The Will to Believe, and Other Essays in Popular Philosophy Part 17

Emotion--motion!!!

Die away from, _from_, die away (without the _from_).

Reconciliation of opposites; sober, drunk, all the same!

Good and evil reconciled in a laugh!

It escapes, it escapes!

But---- What escapes, WHAT escapes?

Emphasis, EMphasis; there must be some emphasis in order for there to be a phasis.

No verbiage can give it, because the verbiage is _other_.

_In_coherent, coherent--same.

And it fades! And it's infinite! AND it's infinite!

If it was n't _going_, why should you hold on to it?

Don't you see the difference, don't you see the ident.i.ty?

Constantly opposites united!

The same me telling you to write and not to write!

Extreme--extreme, extreme! Within the _ex_tensity that 'extreme' contains is contained the '_extreme_' of intensity.

Something, and _other_ than that thing!

Intoxication, and _otherness_ than intoxication.

Every attempt at betterment,--every attempt at otherment,--is a----.

It fades forever and forever as we move.

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There _is_ a reconciliation!

Reconciliation--_e_conciliation!

By G.o.d, how that hurts! By G.o.d, how it _does n't_ hurt!

Reconciliation of two extremes.

By George, nothing but _o_thing!

That sounds like nonsense, but it is pure _on_sense!

Thought deeper than speech----!

Medical school; divinity school, _school_! SCHOOL! Oh my G.o.d, oh G.o.d, oh G.o.d!

The most coherent and articulate sentence which came was this:--

There are no differences but differences of degree between different degrees of difference and no difference.

This phrase has the true Hegelian ring, being in fact a regular _sich als sich auf sich selbst beziehende Negativitat_. And true Hegelians will _uberhaupt_ be able to read between the lines and feel, at any rate, what _possible_ ecstasies of cognitive emotion might have bathed these tattered fragments of thought when they were alive. But for the a.s.surance of a certain amount of respect from them, I should hardly have ventured to print what must be such caviare to the general.

But now comes the reverse of the medal. What is the principle of unity in all this monotonous rain of instances? Although I did not see it at first, I soon found that it was in each case nothing but the abstract _genus_ of which the conflicting terms were opposite species. In other words, although the flood of ontologic _emotion_ was Hegelian through and through, the _ground_ for it was nothing but the world-old principle that things are the same only so far and no farther than they _are_ the same, or partake of a common nature,--the principle that Hegel most tramples under foot. At the same time the rapture of beholding a process that was infinite, changed (as the nature of the infinitude was realized by the mind) into the sense of a dreadful and ineluctable fate, with whose magnitude every finite effort is incommensurable and in the light of which whatever happens is indifferent. This instantaneous revulsion of mood from rapture to horror is, perhaps, the strongest emotion I have ever experienced. I got it repeatedly when the inhalation was continued long enough to produce incipient nausea; and I cannot but regard it as the normal and inevitable outcome of the {298} intoxication, if sufficiently prolonged. A pessimistic fatalism, depth within depth of impotence and indifference, reason and silliness united, not in a higher synthesis, but in the fact that whichever you choose it is all one,--this is the upshot of a revelation that began so rosy bright.

Even when the process stops short of this ultimatum, the reader will have noticed from the phrases quoted how often it ends by losing the clue. Something 'fades,' 'escapes;' and the feeling of insight is changed into an intense one of bewilderment, puzzle, confusion, astonishment. I know no more singular sensation than this intense bewilderment, with nothing particular left to be bewildered at save the bewilderment itself. It seems, indeed, _a causa sui_, or 'spirit become its own object.'

My conclusion is that the togetherness of things in a common world, the law of sharing, of which I have said so much, may, when perceived, engender a very powerful emotion, that Hegel was so unusually susceptible to this emotion throughout his life that its gratification became his supreme end, and made him tolerably unscrupulous as to the means he employed; that _indifferentism_ is the true outcome of every view of the world which makes infinity and continuity to be its essence, and that pessimistic or optimistic att.i.tudes pertain to the mere accidental subjectivity of the moment; finally, that the identification of contradictories, so far from being the self-developing process which Hegel supposes, is really a self-consuming process, pa.s.sing from the less to the more abstract, and terminating either in a laugh at the ultimate nothingness, or in a mood of vertiginous amazement at a meaningless infinity.

[1] Reprinted from Mind, April, 1882.

[2] The seeming contradiction between the infinitude of s.p.a.ce and the fact that it is all finished and given and there, can be got over in more than one way. The simplest way is by idealism, which distinguishes between s.p.a.ce as actual and s.p.a.ce as potential. For idealism, s.p.a.ce only exists so far as it is represented; but all actually represented s.p.a.ces are finite; it is only possibly representable s.p.a.ces that are infinite.

[3] Not only for simplicity's sake do we select s.p.a.ce as the paragon of a rationalizing continuum. s.p.a.ce determines the relations of the items that enter it in a far more intricate way than does time; in a far more fixed way than does the ego. By this last clause I mean that if things are in s.p.a.ce at all, they must conform to geometry; while the being in an ego at all need not make them conform to logic or any other manner of rationality. Under the sheltering wings of a self the matter of unreason can lodge itself as safely as any other kind of content. One cannot but respect the devoutness of the ego-worship of some of our English-writing Hegelians. But at the same time one cannot help fearing lest the monotonous contemplation of so barren a principle as that of the pure formal self (which, be it never so essential a condition of the existence of a world of organized experience at all, must notwithstanding take its own _character_ from, not give the character to, the separate empirical data over which its mantle is cast), one cannot but fear, I say, lest the religion of the transcendental ego should, like all religions of the 'one thing needful,' end by sterilizing and occluding the minds of its believers.

[4] Journal of Speculative Philosophy, viii. 37.

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WHAT PSYCHICAL RESEARCH HAS ACCOMPLISHED.[1]

"The great field for new discoveries," said a scientific friend to me the other day, "is always the uncla.s.sified residuum." Round about the accredited and orderly facts of every science there ever floats a sort of dust-cloud of exceptional observations, of occurrences minute and irregular and seldom met with, which it always proves more easy to ignore than to attend to. The ideal of every science is that of a closed and completed system of truth. The charm of most sciences to their more pa.s.sive disciples consists in their appearing, in fact, to wear just this ideal form. Each one of our various _ologies_ seems to offer a definite head of cla.s.sification for every possible phenomenon of the sort which it professes to cover; and so far from free is most men's fancy, that, when a consistent and organized scheme of this sort has once been comprehended and a.s.similated, a different scheme is unimaginable. No alternative, whether to whole or parts, can any longer be conceived as possible. Phenomena uncla.s.sifiable within the system are therefore paradoxical {300} absurdities, and must be held untrue. When, moreover, as so often happens, the reports of them are vague and indirect; when they come as mere marvels and oddities rather than as things of serious moment,--one neglects or denies them with the best of scientific consciences. Only the born geniuses let themselves be worried and fascinated by these outstanding exceptions, and get no peace till they are brought within the fold. Your Galileos, Galvanis, Fresnels, Purkinjes, and Darwins are always getting confounded and troubled by insignificant things. Any one will renovate his science who will steadily look after the irregular phenomena. And when the science is renewed, its new formulas often have more of the voice of the exceptions in them than of what were supposed to be the rules.

No part of the uncla.s.sified residuum has usually been treated with a more contemptuous scientific disregard than the ma.s.s of phenomena generally called _mystical_. Physiology will have nothing to do with them. Orthodox psychology turns its back upon them. Medicine sweeps them out; or, at most, when in an anecdotal vein, records a few of them as 'effects of the imagination,'--a phrase of mere dismissal, whose meaning, in this connection, it is impossible to make precise. All the while, however, the phenomena are there, lying broadcast over the surface of history. No matter where you open its pages, you find things recorded under the name of divinations, inspirations, demoniacal possessions, apparitions, trances, ecstasies, miraculous healings and productions of disease, and occult powers possessed by peculiar individuals over persons and things in their neighborhood. We suppose that 'mediumship' {301} originated in Rochester, N. Y., and animal magnetism with Mesmer; but once look behind the pages of official history, in personal memoirs, legal doc.u.ments, and popular narratives and books of anecdote, and you will find that there never was a time when these things were not reported just as abundantly as now. We college-bred gentry, who follow the stream of cosmopolitan culture exclusively, not infrequently stumble upon some old-established journal, or some voluminous native author, whose names are never heard of in _our_ circle, but who number their readers by the quarter-million. It always gives us a little shock to find this ma.s.s of human beings not only living and ignoring us and all our G.o.ds, but actually reading and writing and cogitating without ever a thought of our canons and authorities. Well, a public no less large keeps and transmits from generation to generation the traditions and practices of the occult; but academic science cares as little for its beliefs and opinions as you, gentle reader, care for those of the readers of the Waverley and the Fireside Companion. To no one type of mind is it given to discern the totality of truth. Something escapes the best of us,--not accidentally, but systematically, and because we have a twist.

The scientific-academic mind and the feminine-mystical mind shy from each other's facts, just as they fly from each other's temper and spirit. Facts are there only for those who have a mental affinity with them. When once they are indisputably ascertained and admitted, the academic and critical minds are by far the best fitted ones to interpret and discuss them,--for surely to pa.s.s from mystical to scientific speculations is like pa.s.sing from lunacy to sanity; but on the other hand if there is {302} anything which human history demonstrates, it is the extreme slowness with which the ordinary academic and critical mind acknowledges facts to exist which present themselves as wild facts, with no stall or pigeon-hole, or as facts which threaten to break up the accepted system. In psychology, physiology, and medicine, wherever a debate between the mystics and the scientifics has been once for all decided, it is the mystics who have usually proved to be right about the _facts_, while the scientifics had the better of it in respect to the theories. The most recent and flagrant example of this is 'animal magnetism,' whose facts were stoutly dismissed as a pack of lies by academic medical science the world over, until the non-mystical theory of 'hypnotic suggestion' was found for them,--when they were admitted to be so excessively and dangerously common that special penal laws, forsooth, must be pa.s.sed to keep all persons unequipped with medical diplomas from taking part in their production. Just so stigmatizations, invulnerabilities, instantaneous cures, inspired discourses, and demoniacal possessions, the records of which were shelved in our libraries but yesterday in the alcove headed 'superst.i.tions,' now, under the brand-new t.i.tle of 'cases of hystero-epilepsy,' are republished, reobserved, and reported with an even too credulous avidity.

Repugnant as the mystical style of philosophizing maybe (especially when self-complacent), there is no sort of doubt that it goes with a gift for meeting with certain kinds of phenomenal experience. The writer of these pages has been forced in the past few years to this admission; and he now believes that he who will pay attention to facts of the sort dear to mystics, {303} while reflecting upon them in academic-scientific ways, will be in the best possible position to help philosophy. It is a circ.u.mstance of good augury that certain scientifically trained minds in all countries seem drifting to the same conclusion. The Society for Psychical Research has been one means of bringing science and the occult together in England and America; and believing that this Society fulfils a function which, though limited, is destined to be not unimportant in the organization of human knowledge, I am glad to give a brief account of it to the uninstructed reader.

According to the newspaper and drawing-room myth, soft-headedness and idiotic credulity are the bond of sympathy in this Society, and general wonder-sickness its dynamic principle. A glance at the membership fails, however, to corroborate this view. The president is Prof. Henry Sidgwick,[2] known by his other deeds as the most incorrigibly and exasperatingly critical and sceptical mind in England. The hard-headed Arthur Balfour is one vice-president, and the hard-headed Prof. J. P.

Langley, secretary of the Smithsonian Inst.i.tution, is another. Such men as Professor Lodge, the eminent English physicist, and Professor Richet, the eminent French physiologist, are among the most active contributors to the Society's Proceedings; and through the catalogue of membership are sprinkled names honored throughout the world for their scientific capacity. In fact, were I asked to point to a scientific journal where hard-headedness and never-sleeping suspicion of sources of error might be seen in their full bloom, {304} I think I should have to fall back on the Proceedings of the Society for Psychical Research.

The common run of papers, say on physiological subjects, which one finds in other professional organs, are apt to show a far lower level of critical consciousness. Indeed, the rigorous canons of evidence applied a few years ago to testimony in the case of certain 'mediums'

led to the secession from the Society of a number of spiritualists.

Messrs. Stainton Moses and A. R. Wallace, among others, thought that no experiences based on mere eyesight could ever have a chance to be admitted as true, if such an impossibly exacting standard of proof were insisted on in every case.

The S. P. R., as I shall call it for convenience, was founded in 1882 by a number of gentlemen, foremost among whom seem to have been Professors Sidgwick, W. F. Barrett, and Balfour Stewart, and Messrs. R.

H. Hutton, Hensleigh Wedgwood, Edmund Gurney, and F. W. H. Myers.

Their purpose was twofold,--first, to carry on systematic experimentation with hypnotic subjects, mediums, clairvoyants, and others; and, secondly, to collect evidence concerning apparitions, haunted houses, and similar phenomena which are incidentally reported, but which, from their fugitive character, admit of no deliberate control. Professor Sidgwick, in his introductory address, insisted that the divided state of public opinion on all these matters was a scandal to science,--absolute disdain on _a priori_ grounds characterizing what may be called professional opinion, while indiscriminate credulity was too often found among those who pretended to have a first-hand acquaintance with the facts.

As a sort of weather bureau for acc.u.mulating {305} reports of such meteoric phenomena as apparitions, the S. P. R. has done an immense amount of work. As an experimenting body, it cannot be said to have completely fulfilled the hopes of its founders. The reasons for this lie in two circ.u.mstances: first, the clairvoyant and other subjects who will allow themselves to be experimented upon are few and far between; and, secondly, work with them takes an immense amount of time, and has had to be carried on at odd intervals by members engaged in other pursuits. The Society has not yet been rich enough to control the undivided services of skilled experimenters in this difficult field.

The loss of the lamented Edmund Gurney, who more than any one else had leisure to devote, has been so far irreparable. But were there no experimental work at all, and were the S. P. R. nothing but a weather-bureau for catching sporadic apparitions, etc., in their freshness, I am disposed to think its function indispensable in the scientific organism. If any one of my readers, spurred by the thought that so much smoke must needs betoken fire, has ever looked into the existing literature of the supernatural for proof, he will know what I mean. This literature is enormous, but it is practically worthless for evidential purposes. Facts enough are cited, indeed; but the records of them are so fallible and imperfect that at most they lead to the opinion that it may be well to keep a window open upon that quarter in one's mind.

In the S. P. R.'s Proceedings, on the contrary, a different law prevails. Quality, and not mere quant.i.ty, is what has been mainly kept in mind. The witnesses, where possible, have in every reported case been cross-examined personally, the collateral facts {306} have been looked up, and the story appears with its precise coefficient of evidential worth stamped on it, so that all may know just what its weight as proof may be. Outside of these Proceedings, I know of no systematic attempt to _weigh_ the evidence for the supernatural. This makes the value of the volumes already published unique; and I firmly believe that as the years go on and the ground covered grows still wider, the Proceedings will more and more tend to supersede all other sources of information concerning phenomena traditionally deemed occult. Collections of this sort are usually best appreciated by the rising generation. The young anthropologists and psychologists who will soon have full occupancy of the stage will feel how great a scientific scandal it has been to leave a great ma.s.s of human experience to take its chances between vague tradition and credulity on the one hand and dogmatic denial at long range on the other, with no body of persons extant who are willing and competent to study the matter with both patience and rigor. If the Society lives long enough for the public to become familiar with its presence, so that any apparition, or house or person infested with unaccountable noises or disturbances of material objects, will as a matter of course be reported to its officers, we shall doubtless end by having a ma.s.s of facts concrete enough to theorize upon. Its sustainers, therefore, should accustom themselves to the idea that its first duty is simply to exist from year to year and perform this recording function well, though no conclusive results of any sort emerge at first. All our learned societies have begun in some such modest way.

But one cannot by mere outward organization make much progress in matters scientific. Societies can {307} back men of genius, but can never take their place. The contrast between the parent Society and the American Branch ill.u.s.trates this. In England, a little group of men with enthusiasm and genius for the work supplied the nucleus; in this country, Mr. Hodgson had to be imported from Europe before any tangible progress was made. What perhaps more than anything else has held the Society together in England is Professor Sidgwick's extraordinary gift of inspiring confidence in diverse sorts of people.

Such tenacity of interest in the result and such absolute impartiality in discussing the evidence are not once in a century found in an individual. His obstinate belief that there is something yet to be brought to light communicates patience to the discouraged; his const.i.tutional inability to draw any precipitate conclusion rea.s.sures those who are afraid of being dupes. Mrs. Sidgwick--a sister, by the way, of the great Arthur Balfour--is a worthy ally of her husband in this matter, showing a similarly rare power of holding her judgment in suspense, and a keenness of observation and capacity for experimenting with human subjects which are rare in either s.e.x.

The _worker_ of the Society, as originally const.i.tuted, was Edmund Gurney. Gurney was a man of the rarest sympathies and gifts.

Although, like Carlyle, he used to groan under the burden of his labors, he yet exhibited a colossal power of dispatching business and getting through drudgery of the most repulsive kind. His two thick volumes on 'Phantasms of the Living,' collected and published in three years, are a proof of this. Besides this, he had exquisite artistic instincts, and his ma.s.sive volume on 'The Power of Sound' was, when it appeared, the most important {308} work on aesthetics in the English language. He had also the tenderest heart and a mind of rare metaphysical power, as his volumes of essays, 'Tertium Quid,' will prove to any reader. Mr. Frederic Myers, already well known as one of the most brilliant of English essayists, is the _ingenium praefervidum_ of the S. P. R. Of the value of Mr. Myers's theoretic writings I will say a word later. Dr. Hodgson, the American secretary, is distinguished by a balance of mind almost as rare in its way as Sidgwick's. He is persuaded of the reality of many of the phenomena called spiritualistic, but he also has uncommon keenness in detecting error; and it is impossible to say in advance whether it will give him more satisfaction to confirm or to smash a given case offered to his examination.

It is now time to cast a brief look upon the actual contents of these Proceedings. The first two years were largely taken up with experiments in thought-transference. The earliest lot of these were made with the daughters of a clergyman named Creery, and convinced Messrs. Balfour Stewart, Barrett, Myers, and Gurney that the girls had an inexplicable power of guessing names and objects thought of by other persons. Two years later, Mrs. Sidgwick and Mr. Gurney, recommencing experiments with the same girls, detected them signalling to each other. It is true that for the most part the conditions of the earlier series had excluded signalling, and it is also possible that the cheating may have grafted itself on what was originally a genuine phenomenon. Yet Gurney was wise in abandoning the entire series to the scepticism of the reader. Many critics of the S. P. R. seem out of all {309} its labors to have heard only of this case. But there are experiments recorded with upwards of thirty other subjects. Three were experimented upon at great length during the first two years: one was Mr. G. A. Smith; the other two were young ladies in Liverpool in the employment of Mr. Malcolm Guthrie.

It is the opinion of all who took part in these latter experiments that sources of conscious and unconscious deception were sufficiently excluded, and that the large percentage of correct reproductions by the subjects of words, diagrams, and sensations occupying other persons'

consciousness were entirely inexplicable as results of chance. The witnesses of these performances were in fact all so satisfied of the genuineness of the phenomena, that 'telepathy' has figured freely in the papers of the Proceedings and in Gurney's book on Phantasms as a _vera causa_ on which additional hypotheses might be built. No mere reader can be blamed, however, if he demand, for so revolutionary a belief, a more overwhelming bulk of testimony than has yet been supplied. Any day, of course, may bring in fresh experiments in successful picture-guessing. But meanwhile, and lacking that, we can only point out that the present data are strengthened in the flank, so to speak, by all observations that tend to corroborate the possibility of other kindred phenomena, such as telepathic impression, clairvoyance, or what is called 'test-mediumship.' The wider genus will naturally cover the narrower species with its credit.

Gurney's papers on hypnotism must be mentioned next. Some of them are less concerned with establishing new facts than with a.n.a.lyzing old ones. But omitting these, we find that in the line of pure {310} observation Gurney claims to have ascertained in more than one subject the following phenomenon: The subject's hands are thrust through a blanket, which screens the operator from his eyes, and his mind is absorbed in conversation with a third person. The operator meanwhile points with his finger to one of the fingers of the subject, which finger alone responds to this silent selection by becoming stiff or anaesthetic, as the case may be. The interpretation is difficult, but the phenomenon, which I have myself witnessed, seems authentic.

Another observation made by Gurney seems to prove the possibility of the subject's mind being directly influenced by the operator's. The hypnotized subject responds, or fails to respond, to questions asked by a third party according to the operator's silent permission or refusal.

Of course, in these experiments all obvious sources of deception were excluded. But Gurney's most important contribution to our knowledge of hypnotism was his series of experiments on the automatic writing of subjects who had received post-hypnotic suggestions. For example, a subject during trance is told that he will poke the fire in six minutes after waking. On being waked he has no memory of the order, but while he is engaged in conversation his hand is placed on a _planchette_, which immediately writes the sentence, "P., you will poke the fire in six minutes." Experiments like this, which were repeated in great variety, seem to prove that below the upper consciousness the hypnotic consciousness persists, engrossed with the suggestion and able to express itself through the involuntarily moving hand.