Manifestations of the Dead in Spiritistic Experiments
SPIRITISM(1) IS, in general, in bad repute, and deserves to be. Most of its disciples are unmethodical; they are often lacking in mental poise, are often dupes of illusions. They prefer a belief and a religion which merely console, to the impartial and critical investigation without which we can be sure of nothing. These are bad conditions for research; adequate safeguards are lacking.(1) Monsieur Flammarion makes a distinction between "spiritualism" and "spiritism." By "spiritualism" he means the general doctrine that departed spirits hold intercourse with mortals. By "spiritism" he means mediumistic research - Translator.
In Allan Kardec's time (in the course of the speech which I made at his grave on April 2, 1869) I believed it helpful and even necessary to proclaim, at this very grave, that "spiritism is not a religion but a science," and to add that "we are now at the dawn of an undiscovered science." During the fifty years which followed the utterance of these words, the continued progress of our research has lent them greater and greater emphasis, confirmed them more and more fully.
It is by the scientific method alone that we may make progress in the search for truth. Religious belief must not take the place of impartial analysis. We must be constantly on our guard against illusions.
Apart from deliberate deception, dishonest and inexcusable, there is autosuggestion leading to involuntary deception. Believers allow themselves to be easily gulled. I have seen tables moved, quite patently, by the hands of so-called "mediums," without these "mediums" themselves suspecting it (at times), despite the clearest evidence. People too often accept the sayings of self-styled "spirits," without the slightest verification (contrôle). Moreover, they have ended by giving the name contrôle ("control") to the spirit itself - that is to say, to the unknown cause which is to be determined! This, is a grammatical absurdity.
And all this is usually done in good faith.
There are also dishonest exploiters of credulity, who give "séances," promising apparitions and posthumous manifestations to the simpletons who listen to them. Those who have been gulled then complain, laughably, of having been robbed! The human race, supposedly intelligent, is truly strange. One must have a great deal of courage to work perseveringly, surrounded by these impostors; one must be sustained by the conviction that there are truths to be discovered.
There is more than one danger in psychic research, and above all in spiritistic experiments. The chief danger is that we prove, indubitably, the reality of phenomena that are not merely inexplicable but are, at times, improbable and logically inadmissible. In this way we begin a dangerous descent, for where does reality stop? There is a limit. Where is it? Men and women admit the most blatant absurdities in perfect good faith - women, above all, if we must speak the truth. Their credulity sometimes equals that of the most simple-minded bigots, who see the devil or Providence in the least changes in temperature or the least important vicissitudes of existence. And with what ease certain "mediums" play upon weak minds! We even ask ourselves, often, whether these naive experimenters are dupes or accomplices, and would not prefer to be deceived! We must guess where this dangerous descent begins, and never draw near that point.
It is difficult to obtain definite results from the encompassing psychic atmosphere. We get, at times, replies differing so greatly from the ideas of the persons present that the identity of the spirit that has been evoked would seem to be proved by the particular details which that spirit reveals. Then, when his name is asked, he cannot give it! Very often, too, he gives only one initial. Why? It is disconcerting.
But those who reject everything connected with these experiments are wrong, without a doubt. We cannot say in such cases, "Everything or nothing.'' There are occurrences worthy of the most serious attention. And these occurrences, as well as the diverse experiences given in the three volumes of this work, prove the materialistic theory to be erroneous.
It appears to me that, in order to form an exact and rigorous estimate of the authenticity of proofs of identity in spiritistic communications, we must be certain, above all, that no part of these communications proceeds from the subconscious minds of the experimenters and of those present. If any part can be attributed to them, this renders posthumous research illusory.
If the influence of persons present at the séance can be eliminated, research becomes possible. But, again, we must not lose sight of our present knowledge of telepathy and forget that living people may transmit thought to a distance.
We see what care is necessary in the experimental study of spiritism.
We have already, in this volume, seen examples of such manifestations - among others, in our preliminary investigation, in the revelations of Monsieur Bossan's family, and in other cases in which the identity of the communicating spirit has seemed to us well established.
They are not things of to-day, these investigations in which the identity of the communicating spirits is discussed; investigations which lead to positive results. More than a quarter of a century ago Dr. Chazarain published, in Le Progres spirite (Lyons), the following account:
The best proof that these phenomena are not always caused by autosuggestion is the fact that they often occur without our willing it. For example, how many times do we not, at table-rapping séances, demand vainly that an important message be continued! All those present wish ardently for a continuation, and despite all their waiting (it sometimes lasts a very long while) nothing happens. An exterior will dominates us, or, at least, dominates our ownconscious will. The beginning of a sentence is dictated, and we think we can guess the end of it; but not at all: it ends in another way. A word is begun: we believe we foresee what the last letters will be; but it is another word which is dictated. On a particular day we are in an especially receptive mood as regards communications; we wait for half an hour, an hour, two hours, without obtaining any results. On another day there are rappings, cracking noises; the table moves at once. There is here, plainly, a cause other than our consciousness.
All of us live, without knowing it, in a psychic environment we do not understand. The atmosphere contains not only chemical elements - oxygen, nitrogen, carbonic-acid gas, watery vapor, et cetera - but also psychic elements. Everywhere there are souls. There is a constant mingling of animism and spiritism in the experiments of which we are speaking; it is extremely difficult to separate them, to isolate them. Let us try to do this here, however.
Among the experiments which would lead us to believe in communication with spirits, I should like particularly to call my readers' attention to the following ones, because these were made during the very first years of modern spiritism, which had its inception in 1855. We are concerned here with unquestionable testimony: that of Judge Edmonds, who observed the phenomena in question in his own family, in the case of his daughter Laura.
Judge Edmonds was not a negligible witness. He enjoyed a considerable renown in the United States by reason of the exalted powers with which he was invested, at first as President of the Senate, then as a member of the New York High Court of Appeal. When his attention was drawn to spiritism he despised it with all the skepticism of a magistrate accustomed to dealing with uncertain human testimony. But after a conscientious inquiry he stated that he believed not merely that such occurrences took place, but also in the validity of the theory of spirits as an explanation.
The amazement and indignation of the best American society were so great that Judge Edmonds was forced to give up his work as a magistrate and tender his resignation. He sacrificed, unhesitatingly, his own personal interests to what he considered to be the truth. He showed in this a rare courage which we should do well to admire; it lent weight to the affirmations of this early witness.
His daughter Laura had received a careful education. She was a fervent Catholic. Her spiritual adviser ordered her to renounce mediumistic research; she did this, and refused to be present at séances, though the persons about her often held them.
But the dwelling in which she lived eventually became a sort of haunted house. Half a year had gone by in this way; she constantly heard strange sounds and witnessed phenomena no less strange occurring without apparent human intervention; phenomena which, nevertheless, seemed to be guided by some intelligent entity. Impelled by curiosity, she began, once more, to go to séances. Soon she was convinced of the presence of an intelligent force, without knowing what this force could be. She began to speak various languages, though she knew besides her mother tongue only French, which she had learned at school. Her father stated that during this first year, in various circumstances, she spoke nine or ten languages, sometimes within an hour, with perfect case and fluency.
But let us listen to the judge himself:
In giving this account Aksakof(2), too, asks himself how it should be interpreted. If there ever was a case, he remarks, in which we might cite clairvoyance, this would be the one. But such an explanation could not apply, here. Laura saw Evangelides for the first time in her life. She knew absolutely nothing of his family, which was living in Greece, and still less of his deceased friend, Bozarris's brother. Where, then, can we discover the "intense interest" the "powerful motive," capable of rendering the medium clairvoyant, by which Hartmann claims to explain everything? And however perfect this young girl's clairvoyance might have been, how could it have given her the ability to speak Greek? Nor would it be logical to attribute to one source the gift of speaking Greek, and to another source the revelation of the child's death. Plainly, the two manifestations had one and the same cause.(2) Animisme et Spiritisme, p. 419.
There is, in this case, a psychic element still to be isolated. Here is a similar story, also related by Judge Edmonds:
(3) Edmonds, Letters on Spiritualism (New York, 1860), pp. 118-120.
We have, therefore, in the foregoing, two similar occurrences: the death of a person completely unknown to the mediums, announced in a language with which the mediums were unacquainted, but which was spoken by the deceased person. These phenomena occurred during the period of the first experiments of modern spiritism.
We might give a large number of like cases in which the messages announcing the deaths of certain persons also revealed various details as to the deceased persons' private affairs, details which were entirely unknown to the others present. "Light" (Letter 1885, page 315) gave among other occurrences the following most remarkable one:
We are seeking to arrive at certainty. But in what science do we attain it, absolutely? Most of the time we attain only a high degree of probability, generally speaking, as an equivalent for certainty. This is true, above all, in ethical questions.
The following is a remarkable case, vouched for by absolutely trustworthy witnesses.
Dr. Vincent Gubernari, who had made his home on the pretty Arcetri Hill near Florence (all Galileo's admirers know of it), had been an orphan from his earliest years and had been brought up tenderly by his aunt, who had become a second mother to him.
He was a convinced materialist, and was, above all, completely skeptical where spiritism was concerned. He was nevertheless impressed by the fact that several of his friends, who were learned and well balanced, were taking certain experiments seriously. Desirous of learning the truth with his own eyes, he expressed a desire to try a séance in his home.
Favored by fortune, he had married Signora Isabella Sergardi, a member of a patrician family in Siena, who had brought him a large dowry. The husband and wife had agreed that, in case either should die, the possessions of the deceased one should go to the other. Signora Isabella had already made her will with this provision, thinking that her husband had done likewise.
The doctor made an agreement with his spiritistic friends that he would be present at certain séances, and would see what happened. Let us listen to the story(4):(4) Bozzano, Luce e Ombra, Dec. 1919.
(5) Dr. Panattoni was, when he was alive, a physician in Florence.
This case seemed to me a most interesting one to give here. All conceivable scientific explanations are inadequate to explain it: the hypotheses that Signora Gubernari's, doubt was transmitted, that the doctor had an uneasy conscience, that there was telepathy, and so on. As for the first hypothesis, the doctor's wife showed that she had no doubt of his sincerity. As for the second, Signore Gubernari felt, assuredly, no remorse, and was astounded by his aunt's intervention. Was it a case of clairvoyance on the part of the medium, who might have read his thoughts? But the whole thing was absolutely unforeseen. And who knew of this "Aunt Rosa," Iong since dead? That it was telepathy would seem equally out of the question.
The spiritistic theory must be taken into consideration, like all the other theories, and is no less "scientific." Let us repeat that when Newton discovered the laws of gravitation he summarized his thought in these words: "Things behave as if the stars attracted each other by a force proportional to the product of their masses and inversely proportional to the square of their distance apart." Let us state, here, with equal simplicity: "Things behave, in the story we have just related, as if the doctor's aunt had really appeared to reproach him as he deserved, and to announce his death." And this explanation is the most satisfactory of all; let us admit this without any prejudice and say, with Newton, "Hypotheses non fingo! I put forward no hypothesis, I merely state facts!"
Myers gave, as particularly conclusive evidence of survival after death, an experiment recorded by the British Psychical Society (VIII, page 428). This was the case of Mrs. Finney's brother, who, some months before his death, made certain marks on a brick and, breaking it in two, gave half of it to his sister. He promised to tell her after his death, if he could, the spot where he intended to hide the other half, as well as the contents of a sealed letter concealed in the same place. After her brother's death Mrs. Finney received, by means of a table, the promised communication(1).(6) Human Personality, p. 346.
We may think that Myers had sufficient reasons for considering this case conclusive, for his discussion of motor automatism shows that he had a tendency to dismiss the spiritistic explanation. He had written previously(7):(7) Idem, p. 313.
It was, assuredly, the precise realization of the dead man's promise which made Myers certain of the reality of this posthumous manifestation. He himself tried an experiment conducted on the assumption that he was already dead. It did not succeed(8).(8) Oliver Lodge, The Survival of Man. Official report, Dec. 13, 1904.
These manifestations from beyond the grave, through mediums, are the subject of much debate, and rightly so, for it is of the highest importance that their authenticity be proved. A remarkable example was also afforded by the case of Minot Savage. His dead son asked him, in the course of one of Mrs. Piper's séances, to go to one of his (the son's) former dwelling-places, which the father did not know of, to look for certain papers hidden in a drawer, and to burn them. The father understood the reason for this. The extreme partizans of telepathy think that the son's subconscious mind might have acted, when he was alive, upon the father's mind, and have revealed the secret papers to him, and that Mrs. Piper might have read the father's subconscious mind. According to his extremely informative work on telepathy, Monsieur Warcollier considers this hypothesis preferable to that of influence on the part of the dead son(9). It appears to me, however, the least probable explanation.(9) R. Warcollier, La Telepathie, p. 335.
We were, assuredly, surprised, not many pages back, to read of a spirit going in search of a physician in the other world; but such quests are not infrequent in these strange experiments.
Proofs of identity are the touchstone of this research. They are as rare as they are difficult to obtain. Satisfactory, conclusive, unquestionable proofs are rarely met with. The following proofs were of a sort absolutely unlooked for. They were based on mutually consistent attestations published by the British Society for Psychical Research. The account was given, recently, by the review Psychica, and was published by Myers (Human Personality, Volume II, page 473), by Bozzano (Les Phenomenes de hantisem, page 129), and by other competent writers. The story was told by an esteemed observer, Mr. Hodgson, and deserves to be classified with the preceding ones. Let us listen to this curious narration:
The narrator then goes on to say that, before he went to bed, he suddenly thought of improvising a "mediumistic séance" in his room, and of inviting the ladies in question to take part in it. When they were seated about the table the name "Lewis" was dictated, by rappings, and shortly afterward the words: "It is a warning." The séance then ended. Here is the rest of the story:
This account was supplemented by the following attestation:
It appears to me that this spontaneous occurrence leaves nothing to be desired as a proof of identity. To attribute it, in all its details, to unknown human faculties, would seem to me absolutely out of the question.
Without Prolonging endlessly our discussion of this subject (a subject which has already taken up six hundred pages of Les Forces naturelles inconnues) I shall end this chapter concerning manifestations during the course of spiritistic séances and proofs of identity, with the following story, which is astounding, unbelievable, and yet real. The observer himself told it:
This fantastic story was published in the Revue spirite of July, 1920. I thought at first that it must be taken only for what it was worth. I sought information as to the narrator, and when my first inquiry had virtually satisfied me, I asked Monsieur Jean Myer, the editor of this review, for his personal opinion. He was the founder of the Metaphysical Institute, is an unbiased thinker, and - something that does not lessen intellectual worth - is upright and a generous philanthropist. This was in February, 1921. His reply, dated February 18th, was as follows: "I knew Monsieur de la Fontaine personally; he died eight days ago. You may consider his story authentic."
It seems to me that all the objections that may be brought up on the score of forgotten recollections, and the subconscious mind - any objections whatsoever - could not disprove the identity of the spirit which manifested itself in this case. I could not say the same of the spirit of Baudelaire.
As regards testimony concerning the identity of the spirits manifesting themselves, I should like to bring to the attention of readers of psychic works the information given by Jules Baissac in my friend Eugene Nus's book A la recherche des destinees (1890), page 223, and the testimony that may be read on page 128 of G. Bourniquel's book Les temoins posthumes (1921). But, as a matter of fact, there is a whole library concerning these occurrences, infinite in their variety(10).(10) Among the latest books to be published, Madame Lacombe's is noteworthy, Merveilleux phenomenes de l'Au-dela (Lisbon, 1921).
This chapter, which began with clearly defined manifestations occurring during the first years of spiritism and gave, as a final example, a very recent case, must end here. It has given us clear proofs that in the course of certain mediumistic experiments dead persons have made their presence known. I have, in both an unpublished and a printed form, ten, twenty times as much testimony. It is of the deepest interest, above all from the point of view of the psychic environment, about which we must learn, but there is no place for it in a single chapter. Baffling obscurities must be cleared up before we can eliminate entirely the influence of the subconscious mind. Spiritism either will or will not become scientific. It must be transformed, and the time for this has come. As we remarked in the first lines of this chapter, most of its adepts have, until now, been the dupes of senseless illusions. When one asks a student of these problems, who is convinced of the reality of psychic manifestations, the question: "Are you a spiritist?" it would be wise to come to an understanding. Certain lecturers are of the opinion that spiritism is represented by incidents such as the following:
I know spiritists so credulous that they believe in communications of this sort!
If this is what is called being a spiritist, we can say that we are not spiritists. But metaphysical research is quite another thing. From this time on such credulity must cease.
The pages already read are numerous and very closely packed. They contain a considerable number of documents: the basic material for the new science. I have already greatly overtaxed my readers' patience, and it is time to end this general exposition, that we may arrive at conclusions.
The article above was taken from Camille Flammarion's "Death and Its Mystery - After Death. Manifestations and Apparitions of the Dead; The Soul After Death" Translated by Latrobe Carroll (1923, T. Fisher Unwin, Ltd. London: Adelphi Terrace.)
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