A devil is not a creature whose existence is independently known to science; and from the accounts the behaviour of the invading devils seems due to mere self-suggestion. With uncivilised races, even more than among our own friends, we are bound to insist on the rule that there must be some supernormal knowledge shown before we may a.s.sume an external influence. It may of course be replied that the character shown by the "devils" was fiendish and actually _hostile_ to the possessed person. Can we suppose that the tormentor was actually a fraction of the tormented?
I reply that such a supposition, so far from being absurd, is supported by well-known phenomena both in insanity and in mere hysteria.
Especially in the Middle Ages,--amid powerful self-suggestions of evil and terror,--did these quasi-possessions reach an intensity and violence which the calm and sceptical atmosphere of the modern hospital checks and discredits. The devils with terrifying names which possessed Sur Angelique of Loudun[195] would at the Salpetriere under Charcot in our days have figured merely as stages of "clounisme" and "att.i.tudes pa.s.sionelles."
And even now these splits of personality seem occasionally to destroy all sympathy between the normal individual and a divergent fraction. No great sympathy was felt by Leonie II. for Leonie I.[196] And Dr. Morton Prince"s case[197] shows us the deepest and ablest of the personalities of his "Miss Beauchamp" positively spiteful in its relation to her main ident.i.ty.
Bizarre though a house thus divided against itself may seem, the moral dissidence is merely an exaggeration of the moral discontinuity observable in the typical case of Mrs. Newnham.[198] _There_ the secondary intelligence was merely tricky, not malevolent. But its trickiness was wholly alien from Mrs. Newnham"s character,--was something, indeed, which she would have energetically repudiated.
It seems, therefore,--and the a.n.a.logy of dreams points in this direction also,--that our moral nature is as easily split up as our intellectual nature, and that we cannot be any more certain that the minor current of personality which is diverted into some new channel will retain _moral_ than that it will retain _intellectual_ coherence.
To return once more to the Chinese devil-possessions. Dr. Nevius a.s.serts, though without adducing definite proof, that the possessing devils sometimes showed supernormal knowledge. This is a better argument for their separate existence than their fiendish temper is; but it is not in itself enough. The knowledge does not seem to have been specially appropriate to the supposed informing spirit. It seems as though it may have depended upon heightened memory, with possibly some slight telepathic or telaesthetic perception. Heightened memory is thoroughly characteristic of some hysterical phases; and even the possible traces of telepathy (although far the most important feature of the phenomena, if they really occurred) are, as we have seen, not unknown in trance states (like Leonie"s) where there is no indication of an invading spirit.
Temporary control of the organism by a widely divergent fragment of the personality, self-suggested in some dream-like manner into hostility to the main ma.s.s of the personality, and perhaps better able than that normal personality to reach and manipulate certain stored impressions,--or even certain supernormal influences,--such will be the formula to which we shall reduce the invading Chinese devil, as described by Dr. Nevius,--and _probably_ the great majority of supposed devil-possessions of similar type.
The great majority, no doubt, but perhaps not _all_. It would indeed be matter for surprise if such trance-phenomena as those of Mrs. Piper and other modern cases had appeared in the world without previous parallel.
Much more probable is it that similar phenomena have occurred sporadically from the earliest times,--although men have not had enough of training to a.n.a.lyse them.
And, in fact, among the endless descriptions of trance-phenomena with which travellers furnish us, there are many which include points so concordant with our recent observations that we cannot but attach some weight to coincidences so wholly undesigned.[199] But although this may be admitted, I still maintain that the only invaders of the organism who have as yet made good their t.i.tle have been human, and have been friendly; and with this clearance should, I think, vanish the somewhat grim a.s.sociations which have gathered around the word _possession_.
a.s.suming, then, as I think we at present may a.s.sume, that we have to deal only with spirits who have been men like ourselves, and who are still animated by much the same motives as those which influence us, we may briefly consider, on similar a.n.a.logical grounds, what range of spirits are likely to be able to affect us, and what difficulties they are likely to find in doing so. Of course, actual experience alone can decide this; but nevertheless our expectations may be usefully modified if we reflect beforehand how far such changes of personality as we already know can suggest to us the limits of these profounder subst.i.tutions.
What, to begin with, do we find to be the case as to addition of faculty in alternating states? How far do such changes bring with them unfamiliar powers?
Reference to the recorded cases will show us that existing faculty may be greatly quickened and exalted. There may be an increase both in actual perception and in power of remembering or reproducing what has once been perceived. There may be increased control over muscular action,--as shown, for instance, in improved billiard-playing,--in the secondary state. But there is little evidence of the acquisition--telepathy apart--of any actual ma.s.s of fresh knowledge,--such as a new language, or a stage of mathematical knowledge unreached before. We shall not therefore be justified by a.n.a.logy in expecting that an external spirit controlling an organism will be able easily to modify it in such a way as to produce speech in a language previously unknown. The brain is used as something between a typewriter and a calculating machine. German words, for instance, are not mere combinations of letters, but specific formulae; they can only seldom and with great difficulty be got out of a machine which has not been previously fashioned for their production.
Consider, again, the a.n.a.logies as to _memory_. In the case of alternations of personality, memory fails and changes in what seems a quite capricious way. The gaps which then occur recall (as I have said) the _ecmnesia_ or blank unrecollected s.p.a.ces which follow upon accidents to the head, or upon crises of fever, when all memories that belong to a particular person or to a particular period of life are clean wiped out, other memories remaining intact. Compare, again, the memory of waking life which we retain in _dream_. This too is absolutely capricious;--I may forget my own name in a dream, and yet remember perfectly the kind of chairs in my dining-room. Or I may remember the chairs, but locate them in some one else"s house. No one can predict the kind of confusion which may occur.
We have also the parallel of _somnambulic utterance_. In talking with a somnambulist, be the somnambulism natural or induced, we find it hard to get into continuous colloquy on our own subjects. To begin with, he probably will not speak continuously for long together. He drops back into a state in which he cannot express himself at all. And when he does talk, he is apt to talk only on his own subjects;--to follow out his own train of ideas,--interrupted rather than influenced by what _we_ say to _him_. The difference of _state_ between waking and sleep is in many ways hard to bridge over.
We have thus three parallelisms which may guide and limit our expectations. From the parallelism of possession with split personalities we may infer that a possessing spirit is not likely to be able to inspire into the recipient brain ideas or words of very unfamiliar type. From the parallelism of possession with dream we may infer that the memory of the possessing spirit may be subject to strange omissions and confusions. From the parallelism with somnambulism we may infer that colloquy between a human observer and the possessing spirit is not likely to be full or free, but rather to be hampered by difference of state, and abbreviated by the difficulty of maintaining psychical contact for long together.
These remarks will, I hope, prepare the reader to consider the problems of possession with the same open-mindedness which has been needed for the study of previous problems attacked in the present work.
But before we can proceed to the actual evidence there is another aspect of possession which must be explained. A group of phenomena are involved which have in various ways done much to confuse and even to r.e.t.a.r.d our main inquiry, but which, when properly placed and understood, are seen to form an inevitable part of any scheme which strives to discover the influence of unseen agencies in the world we know.
In our discussion of all telepathic and other supernormal influence I have thus far regarded it mainly from the psychological and not from the physical side. I have spoken as though the field of supernormal action has been always the metetherial world. Yet true as this dictum may be in its deepest sense, it cannot represent the _whole_ truth "for beings such as we are, in a world like the present." For us every psychological fact has (so far as we know) a physical side; and metetherial events, to be perceptible to us, must somehow affect the world of matter.
In sensory and motor automatisms, then, we see effects, supernormally initiated, upon the world of matter.
_Imprimis_, of course, and in ordinary life our own spirits (their existence once granted) affect our own bodies and are our standing examples of spirit affecting matter. Next, if a man receives a telepathic impact from another incarnate spirit which causes him to see a phantasmal figure, that man"s brain has, we may suppose, been directly affected by his own spirit rather than by the spirit of the distant friend. But it may not always be true even in the case of sensory automatisms that the distant spirit has made a suggestion merely to the percipient"s spirit which the percipient"s own spirit carries out; and in motor automatisms, as they develop into _possession_, there are indications, as I have already pointed out, that the influence of the agent"s spirit is _telergic_ rather than telepathic, and that we have extraneous spirits influencing the human brain or organism. That is to say, they are producing movements in matter;--even though that matter be organised matter and those movements molecular.
So soon as this fact is grasped,--and it has not always been grasped by those who have striven to establish a fundamental difference between spiritual influence on our spirits and spiritual influence on the material world,--we shall naturally be prompted to inquire whether inorganic matter as well as organic ever shows the agency of extraneous spirits upon it. The reply which first suggests itself is, of course, in the negative. We are constantly dealing with inorganic matter, and no hypothesis of spiritual influence exerted on such matter is needed to explain our experiments. But this is a rough general statement, hardly likely to cover phenomena so rare and fugitive as many of those with which in this inquiry we deal. Let us begin, so to say, at the other end; not with the broad experience of life, but with the delicate and exceptional cases of _possession_ of which we have lately been speaking.
Suppose that a discarnate spirit, in temporary possession of a living organism, is impelling it to motor automatisms. Can we say _a priori_ what the limits of such automatic movements of that organism are likely to be, in the same way as we can say what the limits of any of its voluntary movements are likely to be? May not this extraneous spirit get more motor power out of the organism than the waking man himself can get out of it? It would not surprise us, for example, if the movements in trance showed increased _concentration_; if a dynamometer (for instance) was more forcibly squeezed by the spirit acting through the man than by the man himself. Is there any other way in which one would imagine that a spirit possessing me could use my vital force more skilfully than I could use it myself?
I do not know how my will moves my arm; but I know by experience that my will generally moves only my arm and what my arm can touch;--whatever objects are actually in contact with the "protoplasmic skeleton" which represents the life of my organism. Yet I can sometimes move objects not in actual contact, as by melting them with the heat or (in the dry air of Colorado) kindling them with the electricity, which my fingers emit.
I see no very definite limit to this power. I do not know all the forms of energy which my fingers might, under suitable training, emit.
And now suppose that a possessing spirit can use my organism more skilfully than I can. May he not manage to emit from that organism some energy which can visibly move ponderable objects not actually in contact with my flesh? That would be a phenomenon of possession not very unlike its other phenomena;--and it would be _telekinesis_.
By that word (due to M. Aksakoff) it is convenient to describe what have been called "the physical phenomena of spiritualism," as to whose existence as a reality, and not as a system of fraudulent pretences, fierce controversy has raged for half a century, and is still raging.
The interest excited in the ordinary public by these phenomena has, as is well known, fostered much fraud, to expose and guard against which has been one of the main tasks of the S.P.R.[200]
Indeed, the persistent simulation of telekinesis has, naturally enough, inspired persistent doubt as to its genuine occurrence even in cases where simulation has been carefully guarded against, or is antecedently improbable. And thus while believing absolutely in the occurrence of telekinetic phenomena, I yet hold that it would be premature to press them upon my readers" belief, or to introduce them as an integral part of my general expository scheme. From one point of view, their detailed establishment, as against the theory of fraud, demands an expert knowledge of conjuring and other arts which I cannot claim to possess.
From another point of view, their right comprehension must depend upon a knowledge of the relations between matter and ether such as is now only dimly adumbrated by the most recent discoveries;--for instance, discoveries as to previously unsuspected forms of radiation.
In a long Appendix, viz., "Scheme of Vital Faculty"[201]--originally written with reference to the manifestations through Mr. Stainton Moses--I have tried to prepare the way for future inquiries; to indicate in what directions a better equipped exploration may hereafter reap rich reward. Even that tentative sketch, perhaps, may have been too ambitious for my powers in the present state not only of my own, but of human knowledge; and in this chapter I shall allude to telekinetic phenomena only where unavoidable,--owing to their inmixture into phenomena more directly psychological,--and in the tone of the historian rather than of the scientific critic.
* * * * *[202]
The way has now been so far cleared for our cases of Possession that at least the princ.i.p.al phenomena claimed have been (I hope) made intelligible, and shown to be concordant with other phenomena already described and attested. It will be best, however, to consider first some of the more rudimentary cases before going on to our own special instances of possession,--those of Mr. Stainton Moses or Mrs. Piper.
We have already seen that there is no great gulf between the sudden incursions, the rapid messages of the dead, with which we are already familiar, and incursions so intimate, messages so prolonged, as to lay claim to a name more descriptive than that of motor automatisms.
And similarly no line of absolute separation can be drawn between the brief psychical _excursions_ previously described, and those more prolonged excursions of the spirit which I would group under the name of ecstasy.
In the earlier part of this book I have naturally dwelt rather on the evidence for supernormal acquisition of knowledge than on the methods of such acquisition, and my present discussion must needs be restricted to a certain extent in the same way. We must, however, attempt some provisional scheme of cla.s.sification, though recognising that the difficulties of interpretation which I pointed out in Chapter IV., when endeavouring to distinguish between telepathy and telaesthesia, meet us again in dealing with possession and ecstasy. We may not, that is, be able to say, as regards a particular manifestation, whether it is an instance of incipient possession, or incipient ecstasy, or even whether the organism is being "controlled" directly by some extraneous spirit or by its own incarnate spirit. It is from the extreme cases that we form our categories. But now that we have reached some conception of what is involved in ecstasy and possession, we can interpret some earlier cases in this new light. Such experiences, for instance, as those of Mr.
Mamtchitch (Appendix VII. A) and Miss Conley (Appendix VII. D), suggest a close kinship to the more developed cases of Mr. Moses and Mrs. Piper.
In other cases it may be clear that no control of any discarnate spirit is involved, but there seems to be something like incipient possession by the subliminal self or incarnate spirit. From this point of view the first case given in Appendix IX. B is of undoubted psychological interest. If it is not a case of thought-transference from Miss C. to Mrs. Luther (possibly between their subliminal selves during sleep), we must a.s.sume that a very remarkable recrudescence of latent memory occurred to the latter independently, at the same time that a similar though less remarkable revival of memory occurred to the former. But I introduce the case here simply as suggestive of the momentary domination of the subliminal over the supraliminal self.
In Professor Thoulet"s case[203] we find a fuller control by the subliminal self, with a manifestation of knowledge suggesting some spiritual excursion; in Mr. Goodall"s case there seems to be a telepathic conversation between his subliminal self controlling his utterance and some perhaps discarnate spirit; and finally, in Mr.
Wilkie"s case, there is the definite superposition, as it were, of a discarnate spirit"s message upon the automatist in such a way that we are led to wonder whether it was the _mind_ or the _brain_ of the automatist that received the message. The first step apparently is the abeyance of the supraliminal self and the dominance of the subliminal self, which may lead in rare cases to a form of trance (or of what we have hitherto called secondary personality) where the whole body of the automatist is controlled by his own subliminal self, or incarnate spirit, but where there is no indication of any relation with discarnate spirits. The next form of trance is where the incarnate spirit, whether or not maintaining control of the whole body, makes excursions into or holds telepathic intercourse with the spiritual world. And, lastly, there is the trance of possession by another, a discarnate spirit. We cannot, of course, always distinguish between these three main types of trance--which, as we shall see later, themselves admit of different degrees and varieties.
The most striking case known to me of the first form of trance--possession by the subliminal self--is that of the Rev. C. B.
Sanders,[204] whose trance-personality has always called itself by the name of "X + Y = Z." The life of the normal Mr. Sanders has apparently been pa.s.sed in the environment of a special form of Presbyterian doctrine, and there seems to have been a fear on the part of Mr. Sanders himself lest the trance manifestations of which he was the subject should conflict with the theological position which he held as a minister; and indeed for several years of his early suffering "he was inclined to regard his peculiar case of affliction as the result of Satanic agency." On the part of some of his friends also there seems to be a special desire to show that "X + Y = Z" was not heterodox. Under these circ.u.mstances it is perhaps not surprising that we find so much reticence in "X + Y = Z" concerning his own relations to the normal Mr.
Sanders, whom he calls "his casket." What little explanation is offered seems to be in singular harmony with one of the main tenets advanced in this book, since the claim made by "X + Y = Z" is obviously that he represents the incarnate spirit of Mr. Sanders exercising the higher faculties which naturally pertain to it, but which can be manifested to the full only when it is freed from its fleshly barriers. This frequently occurs, he says, in dying persons, who describe scenes in the spiritual world, and in his own experience when "his casket" is similarly affected, and the bodily obstructions to spiritual vision are removed.
In this case, then, the subliminal self seems to take complete control of the organism, exercising its own powers of telepathy and telaesthesia, but showing no evidence of direct communication with discarnate spirits.
We must now pa.s.s on to the most notable recent case where such communication has been claimed,--that of Swedenborg,--to whose exceptional trance-history and attempt to give some scientific system to his experiences of ecstasy I referred in Chapter I.
The _evidential_ matter which Swedenborg has left behind him is singularly scanty in comparison with his pretensions to a communion of many years with so many spirits of the departed. But I think that the half-dozen "evidential cases" scattered through his memoirs are stamped with the impress of truth,--and I think, also, that without some true experience of the spiritual world Swedenborg could not have entered into that atmosphere of truth in which even his worst errors are held in solution. Swedenborg"s writings on the world of spirits fall in the main into two cla.s.ses,--albeit cla.s.ses not easily divided. There are _experiential_ writings and there are _dogmatic_ writings. The first of these cla.s.ses contains accounts of what he saw and felt in that world, and of such inferences with regard to its laws as his actual experience suggested. Now, speaking broadly, all this ma.s.s of matter, covering some hundreds of propositions, is in substantial accord with what has been given through the most trustworthy sensitives since Swedenborg"s time.
It is indeed usual to suppose that they have all been influenced by Swedenborg; and although I feel sure that this was not so in any direct manner in the case of the sensitives best known to myself, it is probable that Swedenborg"s alleged experiences have affected modern thought more deeply than most modern thinkers know.
On the other hand, the _second_ or purely _dogmatic_ cla.s.s of Swedenborg"s writings,--the records of instruction alleged to have been given to him by spirits on the inner meaning of the Scriptures, etc.,--these have more and more appeared to be mere arbitrary fancies;--mere projections and repercussions of his own preconceived ideas.
On the whole, then,--with some stretching, yet no contravention, of conclusions independently reached,--I may say that Swedenborg"s story,--one of the strangest lives yet lived by mortal men,--is corroborative rather than destructive of the slowly rising fabric of knowledge of which he was the uniquely gifted, but uniquely dangerous, precursor.
It seemed desirable here to refer thus briefly to the doctrinal teachings of Swedenborg, but I shall deal later with the general question how much or how little of the statements of "sensitives" about the spiritual world--whether based on their own visions or on the allegations of their "controlling spirits"--are worthy of credence. In the case of Swedenborg there was at least some evidence, of the kind to which we can here appeal, of his actual communication with discarnate spirits;[205] but in most other cases of alleged ecstasy there is little or nothing to show that the supposed revelations are not purely subjective. (See, _e.g._, the revelations of Alphonse Cahagnet"s sensitives, described in his _Arcanes de la vie future devoilees_.)[206]
At most, these visions must be regarded as a kind of symbolical representation of the unseen world.[207]
Among Cahagnet"s subjects, however, there was one young woman, Adele Maginot, who not only saw heavenly visions of the usual post-Swedenborgian kind, but also obtained evidential communications--not unlike those of Mrs. Piper--purporting to come from discarnate spirits. Fortunately these were recorded with unusual care and thoroughness by Cahagnet, and the case thus becomes one of considerable importance for our inquiries. A general account of Cahagnet"s work has recently been given in the _Proceedings_ S.P.R.
(vol. xiv. p. 50) by Mr. Podmore, who, though finding it "almost impossible to doubt that Adele"s success was due to some kind of supernormal faculty," thinks it might be accounted for by telepathy from living persons. It appears that in all her trances Adele--like Mr.
Sanders--was controlled by her own subliminal self--that is to say, her supraliminal self became dormant, under "magnetism" by Cahagnet, while her subliminal self in trance-utterance manifested a knowledge which was, as I incline to think from its a.n.a.logies with more developed cases, obtained from the spiritual world. That this knowledge should be mixed with much that was erroneous or unverifiable is not surprising.
It is also interesting to note the occurrence in this case of circ.u.mstances which in their general character have become so habitual in trances of "mediumistic" type that they are not only found in genuine subjects, but are continually being simulated by the fraudulent. I refer to the so-called "taking on of the death conditions" of a communicating spirit, who, as Adele stated, died of suffocation. "Adele chokes as this man choked, and coughed as he did.... I was obliged to release her by pa.s.ses; she suffered terribly."