The Problems of Psychical Research by Hereward Carrington (english novels to improve english .TXT) 📖

"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 mentioned my 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 the percipient throughout his or her life; but on the very occasion when such a figure was seen, 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; and donné 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, do exist; it is only a matter of their interpretation: the "mystics" have as usual been 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 mere fact of telepathy may therefore be said to have been proved. This being so, 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 frontal lobes—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 the senses do not register any such vibrations, the brain might 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