The Problems of Psychical Research by Hereward Carrington (best books to read non fiction TXT) 📕

"Here [in the hand, i.e.] is a kind of matter which is not only temporary in character—a fact in itself extraordinary enough—but exhibits another quite unprecedented characteristic in the arbitrary selectiveness of its effects on other matter. In order to be visible at all, it must reflect light. How does it manage to reflect light that affects the retina of one person and not the retina of another? We may reply that the difference must lie in the retinae, one being more sensitive than the other. But we do not find the same difference of sensitivity in regard to the light reflected from ordinary objects. It seems to follow then that the light reflected from the spirit-hand is a peculiar kind of light, lying outside the limits of the ordinary visible spectrum. But in that case, why is not the person with the more sensitive retina affected by it? For of course all ordinary objects are constantly giving off radiations outside the limits of the visible spectrum; but our supposed sensitive apparently does not perceive them."[29]

First, as to the matters of fact. Where is the evidence that those with the most sensitive retinae were not the very ones who perceived, most perfectly, the spirit-hand? Were a series of experiments conducted to show which of the onlookers possessed the most sensitive eyes? If so, where are these experiments recorded? It is quite possible that the body is constantly giving off a kind of aura—perceptible to some, invisible to others; and the fact that some do not see it is no proof that it is not there. If the experiments of Reichenbach and others go for anything, indeed, there is very good evidence that such emanations do take place—and I venture to think (however rank heresy this may appear) that these experiments have never been completely refuted, and the results obtained shown to be traceable in toto to suggestion. The eyes of certain individuals might be attuned to receive vibrations or impressions quite imperceptible to others, no matter how sensitive their retinae to normal perceptions or sensations.

But, quite apart from such purely "physical" speculations, I can quite conceive that these hands were not "seen" in the ordinary sense of the word at all. The physical eyes may have played some part in their perception, but only a small part. It is quite possible that "hands" of the character here seen were active and functioning upon another plane altogether than the sense plane, and were perceived at the time by a species of clairvoyance. What "clairvoyance" is I do not pretend to know (unless spiritism be true, in which case I can quite easily conceive its modus operandi), but the mass of evidence in its favour seems to place it quite beyond the pale of doubt. But even if this be not granted, I can quite see how a certain rapport between the sitter and the hand—or the intelligence behind the hand—might easily enable one sitter to perceive it, and not another. Analogies from trance phenomena and even from experimental thought-transference might be drawn here, in favour of such a theory. The whole theory of apparitions at the moment of death depends upon this established rapport, since, if it did not exist, and affect the results, the apparition might just as well appear to Tom, Dick, and Harry as to the percipient—and the percipient is such (supposedly) simply by reason of this pre-established rapport.

There might be, then, a certain rapport between some sitters and a plane of activity upon which such hands manifest, enabling these individuals to see the hands, while prohibiting others from seeing them. The receptivity or capacity might indicate a greater or lesser degree of psychic capacity—they would be "more mediumistic." That is, the more mediumistic the sitter, the more likely would he be to perceive such hands. And of course we all know in this connection that mediums or psychics in a circle will perceive hands and faces and other forms quite invisible to the ordinary observer. The usual recourse in such cases is to assume that the mediums are fraudulently in league with one another; but when unprofessional psychics experience the same sensations (or perceptions) there is good ground for calling a halt, and asking whether or not the sensations were not possibly genuine in the case of the professional medium also.

In other words, and to summarize this part of the discussion, I can only say that there seems to me no valid reason for thinking that the spirit-hands in Home's séances were probably hallucinatory in character because only some of the sitters saw them. They might just as well be explained by supposing that certain of the sitters were more psychic or mediumistic than the others, and these saw—clairvoyantly or by some similar mode of psychic perception—hands and forms invisible to those less sensitive. It need hardly be said that the carrying about of objects by these hands renders their objective nature and existence far more probable than if such movements had never taken place. These physical phenomena remain, no matter what view we take of the visible (or invisible) hands.

In speaking next of Home's "full-form phantasms," Miss Johnson draws attention to the fact, so often pointed out by Mr. Podmore, that the various witnesses in subsequent accounts do not describe the phenomena in the same terms or in precisely the same manner. The narrative differs in the various accounts, and the phenomena appear far more remarkable in some than in others. The inference is that none of them is right—certainly not the more remarkable ones—and that the inaccuracy of the reports invalidates the records.

Now I have nothing to say against this method as a method. But I think it can be pushed too far and wrong deductions drawn therefrom. It is right to discount the value of the evidence, but that is a different thing from discrediting it altogether. If individual records differ when describing any particular phenomenon it is right that the less marvellous be accepted as the more probable; but this is not saying that the phenomenon did not take place at all! Any two accounts of a given phenomenon must necessarily differ—more or less, according to circumstances. But if all the accounts obviously concern a given phenomenon, and if they agree, even in the essential outlines, it is probable that the event resembled the description more or less; and if in all these accounts there is no evidence of fraud forthcoming, and no indications that it existed, we must take it for granted that no suspicious circumstances were noted and no fraud detected—for otherwise it would have found its way into the records. And the fact that it never did find its way into any of them (with one doubtful exception, Journal, S.P.R., vol. iv. pp. 120-21, and Jan. and May 1903) seems to indicate, not that the phenomena were necessarily genuine, but that the central theme of the account, so to speak—the phenomenon—was seen alike by all, and was variously described by the witnesses afterward in the subsequent reports. The minor discrepancies do not suffice to explain away the phenomenon altogether. They serve merely to render it less marvellous. Many psychic researchers, however, seem to imagine that because the various accounts do not agree, the fact recorded probably did not occur at all. That is surely an entirely unwarranted supposition, and were this carried to its logical conclusion, would suffice to disprove the whole of the past history