I find much more simple the explanation that the phenomena are caused by the presence and the action of an independent being,—a spirit, phantasm, or elemental.
In fine what are we all seeking? The proof of the survival of the ego, of the individuality after death. To be or not to be—it is all in that. For I frankly confess to you if I am going to dissolve away again into the great All, I should just as soon be annihilated. That is perhaps a weakness; but it cannot be helped. I hold above everything else to my individuality; not that I set a great value on it, but the feeling is instinctive and I believe that at bottom everybody is of this opinion. This then is the goal or end, which at all epochs has powerfully interested man and interests him still to-day.
One of the weightiest proofs of the survival of the individual being that I have ever met with is, in my opinion, the vision which my aunt had several days after the death of a friend of hers who, in order to give her a proof of the reality of her apparition, inspired in her by mental suggestion the power of seeing her in the dress she had on in her coffin, a costume which my aunt had never seen.
This is one of the fine and rare arguments in favor of the survival of the soul, so far as my experience goes. Many things are explained by this survival,—above all, what is apparently the frightful injustice of this world.
To these important observations of M. Castex-Dégrange, I should like to add those of a distinguished scientist, who has also for a long time now devoted himself to the analysis and synthesis of these phenomena. I mean M. Goupil. Some of his studies are yet in manuscript form, and I am indebted to this savant for permission to use them. Others have been reprinted in a curious brochure (Pour et Contre, Tours, 1893). But in citing such a large number of instances and experiments, I am abusing the kindness of my readers, even the most curious and the most eager for knowledge. However, I will at least point out the conclusions drawn by M. Goupil from his personal experiences. They are to be found in the work of which I have just spoken, and are as follows:
Table-turning séances yield very insignificant results, regarded as pure science obtained from the spirits; but they are not lacking in interest from the point of view of the analysis of the facts and of the science to be established in accordance with the causes and the laws which govern these phenomena.
I believe that I can draw the conclusion from these phenomena that two theories (the reflex and the Spiritualistic) may be drawn from the facts. It seems to me impossible to maintain that an intelligent agent other than that of the experimenters is not operative in them. What is this intelligence? I believe it is very hazardous to express a confident opinion on this point in view of the incongruity of all these communications.
It is also undeniable that the intellects of the operators enter into the phenomena to a great extent, and that in many cases they alone seem to act.
I should perhaps be sufficiently near the truth if I gave the following definition of the phenomenon:
Functions external to the animistic principle of the operators, and above all of the medium, and governed by their intellects, but sometimes associated with an intellect unknown and relatively independent of man.