The first of these theories would be somewhat akin to true mind-reading, the other to thought-projection or transference. But if the latter theory be correct, is all thought directed into one single channel—at a target as it were—or does it spread equally in all directions, like all other vibratory radiations? It may be conceived that telepathy is a combination of both the above processes—it being a kind of mutual action—a projection on the part of one, and a mental reception or grasping on the part of the other. If this be the case, we must conceive the thought as met, as it were, in space, and in some way joined or seized upon by the percipient thought; but how can we conceive such seizing or such perception?
It will be seen that the problems arising from a study of telepathy are numerous and remarkable. Let us briefly summarize the chief theories which have been advanced to date. These are:
1.The Theory of Exalted Perception.—This is, that the subject is in some manner enabled to see the thoughts of his "magnetizer" or hypnotist. This explanation applies only to those telepathic manifestations observed when the percipient is in a state of trance; and even here the theory cannot be said to explain, for it explains one mystery by propounding another.
2.The Hypothesis of Brain Exaltation with Paralysis of the Senses.—On this theory, a sort of sympatheticaction and reaction orrapportis supposed to take place, but of the exact nature of this process its exponents can tell us nothing. Again, it only evades the direct issue and answers one problem by asking another.
3.The Hypothesis of Direct Psychic Action.—This is the view whose ablest exponent is Mr. Frederic Myers. It is supposed that such action takes place in its own world—its own sphere—just as distinct and just as real as the material world. If this were true we could never demonstrate the action of telepathy scientifically, since it would be beyond the reach of such demonstration. Others again believe that the action of telepathy is akin to the phenomena ofinduction; others that it is akin togravitationor themagnetic force. While the details of these theories are lacking, there is here a valuable suggestion and a field for future research.
4.The Hypothesis of Direct Physical Action.—This supposes that the molecular changes in one brain, accompanying thought or emotion, set certain ether vibrations in motion, which are caught up by another brain, sensitive enough to receive them, or attuned to the proper degree. This theory is one which appeals to most persons, though it is open to the criticisms before raised. Nevertheless, itmaybe true; and if so, its law ought one day to be discovered. There is here also a field for legitimate scientific research.
5.The Idea of a Universal Fluid.—This is the theory held to by the majority of mystics and occultists. There is supposed to exist a sort of fluidic intermediary between mind and mind, which acts as the means for thought transmission, and it is upon this that all thought is impressed. It acts as a sort of mirror, which reflectsthe thoughts of all living persons, just as a material mirror might reflect material objects. In such a case, the thought is reallymade objectiveand is perceived by the subject in a sort of clairvoyant manner. I do not feel competent to pronounce upon this hypothesis in the present embryonic state of psychical science.
6.The Theory of Spiritual Intermediaries.—This is the theory that our thoughts are read by some purely "spiritual" process, by "spirits," who convey this thought to another individual and impress him in some psychical manner directly. They thus act as carrier-pigeons between mind and mind. To this theory it may be replied, as Professor Flournoy has replied in hisSpiritism and Psychology, that it represents the grave methodological defect of multiplying causes without necessity; by postulating spirits and importing them into the problem when they are not wanted. It would be better to seek an explanation elsewhere.
7.The Psycho-Physical Theory.—This theory supposes that all thought is accompanied by nervous undulations, which are carried to the surface of the body, there setting the ether in vibration; and this, in turn, impinges upon the periphery of another person, particularly sensitive to receive them, and by him re-transformed into nervous currents—into thought! Such a theory completely fails to take into account those cases of long-distance telepathy, of which so many have now been collected; and in other ways is very defective.
8. Assuming all the above theories to be insufficient, we now come to:
The Elements of a Scientific Explanation
In studying this subject we must remember certain things:
(a) That telepathy is a highly complex phenomenon, and for that reason we must not expect to find its solution easily or state it in a single sentence.
(b) That we must consider it from the double standpoint, physical and mental; and
(c) That we must consider the conditions affecting the operator, the subject, and, if possible, the connection between them.
All scientific explanation consists in reducing the unknown to terms of the known. We can oftenclassifya phenomenon without being able toexplainits innermost nature. If we discover its laws, we have advanced to that extent.
Dr. J. Ochorowicz, who has made a prolonged and minute study of this question, writes as follows regarding the necessary conditions to be observed in the operator: