The Problems of Psychical Research - Hereward Carrington (a court of thorns and roses ebook free txt) 📗

a medium is born and not made, that the gift is hereditary, and that it depends but little, if at all, upon physical, mental, or moral characteristics, but rather upon a peculiar and innate make-up which is independent of all of these. A person is a good psychic or medium just as another is a good painter or sculptor or pianist. It can be cultivated by training, but the "germ" must be latent within the individual, in order that its development may be possible at all.

Granting all this, it seems to me very natural to suppose that some similar characteristic might be essential to the one on the "other side," in order that he might be a good communicator. Only a few might possess this special gift—without which communication would be impossible—no matter how gifted or clever the individual might be, in other respects, or how much he longed to communicate. Further, it might be that this deceased person could only get en rapport with our world when some one on this side was also and simultaneously endeavouring to reach him. Neither alone could effect the communication, could bridge the chasm.

Let me make the theory clearer by means of an analogy. One theory of consciousness contends that it depends for its existence altogether upon the touching or inter-connection of certain nervous fibres, without which consciousness would be impossible, and is, in fact, abolished—as in sleep. When these "dendrites" touch, communication is established; when this contact is broken, it is non-existent.

To apply the analogy. When a medium goes into a trance, she throws out (symbolically) psychic "arms," or pseudopodia, much as an octopus might feel about him with his tentacled arms. On the other side, a communicator would also stretch out these mental arms, feeling about for something to grasp and cling to, something capable of receiving and transmitting the messages he desired to send. Only when these two groping arms find each other "in the dark," as it were, would communication become possible. If only one thus sought, nothing would result. The rare combination of good sender and good recipient must be found before this communication is possible at all, and even then, they must both be striving to communicate at the same moment before any results follow. It is because of the rarity of this combination and this coincidence that mediumistic messages are so scarce. In addition to the earnest desire and longing on the other side, there must be a medium on this, capable of receiving the messages. And when this medium is lacking (as is usually the case) no communications are received. This fully explains to us, it seems to me, why it is that messages of this nature are so rarely received: the necessary conditions on this side are lacking.

8. Such a theory would also enable us to understand one fact, very puzzling to most investigators in this field. It is that one's friends and relatives are almost invariably present immediately the medium goes into the trance! Sometimes there is a wait, it is true, and they have to be "sent for." But as a rule they are "on tap" at once—and, no matter where we may be, they are there instanter—ready to communicate!

Of course such facts naturally lead one to suppose, a priori, that these personages are not present at all, in reality, but merely the medium's subliminal, personifying these various personages—no spirit being concerned, directly or indirectly, with their production. This, I say, is the natural view of the facts.

But on the theory above outlined the genuine nature of these messages may readily be assumed. Suppose our friends and relatives are more or less en rapport with us all the time (like "guardian angels"). Time and space need not be considered factors in the problem—since all spirits say that they do not exist in "their" world. Then, all we should have to do, in order to effect communication, would be to supply the necessary conditions on this side—when the chasm would at once be bridged, and communication established.

(I wish it to be distinctly understood, however, that I consider the vast bulk of such messages the product of the medium's subliminal, and not at all coming from the source from which they claim to proceed. I am only arguing on general grounds for the possibility.)

9. It will be seen that I have spoken throughout the above argument of the trance as a necessary condition for communication, or at least assumed that it is invariably present. Why should the trance state have this effect? What is the nature of the trance, and what peculiarity within it renders these results possible?

The sceptic might begin by questioning the fact itself; but I think it now so well established that argument on this score is unnecessary. Further, the deeper the trance, ceteris paribus, the better the phenomena. There is no denying that fact. While certain striking results are often obtained while the medium is in light trance, they are not nearly so striking as those which are obtained when the medium is in the deeper stage. And this applies, I believe, to mediums producing both mental and physical phenomena. The question therefore remains: What happens in this trance state to render such results possible? Why should the peculiar condition involved be instrumental in producing such striking results?

It must be admitted at once that the innermost nature of this trance state is unknown. Certainly no purely physiological explanation suffices to explain the "medium-trance," even were it sufficient to account for similar conditions better known. No matter what the condition of the medium's nerve centres may be, this would not account for the supernormal information given during the trance state. No matter how much nervous or mental "instability" or "disintegration" were postulated, it would not at all explain or elucidate the primary question: How is the supernormal information acquired?

It seems to me that the answer to this question can only be found by assuming some such theory of the facts as the following:

When a person falls asleep, he loses consciousness when en rapport with himself.[2] When he is placed in the "mesmeric" trance, he remains en rapport with the operator, and the deeper the trance, the more complete and effective this rapport is. Explain it as you will, the facts remain. The writings of the early mesmerists are filled with records of cases of this rapport, in which "community of sensation" was present, and various supernormal phenomena, such as clairvoyance, etc., were manifested. No such phenomena are recorded in hypnotic séances, as a rule, which makes me suspect most strongly that mesmerism and hypnotism are not identical, in spite of the general belief that they are fundamentally one—all mesmeric phenomena being due to "suggestion." Of this, however, later. For the moment, I wish only to draw attention to the fact that, during these deep trance states, rapport was noted, and supernormal information frequently given.

Now, it seems plausible to suppose that, by way of analogy, the medium trance would represent a trance state induced by hypnotism from the "other side." We know that telepathic hypnotism is a fact—the numerous cases recorded by Myers and Janet being good proof of this. Further, we know that dreams may be induced experimentally, by means of telepathic suggestion. (See Ermacora's paper, Proceedings, xi. 235-308.) Might we not assume, then, that the medium-trance represents a certain condition induced by influence from deceased minds—which would fully account for the supernormal information given (for the medium would be en rapport with these minds), and for the fact that the medium is not usually susceptible to suggestion, pain-tests, &c., on this side. The deeper the trance, the more the medium is in touch with the other world, the less with this; and vice versa. The medium-trance is, therefore, probably a hypnotic or mesmeric trance, induced telepathically by operators out of the body.

10. When the trance has been induced, however, how does the "spirit" succeed in imparting information to the medium's brain and organism? Inasmuch as the phenomena are usually of the motor type—speech or writing—the motor centres in the brain must somehow be employed; how they are employed, and whether other centres in addition to these are used is a question calling for solution—but one which will take probably years of patient research to solve.

As we know, Dr. Hodgson was of the opinion that the ordinary centres were not used in the production of the automatic writing, for he said (Proceedings, xiii. pp. 398-9): "What the precise relation is between this consciousness and the movements of the hand I do not know. I do not know whether or not the motor centres of the brain ordinarily concerned in the movements of hand and arm are in operation or not. I incline to think not—certainly not in the ordinary way...." The statement of the "controls" is that they use the "empty corners" of Mrs. Piper's brain—which probably means that certain unused areas are pressed into service, as far as possible, in the production of the phenomena. Still, this is not very definite information! Another theory offered by the communicators is that they get into contact with the "light," think their thoughts, and these thoughts are then registered or expressed in motor phenomena—speech or writing. What the "light" may be, we have not the slightest means of knowing, but it is a very significant fact that a "light" of this nature is nearly always associated with spiritual phenomena. We hear of the "interior illumination" of the saints and martyrs, and of those who have experienced an influx of "cosmic consciousness"; of the "halo" which surrounds the heads of holy persons; of the "internal light" experienced by many who have had a special conversion or illumination; of the "aura" surrounding the bodies of certain individuals—always perceptible to clairvoyants, and lately (it is asserted) to any one who observes the subject through specially prepared chemical screens;[3] of the "light" diffusing itself over the region of the forehead, which certain mesmeric subjects have inwardly perceived,[4] and of the "aura" which may be produced experimentally by means of high-tension electric currents. We must not forget, also, that Christ Himself is called "the light of the world," and that He once made the very significant remark: "If thine eye be single, thy whole body shall be full of light." Lastly, it is somewhat significant, it seems to me, that Andrew Jackson Davis used to see the nervous system of the person he was studying, while in the "superior condition," as light—as though it were illuminated by some interior glow, or was more or less phosphorescent. (And we know that phosphorus is certainly connected with the activities of the nervous system—even though it be not so intimately as before supposed.) This string of coincidences is at least remarkable; and it will be observed that the "light" is usually associated with nervous centres and nervous activity—for the head, e.g., is certainly the part most highly illumined, as a rule; while it is certainly the seat of the most active self-consciousness.

11. These facts throw an interesting side-light, also, upon another oft-observed phenomenon in psychical research. I refer to the fact that apparitions ("ghosts") are nearly always seen to be clear and distinct as to the head and upper portions of the body, while they taper off to vapour and "filmy nothingness" in the lower limbs, so that often the feet are not visible at all. While this may be due in part to the fact that the observer's attention is not directed to the lower limbs, but more or less centred upon the head and face, it appears to me that there may be another interpretation of the facts, more in accordance with