Our dreams, as we know, are largely symbolic, the work of Freud and others having proved this beyond all doubt. It is highly probable that the ravings of delirium are also of this nature, though no one, so far as I know, has yet devoted any serious attention to their study.

Certainly it is true in mediumistic phenomena; for, in trance conditions, a larger number of messages, tests, and visions seen are of this nature and character--the symbolism often being so elaborate that the original thought is not perceived. As Mr. Coates remarked: "When a 'psychometer' places a geological specimen to his forehead, and describes an 'antediluvian monster,' roaring and walking about, no one but a very shallow individual would imagine for a moment that the psychometer was actually seeing the original," but rather that he obtained a faint and dream-like impression of the world at that epoch, and his subconscious impression was symbolized in the creature seen. A better example is, perhaps, furnished by the following: a gentleman of my acquaintance visited a certain trance-medium, and, among other things, she described a large key. This meant nothing to him at first; but later, and after some apparent effort, the medium succeeded in catching (and conveying) the idea that the key was symbolic of success--unlocking the door of happiness, etc.--whereupon all she had said fell naturally into place.

Why this symbolism? The probable answer to this question is that the "message" cannot be given _directly_, and that this symbolic method of presentation must be resorted to in order to get the message through at all. There is good evidence to show that a pictorial method is resorted to, very largely, by the _soi-disant_ spirits--mediums seeing what they describe, very often, when the more direct auditory method is not resorted to. The "spirit" presents somehow to the mind of the medium a picture, which is described and often interpreted by the medium. Often this interpretation is quite erroneous--resembling a defective a.n.a.lysis of a dream. Because of this the message is not recognized. Yet the source of the message may have been perfectly "veridical."

Let me ill.u.s.trate this a little more fully. Suppose you desired to tell a Chinaman, who spoke not a word of English, to fetch a certain object from the next room. It would be useless for you to say "watch," because he would not know what the word meant. Probably you would tap your waistcoat pocket, pretend to take out a watch, wind it, look at the hands, etc., in your endeavour to convey to him your meaning. If this was not recognized, for any reason, you would have the utmost difficulty in conveying your meaning to him--and equal difficulty in telling him to fetch the watch from the next room.

Now, suppose these antics--or somewhat similar ones--were resorted to by a "spirit" in his attempt to convey the word watch--perhaps to remind the sitter of a particular watch he used to wear. The medium might well proceed as follows: "He taps his stomach, and looks at a spot over his left side.... He seems to wish to convey the impression that he suffered much from his bowels--perhaps a cancer on the left side. Yes, he seems to be taking something away from his body; evidently they removed some growth, and he wishes to convey the idea that something was taken from him.... Now he is examining his hands; he is looking intently. He is doing something with his fingers.... I can't see what it is ... a little movement. Was he connected with machinery in life? Now he is pointing to the door ..." etc.

Such an interpretation of the facts, it will be observed, while describing all his actions, is wholly misleading in interpretation; the symbolism has been entirely perverted and misconstrued. And inasmuch as the subject probably never died of cancer, had no bowel trouble, underwent no operation, and was never connected with machinery, it is highly probable that the "message" would be put down wholly to the medium's subliminal, or even to guessing or conscious fraud. Yet, it will be observed, the message was, in its inception, wholly "veridical"--the fault lying in the erroneous symbolic interpretation of the medium.

There is evidence to show that other forms of symbolism are adopted also--applying to the auditory as well as to the visual presentation of the messages. _Names_ afford some of the best evidence for this; e.g. in the sitting of Mrs. Verrall with Mrs. Thompson, November 2, 1899 (_Proceedings_, xvii. pp. 240-41), "Nelly," the control, gave the names "Merrifield, Merriman, Merrythought, Merrifield," and later went on: "I am muddled. I will tell you how names come to us. It's like a picture; I see school-children enjoying themselves; you can't say Merrimans, because that's not a name, nor merry people...." (Mrs. Verrall's maiden name was Merrifield.) If I remember correctly, there was similar symbolism with regard to the name Greenfield at another sitting.

18. Here, then, we see the full play of symbolism and its possible extension to cover proper names. But there is another and a very simple reason why names should be hard to recall and give clearly by "spirits."

Names are proverbially hard to remember, even in this life--and we know that some persons naturally remember names far better than others. (This may account, to a certain extent, for the differences in the ability of communicators to give proper names.) But, with all of us, names are hard to recall. We all resort to "what's-his-names," and "thing-o'-my-jigs,"

on occasion, in our efforts to discover within us the name in question.

And there are good physiological reasons for this. We learn names only after many other parts of speech--which means that the brain-cells corresponding thereto are laid down or brought into conscious activity _last_; they are therefore more ephemeral and less fundamental than others--hence the first to "go." This accounts for the increasing difficulty in the aged for remembering names--theirs is a physiological rather than a psychological defect. By a.n.a.logy, therefore, there is every reason to believe that proper names are hard to recall--every reason for thinking that they should be--by "spirits" after the shock and wrench of death. The necessary psychical mechanism would be so shaken and disturbed that it would be impossible to recall names and events, which seem quite straightforward and simple to the sitter. The possibly pictorial method of presentation of proper names would greatly add to the difficulty, as we have seen, and would be liable to lead to misrepresentation and error.

19. Dr. Hyslop, in his second report on Mrs. Piper, (_Proceedings_, Amer. S.P.R., pp. 1-812), calls attention to certain a.n.a.logies which may be drawn from everyday psychology, rendering the process of communication far more intelligible, and the difficulties within the process far clearer to our perception and appreciation. For example, he calls attention to certain a.n.a.logies with aphasia, which are most instructive. He says, in part:

"The two traditional types of aphasia are motor and sensory.

Sensory aphasia is the inability to interpret the meaning of a sensation ... motor aphasia is the inability to speak a word or language, though the ideas and meaning of sensations may be as clear as in normal life.... This latter difficulty is apparent in several types of phenomena purporting to be a.s.sociated with communications from spirits. I have found them ill.u.s.trated in four different cases of mediumship, and they may be represented in three types. They are: (_a_) The difficulties with proper names; (_b_) The difficulties with unfamiliar words; and (_c_) The inability to immediately answer a pertinent question....

"The a.n.a.logies with aphasia, of which we are speaking, may comprise various conditions affecting both medium and communicator. Thus the abnormal physical and mental conditions involved in the trance may affect the integrity of the normal motor action. Then the new situation in which death places a communicator, in relation to any nervous system, may establish conditions very much like aphasia.

Then there may be difficulties in the communicator's representing his thoughts in the form necessary to transmit them to and through a foreign organism."

Dr. Hyslop then offers the following diagram as a possible solution of certain difficulties involved:

[Ill.u.s.tration]

A B C represents the normal consciousness; A B D the subliminal consciousness. They intersect at E, which point represents the "equilibrium of the controls." "The area A E B shows the condition in which all sorts of confusion may occur, incidental to the infusion of controls, and this confusion will vary with the relation with the supraliminal and subliminal action of the mind." As one advances, the other recedes. As one gains a greater control over the organism, the other loses it, and _vice versa_.

[Ill.u.s.tration]

Extending this conception to cover the cases of spirit "possession," in which this varying and fluctuating control is also manifested, we might represent this by the above diagram, in which normal consciousness is left out of account, for the sake of clearness, and the trance condition (subliminal) only represented. The spirit control of the organism takes its place in the diagram.

Here A B C represents the trance state--the subliminal consciousness. G D F represents the sphere of the spirit's control. It does not begin at all until the point F be reached. The s.p.a.ce A E F represents the area in which all kinds of confusion is possible, and it is within this area that most of the mediumistic messages come. E is the "point of balance."

A F H represents the amount of subliminal action accessible to the control, on the one hand, and related to the discarnate, on the other, in its _rapport_. A F represents the amount of the discarnate personality which is accessible to communication, so we have two fields which are wholly inaccessible to each other, and are respectively represented by B C H F and D G I A, the former a portion of the subliminal personality of the living and the latter a portion of the discarnate personality which cannot reveal itself.

This intermediate area, in which the control is liable to vary, and be thrown on to one side or the other, also has an a.n.a.logy in the _hypnoidal state_ of Boris Sidis--this being an intermediate state (so it is thought) which is convertible either into ordinary sleep, on the one hand, or into hypnotic sleep on the other. It all depends upon how this state is handled and controlled. It may be the same here; the medium may sink into internal reverie, or introspective trance; or she may be converted into a genuine "medium" by some influence exerted upon her from without.

20. On this theory, the deeper the trance the greater the control by the "spirit," and this corresponds very well with what has been said before.

There are always a number of obstacles to clear communication, and the degree to which these are overcome would represent the degree of clearness of the communications. The process of transferring a mental picture to the medium may be attended with all kinds of difficulties of which we know nothing. a.s.suming, for the sake of argument, that there is a sort of etheric body, or double, and that this is in any way involved in the process, we might have the following "difficulties" to encounter: The difficulty in picturing the event clearly in the communicator's mind; difficulty in transferring it to the light; difficulty in getting this transferred to the medium's physical body; the difficulty of manipulating the latter. We know that we often have great difficulty in manipulating our own bodies properly; and, in paralysis and kindred affections, we are unable to do so at all. Yet we are thoroughly familiar with our own bodies, and know how they work. How much more difficult would it be if we were suddenly transplanted in _another_ person's body, and had to manipulate _that_? We should have to "learn the ropes," so to say; and all the little automatic tricks, and habits, and slips of speech, and what not, would be liable to slip out without our consent and before we knew it. We should "inherit," in fact, its whole psychological and physiological "setting." This being the case, we may readily see how difficult it would be for a discarnate spirit to manipulate another organism; and how likely it would be to allow certain tricks and habits of the medium herself to slip through, without being able to control them. As one communicator said, through Mrs. Chenoweth: "I do not like those 'don'ts'; they are hers, not mine." Here is a clear recognition of the difficulty involved in controlling the organism, and this is greatly accentuated when we remember that all such communications must be given when the _soi-disant_ communicator is in a constrained mental att.i.tude--"gripping the light," "hanging on to the medium's body," while giving the communications. There is a double strain involved; and, as Dr. Hyslop said: "With what facility could I superintend the work of helping a drowning person and talk philosophy at the same time? How well could I hold a plough in stony ground and discuss protection and free-trade?" It is small wonder that the messages should be fragmentary and incomplete, were any such difficulties as these experienced!

The three chief difficulties involved in mediumistic messages may be summed-up under three headings: (1) intra-mediumistic conditions; (2) intra-cosmic conditions; and (3) the mental conditions of the communicators.

Under the first head may be placed all those difficulties which are liable to interfere between the communicator and the amanuensis. If the communicator is naturally a good visualizer this may help his visual communications, but impede the others; an audile might be better in some instances. Again, the impulse may come in some motor form, in which case neither of these types would be that best suited to control the organism of the medium. Whether the communicator is a good visualizer or not may affect the communications to a great extent. Whether or not he had a normally good memory would also have a great influence. In fact, the whole construction of the mind might have great influence upon the results. This is a subject which deserves to be studied very carefully one day, when the mere fact of communication is established.

As is well known, both Drs. Hodgson and Hyslop wrote strongly in defence of the theory that the communicator, at the time of communicating, was in an abnormal mental condition, somewhat resembling trance or delirium or secondary personality. They were, at least, not in full control of their thoughts; and this was said to be established by the statements of the communicators themselves; and by a study of the messages communicated, wherein it was found that they became dreamy and vague; that they showed the same rapid change of imagery and subject which is manifested in dreams; an automatic tendency to capricious and confused a.s.sociation, a general indifference to personality, etc., as manifested in delirium. In dreams and sleep we have practically no control over the body at all, any more than if we were dead; and Dr. Hyslop contended that probably "somnambulism and hypnosis, dreaming, sleep, trance conditions, and death are all simply different degrees of the same state." Dr. Hyslop during his later years modified his views upon this question, and came to the conclusion that other conditions play a greater share in the results than the state of the communicator's mind.

But there can be no doubt that this has its results.

Then, too, the medium's subliminal has a great and very decided influence upon the content of the messages. This was very small before Dr. Hodgson's death, but increased very much after that time. In a letter to me, dated January 27, 1908, Mrs. Ledyard, an old Piper sitter, said:

"Dear Mr. Carrington,--... All sorts of false statements don't necessarily tell against the spiritistic hypothesis. If you get other evidences of personality, the false statements only confirm R. H.'s belief that "they" are in a sort of dreamy, half-trance state and _very suggestible_. My own opinion of the Piper trance is that, since R. H.'s death, when Mrs. P. has been less carefully guarded in many ways, and allowed to have so much voice in what she would and would not do, that there is much more effect of Mrs.

Piper herself on the trance--and more _leaks through_ from Mrs.

Piper--though I have, so far, seen no special evidence that it leaks the other way, and that what is told her by sitters during the trance gets into the normal consciousness. But it does affect her normal life, just as an hypnotic suggestion does, on which the subject acts quite unconscious of its source...."

But Rector's[12] business seems to be more far-reaching and more complicated than this. I quote from Dr. Hyslop's second Piper report (p.

197) the following interesting pa.s.sage:

"I may notice a remark Dr. Hodgson once made to me regarding the office of Rector in the phenomena of Mrs. Piper. It was not only as control that he exercised an influence over the results, but also both as intermediary between the communicator and the sitter, and as an inhibitor of the influence of the sitter's mind and the subconsciousness of Mrs. Piper upon this same result.... His view was that Rector inhibited the thought-transference from the sitter to Mrs. Piper's subliminal, on the messages, so far as that was possible...."

From this it will, at all events, be seen that the relationship, and the whole system of inhibitions and influences at work in the Piper case is very complicated. It must be remembered that, on any theory, the "messages" must come _through_ the medium's subliminal, which acts as a sort of matrix in which the whole mould of the supernormal is cast; and, this being the case, it is only natural to suppose that the results would be most complicated and inextricably mixed in their relationships and influences. If spirit communications influence the subconscious, we have a right to suppose that the subliminal influences the communications in turn. And this is apparently proved by the facts.

21. Now a few words as to the psychological processes of communicating, and the interplay of minds one with another, which figure in this process. Writing of this, Dr. Hyslop says:

"Psychology distinguishes between what it calls visuals, audiles, and motiles. A visual is one in which visual experiences receive such emphasis, and which prove to be of such predominant interest to the subject that his habit of thinking about objects is expressed mentally or mnemonically in visual terms--that is, in the memory pictures of vision.... An audile is one in whom the sense of hearing is predominant. [In motiles the impulse is towards motor action.]

"Suppose the psychic is a visual and the communicator an audile, might not that difference make a marked difficulty in the adjustment necessary for communicating clearly?... A visual might see apparitions more easily, and have more difficulty in automatic writing; and an audile might easily hear voices and write with more difficulty, etc.... A proper name is purely an auditory concept. It has no visual equivalent whatever, except the letters which form it. If, then, the process of communication at any time involves a dominant dependence on visual functions of the mind, the sudden attempt to interpose an auditory datum might meet with the difficulty of prompt adjustment to auditory conditions for its transmission, and it might even be that the psychic could not, from habit in visual methods, adjust herself to all the needs of a proper name, except by converting it readily into visual terms, as the spelling of the name would express....

"In the lighter trance it is clear that visual phenomena play a most important part in the communications. With Mrs. Piper the phenomena seem to be more auditory. Mrs. Piper never sees apparitions or phantasms in her normal state; none have been reported of her as systematic experiences, as I have observed them in Mrs. Chenoweth....

"What we gain in clearness of consciousness in the communications when the message comes through the active subliminal of the medium, we lose in the accuracy and specific value of the message, while what we gain in the specific definiteness of the messages through Mrs. Piper, where the subliminal, if intermediary at all, is pa.s.sive and automatic, we lose in the dream-like and disturbed mental state of the communicator."

22. Another difficulty must be referred to in this place; and that is the probable loss of control over the stream of thought by spirits, such as we exercise in this life. Here, the checks and inhibitions are easily accomplished, unless disease in some manner prevents them; but there are strong indications that a "spirit"--at least when communicating--cannot control his stream of thinking to the same extent; and that, if it is constantly interrupted--by questions, etc., as it usually is--it tends to break up and become automatic, echolalic, or useless. That even experienced and careful psychic researchers will interfere with the flow of consciousness in this manner I know to be a fact; I myself, though I had been especially warned against doing so, did the same thing in my Piper sittings! Some of these difficulties I endeavoured to make clear in a letter, which I wrote to the English _Journal S.P.R._, and which appeared in March, 1908. In it I said:

"For the sake of argument, let us a.s.sume that the intelligences that communicate through the organism of Mrs. Piper--and perhaps of some other mediums--are spirits of the departed, and that they temporarily 'possess' the organism of the medium (at least in part) during the process of communicating. That is the generally-held theory, I believe, and the simplest one to account for the facts.

If this be true, it is to be supposed that the normal consciousness of the medium is in some manner removed, superseded, or withdrawn, and that only some "vegetable consciousness" remains, as it were, sufficient to keep the organism going until the return of the normal consciousness and normal control by the medium. Meanwhile, the controlling intelligence is, by supposition, influencing the nervous mechanism of the medium's body--directly or indirectly through some etheric medium--and influencing it to write out letters and words by the usual slow and laborious process. That they _do_ find it slow and laborious is evidenced by the fact that all possible abbreviations are adopted--'U.D.' being used for 'Understand'; 'M' is frequently written 'N,' and so on. Even in our normal life we know that thoughts frequently flow faster than we can put them on to paper, and this would almost certainly be the case with spiritual intelligences who have no material brain to hinder their flow of thought. It is probable that the brain is as much an inhibitory organ as anything else; and when this inhibition is removed, it is natural to suppose that the flow of thought would be far less controllable and far more automatic than it is with us.

It would be impossible for spirits to check and go on with their stream of thought at will, as we do on this hypothesis; they would be far more automatic and less under the control of the will. If this were true, it would account for much of the confusion present in the communications. Suppose a spirit is trying to communicate some fact or incident in its past life. It is endeavouring to force this thought through, in the face of great difficulties, and while trying to retain its grasp of the organism. Now, let us suppose that this stream of thought is suddenly interrupted by the sitter asking an abrupt question--referring to another incident altogether, and perhaps related to another time in the communicator's life. Is it not natural to suppose that, labouring under these difficulties, and lacking the inhibitory action of the brain, the communicator's mind should wander, and that he should either think aloud to himself as it were (all this coming through as confused writing, be it understood), or that the spirit should lose its grasp of the organism altogether and drift away? The mind cannot retain two vivid pictures at the same time; either one or the other must grow fogged and dim; and this would certainly be so in the case of any communicator, where we may suppose a certain amount of mental energy--corresponding to a mental picture perhaps--is necessitated in the very process of holding the control of the organism. If communications take place at all in reality, we may well suppose that the difficulties of communicating would be so great that all clear, systematic thinking would be impossible.

People seem to imagine that the process of communication is as simple as possible, instead of the most delicate and complicated imaginable--the very difficulty being evinced by the rarity of the intelligible communications coming through. If any one were to try the simple subjective test of closing the eyes and attempting to conceive his spirit controlling some _other_ person's organism, he would very easily perceive the tremendous difficulties in the way of controlling an organism other than his own!

"However, my object in writing this letter is not to point out difficulties of this character, which are probably well understood by the majority of the readers of the _Journal_. It is to draw attention to another fact, and an a.n.a.logy. Let us take a man in good health, whose brain and mental functions are normal. Let this man be all but killed in a railroad accident. In the jar and shock of the collision this man was thrown (let us say) against an iron post, and his head badly cut and bruised. He was knocked insensible, and it was several hours before he returned to the first dim consciousness of his surroundings. Gradually he would revive. Objects would present themselves to his eyesight vaguely, indistinctly; he would "see men as trees walking." Sounds would be heard, but indistinctly; there would be a vague jumble of noises, and no definite and articulate sounds would be recognized at first, and until consciousness was more fully restored. Tactile sensations, smell and touch, would probably come last, and be least powerful of all; they would not be even distinguishable until consciousness was almost completely normal. All intellectual interests would be abolished, only the most loving and tender thoughts would be entertained or tolerable, and these would be swallowed up, very largely, in the great, central fact that the body and head were in great pain; that the memory was impaired, and that anything like normal thinking and a normal grasp of the organism was impossible. Thoughts would be scattered, incoherent, and only the strongest stimuli would focus the attention on any definite object for longer than a few moments at a time, and perhaps even these would fail. But if oxygen gas were administered to such a person, in moderate doses, he would recover and rally far more quickly and effectually than if no such stimulant were employed. He would rally more quickly, and be enabled to think more clearly and consistently--at least _pro tem._ In shocks to the living consciousness this would almost certainly be the case.

"Now, when we come to die, the departure of the soul from the body must be a great strain and stress upon the surviving consciousness, and must shock it tremendously--just as the accident shocked it in the case given above. Certainly this would be so in the case of all _sudden_ deaths, and in those cases which 'die hard'; and it is natural to suppose that it would be true also, more or less, in every case of death, however natural--since the separation of consciousness from its brain must be the greatest shock that any given consciousness could receive in the course of its natural existence. But after a time the spirit is supposed to outlive and 'get over' this initial shock, and to regain its normal functions and faculties. In its normal life, it is then supposed to be once more free and unhampered by any of the bodily conditions that rendered its manifestations on earth defective. But when this consciousness comes once more to communicate, it seems to again take on the conditions of earth life, i.e. those conditions which were present when the person died, and this would account for the fact, often observed, that mediums 'take on' the conditions of certain spirits who are communicating, i.e. they suffer _pro tem._ from heart or bowel trouble, pains in the head, etc. Further, this seems to extend to the mental functions and conditions also. Idiocy and insanity, e.g., are supposed to gradually wear off in the next life, and a gradual return to normal conditions ensue. This is, at least, the statement made through several mediums, and it is only natural to suppose that such should be the case. The spirit gradually returns to a normal mental condition; but when any attempt is made to return to the 'earth plane,' and especially to communicate, these conditions return with greater or lesser force--varying with and depending upon the length of time such a person had been dead, and other considerations. On any theory, the consciousness must undergo some sort of temporary disintegration, while communicating, and must be scattered over a wide field of recollection, while at the same time attempting to 'hold on' to the organism. It must also be remembered that the flow of thought is far more automatic than with us. All this being so, we can readily understand that any attempt at communication would be attended with the greatest difficulties, and such a consciousness, if it were constantly interrupted by questions, etc., would tend to go to pieces--to lose its grasp of the organism, and to drift away--only confusion and error coming through. This consciousness might be strengthened and rendered clearer, perhaps, by the presentation of some object belonging to the person when alive--as, no matter how explained, this seems to clear the communications. Any means that can be adopted to render clearer the mind of the communicator, on the one hand, or improve the condition of the nervous mechanism of the medium on the other, should therefore be of great utility and should at least be tried. This being so, I now come to the heart of the matter, and offer a suggestion which, if followed out, might improve the physical body of the medium, and hence render the conditions better from _this_ side--as the presentation of objects might be supposed to render the conditions better from the other side.

"I have pointed out before that, in certain cases, when it is desirable to restore the consciousness and to render its renewal more certain and clear (after an accident, e.g., that has knocked a person senseless) a mixture of oxygen gas is sometimes administered to the patient in order to produce these results. This being so, I ask: why may it not be a good idea to administer a diluted mixture of this gas to the medium when she is in a trance state--and when a communicator is attempting to convey his thought to the sitter by means of automatic writing? Might not such an experiment be tried, since no _harm_ could come to the medium if the oxygen were diluted and only sufficiently strong to effect the desired results? And might not its administration tend to improve the tone of the nervous system _pro tem._, and render clearer the consciousness that is trying to use it and manifest through it--just as one's own consciousness might be rendered clearer by the same device? Of course such a process might have the effect (especially at first) of breaking the trance altogether, and of reviving the medium. But if the medium understood the experiment beforehand, and the process were also explained to the controls, it is reasonable to suppose that--after some trials at any rate--the trance would not be broken, and that better, clearer results would follow. At all events, when some of our physicians in America are experimenting upon the effects of various electrical rays upon mediums in a trance, might not this far simpler and better-understood method be tried with more or less impunity? I at least suggest that it be so tried."

23. It must not be thought that this "possession" theory of the Piper and similar cases is the only one which has been held in the past. On the contrary, as we know, there have been several others--Mrs.

Sidgwick's telepathic theory--from the discarnate; Mr. Andrew Lang's theory of telepathy _a trois_; Mr. Podmore's theory of simple telepathy; the theory held by Andrew Jackson Davis and other clairvoyants, that there exists a sort of mirror-like sphere, upon which all thoughts and acts are recorded, and which the medium is somehow enabled to "read"

during the trance state; the theory that discarnate spirits somehow project their thoughts upon a wax-like surface of astral substance, and that the medium is enabled to reinterpret them in some mysterious manner; the Theosophical theory; the theory of the occultists and mystics; the Catholic theory--that these manifestations are all the result of evil, lying spirits--these are but a few of the hypotheses which have been advanced in the past by way of explanation of these phenomena. I may say that this latter theory has some respectable evidence in its support, by the way, a few very remarkable cases having come under my own observation, which I hope to detail at some future time; and Dr. J. G.o.dfrey Raupert has cited some impressive cases in his _Dangers of Spiritualism_, _Modern Spiritism_, and _The Supreme Problem_. This is a.s.suredly a side of psychic investigation which demands close study and prolonged investigation; and, in spite of the masterly a.n.a.lysis of some of these cases by Professor Flournoy in his _Spiritism and Psychology_ (chap. iii.), I cannot but feel that there is yet much to be learned as to the nature of the intelligence manifested in these cases. And this was, as we know, the opinion also of Professor William James, for he wrote (_Proceedings of S.P.R._, vol. xxiii. p.

118): "The refusal of modern 'enlightenment' to treat 'possession' as a hypothesis to be spoken of as even possible, in spite of the ma.s.sive human tradition based on concrete experience in its favour, has always seemed to me a curious example of the power of fashion in things scientific. That the demon theory (not necessarily a devil theory) will have its innings again is to my mind absolutely certain.... One must be blind and ignorant indeed to suspect no such possibility...." It must by no means be taken for granted, therefore, that the intelligences operating through Mrs. Piper and other mediums are all that they claim to be, even if their externality to the medium were proved.... We must be extremely cautious in accepting any messages coming through mediums until the most certain and convincing proofs of ident.i.ty be forthcoming--and _then_ we should be cautious!

The only plausible theory which in any way accounts for the Piper and similar phenomena--short of the spiritistic--is one based upon the existence of independently fluctuating strata of the medium's mind, acquiring their knowledge by means of telepathy, clairvoyance, and other supernormal means. This view of the case is held and defended with extreme ingenuity and persuasiveness by Professor Flournoy in his _Spiritism and Psychology_--a book which I myself think should be read by every one interested in psychics or inclined to "dabble in spiritualism." The complete isolation and individuality of the various personalities involved could only be explained, it seems to me, by postulating a series of subliminal strata, between which there would be no memory connection--very much like Mr. Gurney's strata obtained by him and described in his paper on "The Stages of Hypnotic Memory"

(_Proceedings_, vol. iv. pp. 515-31). In this way alone could we account for the facts; but even so, are they explained?

When psychical research becomes a recognized science there will be ample room for "specialization," and for many years of study in each branch of the work. Consider, for instance, the many ramifications and possibilities which would be thrown open to the researcher! A man might become a "specialist" in haunted houses, in the investigation of such cases, and in their "treatment" and "cure." He would then have to investigate the nature and character of the phenomena which occur in them, and of the intelligences which manifest themselves. The nature of the figures seen in such houses would form a special branch of research, and the degree of their objectivity or subjectivity in any particular case. Numerous experiments might be tried, such as crystal-gazing, automatic writing, seances, induced dreams, etc. Experiments should be tried in photographing the apparitions, and in getting them to register their presence upon delicate and sensitive instruments of all sorts.

Phonographic records of the "footsteps" of the ghost (if such occur) should be made, and a record taken of all the sounds and noises which occur in the house. Clairvoyants should be sent on "trips" to ascertain the character of the haunting, if possible, in order to "check off"

their descriptions against the experiences of those living in the house.

Communication should be established with the "haunting spirits," if possible, by means of raps, table-tipping, etc. The character of the phenomena should be studied, and the _physical_ separated from the _mental_. The nature of the intelligence "haunting" the house should be investigated psychologically. The dreams of those who sleep in the house should be recorded and a.n.a.lysed. Animals should be taken to live in the house, to see whether or not they perceive anything unusual. The effect of suggestion, exorcism, etc., should be tried and noted. Experiments in hypnotism, "magnetism," etc., should be conducted in the house. Red lights and lights of other colours should be tried, to see whether they affect the phenomena in any manner. These are but a few of the many tests and experiments that might be made, and which would doubtless suggest themselves to the mind of the investigator as soon as the legitimacy of the subject were once granted.