This last I think we are especially entitled to say, on account of what has been already done in the way of photographing the cloud-figures (some of them very definite in outline) which are found to emanate on occasions from mediums in the state of trance. For notwithstanding the doubt which has commonly been cast on all such photographs and notwithstanding the very obvious ease with which cameras can be manipulated and shadow-figures of some kind fraudulently produced, the evidence for the genuineness of some such ‘spirit’ photographs is—to any one who really studies it—beyond question. The celebrated “Katie King,” who appeared at seances in connection with the medium Florence Cook, and during a period of two years or more was seen by some hundreds of people—and especially studied by Sir William Crookes—was photographed several times under test conditions.[[97]] Professor Charles Richet, who when he first heard of Crookes’ conclusions was convulsed with laughter over their supposed absurdity, afterward confessed his error,[[98]] for time after time he not only saw a phantasm (“Beni Boa”) in connection with the Algerian medium Aisha, but obtained photographs of the same.[[99]] Dr. A. R. Wallace, in a long note, pp. 190, 191 of his book, Miracles and Modern Spiritualism, gives a careful description of his own experiments in this line. Several different figures were at different times photographed in connection with Mme. D’Espérance; and the very detailed account, with illustrations, which she gives of these phenomena in ch. xxvii. of her book, Shadowland, must give the unbeliever pause. And so on.[[100]] The evidence is so abundant, and so on the whole so well confirmed, that we are practically now compelled to admit (and this is the point in hand) that cloud-like forms of human outline emanating from a medium’s or other person’s living body may at times be caught by the photographic plate. And this is important because it removes the phenomenon from the region of the fanciful or imaginative and gives it automatic and objective registration.

That these forms occurring and occasionally photographed in connection with mediums are independent ‘spirits’ or souls is of course in no way assumed. They may be such, or (what seems more likely) they may be simply extensions of the spiritual or inner body of the medium. The point that interests us here is that their appearance in either case points to the actual existence of such an inner body, capable of becoming extruded from the gross body, and of becoming the seat and manifestation of intelligence. Further than that we need not go at present.

But it will be objected, if the inner or spiritual body is, as has just been supposed, of such a subtle and tenuous nature as to be in itself quite invisible, what connection can this have with phantoms that can be photographed, or that can be seen, or that can be actually touched and handled? This question—the question as to how an excessively rare and tenuous and invisible being may gradually condense and materialize so as to come first within the region of photographic activity, and then within the region of normal visibility, and so on into audible and tangible and material existence and operation, I shall discuss more at length in the next chapter. Suffice it here to point out that the general consensus of thoughtful opinion on this subject at the present time points to a probable condensation of some kind, and utilization of such suitable materials as may be to hand, by which the subtle inner body gradually clothes itself in an outer and denser garment. Whether with Fournier d’Albe we suppose a soul-like core to every single cell, or whether we take a more diffused and general view, in any case we seem compelled to believe that our actual bodies are carried on by organizing powers distributed in centres throughout the body.[[101]] If by any means these vital centres were separated from the gross body, it would still seem natural for them to continue their organizing activity whenever they were surrounded with suitable material. And if, as seems likely, in the case of mediums and seances, a considerable quantity of loose floating organic material is commonly evolved from the bodies of those present, such effluences might be quickly caught up and condensed by any such vital centres present into more or less visible forms and figures.

If, by way of illustration, we were to suppose an army-corps to represent a gross body, then the officers, from corporals to general, would represent the inner or organizing soul; and all these officers together, though really being a ‘body,’ would constitute a mass so small and so scattered compared with the mass-body of the army, that in comparison they would be invisible, and might easily all pass out and away from the army without being observed. They might pass out and conceivably organize another army-corps elsewhere; but the result on that left behind (of which they were really the soul) would soon be seen in its complete disintegration and collapse. Now suppose further that in a neighboring nation, across the frontier, there was a great deal of disaffection existing—that large masses of the people there were out of touch with their own Government (the case of a medium in trance), and waiting for some one to come and organize them. Then it is easy to imagine the small group of officers aforesaid passing across the frontier (quite unseen and unobserved) and immediately on doing so finding ready to their hands a quantity of material just suitable for their activity. In a wonderfully short time the various officers would begin to organize the various departments of a new army-corps; the people would flock to their standard. Even in a day or two the faint outline of a new political form or movement would show itself; and in a week this might become substantial enough to exhibit serious manifestations of force!

The general application of this to the question in hand is obvious enough. But there is another point which it illustrates—a point which we have raised before. I am convinced that science will never yield any very fruitful understanding of the world, until it recognizes that life and intelligence (of course in the broadest signification) pervade all the phenomena of Nature. It is perfectly useless to try to explain human development, human destiny, mental activity, the forces of nature, and so forth, in terms of dead matter. No explanation of such a kind could possibly be satisfying. And more and more it is becoming clear that even what we call the inorganic world is as subtle and swift in its responses as what we call the organic. Many difficulties must inevitably arise in any attempted solution of the problem before us—that problem which is generally denoted by “the nature of the soul and its relation to the body”; but we shall never arrive at any harmonious view of the whole question until we are persuaded, and practically assume, that life and intelligence in some degree are characteristic of all that we call ‘matter’ as well as of all we call mind, and pervade the whole structure of the universe. We shall then see that the forces, for instance, which organize and direct the human body, even down to its minutest parts, are probably just as individual and intelligent in their action as those (to take the example just given) which organize and direct an army-corps.

CHAPTER XI
ON THE CREATION AND MATERIALIZATION OF FORMS

I have suggested more than once, in preceding chapters of this book, and in The Art of Creation and elsewhere, that in the ordinary evolution of thought, in dreams, in trance and in other psychic states, we are witness of a process which is continually and eternally going on, by which the faintest invisible forms and outlines, the nearest cloud-currents of the inner soul, gradually condense themselves, pass into visibility, tangibility, and so forth, and (if the process is continued) ultimately take their place among the substantial things of the outer world.

Hitherto this thought has been applied in certain departments of inquiry, but I am of impression that its considerable and world-wide significance has been missed. Freud, in his Traumdeutung, insists that behind the dream, and inspiring its action and symbolism there always lurks an emotion, a desire, a wish. And Havelock Ellis (though with due caution) corroborates this. He speaks[[102]] of “the controlling power of emotion on dream-ideas,” and says, “the fundamental source of our dream-life may be said to be emotion.” That is, an emotion (from whatever source) arises in the mind. Vague and cloudlike at first, it presently takes form, and (if in sleep) clothes itself with the imagery of a dream, which becomes at last vivid and dramatic and real, to a degree which astounds us. But dream-life is only a paraphrase, so to speak, of waking life—a phase largely corresponding to the waking life of children[[103]] and animals; and in waking life the same thing happens. A wish or desire appears in the background of the mind; it moves forward and becomes a definite thought and a plan; then it moves forward again and becomes an action; the action creates a result; and the desire finally establishes itself or its image in the actual world. These emotions and desires and the images which sprung from them have a certain vitality and growth-power of their own. The figures in dreams move of themselves and concatenate with each other of their own accord—much as the figures do in a drama, as Coleridge long ago observed—and as the waking thoughts of all of us do, when we leave them a little to themselves and to go with loose rein. More than that; in some cases waking thoughts or passions become powerful enough to take possession of the whole man and embody themselves in his deeds—sometimes to heroic, sometimes to criminal ends. Or, taking possession of portions of the man, they precipitate conflict within him. The dramatic quality of dreams is evidently due to the different figures or incidents of the dream being inspired by different qualities or experiences of the dreamer; and in the waking man the same process may lead to tragic struggles and disintegrations of personality. In hysteric patients, where the central controlling power is weak, the very thought or fear of a disease may seize upon a certain centre in the body and stimulate there all the symptoms of that disease; or a mental image may seize upon a certain portion of the brain, and break up the personality with strange new manifestations.

In all these cases, and scores of others which we cannot consider now, the same action is taking place—by which invisible psychic and spiritual forces, for good or evil, are ever pressing forward into the manifest, and condensing themselves into visible and even tangible forms, or taking possession of existing forms for the purpose of expression and manifestation. And here we have (as I think will be seen one day) the whole rationale of Creation—we have the conception which brings into line the phenomena of the visible and material world and their genesis, with the genesis of thoughts in our own minds, and their passage into visibility and expression; we have the conception which unites the mental and material, and which makes the whole Creation luminous with meaning. Especially is this obvious to-day, when the theory of electrons is introducing us to a world as far finer and subtler than the atom, as the atom is finer and subtler than the tangible world of our experience; and is suggesting that these finest states of matter are of the nature of electrical charges, which, again, are quite analogous to mental states.[[104]] Thus we have, almost forced upon us as the key to the creation of visible forms, the conception, of a process of condensation by which the most subtle thought and emotion does in course of time (brief or lengthy) tend to manifest itself in material shape, and may ultimately take on the most persistent and quasi-indestructible forms.