The Will to Believe, and Other Essays in Popular Philosophy Part 18

Gurney shares, therefore, with Janet and Binet, the {311} credit of demonstrating the simultaneous existence of two different strata of consciousness, ignorant of each other, in the same person. The 'extra-consciousness,' as one may call it, can be kept on tap, as it were, by the method of automatic writing. This discovery marks a new era in experimental psychology, and it is impossible to overrate its importance. But Gurney's greatest piece of work is his laborious 'Phantasms of the Living.' As an example of the drudgery stowed away in the volumes, it may suffice to say that in looking up the proofs for the alleged physical phenomena of witchcraft, Gurney reports a careful search through two hundred and sixty books on the subject, with the result of finding no first-hand evidence recorded in the trials except the confessions of the victims themselves; and these, of course, are presumptively due to either torture or hallucination. This statement, made in an un.o.btrusive note, is only one instance of the care displayed throughout the volumes. In the course of these, Gurney discusses about seven hundred cases of apparitions which he collected. A large number of these were 'veridical,' in the sense of coinciding with some calamity happening to the person who appeared. Gurney's explanation is that the mind of the person undergoing the calamity was at that moment able to impress the mind of the percipient with an hallucination.

Apparitions, on this 'telepathic' theory, may be called 'objective'

facts, although they are not 'material' facts. In order to test the likelihood of such veridical hallucinations being due to mere chance, Gurney inst.i.tuted the 'census of hallucinations,' which has been continued with the result of obtaining answers from over twenty-five thousand persons, asked {312} at random in different countries whether, when in good health and awake, they had ever heard a voice, seen a form, or felt a touch which no material presence could account for.

The result seems to be, roughly speaking, that in England about one adult in ten has had such an experience at least once in his life, and that of the experiences themselves a large number coincide with some distant event. The question is, Is the frequency of these latter cases too great to be deemed fortuitous, and must we suppose an occult connection between the two events? Mr. and Mrs. Sidgwick have worked out this problem on the basis of the English returns, seventeen thousand in number, with a care and thoroughness that leave nothing to be desired. Their conclusion is that the cases where the apparition of a person is seen on the day of his death are four hundred and forty times too numerous to be ascribed to chance. The reasoning employed to calculate this number is simple enough. If there be only a fortuitous connection between the death of an individual and the occurrence of his apparition to some one at a distance, the death is no more likely to fall on the same day as the apparition than it is to occur on the same day with any other event in nature. But the chance-probability that any individual's death will fall on any given day marked in advance by some other event is just equal to the chance-probability that the individual will die at all on any specified day; and the national death-rate gives that probability as one in nineteen thousand. If, then, when the death of a person coincides with an apparition of the same person, the coincidence be merely fortuitous, it ought not to occur oftener than once in nineteen thousand cases. As a matter of fact, {313} however, it does occur (according to the census) once in forty-three cases, a number (as aforesaid) four hundred and forty times too great. The American census, of some seven thousand answers, gives a remarkably similar result. Against this conclusion the only rational answer that I can see is that the data are still too few; that the net was not cast wide enough; and that we need, to get fair averages, far more than twenty-four thousand answers to the census question. This may, of course, be true, though it seems exceedingly unlikely; and in our own twenty-four thousand answers veridical cases may possibly have heaped themselves unduly.

The next topic worth mentioning in the Proceedings is the discussion of the physical phenomena of mediumship (slate-writing, furniture-moving, and so forth) by Mrs. Sidgwick, Mr. Hodgson, and 'Mr. Davey.' This, so far as it goes, is destructive of the claims of all the mediums examined. 'Mr. Davey' himself produced fraudulent slate-writing of the highest order, while Mr. Hodgson, a 'sitter' in his confidence, reviewed the written reports of the series of his other sitters,--all of them intelligent persons,--and showed that in every case they failed to see the essential features of what was done before their eyes. This Davey-Hodgson contribution is probably the most damaging doc.u.ment concerning eye-witnesses' evidence that has ever been produced.

Another substantial bit of work based on personal observation is Mr.

Hodgson's report on Madame Blavatsky's claims to physical mediumship.

This is adverse to the lady's pretensions; and although some of Madame Blavatsky's friends make light of it, it is a stroke from which her reputation will not recover.

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Physical mediumship in all its phases has fared hard in the Proceedings. The latest case reported on is that of the famous Eusapia Paladino, who being detected in fraud at Cambridge, after a brilliant career of success on the continent, has, according to the draconian rules of method which govern the Society, been ruled out from a further hearing. The case of Stainton Moses, on the other hand, concerning which Mr. Myers has brought out a ma.s.s of unpublished testimony, seems to escape from the universal condemnation, and appears to force upon us what Mr. Andrew Lang calls the choice between a moral and a physical miracle.

In the case of Mrs. Piper, not a physical but a trance medium, we seem to have no choice offered at all. Mr. Hodgson and others have made prolonged study of this lady's trances, and are all convinced that super-normal powers of cognition are displayed therein. These are _prima facie_ due to 'spirit-control.' But the conditions are so complex that a dogmatic decision either for or against the spirit-hypothesis must as yet be postponed.

One of the most important experimental contributions to the Proceedings is the article of Miss X. on 'Crystal Vision.' Many persons who look fixedly into a crystal or other vaguely luminous surface fall into a kind of daze, and see visions. Miss X. has this susceptibility in a remarkable degree, and is, moreover, an unusually intelligent critic.

She reports many visions which can only be described as apparently clairvoyant, and others which beautifully fill a vacant niche incur knowledge of subconscious mental operations. For example, looking into the crystal before breakfast one morning she reads in printed characters of the {315} death of a lady of her acquaintance, the date and other circ.u.mstances all duly appearing in type. Startled by this, she looks at the 'Times' of the previous day for verification, and there among the deaths are the identical words which she has seen. On the same page of the Times are other items which she remembers reading the day before; and the only explanation seems to be that her eyes then inattentively observed, so to speak, the death-item, which forthwith fell into a special corner of her memory, and came out as a visual hallucination when the peculiar modification of consciousness induced by the crystal-gazing set in.

Pa.s.sing from papers based on observation to papers based on narrative, we have a number of ghost stories, etc., sifted by Mrs. Sidgwick and discussed by Messrs. Myers and Podmore. They form the best ghost literature I know of from the point of view of emotional interest. As to the conclusions drawn, Mrs. Sidgwick is rigorously non-committal, while Mr. Myers and Mr. Podmore show themselves respectively hospitable and inhospitable to the notion that such stories have a basis of objectivity dependent on the continued existence of the dead.

I must close my gossip about the Proceedings by naming what, after all, seems to me the most important part of its contents. This is the long series of articles by Mr. Myers on what he now calls the 'subliminal self,' or what one might designate as ultra-marginal consciousness.

The result of Myers's learned and ingenious studies in hypnotism, hallucinations, automatic writing, mediumship, and the whole series of allied phenomena is a conviction which he expresses in the following terms:--

{316}

"Each of us is in reality an abiding psychical ent.i.ty far more extensive than he knows,--an individuality which can never express itself completely through any corporeal manifestation. The self manifests itself through the organism; but there is always some part of the self unmanifested, and always, as it seems, some power of organic expression in abeyance or reserve."

The ordinary consciousness Mr. Myers likens to the visible part of the solar spectrum; the total consciousness is like that spectrum prolonged by the inclusion of the ultra-red and ultra-violet rays. In the psychic spectrum the 'ultra' parts may embrace a far wider range, both of physiological and of psychical activity, than is open to our ordinary consciousness and memory. At the lower end we have the _physiological_ extension, mind-cures, 'stigmatization' of ecstatics, etc.; in the upper, the hyper-normal cognitions of the medium-trance.

Whatever the judgment of the future may be on Mr. Myers's speculations, the credit will always remain to them of being the first attempt in any language to consider the phenomena of hallucination, hypnotism, automatism, double personality, and mediumship as connected parts of one whole subject. All constructions in this field must be provisional, and it is as something provisional that Mr. Myers offers us his formulations. But, thanks to him, we begin to see for the first time what a vast interlocked and graded system these phenomena, from the rudest motor-automatisms to the most startling sensory-apparition, form. Quite apart from Mr. Myers's conclusions, his methodical treatment of them by cla.s.ses and series is the first great step toward overcoming the distaste of orthodox science to look at them at all.

{317}

One's reaction on hearsay testimony is always determined by one's own experience. Most men who have once convinced themselves, by what seems to them a careful examination, that any one species of the supernatural exists, begin to relax their vigilance as to evidence, and throw the doors of their minds more or less wide open to the supernatural along its whole extent. To a mind that has thus made its _salto mortale_, the minute work over insignificant cases and quiddling discussion of 'evidential values,' of which the Society's reports are full, seems insufferably tedious. And it is so; few species of literature are more truly dull than reports of phantasms. Taken simply by themselves, as separate facts to stare at, they appear so devoid of meaning and sweep, that, even were they certainly true, one would be tempted to leave them out of one's universe for being so idiotic. Every other sort of fact has some context and continuity with the rest of nature. These alone are contextless and discontinuous.

Hence I think that the sort of loathing--no milder word will do--which the very words 'psychical research' and 'psychical researcher' awaken in so many honest scientific b.r.e.a.s.t.s is not only natural, but in a sense praiseworthy. A man who is unable himself to conceive of any _orbit_ for these mental meteors can only suppose that Messrs. Gurney, Myers, & Co.'s mood in dealing with them must be that of silly marvelling at so many detached prodigies. And such prodigies! So science simply falls back on her general _non-possumus_; and most of the would-be critics of the Proceedings have been contented to oppose to the phenomena recorded the simple presumption that in some way or other the reports _must_ be {318} fallacious,--for so far as the order of nature has been subjected to really scientific scrutiny, it always has been proved to run the other way. But the oftener one is forced to reject an alleged sort of fact by the use of this mere presumption, the weaker does the presumption itself get to be; and one might in course of time use up one's presumptive privileges in this way, even though one started (as our anti-telepathists do) with as good a case as the great induction of psychology that all our knowledge comes by the use of our eyes and ears and other senses. And we must remember also that this undermining of the strength of a presumption by reiterated report of facts to the contrary does not logically require that the facts in question should all be well proved. A lot of rumors in the air against a business man's credit, though they might all be vague, and no one of them amount to proof that he is unsound, would certainly weaken the _presumption_ of his soundness. And all the more would they have this effect if they formed what Gurney called a f.a.got and not a chain,--that is, if they were independent of one another, and came from different quarters. Now, the evidence for telepathy, weak and strong, taken just as it comes, forms a f.a.got and not a chain. No one item cites the content of another item as part of its own proof. But taken together the items have a certain general consistency; there is a method in their madness, so to speak. So each of them adds presumptive value to the lot; and c.u.mulatively, as no candid mind can fail to see, they subtract presumptive force from the orthodox belief that there can be nothing in any one's intellect that has not come in through ordinary experiences of sense.

But it is a miserable thing for a question of truth {319} to be confined to mere presumption and counter-presumption, with no decisive thunderbolt of fact to clear the baffling darkness. And, sooth to say, in talking so much of the merely presumption-weakening value of our records, I have myself been wilfully taking the point of view of the so-called 'rigorously scientific' disbeliever, and making an _ad hominem_ plea. My own point of view is different. For me the thunderbolt _has_ fallen, and the orthodox belief has not merely had its presumption weakened, but the truth itself of the belief is decisively overthrown. If I may employ the language of the professional logic-shop, a universal proposition can be made untrue by a particular instance. If you wish to upset the law that all crows are black, you must not seek to show that no crows are; it is enough if you prove one single crow to be white. My own white crow is Mrs. Piper.

In the trances of this medium, I cannot resist the conviction that knowledge appears which she has never gained by the ordinary waking use of her eyes and ears and wits. What the source of this knowledge may be I know not, and have not the glimmer of an explanatory suggestion to make; but from admitting the fact of such knowledge I can see no escape. So when I turn to the rest of the evidence, ghosts and all, I cannot carry with me the irreversibly negative bias of the 'rigorously scientific' mind, with its presumption as to what the true order of nature ought to be. I feel as if, though the evidence be flimsy in spots, it may nevertheless collectively carry heavy weight. The rigorously scientific mind may, in truth, easily overshoot the mark.

Science means, first of all, a certain dispa.s.sionate method. To suppose that it means a certain set of {320} results that one should pin one's faith upon and hug forever is sadly to mistake its genius, and degrades the scientific body to the status of a sect.

We all, scientists and non-scientists, live on some inclined plane of credulity. The plane tips one way in one man, another way in another; and may he whose plane tips in no way be the first to cast a stone! As a matter of fact, the trances I speak of have broken down for my own mind the limits of the admitted order of nature. Science, so far as science denies such exceptional occurrences, lies prostrate in the dust for me; and the most urgent intellectual need which I feel at present is that science be built up again in a form in which such things may have a positive place. Science, like life, feeds on its own decay.

New facts burst old rules; then newly divined conceptions bind old and new together into a reconciling law.

And here is the real instructiveness of Messrs. Myers and Gurney's work. They are trying with the utmost conscientiousness to find a reconciling conception which shall subject the old laws of nature to the smallest possible strain. Mr. Myers uses that method of gradual approach which has performed such wonders in Darwin's hands. When Darwin met a fact which seemed a poser to his theory, his regular custom, as I have heard an able colleague say, was to fill in all round it with smaller facts, as a wagoner might heap dirt round a big rock in the road, and thus get his team over without upsetting. So Mr. Myers, starting from the most ordinary facts of inattentive consciousness, follows this clue through a long series which terminates in ghosts, and seeks to show that these are but extreme manifestations of a {321} common truth,--the truth that the invisible segments of our minds are susceptible, under rarely realized conditions, of acting and being acted upon by the invisible segments of other conscious lives. This may not be ultimately true (for the theosophists, with their astral bodies and the like, may, for aught I now know, prove to be on the correcter trail), but no one can deny that it is in good scientific form,--for science always takes a known kind of phenomenon, and tries to extend its range.

I have myself, as American agent for the census, collected hundreds of cases of hallucination in healthy persons. The result is to make me feel that we all have potentially a 'subliminal' self, which may make at any time irruption into our ordinary lives. At its lowest, it is only the depository of our forgotten memories; at its highest, we do not know what it is at all. Take, for instance, a series of cases.

During sleep, many persons have something in them which measures the flight of time better than the waking self does. It wakes them at a preappointed hour; it acquaints them with the moment when they first awake. It may produce an hallucination,--as in a lady who informs me that at the instant of waking she has a vision of her watch-face with the hands pointing (as she has often verified) to the exact time. It may be the feeling that some physiological period has elapsed; but, whatever it is, it is subconscious.

A subconscious something may also preserve experiences to which we do not openly attend. A lady taking her lunch in town finds herself without her purse. Instantly a sense comes over her of rising from the breakfast-table and hearing her purse drop upon the floor. On reaching home she finds {322} nothing under the table, but summons the servant to say where she has put the purse. The servant produces it, saying; "How did you know where it was? You rose and left the room as if you did n't know you 'd dropped it." The same subconscious something may recollect what we have forgotten. A lady accustomed to taking salicylate of soda for muscular rheumatism wakes one early winter morning with an aching neck. In the twilight she takes what she supposes to be her customary powder from a drawer, dissolves it in a gla.s.s of water, and is about to drink it down, when she feels a sharp slap on her shoulder and hears a voice in her ear saying, "Taste it!"

On examination, she finds she has got a morphine powder by mistake.

The natural interpretation is that a sleeping memory of the morphine powders awoke in this quasi-explosive way. A like explanation offers itself as most plausible for the following case: A lady, with little time to catch the train, and the expressman about to call, is excitedly looking for the lost key of a packed trunk. Hurrying upstairs with a bunch of keys, proved useless, in her hand, she hears an 'objective'

voice distinctly say, "Try the key of the cake-box." Being tried, it fits. This also may well have been the effect of forgotten experience.

Now, the effect is doubtless due to the same hallucinatory mechanism; but the source is less easily a.s.signed as we ascend the scale of cases.

A lady, for instance, goes after breakfast to see about one of her servants who has become ill over night. She is startled at distinctly reading over the bedroom door in gilt letters the word 'small-pox.'

The doctor is sent for, and ere long p.r.o.nounces small-pox to be the disease, although the lady says, "The thought of {323} the girl's having small-pox never entered my mind till I saw the apparent inscription." Then come other cases of warning; for example, that of a youth sitting in a wagon under a shed, who suddenly hears his dead mother's voice say, "Stephen, get away from here quick!" and jumps out just in time to see the shed-roof fall.

After this come the experiences of persons appearing to distant friends at or near the hour of death. Then, too, we have the trance-visions and utterances, which may appear astonishingly profuse and continuous, and maintain a fairly high intellectual level. For all these higher phenomena, it seems to me that while the proximate mechanism is that of 'hallucination,' it is straining an hypothesis unduly to name any ordinary subconscious mental operation--such as expectation, recollection, or inference from inattentive perception--as the ultimate cause that starts it up. It is far better tactics, if you wish to get rid of mystery, to brand the narratives themselves as unworthy of trust. The trustworthiness of most of them is to my own mind far from proved. And yet in the light of the medium-trance, which is proved, it seems as if they might well all be members of a natural kind of fact of which we do not yet know the full extent.

Thousands of sensitive organizations in the United States to-day live as steadily in the light of these experiences, and are as indifferent to modern science, as if they lived in Bohemia in the twelfth century.

They are indifferent to science, because science is so callously indifferent to their experiences. Although in its essence science only stands for a method and for no fixed belief, yet as habitually taken, both by its votaries and outsiders, it is {324} identified with a certain fixed belief,--the belief that the hidden order of nature is mechanical exclusively, and that non-mechanical categories are irrational ways of conceiving and explaining even such things as human life. Now, this mechanical rationalism, as one may call it, makes, if it becomes one's only way of thinking, a violent breach with the ways of thinking that have played the greatest part in human history.

Religious thinking, ethical thinking, poetical thinking, teleological, emotional, sentimental thinking, what one might call the personal view of life to distinguish it from the impersonal and mechanical, and the romantic view of life to distinguish it from the rationalistic view, have been, and even still are, outside of well-drilled scientific circles, the dominant forms of thought. But for mechanical rationalism, personality is an insubstantial illusion. The chronic belief of mankind, that events may happen for the sake of their personal significance, is an abomination; and the notions of our grandfathers about oracles and omens, divinations and apparitions, miraculous changes of heart and wonders worked by inspired persons, answers to prayer and providential leadings, are a fabric absolutely baseless, a ma.s.s of sheer _un_truth.

Now, of course, we must all admit that the excesses to which the romantic and personal view of nature may lead, if wholly unchecked by impersonal rationalism, are direful. Central African Mumbo-jumboism is one of unchecked romanticism's fruits. One ought accordingly to sympathize with that abhorrence of romanticism as a sufficient world-theory; one ought to understand that lively intolerance of the least grain of romanticism in the views of life of other people, which are such characteristic marks of those who {325} follow the scientific professions to-day. Our debt to science is literally boundless, and our grat.i.tude for what is positive in her teachings must be correspondingly immense. But the S. P. R.'s Proceedings have, it seems to me, conclusively proved one thing to the candid reader; and that is that the verdict of pure insanity, of gratuitous preference for error, of superst.i.tion without an excuse, which the scientists of our day are led by their intellectual training to p.r.o.nounce upon the entire thought of the past, is a most shallow verdict. The personal and romantic view of life has other roots besides wanton exuberance of imagination and perversity of heart. It is perennially fed by _facts of experience_, whatever the ulterior interpretation of those facts may prove to be; and at no time in human history would it have been less easy than now--at most times it would have been much more easy--for advocates with a little industry to collect in its favor an array of contemporary doc.u.ments as good as those which our publications present. These doc.u.ments all relate to real experiences of persons. These experiences have three characters in common: They are capricious, discontinuous, and not easily controlled; they require peculiar persons for their production; their significance seems to be wholly for personal life.

Those who preferentially attend to them, and still more those who are individually subject to them, not only easily may find, but are logically bound to find, in them valid arguments for their romantic and personal conception of the world's course. Through my slight partic.i.p.ation in the investigations of the S. P. R. I have become acquainted with numbers of persons of this sort, for whom the very word 'science' has become a name of reproach, for reasons that I now both understand {326} and respect. It is the intolerance of science for such phenomena as we are studying, her peremptory denial either of their existence or of their significance (except as proofs of man's absolute innate folly), that has set science so apart from the common sympathies of the race. I confess that it is on this, its humanizing mission, that the Society's best claim to the grat.i.tude of our generation seems to me to depend. It has restored continuity to history. It has shown some reasonable basis for the most superst.i.tious aberrations of the foretime. It has bridged the chasm, healed the hideous rift that science, taken in a certain narrow way, has shot into the human world.

I will even go one step farther. When from our present advanced standpoint we look back upon the past stages of human thought, whether it be scientific thought or theological thought, we are amazed that a universe which appears to us of so vast and mysterious a complication should ever have seemed to any one so little and plain a thing.

Whether it be Descartes's world or Newton's, whether it be that of the materialists of the last century or that of the Bridgewater treatises of our own, it always looks the same to us,--incredibly perspectiveless and short. Even Lyell's, Faraday's, Mill's, and Darwin's consciousness of their respective subjects are already beginning to put on an infantile and innocent look. Is it then likely that the science of our own day will escape the common doom; that the minds of its votaries will never look old-fashioned to the grandchildren of the latter? It would be folly to suppose so. Yet if we are to judge by the a.n.a.logy of the past, when our science once becomes old-fashioned, it will be more for its omissions of fact, for its {327} ignorance of whole ranges and orders of complexity in the phenomena to be explained, than for any fatal lack in its spirit and principles. The spirit and principles of science are mere affairs of method; there is nothing in them that need hinder science from dealing successfully with a world in which personal forces are the starting-point of new effects. The only form of thing that we directly encounter, the only experience that we concretely have, is our own personal life. The only complete category of our thinking, our professors of philosophy tell us, is the category of personality, every other category being one of the abstract elements of that. And this systematic denial on science's part of personality as a condition of events, this rigorous belief that in its own essential and innermost nature our world is a strictly impersonal world, may, conceivably, as the whirligig of time goes round, prove to be the very defect that our descendants will be most surprised at in our own boasted science, the omission that to their eyes will most tend to make it look perspectiveless and short.

[1] This Essay is formed of portions of an article in Scribner's Magazine for March, 1890, of an article in the Forum for July, 1892, and of the President's Address before the Society for Psychical Research, published in the Proceedings for June, 1896, and in Science.

[2] Written in 1891. Since then, Mr. Balfour, the present writer, and Professor William Crookes have held the presidential office.

By the Same Author

THE PRINCIPLES OF PSYCHOLOGY.

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THE WILL TO BELIEVE, AND OTHER ESSAYS IN POPULAR PHILOSOPHY.

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HUMAN IMMORTALITY: TWO SUPPOSED OBJECTIONS TO THE DOCTRINE.

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TALKS TO TEACHERS ON PSYCHOLOGY: AND TO STUDENTS ON SOME OF LIFE'S IDEALS.

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