Metapsychical Phenomena: Methods and Observations

by J. Maxwell

Although I cannot consider the reality of the luminous phenomena observed by me as being so well established as that of certain other phenomena, I will none the less give the result of the ascertainments I think I have made thereon. I indicate them with every reserve; but the analogy they present with the ascertainments I made relative to raps and movements without contact, appeared to me useful to point out. It is one of the reasons which made me believe in their probability first of all; it is also the indication of the presumable existence of some general law governing all these phenomena, however different in appearance they may be.

The most important observations I have to make are, as before, the synchronism between the muscular action and the phenomenon; the tendency to personification; the physical fatigue experienced by all the experimenters after a successful seance.

The reasons why I conclude in the existence of this synchronism, are based upon a great number of observations made with Eusapia and other mediums. It seemed to me, in my experiments with Eusapia Paladino, that this latter preferred the breath to any other movement for the production of lights. This conclusion is uncertain, because I have not had occasion to examine many luminous phenomena with the Neapolitan medium.

My observations were more precise with the Bordeaux medium. Rubbing the hands together, rubbing the feet on the floor, breathing hard, squeezing hands tightly when the chain is formed; all this provoked the apparition of the curious luminosities I have spoken about. True, these were also produced spontaneously; but the movements executed appeared to me to have an action upon their manifestation.

Here again, the relation with the muscular contraction rather than with the movement itself seemed to me to exist, but I could not verify this point with the same certitude as with raps and movements without contact.

At all events, all reserves made for fraud, which I recognise possible though improbable, chanting or singing in common has appeared to me to have a favourable influence on the phenomena. I have had occasion of verifying this effect of intoned words; I am unable to give its explanation, although we may suspect what it is likely to be. I will simply recall to mind the rôle which intoning or singing plays in religious ceremonies and in magical operations: the words ‘incantations,’ ‘enchantments,’ are very significative, from that point of view. The erudite will remember the magic songs of the 11th eclogue of Theocritus, and of the 8th of Virgil. The Hindoo magicians intone their mentrams. Nothing is more widespread than this belief in the supernatural virtue of singing, of the cadenced and modulated word. As the supernormal facts which I relate appear to me to have been known from the earliest times—however ill-interpreted they may have been—I am inclined to believe, that the superstitions relative to the magical power of song are not without a foundation of truth. This appears most improbable, and no one is more astonished than myself, to find myself admitting this possibility. I admit it nevertheless. I am inclined to think, that the greater part of popular beliefs have some foundation; the particle of truth which they contain is often very feeble, because ignorance, fear, imagination mask it under accessory and unreasonable beliefs, which smother it. There would be many interesting analogies to point out on this subject, if I had not systematically forbidden myself all manner of theoretical commentary. All the same, I will remark that the most worthy spiritists recommend singing or music during seances. I will cease, for I can only repeat here the considerations which I have already presented concerning the relation between the nervous energy, whatever it may be, and luminous phenomena; the connection appears to be very close indeed.

The physiognomical aspect of these phenomena is similar to that of sonorous and motor phenomena: It tends to personification, and it is probable, that imperfect luminous forms are but rude outlines of a real form. That form is not always human, although it appears to be so as a rule. I have given examples, where the appearance was that of an animal or of an object. I have never been able to converse with the form itself, when it was human; but I have experimented with mediums who thought they conversed with the forms. These all claim to be the spirits of deceased persons. What renders this unanimity particularly interesting is that one of the mediums, with whom I have observed the finest phenomena of human appearances, is by no means a spiritist.

Is he a victim of hallucination? It is possible; but then how are we to explain the fragment of truth which exists in his hallucination? I am well aware that impersonal memory is an inexhaustible source of knowledge, quite unknown to the normal personality; but there are cases, where the hypothesis of hypermnesia is scarcely acceptable. Here is an example. The medium, of whom I spoke a little while ago, has several times had the impression that a deceased person unknown to him, but known to me, entered his bedroom. The apparition was preceded by a noise of approaching footsteps, the door appeared to open, and the form entered. The form sat down at the foot of the bed, caressed the medium’s arm, and took his hand. The sensitive was alarmed at these visions, which he looks upon as hallucinations, and does his best to rid himself of. At the end of three or four visits the form ceased to show itself, to my great regret, for I had therein the occasion of making an observation of the highest interest. Unfortunately, I had not sufficient influence over this remarkable sensitive, to induce him to lend a hand to the development of this phenomenon. The person reputed to appear had a very characteristic walk, and it would be sufficient for me to describe it, for those who knew the man to recognise him at once; the vision had the same characteristic walk. Again, my friend wore whiskers. But the vision wore a full short beard, a detail which the doctor who attended him in his last illness verified; my friend did not shave towards the end of his life. I was not aware of this.

The medium, living in the same town, could have known the man; but if, contrary to his assertions, he had known him, how could he have seen him wearing a beard such as he never used to wear? Interesting detail! since the apparition, purporting to be my friend, wore a beard just as my friend had worn, not in his lifetime, but at the time of his death.