The Problems of Psychical Research Part 10

Finally, we have hypnotism, the skilled employment of which has been found of inestimable value in laying bare the secrets of the subconscious life. By its aid it has been found possible to disclose the secrets of being, to tap the subconscious mind at will, to explore the hidden regions of Self, which would otherwise have remained for ever inaccessible to the experimenter. For, by placing the patient in the hypnotic condition, the subconscious mind is exposed to view, as it were, and its secrets made manifest. The wounds and scars are thus rendered visible to the mental eye of the physician, and he is enabled to treat his case accordingly.

Yes, hypnotism has been found one of the chief means of cure as well as of diagnosis. By its aid the tangled skein of the mental life may be unravelled, the mental knots may be untied, and the threads may be woven and plaited together again into one normal, healthy chain of being. This may be accomplished by means of suggestion rightly applied. When once the hidden complex has been brought to the surface, when its story is told, its secrets laid bare, it seems incapable of doing more damage, of again influencing the mental life detrimentally. Its life, its vitality, seems to have gone; its ammunition has been stolen, it has "shot its bolt," it is incapable of doing more injury to the normal self. Many hidden fears, depressions, and obsessions have been removed in this manner, simply by bringing these hidden fears and thoughts to the surface and disposing of them by means of suggestion. Many seemingly miraculous cures have been effected in this manner. The "demons" have been expelled, the brooding thoughts have vanished. This method of dispelling them is technically known as the cathartic method, and consists simply in a frank and full confession. When this has been brought about, when the brooding thoughts have been brought to light--confessed and discharged, as it were, from the mind--then a cure will be found to have been wrought; the man has again been made whole--a very significant fact if taken in connection with religious conversion, communion, confession, and prayer.

We have somewhat diverged, however, from our main theme, to which we must now return. We have seen that the subconscious mind may become, so to speak, _diseased_--this consisting very largely in the processes of dissociation, complex formation, etc. Further, we have seen that this dissociated, automatically-acting "self" may exist either as a separate stream of thought running alongside of, or rather _below_ the main current; or may alternate with it, by rising to the surface and occupying the whole stage to the exclusion of the normal consciousness--when we have those cases of alternating or multiplex personality which have so puzzled psychologists for many years--and the correct interpretation of which we are only just beginning to realize.

When this complete change of "self" has taken place, we have those cases of altered personality referred to at the beginning of this chapter--cases which are tragic in the extreme in many instances, but which represent merely extreme types of those losses of memory from which we all suffer, to a greater or lesser extent, even in our normal life. The restoration of lost memories by means of suggestion--the synthesis of the dissociated states--_this_ is the key to the mystery, the great secret of modern psychotherapy.

And this theory of dissociation of consciousness has enabled us to explain many puzzling facts. .h.i.therto inexplicable. Thus _hysteria_, with its multiform symptoms and its internal contradictions, has long been the stumbling-block of medicine. Now it is no longer thought to be a morbid state (dependent usually upon s.e.xual disturbances), but it is regarded rather as an indication of the splitting of the mind, a dissociation which embraces all the motor, physical, and psychical activities. On this theory, hysteria is easily explained and all its multiplex symptoms understood. In treating it, the self is unified, abnormal suggestibility is removed, and the patient is cured!

_Psychaesthenia_ again, with its obsessions and fears, may be explained in the same manner, and its cure rests upon the same principles. The "attacks" cease so soon as the psychical synthesis is effected and the morbid self-consciousness removed.

_Neurasthenia_, long regarded as a pathological state, due to auto-intoxication and similar causes, is now thought to be due chiefly to dissociation, caused by excessive fatigue--one of the known contributory causes to this condition. _Psycho-epilepsy_--a sort of fict.i.tious imitation of the real disease--is due to precisely similar causes, and may be cured in a similar manner.

A word of caution may not be out of place in this connection. Inasmuch as hypnotism is itself a method of inducing a pa.s.sive psychological state--one peculiarly open to suggestion of all kinds--it can readily be seen that its employment may be exceedingly dangerous, save in the hands of a skilled operator. It may be the very _cause_ of a splitting of the mind--if improperly administered--if the patient is not thoroughly awakened, the effects of suggestion completely removed, etc.

In this lies the great danger--of which we hear so much, usually with so little foundation! The _real_ danger in the process is thus apparent; but, properly applied, hypnotism is doubtless of great therapeutic utility and of great practical value to the psychologist.

Just _how_ these dissociations of the mind take place we do not yet know with any degree of certainty. We might suppose that certain areas in the brain-cortex become detached in their functionings, as it were, from the general activities, and set up a little "monarchy" of their own--interactions and a.s.sociations going on within that area, but never extending beyond its periphery; that each one of these centres or areas corresponds to a "self," a personality; and that a cure consists, physiologically speaking, in bringing about a healthy and normal interaction between this "self" and the rest of the brain area, so that a.s.sociations go on thenceforward in a complete and uniform manner. But this is pure speculation, for which there is no experimental evidence, though it probably represents something of the truth. At all events, the dissociation of the mind is the chief cause of the trouble, and its synthesis the chief means of cure. _That_ much has been rendered certain by the newer researches in the field of the subconscious, and by the persistent search for that greatest of all secrets--the Mystery of Being.

FOOTNOTES:

[20] It can be shown, theoretically, that this is possible in the "fourth dimension," but not in the third. This ill.u.s.trates the difference between theory and practice--a point it might be well for Christian Scientists to keep in mind!

[21] Although this theory of the "composite" nature of mind is now generally held, Mr. Myers has contended that the Self must have a _fundamental_ unity--to enable it to withstand the shock of death.

CHAPTER VI

PSYCHIC PHOTOGRAPHY

(_New Experiments_)

In my _Modern Psychical Phenomena_ (Chap. viii.) I reproduced a number of "spirit" and "thought" photographs, the evidence for which seemed to me to be exceptionally good. Since that time, I have received a number of "psychic" photographs, from various sources,--some of them obviously fraudulent, and some of them extremely puzzling, when the circ.u.mstances of their production were fairly taken into account. It will be remembered, for instance, that I published a number of curious photographs obtained by Mr. E. P. Le Flohic, on whose plates curious streaks of light were obtained, in a dark room. Since then, I have discussed the matter at some length with Mr. Le Flohic, and I am more than ever convinced that no conscious trickery was involved in the production of these pictures; I have also examined the _negatives_ (plates), and am prepared to state that no external markings are upon them, and that they have not been tampered with in any way. In other words, the lights were undoubtedly _in the room_ at the time the plates were exposed. Yet no one saw anything unusual! It is a curious and baffling case.

Since then, Mr. Le Flohic has tried other experiments, with almost uniform failure. In a letter dated August 14, 1920, he says:--

"... Since resuming my experiments in psychic photography, I have taken about 25 pictures, and with but two exceptions have had no results whatever. One of these I sent you some time ago, and the last one I am sending you under separate cover. (Reproduced as Figs. 1, 2.) I have not had very favourable conditions for experiments, and discontinued them about three weeks ago. I am going to arrange soon to start a series of experiments, by myself, in my private library, and should I get any results, will gladly inform you."

The curious streak of light noted in Fig. 2 is, on any theory, most remarkable. The central band seems to be _dark_ in the middle, surrounded by a band of light, from which a golden "aura" radiates. The sitters saw nothing unusual--either in the dark, or during the flash-light, with which this picture was taken.[22]

Among the newer methods of experimentation I may mention "thought photography"--in which attempts have been made, by individuals, to obtain photographs of their own _thoughts_.

[Ill.u.s.tration]

[Ill.u.s.tration]

This method of obtaining psychic or thought-photographs is entirely different from that employed in obtaining so-called "spirit-photographs." In the latter case, a camera is focused upon the sitter, who "sits" as usual, and the forms appear upon the plate when developed. In obtaining thought-photographs, _no camera at all is used_; the plates (or films) are carefully wrapped in opaque black paper and sealed up, so as to prevent the slightest ray of light from reaching the plates. These plates (or films) are then placed against the forehead, where they are held for from five minutes to half an hour, or longer, according to the patience of the experimenter and the degree of his psychic power. An intense effort is made to impress upon the plate, by an act of will, a mental picture or image held in the mind. Anything will do--the head of an eagle, the sun, the face of a friend. The plate is then taken into the dark-room, unwrapped and carefully developed. In those cases which have been successful, an image, more or less clear, of the picture held in mind will be found upon the plate.

This will, I have no doubt, appear incredible to the average reader. The facts, nevertheless, remain! Such photographs _have_ been obtained--in America, France, Poland, j.a.pan and other parts of the world. A series of careful, simultaneous experiments have proved to us that such photographs _can_ be taken, under precisely the conditions I have described.

Commandant Darget, of the French army, obtained a number of very striking photographs in this manner. A number of these are to be found in Joire's book, _Psychical and Supernormal Phenomena_, where we find thought-photographs of bottles, a walking-stick, the head of an eagle and other subjects obtained in this manner. Writing of the impression of the eagle's head, M. Darget says:

"With regard to the eagle, it was produced in this way: Mme. Darget was in my office, lying on my sofa, about ten o'clock in the evening. I said to her: 'I am about to put out the lamp and to try (as I have already done sometimes) to take a fluidic print over my forehead. I will hand you a plate for you to do it as well.'

"I therefore handed her a plate, which she held with both her hands about an inch in front of her forehead. A short time afterwards--it might be about ten minutes--she said to me: 'I think I am going asleep; I am very tired: I am going to lie down.' And feeling her way in the darkness, she handed me the plate.

"I then went to develop it, and was surprised to see this astonis.h.i.+ng figure of an eagle. I have called it a 'dream-photograph,' although my wife does not remember having dreamed of a bird or anything else while she held the plate."

Dr. Baraduc, of Paris, likewise a.s.serted that he had obtained psychic photographs of human radiations and of human thought. For instance, calm, peaceful emotions are said to produce pictures of softly h.o.m.ogeneous light, or the appearance of a gentle shower of snowflakes against a black background; whereas sad or violent pa.s.sions suggest, in the arrangement of the light and shadows, the idea of a whirlpool or revolving storm, somewhat like a meteorological diagram representing a cyclone. If these photographs are really what they are believed to be, they would seem to indicate that, in our ordinary normal condition, we emit radiations which are regulated and flow forth in smooth, even succession; but when violent emotions, such as anger or fear, break through the control of the will and take possession of us, they produce a violent and confused emission.

There is no reason, _a priori_, why the soul should not be a s.p.a.ce-occupying body, save for the tradition of theology. For all that we know, the soul might be a point of force, existing within and animating some sort of ethereal body, which corresponds, in size and shape, to our material body. But at all events, there is an abundance of very good testimony to the effect that the shape of the spiritual body corresponds to that of the material body; and, as such, it certainly occupies s.p.a.ce, and possibly has weight also. It might and it might not; it is a question of evidence. It will have to be settled, if at all, not by speculations, but by _facts_. Are there any facts, then, that would seem to indicate that the soul might be photographed? Have we any evidence that the soul may be photographed--say, at the moment of death?

If so, we should have advanced a great step in our knowledge of this subject.

Before I adduce the evidence on this point, however, it may be well to ill.u.s.trate the fact that there is no inherent absurdity in the idea, as many might suppose. Of course the spiritual body would have to be material enough to reflect light waves, but where is the evidence that it is not? There seems to be much evidence, on the contrary, that it _is_. It must be remembered that the camera will disclose innumerable things quite invisible to the naked eye, or even to the eye aided by the strongest gla.s.ses or telescopes. Normally, we can see but a few hundred stars in the sky; with the aid of telescopes, we can see many thousand; but the photographic camera discloses more than _twenty million_! Here, then, is direct evidence that the camera can observe things which we cannot see; and, indeed, this whole process of sight or "seeing" is a far more complicated one than most persons imagine. As Sir Oliver Lodge has pointed out, there is no reason why we should not be enabled to photograph a spirit, when we can photograph an image in a mirror--which is composed simply of vibrations, and reflected vibrations at that! We are a long way from the tangible thing, in such a case; and yet we are enabled to photograph it with an ordinary camera. Any disturbance in the ether we should be enabled to photograph likewise--if only we had delicate enough instruments, and if the "conditions" for the experiment were favourable. The phenomena of spirit-photography, and especially the experiments of Dr. Baraduc, to which I shall presently refer, would seem to indicate this.

These experiments, as well as those that are about to follow, gain greater credibility when considered in the light of the newer experimental researches in physics, which demonstrate, apparently, that matter can be made to disintegrate and disappear, and can be again reformed from invisible vortices in the ether into sufficiently solid bodies to be photographed by the sensitive plate. In his remarkable work, _The Evolution of Matter_, Dr. Gustave Le Bon has devoted a whole section of his argument to what he has denominated "the dematerialization of matter." He proves by experiments in the physical laboratory that matter can dissociate, and vanish into apparent nothingness. What really takes place, however, is that the solid matter, as we have been accustomed to conceive it, is resolved into its finer const.i.tuent parts--not only into the material atoms of which it is composed, but these atoms are in turn dissociated and resolved into a series of etheric vortices, invisible to normal sense perception.

Apparently, therefore, matter has ceased to be, as such; and, in fact, it has been resolved into energy! Conversely, Dr. Le Bon proved that, by producing artificial equilibria of the elements arising from the dissociation of matter, he could succeed in creating, with immaterial particles, "something singularly resembling matter." These equilibria were maintained a sufficient length of time to enable them to be photographed.

On p. 164 of Dr. Le Bon's _Evolution of Matter_, are to be found photographs of what is practically materialized matter. This author says, in part:--

"Such equilibria can only be maintained for a moment. If we were able to isolate and fix them for good--that is to say, so that they would survive their generating cause--we should have succeeded in creating with immaterial particles something singularly resembling matter. The enormous quant.i.ty of energy condensed within the atom shows the impossibility of realizing such an experiment. But, if we cannot with immaterial things effect equilibria, able to survive the cause which gave them birth, we can at least maintain them for a sufficiently long time to photograph them, and thus create a sort of momentary materialization."

If, therefore, physical science now admits, as it does, that vibrations, or disturbances in the ether, can be photographed, there is no longer any _a priori_ objection to these experiments by Dr.

Baraduc--which claim, merely, that similar vibrations have been photographed--such vibrations being the external modification or impression left upon the ether by the causal thought.

So much for theoretical possibilities: now for the facts.

In a remarkable little booklet, ent.i.tled, _Unseen Faces Photographed_, Dr. H. A. Reid has presented a number of cases of supposed spirit photography, some of which are certainly difficult to account for by any theory of fraud. It is true that the methods of imitating this process by fraudulent means are numerous and ingenious; but practically none of them are unknown. In _The Physical Phenomena of Spiritualism_, pp.

206-23, I have described these fraudulent methods in considerable detail; and have also published an account of a case in which trickery was actually detected in the process of operation. (See _Proceedings of the American S.P.R._, 1908, vol. ii., pp. 10-13.) But there seem to be certain cases on record that are most difficult to account for by any theory of trickery--partly because of the excellence of the conditions, and partly because of the character of the experimenter. Let us glance at one or two of the cases in which the character of the experimenter would seem to insure the fact that no conscious and voluntary fraud was practised. A resume of a few such cases is to be found in Mr. Edward T.

Bennett's little book on _Spiritualism_, pp. 113-20.[23] I quote in part:--

"The most notable exception to this (rule of fraud) which I am able to quote is that of the late Mr. J. Traill Taylor, who was for a considerable time the editor of the _British Journal of Photography_. The following quotations are from a paper on 'Spirit Photography' by Mr. Taylor. It was originally read before the London and Provincial Photographic a.s.sociation in March, 1893, and was reprinted in the _British Journal of Photography_ for March 26th, 1904, shortly after Mr. Taylor's death. He says:--

"'Spirit photography, so called, has of late been a.s.serting its existence in such a manner and to such an extent as to warrant competent men in making an investigation, conducted under stringent test conditions, into the circ.u.mstances under which such photographs are produced, and exposing the fraud should it prove to be such, instead of pooh-poohing it as insensate because we do not understand how it can be otherwise--a position that scarcely commends itself as intelligent or philosophical. If, in what follows, I call it "spirit photography," instead of psychic photography, it is only in deference to a nomenclature that extensively prevails.... I approach the subject merely as a photographer.'

"Mr. Taylor then gives a history of the earlier manifestations of spirit photography, and goes on to explain how striking phenomena in photographing what is invisible to the eye may be produced by the agency of florescence. He quotes the demonstration of Dr.

Gladstone, F.R.S., at the Bradford meeting of the British a.s.sociation in 1873, showing that invisible drawings on white cards have produced bold and clear photographs when no eye could see the drawings themselves. Hence, as Mr. Taylor says: 'The photographing of an invisible image is not scientifically impossible.'

"Mr. Taylor then proceeds to describe some personal experiments. He says: 'For several years I have experienced a strong desire to ascertain by personal investigation the amount of truth in the ever-recurring allegation that figures, other than those visually present in the room, appeared on the sensitive plate.... Mr. D., of Glasgow, in whose presence psychic photographs have long been alleged to be obtained, was lately in London on a visit, and a mutual friend got him to consent to extend his stay in order that I might try to get a psychic photograph under test conditions. To this he willingly agreed. My conditions were exceedingly simple, were courteously expressed to the host, and entirely acquiesced in.

They were that I, for the nonce, would a.s.sume them all to be tricksters, and, to guard against fraud, should use my own camera and unopened packages of dry plates purchased from dealers of repute, and that I should be excused from allowing a plate to go out of my own hand till after development, unless I felt otherwise disposed; but that as I was to treat them as under suspicion, so must they treat me, and that every act I performed must be in the presence of two witnesses; nay, that I would set a watch upon my own camera in the guise of a duplicate one of the same focus--in other words, I would use a binocular stereoscopic camera and dictate all the conditions of operation....

"'Dr. G. was the first sitter, and, for a reason known to myself, I used a monocular camera. I myself took the plate out of a packet just previously ripped up, under the surveillance of my two detectives. I placed the slide in my pocket and exposed it by magnesium ribbon which I held in my own hand, keeping one eye, as it were, on the sitter, and the other on the camera. There was no background. I myself took the plate from the dark slide, and, under the eyes of the two detectives, placed it in the developing dish.

Between the camera and the sitter a female figure was developed, rather in a more p.r.o.nounced form than that of the sitter.... I submit this picture.... I do not recognize her, or any of the other figures I obtained, as like any one I know....

"'Many experiments of like nature followed; on some plates were abnormal appearances, on others none. All this time Mr. D., the medium, during the exposure of the plates, was quite inactive....

"'The psychic figures behaved badly. Some were in focus, others not so. Some were lighted from the right, while the sitter was from the left; some were comely ... others not so. Some monopolized the major portion of the plate, quite obliterating the material sitters.... But here is the point: Not one of these figures which came out so strongly in the negative was visible in any form or shape to me during the time of exposure in the camera, and I vouch in the strongest manner for the fact that no one whatever had an opportunity of tampering with any plate anterior to its being placed in the dark slide or immediately preceding development.