The Fairy-Faith in Celtic Countries Part 36

But in visions by natural seers, following again the theory of our Irish seer-witness, there is present not only an outside force (as seems to be the case when ordinary apparitions are seen) but also a veridical being with a form and life of its own in a world of its own. Such a real ent.i.ty is as distinct from a picture in the memory of Nature as a living person is distinct from the mental picture which his friend holds and projects as a visualized image when responding to a telepathic stimulus sent by him. The natural seer, not being obliged to see with his normal sense of vision, need not use the normal method (namely, visualization) of responding to the outside telepathic stimulus, and so does not see the ordinary apparitional ghost or fairy. He exercises 'second-sight' or ecstatic vision, and while so doing is in the same plane of consciousness and under the same conditions of perception as the intelligence which projects upon him the stimulus inducing automatically such 'second-sight' or ecstatic vision. Therefore, if the intelligence has a form and nature of its own, the seer and not the non-seer will perceive them in their own world while his consciousness is temporarily functioning there and out of the normal plane of mental action. In other words, in the normal plane the non-seer reacts normally upon the same stimulus upon which the seer reacts abnormally. The former percipient sees a non-real apparition, a visualized image out of his own experience; the latter claims to see a real being. The real being exists normally under conditions which are abnormal to the non-seer, but which to the seer become normal. The visualization of the non-seer is a makeshift, a psycho-physical reaction to a purely psychical stimulus.

It is mathematically possible to conceive fourth-dimensional beings, and if they exist it would be impossible in a third-dimensional plane to see them as they really are. Hence the ordinary apparition is non-real as a form, whereas the beings, which wholly sane and reliable seers claim to see when exercising seership of the highest kind, may be as real to themselves and to the seers as human beings are to us here in this third-dimensional world when we exercise normal vision.

Concerning actual demon-possession, which among spiritualists and psychical researchers would be called spirit phenomena through 'mediums', and which, as we have elsewhere pointed out (pp. 249 ff.), offers the most rational explanation for the changeling belief and related Celtic beliefs about fairies, Dr. J. L. Nevius, in his _Demon Possession_, offers very important scientific data relating to China.

Dr. F. F. Ellinwood, who like that authority studied strange psychical phenomena in the interior districts of the Shantung Province (China) for many years, says in an introductory note to that work:--'Antecedently to any knowledge of the New Testament' (so full of cases of demon-possession) 'the people of North China believed fully in the possession of the minds and bodies of men by evil spirits.... It has always been understood that the personality of the evil spirit usurped, or for the time being supplanted, that of the unwilling victim, and acted through his organs and faculties. Physical suffering and sometimes violent paroxysms attended the presence and active influence of the spirit.' In the face of so many cases of such phenomena observed in China by the same authorities, Dr. Ellinwood adds, as Dr. Nevius's conclusion, that 'no theory has been advanced which so well accords with the facts as the simple and unquestioning conclusion so universally held by the Christians of Shantung, viz. that evil spirits do in many instances possess or control the mind and will of human beings'.

Hypnotism shows how one strong and magnetic human will can control the mind and will of its subject; the scientific results attained by the Society for Psychical Research in its study of spiritualism show a disembodied will or intelligence controlling and using the body of a living human being; and Dr. Nevius writes:--'Now may not demon-possession be only a different, a more advanced form of hypnotism?' Criminal records of Europe and America show many examples of condemned criminals who confessed in all sincerity that some invisible or outside influence led them against their better judgement to commit crime; and very often in such examples the past lives of the condemned are so good as to set up a strong probability in favour of their belief in possession. And altogether in accord with the evidence of modern mediumship, as well as that of mediumship among the ancients, Dr. Nevius says of Chinese demon-possession:--'When normal consciousness is restored after one of these attacks, the subject is entirely ignorant of everything which has pa.s.sed during that state. The most striking characteristic of those cases is that the subject evidences another personality, and the normal personality for the time being is partially or wholly dormant. The new personality presents traits of character utterly different from those which really belong to the subject in his normal state, and this change of character is, with rare exceptions, in the direction of moral obliquity and impurity. Many persons while "demon-possessed" give evidence of knowledge which cannot be accounted for in ordinary ways.... They sometimes converse in foreign languages of which in their normal states they are entirely ignorant. There are often heard, in connexion with "demon possessions", rappings and noises in places where no physical cause for them can be found; and tables, chairs, crockery, and the like are moved about without, so far as can be discerned, any application of physical force, exactly as we are told is the case among spiritualists.'[607]

CONCLUSION

Our investigations (and far more exhaustive ones than ours touching similar psychical phenomena) show, when applied to the residuum or x-quant.i.ty, these chief results: (1) The Materialistic and the Delusion and Imposture Theories can be dismissed as not affecting it. (2) Authorities do not agree in their opinions as to the pathological and psychological processes with which we are directly concerned; they are quite uncertain how to explain the human brain in all its more subtle functions, or the sympathetic nervous system and nervous states generally, in relation especially to human consciousness under various abnormal but not diseased conditions of the organism; and they do not propose any conclusions as final, but only as very weakly tentative, though some of these are in favour of a psycho-physical view of man in which there is a close approach to the present more advanced position of psychical research. (3) Psychical research has furnished proof sufficient to convince such first-cla.s.s scientists as Sir William Crookes, Sir Oliver Lodge, William James, M. Camille Flammarion, and others, that states of consciousness exist in nature outside of, though probably connected with, the consciousness of incarnate human beings, and that these intelligences can produce effects on matter and on the psychical const.i.tution of man; and some of these scientists consider certain of such intelligences to be discarnate men and women. (4) Scientific proof has been adduced that there are genuine hallucinations--like those relating to fairies--of human-like forms, seen by single percipients, or collectively; and such collective hallucinations are incapable of being explained away, which is equally true of apparitions seen by a single percipient to move physical objects. (5) Many of the foremost psychical researchers, including those named above, accept 'mediumship' or spirit-possession as the best working hypothesis to explain automatism. (6) In the accepted theory of telepathy we have support for a.s.suming that, like hypnosis, it is a psychical process, and can be carried on either by two embodied spirits or human beings, or by a disembodied spirit and one still incarnate.

Myers's theories, including that of the Subliminal Self, embody all the preceding ones and agree in details with them. (7) The results taken together harmonize with those attained in our study of psychical phenomena attributed by the Celtic peoples to fairies; and, if they be accepted, older psychological and pathological theories must be thoroughly revised in many cases, or else cast aside as worthless.

Finally, since we have demonstrated that the background of the Fairy-Faith, and hence the residuum or x-quant.i.ty of it, is like the background of all religious and mystical beliefs, being animistic, and like them has grown up in ancient times out of definite psychical phenomena identical in character with those now studied by science, and is kept alive by an unbroken succession of 'seers' and percipients, we have a clear right to set up under scientific authority these tentative conclusions: (1) Fairyland exists as a supernormal state of consciousness into which men and women may enter temporarily in dreams, trances, or in various ecstatic conditions; or for an indefinite period at death. (2) Fairies exist, because in all essentials they appear to be the same as the intelligent forces now recognized by psychical researchers, be they thus collective units of consciousness like what William James has called 'soul-stuff', or more individual units, like veridical apparitions. (3) Our examination of living children said to have been changed by fairies shows (see pp. 250-1) (_a_) that many changelings are so called merely because of some bodily deformity or because of some abnormal mental or pathological characteristics capable of an ordinary rational explanation, (_b_) but that other changelings who exhibit a change of personality, such as is recognized by psychologists, are in many cases best explained on the Demon-Possession Theory, which is a well-established scientific hypothesis.

Therefore, since the residuum or x-quant.i.ty of the Fairy-Faith, the folk-religion of the Celtic peoples, cannot be explained away by any known scientific laws, it must for the present stand, and the Psychological Theory of the Nature and Origin of the Belief in Fairies in Celtic Countries is to be considered as hypothetically established in the eyes of Science. Hence we must cease to look upon the term _fairy_ as being always a synonym for something fanciful, non-real, absurd. We must also cease to think of the Fairy-Faith as being no more than a fabric of groundless beliefs. In short, the ordinary non-Celtic mind must readjust itself to a new set of phenomena which through ignorance on its part it has been content to disregard, and to treat with ridicule and contempt as so much outworn 'superst.i.tion'.

SECTION IV

MODERN SCIENCE AND THE FAIRY-FAITH; AND CONCLUSIONS

CHAPTER XII

THE CELTIC DOCTRINE OF RE-BIRTH AND OTHERWORLD SCIENTIFICALLY EXAMINED

'If all things which partook of life were to die, and after they were dead remained in the form of death, and did not come to life again, all would at last die, and nothing would be alive--what other result could there be?'--SOCRATES, as reported by Plato.

'The soul, if immortal, existed before our birth. What is incorruptible must be ungenerable.'--HUME.

'If there be no reasons to suppose that we have existed before that period at which our existence apparently commences, then there are no grounds for supposing that we shall continue to exist after our existence has apparently ceased.'--Sh.e.l.lEY.

The extension of the terms Fairy and Fairyland--The real man as an invisible force acting through a body-conductor--A psychical organ essential for memory--Pre-existence a scientific necessity--The vitalistic view of evolution--Old theory of heredity disproved--Embryology supports re-birth doctrine--Psycho-physical evolution--Memory of previous existences in subconsciousness--Examples--Dream psychology furnishes clearest ill.u.s.trations--No post-existence without pre-existence--Resurrection as re-birth--The Circle of Life--The mystical corollary--Conclusion: the Celtic Doctrine of Re-birth and Otherworld is essentially scientific.

In the esoteric Fairy-Faith, the terms Fairy and Fairyland attain their broadest meaning. To the Celtic mystic, the universe is divisible into two interpenetrating parts or aspects: the visible in which we are now, and the invisible which is Fairyland or the Otherworld; and a fairy is an intelligent being, either embodied as a member of the human race or else resident in the Otherworld. The latter cla.s.s includes many distinct hierarchies and lower orders. Some, like the highest of the Tuatha De Danann, who are the same in character as the G.o.ds of the Greeks and Hindoos, are superhuman; others are the souls of the dead; while many are subhuman and have never been embodied in gross physical bodies.

These last include daemons (incorrectly regarded by Christian and other theologies as being in all cases evil, and called demons); and other like spirits, such as those which Dr. Tylor, in _Primitive Culture_, has designated nature spirits (leprechauns, pixies, knockers, _corrigans_, _lutins_, _little folk_, elves generally, and their counterparts in all non-Celtic Fairy-Faiths), which are the elementals of mediaeval mystics.

In the preceding chapter chiefly the lower species of fairies were under consideration, but now the higher orders (including human souls embodied and disembodied), in their relation toward one another, are to be considered independently. It becomes necessary, then, to present here a view of life and death not yet scientifically orthodox.

The Celt in all ages of his long history, like the ancient Greek thinkers with whom his ancestors were contemporary, has always been inclined, unlike modern scientists, to seek an explanation for the phenomena of evolutionary life by postulating a noumenal world of causes as the background of the phenomenal world of effects. To-day, the rapid march of scientific pioneers, chiefly those in psychical research, is bringing our own cold and exact science very close to that indefinable boundary which separates the two worlds; and for that reason alone a presentation of the Celtic theory of the causes operating to produce death and birth will be, at least by way of suggestion, of some value.

Facts of common everyday knowledge are apt to lose their significance through too great familiarity. A fact of this character is that when each child is born it must awaken into life. Often it is not known whether the newly-born babe is dead or alive until it stretches forth its arms and breathes or cries. And this phenomenon of our first awakening and entry upon the visible plane of life and conscious action seems to corroborate what the early Celt who thoughtfully observed it held to be true, and what the Celt of to-day holds to be true: that the material substance composing the body of man is merely a means of expression for life, a conductor for an unknown force which exhibits volition and individual consciousness; just as material substance in a condition called inanimate is a conductor for another unknown force called electricity, which does not exhibit any volition or consciousness. Destroy the human body, and there is no manifestation of its life force; destroy a wire, and there is no manifestation of electric light: the human body seems to be merely incidental in the history of the individual consciousness, as a wire is incidental to electric light.

But is this consciousness of man which we call life simply a phenomenon of matter non-existent without a physical means of expression, or does it--like electricity after the wire is destroyed--continue to exist in an unmanifested state when the human body is cold and motionless in death? And in the case of a child born dead has this consciousness found some organic imperfection in the newly-constructed infant body which made its manifestation impossible? A few thoughts to aid in answering these questions will probably suggest themselves if we briefly consider the great difference between a human body in life and a human body in death. In life, there is the highly organized, delicately adjusted, perfectly balanced human body responding to the will of an invisible power; and it is admitted by all schools of philosophers, moralists, and scientists that this invisible power--whatever it may be--is the real man.

This invisible power, beginning its manifestation through a microscopic bit of germ-plasm, gradually builds for itself a more and more complex physical habitation, until, after the short s.p.a.ce of nine months, it claims membership among the ranks of men. During the many years of its sojourn on our planet, it renews its habitation many times. Every atom it began with in childhood is discarded and replaced by a new one long before the age of manhood is reached, and yet upon reaching manhood the invisible power remembers what it did in a child's frame. This indicates that memory or consciousness as a psychical process does not depend essentially upon a material brain nor upon a certain grouping of ever-changing brain-substance; for if it did, apparently it would slowly and imperceptibly undergo change as completely as the whole physical body and brain. This physiological process furnishes sufficient data to allow us to postulate that there is a psychical organ of memory behind the physical sense-consciousness, and that such an organ in itself is, at least during a human-life period, unchanging in its composition.

Without such an organ, the process of memory when more fully a.n.a.lysed (in a way we cannot here attempt) is inexplicable.[608]

The simplest hypothesis is to conceive that organ as the one connected with the subconsciousness or super-sense-consciousness, by means of which the invisible power or rememberer is able to remember and to impress its memory upon the temporary and continually unstable physical brain. In the process of memory there must be first of all a thing to be remembered; second, a record of that thing to be remembered; and third, something to remember that thing. The thing remembered is the result of a conscious experience, the record of it the result of its impress at the time it was experienced, but the rememberer is neither.

That invisible power, which we have called the real man, animates the body, it places food in it as fuel to produce animal heat, animal vitality and force, and tries to keep it in good working order as long as possible. If the body is imperfect at birth or becomes so later, that invisible power is forced to act through it imperfectly; if the brain is diseased, there is insanity, if undeveloped, idiocy; and when the body ceases to respond either perfectly or imperfectly, the invisible power must surrender it entirely, and there is what we call death.

Now what is this invisible power or force which has entirely vanished, leaving the physical body and brain cold and motionless? Let us see if there is an answer. Chemical a.n.a.lysis proves that the visible parts of the body of man are merely transformed gases; but in a complete a.n.a.lysis of a living body such as man's there are certain elements to be considered which are always invisible.[609] Thus at death there is instantly a cessation of all bodily consciousness--of all willing, thinking, movement. The power which has made the body conscious, and which cannot be compared to any known form of matter, is entirely gone.

But there is left in the body a moment after its departure everything which we know to be material--the animal heat, the animal magnetism, the animal vitality. When these are gone, the body is cold and stiff, and in no essential way unlike any other ma.s.s of inert matter. If heat be applied to the body, or magnetism, or vital forces, there is nothing in it to retain them any more than there would be in a stone. The real man is gone. Then the body begins to disintegrate. The law of the conservation of energy and the indestructibility of matter makes it certain that in the process of death nothing has been lost, certainly nothing material. The animal heat has gone off somewhere in the atmosphere or in some other matter; the animal magnetism and vitality are momentarily lost sight of, but soon they will be attached to other organic beings such as plants or animals to begin a new cycle of embodiment. The physical const.i.tuents of the body will go to their appropriate places, into the air as gases, into the water as fluids, into the earth as salts and minerals, and in a short time may form the parts of a flower, or fruit, or animal. But where or what is the willing, the thinking, the remembering, the directing force which once controlled all these and held them together in unity? Ultra-violet rays are invisible, but they show their existence through their chemical action; similarly a soul or Ego may exist invisibly and show its existence through the vital and physical unity manifested by a living human being. As we have already seen in the preceding chapter, there are a number of the first men of science who feel that when all the data of the latest scientific discoveries in the realm of psychology and of psychical research are impartially examined there is no escape from some such hypothesis as the ancient hypothesis of a soul.

If we accept the soul hypothesis, as it seems we must, and regard a soul as an indestructible unit of invisible power possessing consciousness and volition, and normally able to exist independently of a human body, then it becomes a logical and a scientific necessity to postulate its pre-existence, because as such a unit it is indestructible, in accordance with the law of the conservation of energy and indestructibility of matter. We speak here not of the ordinary soul or human personal consciousness, but of that Ego which Celtic mystics conceive as the permanent principle (though probably itself relative to some still higher power) behind the personality--which, in turn, they believe is a temporary combination wholly dependent upon the Ego.

Accordingly, it is scientifically possible for such a soul as a h.o.m.ogeneous unit of force or conscious energy to pa.s.s from one ma.s.s of matter or physical body to another without disintegration, diminution, or loss of its own ident.i.ty. It is scientifically certain, also, from experiments performed to test the power of resistance to decomposition exhibited by the force which we call life in an organic body, that such a force is capable of outwearing many physical embodiments.[610] Recent demonstrations tend to show that the heredity hypothesis cannot be held to account fully for such widely varied character or soul individuality as may be exhibited by members of one family. We must therefore account for mental, moral, and certainly psychical inequalities among our race by some other hypothesis; and no hypothesis is more scientific, more in line with known physiological and psychical processes, or more in accord with the law of evolution, than that of re-birth.

The theory of the mechanical transmission of acquired characteristics in a purely physical manner through the germ-plasm is no longer tenable when all the data of physiology and psychology are admitted. A vitalistic view of evolution is rapidly developing in the scientific world, and the weight of evidence is decidedly in favour of regarding all evolutionary processes, reaching from the lowest to the highest organisms, as ill.u.s.trating a gradual unfolding in the sensuous world of a pre-existing psychical power through an ever-increasing complexity of specialized structures, this complexity being brought about by natural selection. Such a view is also strongly supported if not confirmed by the general scientific belief that spontaneous generation of life is and always has been impossible on our planet or on any planet: there must have been life before its physical manifestation or its physical evolution began.

We may regard this psychical power as like a vast reservoir of consciousness ever trying to force itself through matter, the walls of the reservoir. Through the microscopic body of an amoeba there has percolated a very minute drop from the reservoir. As evolution advances, the walls of the reservoir become more and more porous, and little by little the drop increases to a tiny rivulet. Through the higher animals, the tiny rivulet flows as a brook. Through man as he is, the brook flows as a deep and broad river. Throughout the completely evolved man of the far distant future, the deep and broad river will have overflowed all its banks, it will have inundated and completely overwhelmed the animal-human nature of the individual through whom it flows, as the whole volume of the vast reservoir pours itself out. The ordinary consciousness of man will then have been trans.m.u.ted into the subconsciousness, of which it had always been a pale reflection. In other words, if the theory of the mechanical transmission of acquired characteristics has failed, as seems to be the case, then we must a.s.sume that there is, as the bearer of all gains made from generation to generation, some sort of psychical or vitalistic principle. This, making use of the germ-plasm merely as a physical basis for its manifestation, begins to build up a body suited to its further evolutionary needs.

The brilliant discoveries of Dr. Jacques Loeb and of M. Yves Delage have demolished absolutely the old idea that each organ and each tissue contained in embryo in the normal egg-germ must develop in a particular and co-ordinate way into a normal organism and after the parental type: it is possible to make a head grow where there ought to be feet; and at Zurich, Standfuss, solely through changing the temperature of his laboratory, was able to obtain from the same species of b.u.t.terfly forms which were tropical and forms which were arctic.[611] All this helps to establish the hypothesis, which amounts to certainty, that the conformation of a physical body, or even the kind of species to be born, is directly determined by physical environment and not by heredity, and that the chief factor to consider in organisms is the life animating the body. Physical environment affects only the physical organism; it does not affect the invisible and unknown life-principle resident within the physical organism.

The process of fertilization is a physical process. As such it is simply initiatory to embryonic evolution which also is physical. Once the proper physical conditions are set up by the parents, life pursues its marvellous progress in the womb of the human mother, from the amoeba-like initial embryo to man. That is to say, parents set in motion the laws governing the reproduction of physical bodies. They create such conditions as enable the invisible life-force to begin its physical manifestation.[612] In the two fused germs from the parents resides the physical inheritance of the offspring, to be outwardly shaped by environment; but the physical inheritance is a thing distinct from the psychical part of the living being, just as much as the dead human body is a thing apart from the life which has left it. Though the old heredity theory is overthrown by late discoveries, the question as to what life is in human bodies under all possible environmental conditions remains unsolved; and so do the questions why there should be sports in nature, which among man are called geniuses, and why every human being has a distinct and highly developed individual character, essentially unlike that of his immediate ancestors.

Embryology proves conclusively that the human embryo retraces in its growth the evolution of lower life-forms. At first consisting of two single cells fused into one, it is like the amoeba. By cell-division it grows and progresses step by step through each lower realm of being until it comes to be a water-creature with gills; and science teaches that all organic life on this planet once dwelt in the seas. It grows progressively out of the water-world stage of organic life into the world of air-breathing creatures. Nature at last achieves her highest product, and a human being is born out of the Womb of Time. The initial microscopic bit of germ-plasm is endowed with power of motion, thought, and human consciousness, with dominion over all the lower kingdoms through which by right of ancient conquests it pa.s.sed in the brief period of nine months. On every side the problem of life is full of poetry and wonder; it is the greatest mystery.

Not only can we thus study the age-long evolution of the physical man, but we have recently acquired sufficient scientific data to lay foundations for a study of the evolution of the psychical man. Thus, for example, instincts seem to be nothing more than habits which through unknown periods of time have become so ingrained in the const.i.tution of man, and of all animals, that now they have become second nature and usually are exercised without the need of reasoning processes. The influence from innate sensuous experiences rises into consciousness as the life of every normal child and youth unfolds itself; and these experiences in their full expansion, when the age of maturity has been reached, const.i.tute in their unity what we call character, which, in one sense, may be defined as the sum total of instincts of every kind. From such a point of view, the psychical or invisible power in man is merely a bundle of acquired habits which make use of the bodily organism in order to express themselves--in the same way, as we have pointed out, that electrical forces manifest their presence through a conductor. If these habits be good, we call their possessor a good man; if evil, we call him an evil man.

The theory of Charles Darwin suggests that all evolutionary progress is directed to the acquirement of newer and ever higher instincts. And if this process be the true one, that is to say, if all instincts, which in their finer distinctions mark off species from species in all animal kingdoms, be as Darwin thought--and as is to-day more clearly evident--the result of a long and gradual evolution through experience in a sensuous realm of existence, then it would seem to follow that there must be some kind of a monad (probably a non-sensuous one) to which such acquired instincts can attach themselves. Such a monad, too, must have been a percipient and hence a recorder of such ever-acc.u.mulating experiences throughout an inconceivably long chain of lives, and it of itself must, while so perceiving and recording, not be subject to the transitoriness of the sensuous realm wherein it gathers together these instincts, which in their unified expression form its personality or human character.

In harmony with the vitalistic view of evolution, which implies a pre-existent psychical power continually striving to express itself completely through matter, yet normally able to exist independently of a physical means of expression, we should regard such high mental processes as judgement, reasoning, a.n.a.lysis and synthesis, and spatial perception, along with memory, as resultants of very great experience in a sensuous world, on which in our present psycho-physical const.i.tution such processes appear to have direct bearing. In other words, for man to be able to exercise such high mental processes there is need to postulate incalculable ages of specialization in the nervous apparatus, and in psycho-physical adjustment, of a kind which has thus enabled the psychical power to express itself to such a supreme degree in the realm of mind and matter. The same vitalistic argument is applicable to the lower mental processes and to the instinctual powers in man, because we cannot at any time, in viewing the complete evolution of man as a twofold being composed of a physical and a psychical part, force aside Fechner's conviction that the problem is a psycho-physical one. A study of s.e.xual instincts in children seems to confirm this.[613]

Such a psychical and vitalistic hypothesis is, as we have seen, strongly supported by embryology; and embryology proves conclusively the need of long ages of physical evolution for the development of each tissue and highly specialized organ in the human body. Certain French and German and other scientists of the vitalistic school have demonstrated physiologically the need of a pre-existent power as the unifying principle which attracts and compels material atoms to group themselves into the pattern of the human body[614]--or, as we may add, of any organic body. Psychical researchers at the outset of their science seem apparently to have demonstrated psychologically the post-existence of the personal consciousness-unity; and it is very likely when further progress has been made in psychics that there will arise a logical need to postulate, in addition to the personal consciousness-unity, a hypothetical pre-existent soul-monad as the unifying principle which attracts and compels psychical atoms of experience (if such an expression may be used) to group themselves into the personal consciousness-unity which appears to survive the death of the gross physical body--for a long or short time, as future research may show.[615] Such a soul-monad, to follow the view held by Celtic mystics, led by acquired instincts which were transmitted to it through the personality (held by the Celtic esoteric doctrine to be a temporary combination), apparently weaves out of matter the body-unit adapted to its further evolution, in a way a.n.a.logous to that in which a silkworm is led by acquired instincts to weave a coc.o.o.n. This body-unit is twofold: (1) the visible body derived from the visible elements of matter; and (2) the invisible or ghost-body derived from the invisible or ethereal elements of matter.

Strictly speaking, for the Celtic mystic this soul-monad is something upon which the personal consciousness depends for its psychical unity in precisely the same way as the physical body depends upon the personal consciousness for its physical unity. The Celtic mystic holds that just as the body-unity falls back again into its primal elements of matter, so the personal consciousness-unity (apparently able to survive in the ghost-body for a long period after its separation from the grosser physical envelope or human body) also in due time is discarded by the soul-monad or individuality, and then falls back into its primal psychical const.i.tuents. In other words, the Celtic Esoteric Doctrine of Re-birth correctly interpreted does not conceive personal immortality, but it conceives a greater kind of immortality--the immortality of the unknown principle which gives unity to each temporary personality it makes use of, and which we prefer to designate as the individuality, the impersonator. And this individuality is the bearer of all evolutionary gains made in each temporary personality through which it reflects itself: it is the permanent evolving principle.

Perhaps an a.n.a.logy drawn from nature will make the Celtic position clearer: we may say that the personality occupies a position between the human body and the soul-monad, just as the moon occupies a position between the earth and the sun. Personal consciousness is to the human body what the moonlight is to the earth, merely a pale reflection from a third thing, the soul-monad or individuality, which is the ultimate source of both sets of unities, the material or body-unity in its twofold aspect and the psychical or personal consciousness-unity. Each personality is temporary, while the individuality, like the sun in relation to the earth and moon, is capable of at least a relative immortality: the sun's light, as science holds, existed before there was any moon to reflect it on to the earth, and may continue to exist when both the moon and earth are disintegrated. The essential nature of the sun's energy or life remains unknown to science; so does the essential nature of the energy or life manifesting itself as the individuality.

Though all such a.n.a.logies are more or less weak, this one adequately fits in with the theories concerning the Celtic Esoteric Doctrine of Re-birth which the most learned of contemporary Celts, chiefly mystics, have favoured us with; and it is our rare privilege to put these theories on record for whatever they may be worth. The best hypothesis is always the one which best explains all available data, and, to our mind, when very minutely examined, in a way which (chiefly for reasons of s.p.a.ce) cannot be attempted here, this Celtic hypothesis concerning the nature and destiny of man is the best hitherto adduced.[616]

Objectors to the Re-birth Doctrine as held by the Celts and other peoples anciently and now, naturally ask why, if we have lived before here on earth in physical bodies, we do not remember it. But the shallowness and unscientific nature of this question is at once apparent to psychologists who know that there exists in man a subconscious mind which in the great ma.s.s of people is almost totally dormant. 'The subconscious self,' wrote William James, 'is nowadays a well-accredited psychological ent.i.ty.... Apart from all religious considerations, there is actually and literally more life in our total soul than we are at any time aware of.' And he added:--'It thus is "scientific" to interpret all otherwise unaccountable invasive alternations of consciousness as results of the tension of subliminal memories reaching a bursting point.'[617] Intuition, which all men have experienced, would seem to be the result of a momentary contact by the physical brain with its psychical counterpart--the subconscious self, the individuality as distinguished from the personality.

Certain observed psychological processes in ordinary men and women, who never really know that they have a subconsciousness or Transcendental Self, prove that it exists even for them, and any part of man which exists and functions of itself can be developed so as to be consciously perceived. This is incontestable. Let us point out a few of these observed and recorded psychological processes. There may be an unsolved problem in the mind, or inability to recall a certain name or fact, and then a sudden, unexpected intuitional solving of the problem and an instantaneous recollecting of the desired facts, at a time when the ordinary mind may be entirely absorbed in altogether foreign thoughts.

Again, many persons through accident or disease have lost their memory to such an extent as to require complete re-education, and then in time, gradually or instantaneously, as the case may be, have completely recovered it.[618] And we noticed in our study of supernatural lapse of time (p. 469) that at the moment of accidental loss of consciousness, as in drowning for example, all forgotten details of life are instantaneously reproduced in a complete panorama. These psychological processes support what we have said above with respect to a psychical organ being behind the sense-consciousness, and seem thus to prove that the subconscious mind is the place for recording permanently all experiences.[619] Under hypnosis, a subject may be requested to perform a certain act, let us say 11,999 minutes after the moment of making the request. When the hypnotic condition is removed, the subject has no personal consciousness of the suggestion, but, as different experiments have proved conclusively, he invariably performs the act exactly at the expiration of the 11,999 minutes without knowing why he does so. This proves that there is a subconsciousness in man which can take full cognizance of such a suggestion, which can keep count of the pa.s.sing of time and then cause the unconscious personality to act in response to its will.[620] Again, in extreme old age people who have come to have an imperfect memory or none at all in their normal consciousness, under abnormal conditions (which seemingly are due to a temporary influx of a latent psychical power into the physical body and brain, or else to an awakening of a dormant force within the physical body and brain themselves) often regain, for a time, complete and clear memory of their childhood. This proves that the memory is somewhere still perfect, and that it does not reside in the consciousness of the age-exhausted physical brain and memory. Albert Moll, in his treatise on hypnotism, says that events in the normal life which have dropped out of memory can be remembered in hypnosis:--'An English officer in Africa was hypnotized by Hansen, and suddenly began to speak a strange language. This turned out to be Welsh, which he had learnt as a child, but had forgotten.'[621] And even memory of acts done in hypnotic somnambulism can be awakened in the normal state.[622] Furthermore, through psycho-a.n.a.lysis, as Professor Freud has shown, forgotten dreams and dreams which were never complete in the ordinary consciousness can be recovered in their entirety out of the subconsciousness.[623] How many of us can recall without some mental stimulus certain acts performed ten years ago? A good deal of our present life is no longer vivid, much of it is forgotten, and in old age many of the memories of youth and of mature life will be subconscious. If this brain, whose total existence is comprised between birth and death, cannot remember in a normal way all its own experiences, how could it be expected to know anything at all of hypothetical past lives where there were various physical brains long ago disintegrated--unless the hypothetically ever-existing transcendental individuality, whose consciousness is the subconsciousness, be made by some unusual psychical stimuli to transmit its memory of the past lives to each new brain it creates? In other words, to have memory of pre-existent conditions there must be continuity of a.s.sociation with present conditions. If such continuity exists, it exists in the subconsciousness. And if it exists therein, then in order to recall in the present personal or ordinary consciousness, which began at birth, memory of an anterior state of consciousness, it would be necessary to hold impressed upon the present physical brain and body a clear and unremittent consciousness of the subconsciousness. In relation to our personal consciousness, apparently our greatest powers lie in the subconsciousness which is sleeping and in embryo, awaiting to be born into the consciousness of this world through the slow process of evolutionary gestation. In the case of a Buddha, who on good historical authority is said to have been able to recall all past existences from the lowest to the highest, this evolutionary process seems to have reached completion.[624]

Under ordinary conditions, individuals have been known to see a place which they have never seen before, or to do a thing which they have never done before in this life nor in any conscious dream-state, and yet feel that they have seen the place before and done the thing before. M.

Th. Ribot, in his _Diseases of Memory_ (chapter iv), has brought together many cases of this kind. Some are undoubtedly explicable as forgotten experiences of the present life. Others, to our mind, strongly support the theory of pre-existent experiences preserved in memory in the subconsciousness.

Under chloroform, or other anaesthetics, patients often recover for the time being forgotten facts of experience, and sometimes appear to make momentary contact with their subconsciousness and to exhibit therein another personality. In certain well-defined types of double personality, which are not the kind due to demon-possession nor to spirit-possession as in 'mediumship', there are two memories, 'each complete and absolutely independent of the other.'[625] And in similar cases, where the subject exhibits alternately numerous personalities, we see the individuality, that is to say the subconscious man, exhibiting, as a dramatist might, various characters or personalities of probable past existences according as each is most active at the moment.

Similarly, crystal-gazing sometimes seems not only to revive lost memories of this life, but also to call up subconscious memories of some unknown state of consciousness which may be from a previous life.[626]

M. Ribot has made it clear from his careful study of numerous cases of amnesia (loss of memory) that 'recollections return in an inverse order to that in which they disappear'. For example, a celebrated Russian astronomer lost all memory save that of his childhood, and in recovering it there appeared first the recollections of youth, then those of middle age, then the experiences of later years, and, finally, the most recent events. Many even more marked examples of the law of regression in amnesia are given by M. Ribot. We conclude from them that all strange and apparently long-forgotten facts of experience arising in consciousness out of the subconsciousness, as in the different cases which have been cited above, would necessarily be those which have been the longest lost to memory; and hence if they cannot be attached to this present life then they can only be derived from a former life, because every primary detail of memory must always originate from an experience at some past period of time. M. Ribot himself, in his conclusion to _The Diseases of Memory_, makes this significant observation with respect to the law of regression in amnesia:--'This law of regression provides us with an explanation for extraordinary revivification of certain recollections when the mind turns backward to conditions of existence that had apparently disappeared for ever.'