At both ends of this spectrum I believe that our evidence indicates a momentous prolongation. Beyond the _red_ end, of course, we already know that vital faculty of some kind must needs extend. We know that organic processes are constantly taking place within us which are not subject to our control, but which make the very foundation of our physical being.

We know that the habitual limits of our voluntary action can be far extended under the influence of strong excitement. It need not surprise us to find that appropriate artifices--hypnotism or self-suggestion--can carry the power of our will over our organism to a yet further point.

The faculties that lie beyond the _violet_ end of our psychological spectrum will need more delicate exhibition and will command a less ready belief. The actinic energy which lies beyond the violet end of the solar spectrum is less obviously influential in our material world than is the dark heat which lies beyond the red end. Even so, one may say, the influence of the ultra-intellectual or supernormal faculties upon our welfare as terrene organisms is less marked in common life than the influence of the organic or subnormal faculties. Yet it is _that_ prolongation of our spectrum upon which our gaze will need to be most strenuously fixed. It is _there_ that we shall find our inquiry opening upon a cosmic prospect, and inciting us upon an endless way.

Even the first stages of this progress are long and labyrinthine; and it may be useful to conclude this introductory chapter by a brief summary of the main tracts across which our winding road must lie. It will be my object to lead by transitions as varied and as gradual as possible from phenomena held as normal to phenomena held as supernormal, but which like the rest are simply and solely the inevitable results and manifestations of universal Law.

Following then on this first or introductory chapter is one containing a discussion of the ways in which human personality disintegrates and decays. _Alternations of personality_ and hysterical phenomena generally are in this connection the most instructive to us.

In the third chapter we utilize the insight thus gained and discuss the line of evolution which enables man to maintain and intensify his true normality. What type of man is he to whom the epithet of _normal_,--an epithet often obscure and misleading,--may be most fitly applied? I claim that that man shall be regarded as normal who has the fullest grasp of faculties which inhere in the whole race. Among these faculties I count subliminal as well as supraliminal powers;--the mental processes which take place below the conscious threshold as well as those which take place above it; and I attempt to show that those who reap most advantage from this submerged mentation are men of _genius_.

The fourth chapter deals with the alternating phase through which man's personality is constructed habitually to pa.s.s. I speak of _sleep_; which I regard as a phase of personality, adapted to maintain our existence in the spiritual environment, and to draw from thence the vitality of our physical organisms. In this chapter I also discuss certain supernormal phenomena which sometimes occur in the state of sleep.

The fifth chapter treats of _hypnotism_, considered as an _empirical development of sleep_. It will be seen that hypnotic suggestion intensifies the physical recuperation of sleep, and aids the emergence of those supernormal phenomena which ordinary sleep and spontaneous somnambulism sometimes exhibit.

From hypnotism we pa.s.s on in the sixth chapter to experiments, less familiar to the public than those cla.s.sed as hypnotic, but which give a still further insight into our subliminal faculty. With these experiments are intermingled many spontaneous phenomena; and the chapter will take up and continue the spontaneous phenomena of Chapters III. and IV. as well as the experiments of Chapter V. Its theme will be the messages which the subliminal self sends up to the supraliminal in the form of sensory hallucinations:--the visions fashioned internally, but manifested not to the inward eye alone; the voices which repeat as though in audible tones the utterance of the self within.

These _sensory automatisms_, as I have termed them, are very often _telepathic_--involve, that is to say, the transmission of ideas and sensations from one mind to another without the agency of the recognised organs of sense. Nor would it seem that such transmission need necessarily cease with the bodily death of the transmitting agent. In the seventh chapter evidence is brought forward to show that those who communicated with us telepathically in this world may communicate with us telepathically from the other. Thus _phantasms of the dead_ receive a new meaning from observations of the phenomena occurring between living men.

But besides the hallucinatory hearing or picture-seeing which we have cla.s.sed as sensory automatisms, there is another method by which the subliminal may communicate with the supraliminal self.

In Chapter VIII., we consider in what ways _motor automatism_--the unwilled activity of hand or voice--may be used as a means of such communication. Unwilled writings and utterances furnish the opportunity for experiment more prolonged and continuous than the phantasms or pictures of sensory automatism can often give, and, like them, may sometimes originate in telepathic impressions received by the subliminal self from another mind. These motor automatisms, moreover, as the ninth chapter shows, are apt to become more complete, more controlling, than sensory automatisms. They may lead on, in some cases, to the apparent _possession_ of the sensitive by some extraneous spirit, who seems to write and talk through the sensitive's organism, giving evidence of his own surviving ident.i.ty.

The reader who may feel disposed to give his adhesion to this culminating group of the long series of evidences which have pointed with more and more clearness to the survival of human personality, and to the possibility for men on earth of actual commerce with a world beyond, may feel perhaps that the _desiderium orbis catholici_, the intimate and universal hope of every generation of men, has never till this day approached so near to fulfilment. There has never been so fair a prospect for Life and Love. But the goal to which we tend is not an ideal of personal happiness alone. The antic.i.p.ation of our own future is but one element in the prospect which opens to us now. Our inquiry has broadened into a wider scope. The point from which we started was an a.n.a.lysis of the latent faculties of man. The point towards which our argument has carried us is the existence of a spiritual environment in which those faculties operate, and of unseen neighbours who speak to us thence with slowly gathering power. Deep in this spiritual environment the cosmic secret lies. It is our business to collect the smallest indications; to carry out from this treasury of Rhampsinitus so much as our bare hands can steal away. We have won our sc.r.a.ps of spiritual experience, our messages from behind the veil; we can try them in their connection with certain enigmas which philosophy hardly hoped to be able to put to proof. Can we, for instance, learn anything,--to begin with fundamental problems,--of the relation of spiritual phenomena to s.p.a.ce, to Time, to the material world?

As to the idea of s.p.a.ce, the evidence which will have been presented will enable us to speak with perhaps more clearness than could have been hoped for in such a matter. Spiritual life, we infer, is not bound and confined by s.p.a.ce-considerations in the same way as the life of earth.

But in what way is that greater freedom attained? It appears to be attained by the mere extension of certain licenses (so to call them) permitted to ourselves. We on earth submit to two familiar laws of the ordinary material universe. A body can only act where it is. Only one body can occupy the same part of s.p.a.ce at the same moment. Applied to common affairs these rules are of plain construction. But once get beyond ponderable matter,--once bring life and ether into play, and definitions become difficult indeed. The orator, the poet, we say, can only act where he is;--but where is he? He has transformed the sheet of paper into a spiritual agency;--nay, the mere memory of him persists as a source of energy in other minds. Again, we may say that no other body can be in the same place as this writing-table; but what of the ether?

What we have thus far learnt of spiritual operation seems merely to extend these two possibilities. Telepathy indefinitely extends the range of an unembodied spirit's potential presence. The interpenetration of the spiritual with the material environment leaves this ponderable planet unable to check or to hamper spiritual presence or operation.

Strange and new though our evidence may be, it needs at present in its relation to s.p.a.ce nothing more than an immense extension of conceptions which the disappearance of earthly limitations was certain immensely to extend.

How, then, does the matter stand with regard to our relation to Time? Do we find that our new phenomena point to any mode of understanding or of transcending Time fundamentally different from those modes which we have at our command?

In dealing with Time Past we have memory and written record; in dealing with Time Future we have forethought, drawing inferences from the past.

Can, then, the spiritual knowledge of Past and Future which our evidence shows be explained by a.s.suming that these existing means of knowledge are raised to a higher power? Or are we driven to postulate something in the nature of Time which is to us inconceivable;--some co-existence of Past and Future in an eternal Now? It is plainly with Time Past that we must begin the inquiry.

The knowledge of the past which automatic communications manifest is in most cases apparently referable to the actual memory of persons still existing beyond the tomb. It reaches us telepathically, as from a mind in which remote scenes are still imprinted. But there are certain scenes which are not easily a.s.signed to the individual memory of any given spirit. And if it be possible for us to learn of present facts by telaesthesia as well as by telepathy;--by some direct supernormal percipience without the intervention of any other mind to which the facts are already known,--may there not be also a retrocognitive telaesthesia by which we may attain a direct knowledge of facts in the past?

Some conception of this kind may possibly come nearest to the truth. It may even be that some World-Soul is perennially conscious of all its past; and that individual souls, as they enter into deeper consciousness, enter into something which is at once reminiscence and actuality. But nevertheless a narrower hypothesis will cover the actual cases with which we have to deal. Past facts are known to men on earth not from memory only, but by written record; and there may be records, of what kind we know not, which persist in the spiritual world. Our retrocognitions seem often a recovery of isolated fragments of thought and feeling, pebbles still hard and rounded amid the indecipherable sands over which the mighty waters are "rolling evermore."

When we look from Time Past to Time Future we are confronted with essentially the same problems, though in a still more perplexing form, and with the world-old mystery of Free Will _versus_ Necessity looming in the background. Again we find that, just as individual memory would serve to explain a large proportion of Retrocognition, so individual forethought--a subliminal forethought, based often on profound organic facts not normally known to us--will explain a large proportion of Precognition. But here again we find also precognitions which transcend what seems explicable by the foresight of any mind such as we know; and we are tempted to dream of a World-Soul whose Future is as present to it as its Past. But in this speculation also, so vast and vague an explanation seems for the present beyond our needs; and it is safer--if aught be safe in this region which only actual evidence could have emboldened us to approach--to take refuge in the conception of intelligences not infinite, yet gifted with a foresight which strangely transcends our own.

Closely allied to speculations such as these is another speculation, more capable of subjection to experimental test, yet which remains still inconclusively tested, and which has become for many reasons a stumbling-block rather than a corroboration in the spiritual inquiry. I refer to the question whether any influence is exercised by spirits upon the gross material world otherwise than through ordinary organic structures. We know that the spirit of a living man controls his own organism, and we shall see reason to conclude that discarnate spirits may also control, by some form of "possession," the organisms of living persons,--may affect directly, that is to say, some portions of matter which we call living, namely, the brain of the entranced sensitive.

There seems to me, then, no paradox in the supposition that some effect should be produced by spiritual agency--possibly through the mediation of some kind of energy derived from living human beings--upon inanimate matter as well. And I believe that as a fact such effects have been observed and recorded in a trustworthy manner by Sir W. Crookes, the late Dr. Speer, and others, in the cases especially of D. D. Home and of W. Stainton Moses. If, indeed, I call these and certain other records still inconclusive, it is mainly on account of the ma.s.s of worthless narratives with which they have been in some sense smothered; the long history of so-called investigations which have consisted merely in an interchange of credulity and fraud. For the present the evidence of this kind which has real value is better presented, I think, in separate records than collected or discussed in any generalised form. All that I purpose in this work, therefore, is briefly to indicate the relation which these "physical phenomena" hold to the psychical phenomena with which my book is concerned. Alongside of the faculty or achievement of man's ordinary or supraliminal self I shall demarcate the faculty or achievement which I ascribe to his subliminal self; and alongside of this again I shall arrange such few well-attested phenomena as seem _prima facie_ to demand the physical intervention of discarnate intelligences.

I have traced the utmost limits to which any claim to a scientific basis for these inquiries can at present be pushed. Yet the subject-matter has not yet been exhausted of half its significance. The conclusions to which our evidence points are not such as can be discussed or dismissed as a mere matter of speculative curiosity. They affect every belief, every faculty, every hope and aim of man; and they affect him the more intimately as his interests grow more profound. Whatever meaning be applied to ethics, to philosophy, to religion, the concern of all these is here.

It would have been inconsistent with my main purpose had I interpolated considerations of this kind into the body of this work. For that purpose was above all to show that realms left thus far to philosophy or to religion,--too often to mere superst.i.tion and idle dream,--might in the end be brought under steady scientific rule. I contend that Religion and Science are no separable or independent provinces of thought or action; but rather that each name implies a different aspect of the same ideal;--that ideal being the completely normal reaction of the individual spirit to the whole of cosmic law.

a.s.suredly this deepening response of man's spirit to the Cosmos deepening round him must be affected by all the signals which now are glimmering out of night to tell him of his inmost nature and his endless fate. Who can think that either Science or Revelation has spoken as yet more than a first half-comprehended word? But if in truth souls departed call to us, it is to them that we shall listen most of all. We shall weigh their undesigned concordances, we shall a.n.a.lyse the congruity of their message with the facts which such a message should explain. To some thoughts which may thus be generated I shall try to give expression in an Epilogue to the present work.

CHAPTER II

DISINTEGRATIONS OF PERSONALITY

???t?? ?st?? ???sa ??e????te? ????e?, ???sa de e?d??te?, ?p???.

--HERAc.l.i.tUS.

Of the race of man we know for certain that it has been evolved through many ages and through countless forms of change. We know for certain that its changes continue still; nay, that more causes of change act upon us in "fifty years of Europe" than in "a cycle of Cathay." We may reasonably conjecture that the race will continue to change with increasing rapidity, and through a period in comparison with which our range of recorded history shrinks into a moment.

The actual nature of these coming changes, indeed, lies beyond our imagination. Many of them are probably as inconceivable to us now as eyesight would have been to our eyeless ancestors. All that we can do is to note so far as possible the structural laws of our personality as deduced from its changes thus far; inferring that for some time to come, at any rate, its further changes will proceed upon similar lines.

I have already (Chapter I) indicated the general view as to the nature of human personality which is maintained in this work. I regard each man as at once profoundly unitary and almost infinitely composite, as inheriting from earthly ancestors a multiplex and "colonial"

organism--polyzoic and perhaps polypsychic in an extreme degree; but also as ruling and unifying that organism by a soul or spirit absolutely beyond our present a.n.a.lysis--a soul which has originated in a spiritual or metetherial environment; which even while embodied subsists in that environment; and which will still subsist therein after the body's decay.

It is, of course, impossible for us to picture to ourselves the way in which the individual life of each cell of the body is reconciled with the unity of the central life which controls the body as a whole. But this difficulty is not created or intensified by the hypothesis of a separate and persistent soul. On no hypothesis can we really understand the collaboration and subordination of the cell-lives of any multicellular animal. It is as mysterious in the starfish as it is in Plato; and the "eight brains of Aurelia," with their individual and their common life, are as inconceivable as the life of the phagocytes in the philosopher's veins, in their relation to his central thought.[7]

I claim, in fact, that the ancient hypothesis of an indwelling soul, possessing and using the body as a whole, yet bearing a real, though obscure relation to the various more or less apparently disparate conscious groupings manifested in connection with the organism and in connection with more or less localised groups of nerve-matter, is a hypothesis not more perplexing, not more c.u.mbrous, than any other hypothesis yet suggested. I claim also that it is conceivably provable,--I myself hold it as actually proved,--by direct observation.

I hold that certain manifestations of central individualities, a.s.sociated now or formerly with certain definite organisms, have been observed in operation apart from those organisms, both while the organisms were still living, and after they had decayed. Whether or no this thesis be as yet sufficiently proved, it is at least at variance with no scientific principle nor established fact whatever; and it is of a nature which continued observation may conceivably establish to the satisfaction of all. The negative thesis, on the other hand, is a thesis in unstable equilibrium. It cannot be absolutely proved by any number of negative instances; and it may be absolutely disproved by a single positive instance. It may have at present a greater scientific _currency_, but it can have no real scientific authority as against the view defended in these pages.

Leaving these questions, however, aside for the present, we may agree that in the organism as we can observe it in common life we have no complete or unchanging unity, but rather a complex hierarchy of groups of cells exercising vaguely limited functions, and working together with rough precision, tolerable harmony, fair success. That these powers ever work _perfectly_ together we have no evidence. Our feeling of health is but a rough haphazard register of what is pa.s.sing within us. Nor would it ever be possible to define a permanently ideal status in an organism in moving equilibrium,--an organism which lives by exploding unstable compounds, and which is constantly aiming at new ends at the expense of the old.

Many disturbances and disintegrations of the personality must presently fall to be discussed. But the reader who may follow me must remember the point of view from which I am writing. The aim of my a.n.a.lysis is not to destroy but to fulfil;--or say, rather, my hope is that observation of the ways in which the personality tends to disintegrate may suggest methods which may tend on the other hand to its more complete integration.

Such improvements upon the natural conditions of the organism are not unknown. Just as the study of hysteria deals mainly with instabilities in the threshold of consciousness, so does the study of zymotic disease deal mainly with instabilities in the const.i.tution of the blood. The ordinary object of the physician is to check these instabilities when they occur; to restore healthy blood in the place of vitiated. The experimental biologist has a further aim. He wishes to provide men with _better_ blood than nature has bestowed; to elicit from virus and decay some element whose infusion into the veins may give immunity against microbic invasion. As the adult is safer against such attacks than the child by dint of his more advanced development, so is the immunised adult safer than the common man. The change of his blood which healthy maturity has induced has made him safe against whooping-cough. The change in his blood which we effect by injecting ant.i.toxin makes him temporarily safe against diphtheria. We have improved upon nature;--and our artifice has been _prophylactic_ by virtue of being in a certain sense _developmental_.

Even such, I trust, may be the achievement of experimental psychology in a later day. I shall be well content if in this chapter I can give hints for some future colligation of such evolutive phenomena as may lurk amid a ma.s.s of phenomena mainly dissolutive--phenomena whose records are scattered and imperfect, and have as yet only in some few directions, and by quite recent writers, been collated or systematised on any definite plan.

The discussion of these disintegrations of personality needs, I think, some little clearing of the ground beforehand, if it is to avoid confusion. It will be needful to speak of concurrent and alternating streams of consciousness,--of subliminal and supraliminal strata of personality and the like;--phrases which save much trouble when used with care, but which need some words of preliminary explanation. It is not easy to realise that anything which deserves the name of consciousness can be going on within us, apart from that central stream of thought and feeling with which we identify ourselves in common life.

Something of definition is needed;--not indeed of any formal or dogmatic kind;--but enough to make clear the sense given to such words as consciousness, memory, personality, in the ensuing pages.

I begin, then, with the obvious remark that when we conceive any act other than our own as a conscious act, we do so either because we regard it as _complex_, and therefore _purposive_, or because we perceive that it has been _remembered_. Thus we call the fencer or the chess-player fully conscious; or, again, we say, "The man who seemed stunned after that blow on the head must really have been conscious all the time; for he afterwards recalled every incident." The _memorability_ of an act is, in fact, a better proof of consciousness than its complexity. Thus consciousness has been denied both to hypnotised subjects and to dogs; but it is easier to prove that the hypnotised subject is conscious than that the dog is conscious. For the hypnotised subject, though he may forget the incidents of the trance when he awakes, will remember them in the next trance; or he may be trained to remember them in the waking state also; while with regard to the dog we cannot decide from the mere complexity of his actions how far he is conscious of their performance. With him, too, the best line of proof lies in his obvious memory of past acts. And yet, although all agree that our own memory, broadly speaking, proves our past consciousness, some persons would not admit that a dog's memory does so too. The dog's organism, they would say, responds, no doubt, in a new manner to a second repet.i.tion of a previous stimulus; but this is more or less true of all living organisms, or parts of organisms, even far below what we generally regard as a conscious level.

Reflections of this kind naturally lead to a wider conception of consciousness. It is gradually seen that the earlier inquiries which men have made about consciousness have been of a merely ethical or legal character;--have simply aimed at deciding whether at a given moment a man was _responsible_ for his acts, either to a human or to a divine tribunal. Commonsense has seemed to encourage this method of definite demarcation; we judge practically either that a man is conscious or that he is not; in the experience of life intermediate states are of little importance.

As soon, however, as the problem is regarded as a psychological one, to be decided by observation and experiment, these hard and fast lines grow fainter and fainter. We come to regard consciousness as an attribute which may possibly be present in all kinds of varying degrees in connection with the animal and vegetable worlds; as the psychical counterpart of life; as conceivably the psychical counterpart of all phenomenal existence. Or, rather, we may say this of _mind_, to which, in its more elementary forms, consciousness bears somewhat the same relation as self-consciousness bears to consciousness, or some higher evolution may bear to self-consciousness.

This being so, I cannot see how we can phrase our definition more simply than by saying that any act or condition must be regarded as conscious if it is _potentially memorable_;--if it can be recollected, under any circ.u.mstances, by the subject concerned. It does not seem needful that the circ.u.mstances under which such recollection may occur should arise while the subject is still incarnated on this planet. We shall never on this planet remember the great majority of our dreams; but those dreams were presumably no less conscious than the dreams which a sudden awakening allowed us to keep in memory. Certain hypnotic subjects, indeed, who can be made to remember their dreams by suggestion, apparently remember dreams previously latent just as easily as dreams previously remembered. And we shall have various other examples of the unexpected recollection of experiences supposed to have been entirely devoid of consciousness.

We are bound, I think, to draw at least this negative conclusion: that we must not take for granted that our apparently central consciousness is something wholly different in kind from the minor consciousnesses out of which it is in some sense elaborated. I do indeed believe it to be in an important sense different; but this difference must not be a.s.sumed on the basis of our subjective sensations alone. We must approach the whole subject of split or duplicated personalities with no prepossession against the possibility of any given arrangement or division of the total ma.s.s of consciousness which exists within us.

Before we can picture to ourselves how that ma.s.s of consciousness may _disintegrate_, we ought, were it possible, to picture to ourselves how it is in the first instance _integrated_. That, however, is a difficulty which does not begin with the const.i.tution of man. It begins when unicellular develop into multicellular organisms. It is, of course, a mystery how a single cell can hold together, and what kind of unity it can possess. But it is a fresh mystery when several cells cohere in a conjoint and independent life. In the collective unity of certain "colonial animals" we have a kind of sketch or parody of our own complex being. Higher intelligences may possibly see us as we see the hydrozoon--a creature split up into different "persons," a "hydriform person" who feeds, a "medusiform person" who propagates, and so on--elements of the animal differentiated for different ends--interconnected from one point of view as closely as our stomach and brain, yet from another point of view separable existences, capable of detachment and of independent regeneration in all kinds of different ways. Still more composite, though less conspicuously composite, is every animal that we meet as we rise through the scale; and in man we reach the summit both of colonial complexity and of centralised control.

I need hardly say that as regards the inner nature of this close co-ordination, this central government, science can at present tell us little or nothing. The growth of the nervous mechanism may be to some extent deciphered; but how this mechanism is centrally governed; what is the tendency which makes for unity; where precisely this unity resides, and what is its exact relation to the various parts of the multicellular organism--all these are problems in the nature of _life_, to which as yet no solution is known.