"Real Ghost Stories!—How can there be real ghost stories when there are no real ghosts?"
But are there no real ghosts? You may not have seen one, but it does not follow that therefore they do not exist. How many of us have seen the microbe that kills? There are at least as many persons who testify they have seen apparitions1 as there are men of science who have examined the microbe. You and I, who have seen neither, must perforce take the testimony2 of others. The evidence for the microbe may be conclusive3, the evidence as to apparitions may be worthless; but in both cases it is a case of testimony, not of personal experience.
The first thing to be done, therefore, is to collect testimony, and by way of generally widening the mind and shaking down the walls of prejudice which lead so many to refuse to admit the clearest possible evidence as to facts which have not occurred within their personal experience, I preface the report of my "Census4 of Hallucinations" or personal experiences of the so-called supernatural by a preliminary chapter on the perplexing subject of "Personality." This is the question that lies at the root of all the controversy5 as to ghosts. Before disputing about whether or not there are ghosts outside of us, let us face the preliminary question, whether we have not each of us a veritable ghost within our own skin?
Thrilling as are some of the stories of the apparitions of the living and the dead, they are less sensational6 than the suggestion made by hypnotists and psychical7 researchers of England and France, that each of us has a ghost inside him. They say that we are all haunted by a Spiritual Presence, of whose existence we are only fitfully and sometimes never conscious, but which nevertheless inhabits the innermost recesses8 of our personality. The theory of these researchers is that besides the body and the mind, meaning by the mind the Conscious Personality, there is also within our material frame the soul or Unconscious Personality, the nature of which is shrouded9 in unfathomable mystery. The latest word of advanced science has thus landed us back to the apostolic assertion that man is composed of body, soul and spirit; and there are some who see in the scientific doctrine10 of the Unconscious Personality a welcome confirmation11 from an unexpected quarter of the existence of the soul.
The fairy tales of science are innumerable, and, like the fairy tales of old romance, they are not lacking in the grim, the tragic12, and even the horrible. Of recent years nothing has so fascinated the imagination even of the least imaginative of men as the theory of disease which transforms every drop of blood in our bodies into the lists in which phagocyte and microbe wage the mortal strife13 on which our health depends. Every white corpuscle that swims in our veins14 is now declared to be the armed Knight15 of Life for ever on the look-out for the microbe Fiend of Death. Day and night, sleeping and waking, the white knights16 of life are constantly on the alert, for on their vigilance hangs our existence. Sometimes, however, the invading microbes come in, not in companies but in platoons, innumerable as Xerxes' Persians, and then "e'en Roderick's best are backward borne," and we die. For our life is the prize of the combat in these novel lists which science has revealed to our view through the microscope, and health is but the token of the triumphant17 victory of the phagocyte over the microbe.
But far more enthralling18 is the suggestion which psychical science has made as to the existence of a combat not less grave in the very inmost centre of our own mental or spiritual existence. The strife between the infinitely19 minute bacilli that swarm20 in our blood has only the interest which attaches to the conflict of inarticulate and apparently21 unconscious animalcul?. The strife to which researches into the nature and constitution of our mental processes call attention concerns our conscious selves. It suggests almost inconceivable possibilities as to our own nature, and leaves us appalled22 on the brink23 of a new world of being of which until recently most of us were unaware24.
There are no papers of such absorbing interest in the whole of the "Proceedings25 of the Society for Psychical Research" as those which deal with the question of the Personality of Man. "I," what am I? What is our Ego26? Is this Conscious Personality which receives impressions through the five senses, and through them alone, is it the only dweller27 in this mortal tabernacle? May there not be other personalities28, or at least one other that is not conscious, when we are awake, and alert, and about, but which comes into semi-consciousness when we sleep, and can be developed into complete consciousness when the other personality is thrown into a state of hypnotic trance? In other words, am I one personality or two? Is my nature dual29? As I have two hemispheres in my brain, have I two minds or two souls?
The question will, no doubt, appear fantastic in its absurdity30 to those who hear it asked for the first time; but those who are at all familiar with the mysterious but undisputed phenomena31 of hypnotism will realize how naturally this question arises, and how difficult it is to answer it otherwise than in the affirmative. Every one knows Mr. Louis Stevenson's wonderful story of "Dr. Jekyll and Mr. Hyde." The dual nature of man, the warfare32 between this body of sin and death, and the spiritual aspirations33 of the soul, forms part of the common stock of our orthodox belief. But the facts which recent researches have brought to light seem to point not to the old theological doctrine of the conflict between good and evil in one soul, but to the existence in each of us of at least two distinct selfs, two personalities, standing34 to each other somewhat in the relation of man and wife, according to the old ideal when the man is everything and the woman is almost entirely35 suppressed.
Every one is familiar with the phenomenon of occasional loss of memory. Men are constantly losing consciousness, from disease, violence, or violent emotion, and emerging again into active life with a gap in their memory. Nay36, every night we become unconscious in sleep, and rarely, if ever, remember anything that we think of during slumber37. Sometimes in rare cases there is a distinct memory of all that passes in the sleeping and the waking states, and we have read of one young man whose sleeping consciousness was so continuous that he led, to all intents and purposes, two lives. When he slept he resumed his dream existence at the point when he waked, just as we resume our consciousness at the point when we fall asleep. It was just as real to him as the life which he lived when awake. It was actual, progressive, continuous, but entirely different, holding no relation whatever to his waking life. Of his two existences he preferred that which was spent in sleep, as more vivid, more varied38, and more pleasurable. This was no doubt an extreme and very unusual case. But it is not impossible to conceive the possibility of a continuous series of connected dreams, which would result in giving us a realizing sense of leading two existences. That we fail to realize this now is due to the fact that our memory is practically inert39 or non-existent during sleep. The part of our mind which dreams seldom registers its impressions in regions to which on waking our conscious personality has access.
The conception of a dual or even a multiple personality is worked out in a series of papers by Mr. F. W. H. Myers[1] , to which I refer all those who wish to make a serious study of this novel and startling hypothesis. But I may at least attempt to explain the theory, and to give some outline of the evidence on which it is based.
If I were free to use the simplest illustration without any pretence40 at scientific exactitude, I should say that the new theory supposes that there are inside each of us not one personality but two, and that these two correspond to husband and wife. There is the Conscious Personality, which stands for the husband. It is vigorous, alert, active, positive, monopolising all the means of communication and production. So intense is its consciousness that it ignores the very existence of its partner, excepting as a mere41 appendage42 and convenience to itself. Then there is the Unconscious Personality, which corresponds to the wife who keeps cupboard and storehouse, and the old stocking which treasures up the accumulated wealth of impressions acquired by the Conscious Personality, but who is never able to assert any right to anything, or to the use of sense or limb except when her lord and master is asleep or entranced. When the Conscious Personality has acquired any habit or faculty43 so completely that it becomes instinctive44, it is handed on to the Unconscious Personality to keep and use, the Conscious Ego giving it no longer any attention. Deprived, like the wife in countries where the subjection of woman is the universal law, of all right to an independent existence, or to the use of the senses or of the limbs, the Unconscious Personality has discovered ways and means of communicating other than through the recognised organs of sense.
How vast and powerful are those hidden organs of the Unconscious Personality we can only dimly see. It is through them that Divine revelation is vouchsafed45 to man. The visions of the mystic, the prophecies of the seer, the inspiration of the sibyl, all come through this Unconscious Soul. It is through this dumb and suppressed Ego that we communicate by telepathy,—that thought is transferred without using the five senses. This under-soul is in touch with the over-soul, which, in Emerson's noble phrase, "abolishes time and space." "This influence of the senses has," he says, "in most men, overpowered their mind to that degree that the walls of time and space have come to look real and insurmountable; and to speak with levity46 of these limits is in the world the sign of insanity47. Yet time and space are but inverse48 measures of the force of the soul." It is this Unconscious Personality which sees the Strathmore foundering49 in mid-ocean, which hears a whisper spoken hundreds of miles off upon the battlefield, and which witnesses, as if it happened before the eyes, a tragedy occurring at the Antipodes.
In proportion as the active, domineering Conscious Personality extinguishes his submissive unconscious partner, materialism50 flourishes, and man becomes blind to the Divinity that underlies51 all things. Hence in all religions the first step is to silence the noisy, bustling52 master of our earthly tabernacle, who, having monopolised the five senses, will listen to no voice which it cannot hear, and to allow the silent mistress to be open-souled to God. Hence the stress which all spiritual religions have laid upon contemplation, upon prayer and fasting. Whether it is an Indian Yogi, or a Trappist Monk53, or one of our own Quakers, it is all the same. In the words of the Revivalist hymn54, "We must lay our deadly doing down," and in receptive silence wait for the inspiration from on high. The Conscious Personality has usurped55 the visible world; but the Invisible, with its immeasurable expanse, is the domain56 of the Sub-conscious. Hence we read in the Scriptures57 of losing life that we may find it; for things of time and sense are temporal, but the things which are not seen are eternal.
It is extraordinary how close is the analogy when we come to work it out. The impressions stored up by the Conscious Personality and entrusted58 to the care of the Unconscious are often, much to our disgust, not forthcoming when wanted. It is as if we had given a memorandum59 to our wife and we could not discover where she had put it. But night comes; our Conscious Self sleeps, our Unconscious Housewife wakes, and turning over her stores produces the missing impression; and when our other self wakes it finds the mislaid memorandum, so to speak, ready to its hand. Sometimes, as in the case of somnambulism, the Sub-conscious Personality stealthily endeavours to use the body and limbs, from all direct control over which it is shut out as absolutely as the inmate60 of a Hindu zenana is forbidden to mount the charger of her warrior61 spouse62. But it is only when the Conscious Personality is thrown into a state of hypnotic trance that the Unconscious Personality is emancipated63 from the marital64 despotism of her partner. Then for the first time she is allowed to help herself to the faculties65 and senses usually monopolised by the Conscious Self. But like the timid and submissive inmate of the zenana suddenly delivered from the thraldom66 of her life-long partner, she immediately falls under the control of another. The Conscious Personality of another person exercises over her the same supreme67 authority that her own Conscious Personality did formerly68.
There is nothing of sex in the ordinary material sense about the two personalities. But their union is so close as to suggest that the intrusion of the hypnotist is equivalent to an intrigue69 with a married woman. The Sub-conscious Personality is no longer faithful exclusively to its natural partner; it is under the control of the Conscious Personality of another; and in the latter case the dictator seems to be irresistibly70 over-riding for a time all the efforts of the Conscious Personality to recover its authority in its own domain.
What proof, it will be asked impatiently, is there for the splitting of our personality? The question is a just one, and I proceed to answer it.
There are often to be found in the records of lunatic asylums71 strange instances of a dual personality, in which there appear to be two minds in one body, as there are sometimes two yolks in one egg.
In the Revue des Deux Mondes, M. Jules Janet records the following experiment which, although simplicity72 itself, gives us a very vivid glimpse of a most appalling73 complex problem:—
"An hysterical74 subject with an insensitive limb is put to sleep, and is told, 'After you wake you will raise your finger when you mean Yes, and you will put it down when you mean No, in answer to the questions which I shall ask you.' The subject is then wakened, and M. Janet pricks75 the insensitive limb in several places. He asks, 'Do you feel anything?' The conscious-awakened person replies with the lips, 'No,' but at the same time, in accordance with the signal that has been agreed upon during the state of hypnotisation, the finger is raised to signify 'Yes.' It has been found that the finger will even indicate exactly the number of times that the apparently insensitive limb has been wounded."
1 (Return)
"Human Personality" (Longmans, Green & Co.)
The Double-Souled Irishman.
Dr. Robinson, of Lewisham, who has bestowed76 much attention on this subject, sends me the following delightful77 story about an Irishman who seems to have incarnated78 the Irish nationality in his own unhappy person:—
"An old colleague of mine at the Darlington Hospital told me that he once had an Irish lunatic under his care who imagined that his body was the dwelling-place of two individuals, one of whom was a Catholic, with Nationalist—not to say Fenian—proclivities, and the other was a Protestant and an Orangeman. The host of these incompatibles said he made it a fixed79 rule that the Protestant should occupy the right side of his body and the Catholic the left, 'so that he would not be annoyed wid them quarrelling in his inside.' The sympathies of the host were with the green and against the orange, and he tried to weaken the latter by starving him, and for months would only chew his food on the left side of his mouth. The lunatic was not very troublesome, as a rule, but the attendants generally had to straight-waistcoat him on certain critical days—such as St. Patrick's Day and the anniversary of the battle of the Boyne; because the Orange fist would punch the Fenian head unmercifully, and occasionally he and the Fenian leagued together against the Orangeman and banged him against the wall. This lunatic, when questioned, said he did his best to keep the peace between his troublesome guests, but that sometimes they got out of hand."
Ansel Bourne and A. J. Brown.
A similar case, although not so violent or chronic80 in its manifestation81, is recorded in Vol. VII. (Part xix.) of the Psychical Research Society's Proceedings, as having occurred on Rhode Island some years ago. An excellent citizen, and a very religious lay preacher, of the name of Ansel Bourne, was the subject:—
On January 17th, 1887, he went from his home in Coventry, R.I., to Providence82, in order to get money to pay for a farm which he had arranged to buy, leaving his horse at Greene Station, in a stable, expecting to return the same afternoon from the city. He drew out of the bank 551 dollars, and paid several small bills, after which he went to his nephew's store, 121, Broad Street, and then started to go to his sister's house on Westminster Street. This was the last that was known of his doings at that time. He did not appear at his sister's house, and did not return to Greene.
Nothing was heard of him until March the 14th, when a telegram came from a doctor in Norristown, Philadelphia, stating that he had just been discovered there. He was entirely unconscious of having been absent from home, or of the lapse83 of time between January 17th and March 14th. He was brought home by his relatives, who, by diligent84 inquiry85 were able to make out that Mr. Ansel Bourne, five weeks after leaving Rhode Island, opened a shop in Norristown, and stocked it with toys and confectionery which he purchased in Philadelphia. He called himself A. J. Brown, and lived and did business, and went to meeting, like any ordinary mortal, giving no one any suspicion that he was any other than A. J. Brown.
On the morning of Monday, March 14th, about five o'clock, he heard, he says, an explosion like the report of a gun or a pistol, and, waking, he noticed that there was a ridge86 in his bed not like the bed he had been accustomed to sleep in. He noticed the electric light opposite his windows. He rose and pulled away the curtains and looked out on the street. He felt very weak, and thought that he had been drugged. His next sensation was that of fear, knowing that he was in a place where he had no business to be. He feared arrest as a burglar, or possibly injury. He says this is the only time in his life he ever feared a policeman.
The last thing he could remember before waking was seeing the Adams express wagons87 at the corner of Dorrance and Broad Streets, in Providence, on his way from the store of his nephew in Broad Street to his sister's residence in Westminster Street, on January 17th.
The memory of Ansel Bourne retained absolutely nothing of the doings of A. J. Brown, whose life he had lived for nearly two months. Professor William James hypnotised him, and no sooner was he put into the trance and was told to remember what happened January 17th, 1887, than he became A. J. Brown again, and gave a clear and connected narrative88 of all his doings in the Brown state. He did not remember ever having met Ansel Bourne. Everything, however, in his past life, he said, was "mixed up." He only remembered that he was confused, wanted to get somewhere and have rest. He did not remember how he left Norristown. His mind was confused, and since then it was a blank. He had no memory whatever of his name or of his second marriage and the place of his birth. He remembered, however, the date of his birth, and of his first wife's death, and his trade. But between January 17th, 1887, and March 14th he was not himself but another, and that other one Albert J. Brown, who ceased to exist consciously on March 14th, but who promptly89 returned four years afterwards, when Ansel Bourne was hypnotised, and showed that he remembered perfectly90 all that happened to him between these two dates. The confusion of his two memories in his earlier life is puzzling, but it in no way impairs91 the value of this illustration of the existence of two independent memories—two selfs, so to speak, within a single skin.
The phenomenon is not uncommon92, especially with epileptic patients. Every mad-doctor knows cases in which there are what may be described as alternating consciousnesses with alternating memories. But the experiments of the French hypnotists carry us much further. In their hands this Sub-conscious Personality is capable of development, of tuition, and of emancipation93. In this little suspected region lies a great resource. For when the Conscious Personality is hopeless, diseased, or demoralised the Unconscious Personality can be employed to renovate94 and restore the patient, and then when its work is done it can become unconscious once more and practically cease to exist.
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1
apparitions
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| n.特异景象( apparition的名词复数 )；幽灵；鬼；（特异景象等的）出现 | |
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testimony
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| n.证词；见证，证明 | |
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conclusive
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| adj.最后的，结论的；确凿的，消除怀疑的 | |
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census
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| n.(官方的)人口调查，人口普查 | |
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controversy
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| n.争论，辩论，争吵 | |
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sensational
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| adj.使人感动的，非常好的，轰动的，耸人听闻的 | |
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psychical
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| adj.有关特异功能现象的；有关特异功能官能的；灵魂的；心灵的 | |
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recesses
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| n.壁凹( recess的名词复数 )；（工作或业务活动的）中止或暂停期间；学校的课间休息；某物内部的凹形空间v.把某物放在墙壁的凹处( recess的第三人称单数 )；将（墙）做成凹形，在（墙）上做壁龛；休息，休会，休庭 | |
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shrouded
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| v.隐瞒( shroud的过去式和过去分词 )；保密 | |
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doctrine
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| n.教义；主义；学说 | |
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confirmation
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| n.证实，确认，批准 | |
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tragic
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| adj.悲剧的，悲剧性的，悲惨的 | |
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strife
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| n.争吵，冲突，倾轧，竞争 | |
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veins
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| n.纹理；矿脉( vein的名词复数 )；静脉；叶脉；纹理 | |
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knight
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| n.骑士，武士；爵士 | |
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knights
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| 骑士； （中古时代的）武士( knight的名词复数 )； 骑士； 爵士； （国际象棋中）马 | |
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triumphant
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| adj.胜利的，成功的；狂欢的，喜悦的 | |
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enthralling
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| 迷人的 | |
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infinitely
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| adv.无限地，无穷地 | |
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swarm
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| n.(昆虫)等一大群；vi.成群飞舞；蜂拥而入 | |
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apparently
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| adv.显然地；表面上，似乎 | |
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appalled
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| v.使惊骇，使充满恐惧( appall的过去式和过去分词)adj.惊骇的；丧胆的 | |
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brink
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| n.(悬崖、河流等的)边缘，边沿 | |
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unaware
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| a.不知道的，未意识到的 | |
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proceedings
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| n.进程，过程，议程；诉讼(程序)；公报 | |
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ego
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| n.自我，自己，自尊 | |
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dweller
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| n.居住者，住客 | |
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personalities
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| n. 诽谤，（对某人容貌、性格等所进行的）人身攻击； 人身攻击；人格, 个性, 名人( personality的名词复数 ) | |
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dual
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| adj.双的；二重的，二元的 | |
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absurdity
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| n.荒谬，愚蠢；谬论 | |
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phenomena
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| n.现象 | |
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warfare
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| n.战争(状态)；斗争；冲突 | |
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aspirations
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| 强烈的愿望( aspiration的名词复数 )； 志向； 发送气音； 发 h 音 | |
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standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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nay
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| adv.不；n.反对票，投反对票者 | |
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slumber
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| n.睡眠，沉睡状态 | |
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varied
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| adj.多样的，多变化的 | |
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inert
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| adj.无活动能力的，惰性的；迟钝的 | |
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pretence
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| n.假装，作假；借口，口实；虚伪；虚饰 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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appendage
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| n.附加物 | |
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faculty
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| n.才能；学院，系；(学院或系的)全体教学人员 | |
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instinctive
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| adj.(出于)本能的；直觉的；(出于)天性的 | |
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vouchsafed
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| v.给予，赐予( vouchsafe的过去式和过去分词 )；允诺 | |
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levity
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| n.轻率，轻浮，不稳定，多变 | |
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insanity
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| n.疯狂，精神错乱；极端的愚蠢，荒唐 | |
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inverse
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| adj.相反的，倒转的，反转的；n.相反之物；v.倒转 | |
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foundering
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| v.创始人( founder的现在分词 ) | |
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materialism
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| n.［哲］唯物主义，唯物论；物质至上 | |
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underlies
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| v.位于或存在于（某物）之下( underlie的第三人称单数 )；构成…的基础（或起因），引起 | |
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bustling
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| adj.喧闹的 | |
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monk
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| n.和尚，僧侣，修道士 | |
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hymn
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| n.赞美诗，圣歌，颂歌 | |
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usurped
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| 篡夺，霸占( usurp的过去式和过去分词 )； 盗用； 篡夺，篡权 | |
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domain
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| n.(活动等)领域，范围；领地，势力范围 | |
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scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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entrusted
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| v.委托，托付( entrust的过去式和过去分词 ) | |
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memorandum
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| n.备忘录，便笺 | |
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inmate
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| n.被收容者；(房屋等的)居住人；住院人 | |
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warrior
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| n.勇士，武士，斗士 | |
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spouse
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| n.配偶(指夫或妻) | |
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emancipated
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| adj.被解放的，不受约束的v.解放某人（尤指摆脱政治、法律或社会的束缚）( emancipate的过去式和过去分词 ) | |
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marital
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| adj.婚姻的，夫妻的 | |
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faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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thraldom
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| n.奴隶的身份，奴役，束缚 | |
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supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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formerly
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| adv.从前，以前 | |
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intrigue
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| vt.激起兴趣，迷住；vi.耍阴谋；n.阴谋，密谋 | |
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irresistibly
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| adv.无法抵抗地，不能自持地；极为诱惑人地 | |
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asylums
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| n.避难所( asylum的名词复数 )；庇护；政治避难；精神病院 | |
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simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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appalling
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| adj.骇人听闻的，令人震惊的，可怕的 | |
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hysterical
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| adj.情绪异常激动的，歇斯底里般的 | |
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pricks
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| 刺痛( prick的名词复数 )； 刺孔； 刺痕； 植物的刺 | |
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bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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delightful
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| adj.令人高兴的，使人快乐的 | |
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incarnated
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| v.赋予（思想、精神等）以人的形体( incarnate的过去式和过去分词 )；使人格化；体现；使具体化 | |
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fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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chronic
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| adj.(疾病)长期未愈的，慢性的；极坏的 | |
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manifestation
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| n.表现形式；表明；现象 | |
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providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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lapse
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| n.过失，流逝，失效，抛弃信仰，间隔；vi.堕落，停止，失效，流逝；vt.使失效 | |
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diligent
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| adj.勤勉的，勤奋的 | |
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inquiry
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| n.打听，询问，调查，查问 | |
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ridge
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| n.山脊；鼻梁；分水岭 | |
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wagons
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| n.四轮的运货马车( wagon的名词复数 )；铁路货车；小手推车 | |
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narrative
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| n.叙述，故事；adj.叙事的，故事体的 | |
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promptly
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| adv.及时地，敏捷地 | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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impairs
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| v.损害，削弱( impair的第三人称单数 ) | |
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uncommon
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| adj.罕见的，非凡的，不平常的 | |
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emancipation
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| n.（从束缚、支配下）解放 | |
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renovate
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| vt.更新，革新，刷新 | |
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