A somewhat similar method is adopted in finding the pin, or the hole in which a pin had been. The racing and flying about of public thought-readers are only so much “theatrical side,” thrown in to give dramatic effect to their performances.
In reading the numbers on bank-notes, or spelling out certain words, a board with the numerals and the alphabet (see front cover) is placed in sight of the audience. The reader takes the wrist of the operator, and, commencing at the left side of the board, proceeds from figure to figure till he detects the right one. The operator thinks only of one figure or letter at a time. This is the whole secret of “musculation.” Even when the operators are sincere, and are careful to give no conscious indications to the reader, yet it is almost certain, if they keep their mind fixed on the desired figure or letter, object or place, they will unconsciously indicate to the reader the right number or letter.
To find an article, number, or do a certain act, it is necessary for the reader to give prompt obedience to the indications given him. The concentration of attention necessary can only come with practice. No end of surprises and amusement will follow if the operator honestly concentrates his mind upon the things to be done, and a good muscle-reader is found to take up the indications. Apparently, the most difficult feats are sometimes accomplished.
During the experiments, the reader will have curious sensations, such as heaviness of feeling, dread and uncertainty, and then blankness of mind, followed by an impulse to do something. If the reader can keep his mind passive enough, he may receive impressions, as in thought-transference; anyway, it is advisable to wait for the impulse to move and to do. The highest percentages of success always follow.
General directions for the cultivation of experimental thought-transference and mind-reading given in these pages are sufficiently specific, to be found thoroughly practical by those who have put them into practice; and certainly no harm, either mental or physical, can come to those who are willing to give them a fair trial.
CHAPTER VII.
Spiritualism.
Any reference to Spiritualism here must be very brief, and, I am afraid, very incomplete. I will deal with the subject in the light of the preceding chapters.
It has been established on the clearest evidence that thought-transference and reception between two nearly harmonised or sympathetic human beings, or embodied human spirits, are possible, and this without intermediate sense or physical agencies. If, then, between mind and mind on earth, distance or space being no obstacle, matter no hindrance, why not between mind disincarnate—if we can conceive of mind apart from the human brain and organism—and mind incarnate? If not, why not?
It seems to me very difficult, if we accept the first, to reject the latter conclusion. If we accept the latter, we are committed in the main to belief in Spiritualism, ancient and modern. If we admit that it is possible for a disembodied spirit to communicate with us in dream, vision, or, as in the case of Miss Howett, have our hands influenced to write, or that we see and converse with spirits, as in the case of Mary Reynolds, we then admit, and accept in the main, the essential features of what is known as Spiritualism. The subject is not only interesting, but of vital importance; therefore, I think, the fear of being called a “Spiritualist,” or any other name, should not prevent us sounding to the depths, the psychic possibilities of our human nature.