From: Subject: ISS: Does Mind Survive Death? J. G. Pratt Date: Fri, 26 Sep 2008 19:28:12 -0400 MIME-Version: 1.0 Content-Type: multipart/related; type="text/html"; boundary="----=_NextPart_000_012C_01C9200E.03BAE220" X-MimeOLE: Produced By Microsoft MimeOLE V6.00.2900.5579 This is a multi-part message in MIME format. ------=_NextPart_000_012C_01C9200E.03BAE220 Content-Type: text/html; charset="Windows-1252" Content-Transfer-Encoding: quoted-printable Content-Location: http://www.survivalafterdeath.org.uk/articles/pratt/mind.htm ISS: Does Mind Survive Death? J. G. Pratt

J Gaither=20 Pratt

Brought to=20 prominence in 1958 through his investigation of the = Seaford=20 case. Originally trained for the ministry, but in his = first year=20 of graduate study at Duke University he began to do research = work=20 with Professor William McDougall and his young colleague, Dr = Joseph=20 Rhine. Except for a brief period at Columbia and three years = in the=20 Navy during World War II, Dr Pratt was responsible for some = of the=20 most exciting experiments at Duke = University.

ARTICLES

3D"J.
Does Mind = Survive=20 Death?

- J G Pratt=20 -

          IN=20 1885, William James, professor of psychology at Harvard = University,=20 heard from his wife's mother and sister that they had gone = out of=20 curiosity, one after the other, to visit a spiritualist = medium in=20 Boston. They said that the medium, Mrs. Leonore Piper, had = given=20 them names and detailed personal facts regarding deceased = members of=20 their family. This information convinced them that she had = some=20 unexplained, remarkable way of knowing such = things.

Even=20 though James argued with his in-laws that their experience = with Mrs.=20 Piper probably had a normal explanation, this did not stop = him from=20 going with his wife a short time later to visit the medium. = Their=20 experience likewise was very impressive. In spite of the = pains taken=20 not to let Mrs. Piper know who was coming for the "sitting" = and the=20 care exercised not to give any clues after they arrived, = Mrs. Piper,=20 in her trance state, gave them names and descriptions of = several=20 deceased relatives. The information was so exact as to leave = no=20 doubt in the minds of the two visitors that the medium, when = she=20 went into a trance state and then wrote automatically to = answer=20 questions or even to volunteer information, was accurately=20 identifying members of their families. As was usually the = case with=20 the spiritualistic mediums of the day, the information was = worded as=20 if it was coming from a "spirit control" who appeared to = take over=20 Mrs. Piper's faculties during her trance. The so-called = control=20 claimed to be relaying information from deceased loved ones = and=20 occasionally seemed to be able to help the relative or = friend on the=20 other side to communicate directly.

Later James = summed up his=20 opinion of Mrs. Piper's abilities as follows:

My impression after this first visit = was that=20 Mrs. P. was either possessed of supernormal powers, or = knew the=20 members of my wife's family by sight and had by some lucky = coincidence become acquainted with such a multitude of = their=20 domestic circumstances as to produce the startling = impression=20 which she did. My later knowledge of her sittings and = personal=20 acquaintance with her has led me absolutely to reject the = latter=20 explanation, and to believe that she has supernormal=20 powers.

Being of a truly scientific mind and = recognizing=20 the importance of the view of the matter which he had = reluctantly=20 come to hold, James did not let the case of Mrs. Piper rest = there.=20 Instead, he brought her to the attention of the members of = the=20 recently formed Society for Psychical Research in England = and took=20 an active part in arranging to have her visit them for the = purpose=20 of making further, more formal investigations of her = mediumistic=20 trance results. Thus began in full earnest, four years after = the=20 founding of the SPR, the scientific study of the phenomena = of=20 spiritualism.

The spiritualistic movement, indeed, = had from=20 the start of the SPR appeared to the members of the society = to=20 deserve scientific attention. The religious cult had become=20 widespread during the third quarter of the nineteenth = century, and=20 the founders of the SPR, in the spirit of keeping their = minds open=20 to all possible psi effects, had set up a committee for the=20 investigation of spiritualistic phenomena. The popular = interest in=20 these matters undoubtedly helped to set the stage for the = scientific=20 efforts that were to loom so large over the next few = decades. The=20 study of mediumship came, in fact, to dominate the work of = the=20 Society for Psychical Research. There is a time and tide in = research=20 as well as in the other affairs of men. This was well = illustrated by=20 the fact that, following the discovery of Mrs. Piper, other=20 professional mediums were soon found who were willing to = lend=20 themselves for the purposes of serious study.

As a = result=20 there was no lack of opportunity to push these = investigations as far=20 as the research workers might wish and were able to carry = them.=20 There even emerged, before the end of the century, a group = of=20 "self-made" or "self-discovered" sensitives (the scientific = term for=20 mediums) within the membership of the SPR itself. More and = more, the=20 investigators came to feel that they had found a rich vein = of ore=20 from which the psi yield seemed to be very high and which, = unlike=20 the experimental tests they had already tried, had unlimited = reserves. There seemed to be no reason to fear that the best = sensitives would lose their powers as the subjects in = telepathy=20 experiments were found to do.

But the attraction to = the=20 investigation of mediumship was not merely a practical one. = The=20 information coming out of the sittings held promise of = leading to=20 discoveries of the greatest importance from the point of = view of the=20 major objective of the SPR: that of pursuing by the methods = of=20 objective research the investigation of those factors in man = that=20 most sharply challenge interpretation in terms of physical = law. If,=20 as appeared on the surface, the mediums were really serving = as=20 channels through which deceased loved ones were = communicating with=20 those they had left behind, then there must be something = about man's=20 personality that is capable of surviving death. This = something could=20 not be physical in terms of physics as we know it today and = as we=20 are able to conceive of its becoming. Proof of survival = would=20 therefore constitute final proof of the existence of psi and = mind.=20 This was the important scientific bearing that the=20 investigators of the survival question thought of their work = as=20 having.

Furthermore, if the evidence of life after = death=20 should be established beyond any point of doubt, this = scientific=20 discovery was seen as a tremendous advance in philosophical = and=20 religious thought. Survival, which had so long been a belief = to be=20 taken on religious faith, would become a universal truth and = ethic.

(There are scientists today, some even in=20 parapsychology, who consider that it is improper to raise = this=20 question as one for serious research consideration. For = example, an=20 esteemed scientific colleague with whom I discussed our = field in my=20 visit to the new laboratory for the investigation of ESP at = the=20 University of Leningrad has recently expressed such an = opinion. In=20 an English language review of one of his books dealing with=20 parapsychology he is quoted as suggesting that research = interest in=20 the question of survival will delay the acceptance of psi as = a=20 legitimate branch of research. I respect his right to his = opinion,=20 as I hope he respects my right to mine, which is that = science, and=20 particularly parapsychology, cannot afford to exclude any = meaningful=20 question about the universe as being out of bounds for = research.=20 There is always the risk that questions may be raised before = it is=20 possible to deal with them effectively. Or it is possible = that the=20 research worker raising a particular question may be = mistaken in=20 thinking that it is a meaningful one. But in either case the = most=20 that should be charged against the venturesome researcher is = that he=20 might have found a better use of his time. This can scarcely = be said=20 regarding anyone who undertakes research on the survival = problem. If=20 a positive answer to the question were found, it would = obviously be=20 of overpowering importance. And even if in the end the = answer were a=20 negative one that runs counter to most religious beliefs, = the=20 achievement of sound scientific knowledge to this effect is = better=20 than ignorance.)

The amount of serious thought and = work=20 already invested by scientists on the survival question is = enough to=20 compel us to consider what has been done on this problem. = And until=20 we reach the stage of having a scientific solution one way = or the=20 other, the survival question is most definitely one that = must be=20 pursued. While the present facts do not add up to a final = answer,=20 they advance us toward one. What are the methods that have = been=20 followed thus far, what are the results, and what prospects = can we=20 now see for our ever knowing whether mind survives = death?

The=20 serious discussions that have been published on this general = topic=20 add up to thousands of pages, but I'm going to try to cover = it in a=20 short chapter. Since the largest amount of effort has gone = into the=20 study of mediumship, it is appropriate to consider first the = kinds=20 of evidence which such studies have yielded and the = tentative=20 conclusions to which the investigators were led. After that = I will=20 discuss other kinds of experience that raise the question = and=20 strongly suggest, if taken at face value, that personality = does=20 continue beyond death. Then we must give some thought to how = the=20 status of this problem has changed over the past thirty = years. Does=20 the progress that has been made during this period in the = laboratory=20 studies of the psi capacities of the living bring the answer = to the=20 survival question any closer or make it more = remote?

From the=20 beginning the investigators recognized that the first = question was=20 whether the trance material received through a medium = contained=20 real information, and not just lucky guesses. = Deciding this=20 issue appeared to most of the workers to be the easiest part = of=20 their task, since it seemed to them that many of the names = and=20 detailed descriptions of personal circumstances were too=20 unmistakably accurate to attribute the results to chance=20 coincidence. We have already seen how William James quickly = was won=20 over to this point of view. Most of the leading members of = the SPR=20 followed him in this judgment as they worked with Mrs. Piper = and=20 other mediums who became available over the next few=20 decades.

But granting that the mediums were providing = accurate information to which they did not have access = through=20 normal sensory means, from what source were they getting it? = Was it=20 coming from the surviving minds of the deceased loved ones = as the=20 spiritualistic interpretation would hold and as the records = from the=20 sittings themselves represented to be the case? Or was the = source=20 some living mind from which the information was received by = the=20 medium through telepathy and simply dramatized to make it = seem to be=20 coming "from the other side?" The investigators recognized = that it=20 would be necessary to exclude the possibility of telepathy = from the=20 living before they could reach any positive conclusion = regarding=20 survival. But they did not feel that it was necessary to = worry about=20 the possibilities that mediums might get their information = through=20 clairvoyance or precognition, because they did not take = these forms=20 of ESP very seriously.

A major controversy over = whether=20 telepathy from the living or survival was the interpretation = of the=20 results soon sprang up among those who agreed that the = mediums had=20 some unusual way of revealing facts that they could not have = known=20 through their senses. Some investigators were, not = surprisingly,=20 inclined to accept the ability of mediums to give obscure = but=20 detailed personal data as proof of contact with surviving=20 personalities. Others said that as long as it seemed even = remotely=20 possible to credit the success to telepathy from the living, = scientific logic required the acceptance of this explanation = couched=20 in terms of a known principle.

Then a new development = took=20 place in the investigation of mediumship, an advance which = had the=20 appearance of being planned for the purpose of making it = more=20 difficult to attribute the results to telepathy from the = living.=20 Among those who were most deeply immersed in the first years = of=20 survival research in the SPR were some outstanding classical = scholars, such as F. W. H. Myers and A. W. Verrall. This = fact is=20 important in relation to a change in the kind of evidence = found in=20 some of the sittings after Myers' death in 1901. Not only = did what=20 purported to be communications from Myers start coming = through=20 different mediums, but these soon took the form of = references to=20 obscure items of information drawn from the classics. This=20 information was beyond the education and normal knowledge of = mediums=20 like Mrs. Piper. In most instances it was beyond the = understanding=20 of the sitters and note takers as well. Only after the = records were=20 studied by living classical scholars were the "messages"=20 recognized.

These sittings were discovered to have = produced=20 what seemed to be deliberately contrived classical puzzles = which=20 were interpreted as especially strong evidence of survival. = It is=20 easy to understand the reason why it was difficult for the=20 investigators to take seriously the alternative = interpretation of=20 telepathy from the living, for from what living = person's mind=20 could the information be coming? (Not from the mind of any=20 disinterested living scholar, because telepathy, they = thought, involved a need on the part of the sender to = communicate as=20 well as a suitable person to receive the message.) What was = more=20 natural than that Myers and Sidgwick, both of whom had died=20 recently, and other classical scholars who were members of = the SPR=20 and who died a few years later, should continue to be = interested in=20 proving that the personality survives death - if they had = discovered=20 at first hand that it is indeed true? And what better way of = serving=20 this worthy cause than to design experiments from the other = side=20 which would point forcefully to their own surviving minds as = the=20 most likely source of the information coming through the=20 medium?

The evidence conveyed in these classical = literary=20 puzzles reached an advanced stage. Those who were slaving = over the=20 analysis and interpretation of the records discovered what = they=20 named the "cross-correspondences." A part of the literary = puzzle was=20 found in the record of one medium, such as that of a sitting = held in=20 America with Mrs. Piper, and other parts of the puzzle came = through=20 one or more other mediums who were in England or India. The = mediums=20 were not in touch with one another in any ordinary sense. = The=20 evidence, said the scholars who had the responsibility of = studying=20 the records, indicated that some mind or minds that were = steeped in=20 the classics had deliberately devised this scheme to prove = that the=20 results could not be due to telepathy on the part of one = medium. The=20 plan and the initiative for the experiment, it seemed, had = to be=20 found elsewhere, and who could have managed it if not the = deceased=20 scholars who were claiming the credit and offering the feat = as proof=20 of their continued existence after death?

This = material is=20 extremely complicated, and great ingenuity was required in = making=20 the analyses and interpreting the findings. Few people could = claim,=20 even at the time, that they were equal to making an adequate = appraisal of the results. But the people who found the = evidence in=20 the records and reported it were, themselves, first-rate = scholars=20 whose integrity was beyond question. They gained a lot of = support=20 for their interpretations among people who were capable of=20 assimilating the findings and who took the trouble to do so. = Yet it=20 seems that Dr. Thouless was generally correct when he said, = many=20 years after this type of evidence had ceased to accumulate, = that the=20 cross-correspondences suffered from the experimental defect = of being=20 too complicated! Science requires experiments that are = simple and=20 straightforward and easily interpretable, especially in = research=20 that is aimed at advancing knowledge beyond what is perhaps = its most=20 impenetrable frontier.

The developments we have = traced thus=20 far in the methods of studying mediumship were largely = unplanned and=20 opportunistic. That is, the investigators simply took = advantage of=20 the phenomena that were presented to them and only imposed = upon them=20 their skill as observers and their judgment in the = interpretation of=20 the results. Even the beginnings of what could properly be = called an=20 experiment as represented by the cross-correspondences were = not=20 planned by the SPR research workers - at least, not = consciously so.=20 (Later there was a suggestion that Mrs. A. W. Verrall, one = of the=20 mediums who had some knowledge of the classics, might = unconsciously=20 have been the instigator of the scheme.) Two further = developments=20 which simply showed up in the mediumistic records also had = the=20 appearance of having been initiated "from the other side." = These=20 were book tests and newspaper tests.

The book tests = were for=20 the purpose of providing simple and direct evidence of a = sort that=20 could not be attributed to telepathy from the living. The = person who=20 claimed to be communicating through the medium would attempt = to=20 prove that the information was coming from himself rather = than by=20 telepathy from some living person's mind by referring the = sitter to=20 a page in a particular book. The sitter was told that on the = designated page he would find information that would give = convincing=20 evidence that the communicator speaking through the medium = was real=20 and not merely a fantasy of the trance state bolstered by = telepathic=20 powers. For example, the personality that appeared to be=20 communicating might prompt the medium's "control" (the = trance=20 personality acting as his go-between and interpreter during = the=20 sitting) to say: "He says if you will look in the fifth book = from=20 the left on the top shelf of his bookcase, on page 172 you = will find=20 a description that applies to his condition toward the end = of his=20 life." The reference, when it is later looked up, might be = found to=20 contain a description of the final stages of the unusual = illness=20 from which the communicator had died. Chronologically, this = type of=20 evidence followed upon the cross-correspondences. It began = in the=20 teens and appeared prominently in mediumistic records from = then=20 until the early thirties. It did not, of course, eliminate = the=20 possibility of clairvoyance, but at that time this did not = seem like=20 a serious shortcoming.

In a similar way the newspaper = tests=20 were introduced during the same period. The medium would = refer the=20 sitter to a particular page and column of the next day's = newspaper=20 for some significant information. The objective here was to=20 introduce still stronger safeguards against an explanation = in terms=20 of the ordinary ESP powers that the medium might possess. = The=20 newspaper "message" referred to was not only not in = anybody's mind=20 at the time, but it was not even physically in existence. = Thus both=20 telepathy and clairvoyance were excluded. This left, of = course, the=20 possibility of precognition; but these tests were in vogue = before=20 the time when precognition was taken seriously as a kind of = ESP that=20 the medium might use. The newspaper tests would certainly = not any=20 longer be regarded as adequate to exclude what Professor H. = H. Price=20 of Oxford University termed the "This-World-ESP" hypothesis = of=20 mediumistic results.

It appears that the more we have = learned=20 about the psi capacities of the living the more difficult it = has=20 become to get evidence that would point unambiguously to = some=20 surviving mind as the source. One bold effort to get around = this=20 difficulty was made by Mr. Whately Carington in England in = the=20 mid-thirties. He applied a personality test to the medium in = her=20 normal state and in the trance state in the hope of finding = out=20 whether the control personality was a distinct personal = entity, as=20 it claimed to be.

Mr. Carington used a = word-association test.=20 He read out slowly a special list of words, and he measured = with a=20 stop watch how long it took the medium or the control to = answer to=20 each word presented with the first word that flashed into = mind.=20 Because each person's life is made up of a unique = combination of=20 experiences, words come to have a special significance for = every=20 individual. The famous psychologist, the late C. G. Jung, = showed=20 years ago that each person will show a characteristic = pattern of=20 reaction times in the kind of test described. However, in = Mr.=20 Carington's application the test did not make any clear = distinction=20 between the medium and her control; in fact in the case of = two out=20 of three mediums studied the evidence tended to show that = the normal=20 and trance personalities were related in the sense = that they=20 were opposites. This finding suggested that the medium, in = her=20 trance state, was revealing a different side of her own = personality=20 from that which was present in her normal state. If we = accept this=20 interpretation, the results do not weaken the force of the = evidence=20 for survival from the other studies of mediumship. All we = can say is=20 that Mr. Carington was not successful in strengthening the=20 case.

In general, however, we may question whether = the=20 personality test applied was sufficiently precise to provide = the=20 psychic equivalent of a fingerprint by which a personality = could be=20 positively identified. The investigation was an ingenious = one, and=20 Mr. Carington deserves credit for having thought of it and = tried it=20 out. The results from the third medium did seem to point to = an=20 independence between the normal waking self and the trance=20 personality. But the results were only enough to keep the = question=20 open. The effort spent in the investigation was a great one=20 extending over three years, and Mr. Carington was = discouraged from=20 doing any further work along similar lines. So far, no one = else has=20 shown any interest in attempting to improve and extend his = approach,=20 but the course of research is largely unpredictable, and = this work=20 could yet inspire efforts along similar lines and bear = fruit. If=20 science is ever to make a definite contribution to the = age-old=20 question of the destiny of man beyond death, the search for=20 productive methods must go on, and no one should say that=20 Carington's work was one approach that need not have been=20 explored.

Another new kind of test for survival was = one=20 proposed by Dr. Thouless in 1948. As background, I should = mention=20 that it had been a fairly common practice among members of = the SPR=20 to leave a sealed message in the care of the society. The = member who=20 prepared such a message intended to keep its contents secret = during=20 his lifetime and to try to communicate what it was after his = death=20 as evidence of his continued existence. Dr. Thouless = observed that=20 this type of test suffered from two basic defects. In the = first=20 place, a medium might learn the contents of the scaled = message=20 directly by clairvoyance instead of getting the information = from the=20 surviving mind of the person who prepared the test. In the = second=20 place, each such scaled message was good for only one trial. = Once a=20 message received through a medium seemed impressive enough = to=20 justify opening the packet, that was the only time the test = could be=20 used. That one time would be enough, of course, if the = medium's=20 identification of the sealed message proved to be accurate; = but if=20 it did not, there was no way that the test could be = repeated.=20 Finally, it was difficult to evaluate the results since it = was not=20 easy to decide how much credit to give for a description of = the=20 scaled message that was only partially correct.

Dr. = Thouless'=20 method also involves preparing a message which he will = attempt to=20 reveal after his death. Instead of sealing the message in an = opaque=20 packet, however, he has concealed it in what he considers to = be an=20 unbreakable code, and the message has actually been = published in=20 this encoded form. The point of doing this was to challenge=20 investigators to attempt to break the code with the aid of = mediums=20 while Dr. Thouless was still alive, when he had no intention = of=20 helping them to do so!

After his death, Dr. Thouless, = in case=20 he finds himself surviving with the necessary command of his = memory=20 and other faculties, will try to communicate through a = medium the=20 key needed to break the code. He will not need to give the = message=20 itself, but only the key by which the message can be read. = Any=20 number of false keys that mediums may offer will be easily=20 recognized as such because they will not make any sense of = the=20 encoded message and thus they will obviously not be the one = that Dr.=20 Thouless intends to give. Thus failures before his death = strengthen=20 the test (inasmuch as they help to show that mediums did not = have=20 access to the key by ordinary ESP); and even repeated = failures after=20 his death will not spoil it. The test will remain intact as = long as=20 investigators and mediums wish to try to get the correct=20 answer.

Again, the idea is novel and ingenious. There = are=20 differences of opinion among parapsychologists regarding = just how=20 relevant the results would be as evidence for survival even = if the=20 code is successfully broken and the message is revealed. It = is easy=20 to think of reasons why a positive result could not be = considered as=20 conclusive proof of survival. Mediums are generally strongly = committed to a belief that the personality lives on after = the death=20 of the body, so it is conceivable that one of them might try = to=20 support this belief by unconsciously receiving the key from = Dr.=20 Thouless by telepathy while he is still alive and not = revealing it=20 until after his death so as to give the impression that the = test had=20 succeeded. Or someone might succeed in breaking the code = normally by=20 working at it with enough patience and skill and then offer = the key=20 after Dr. Thouless' death as if it had been obtained through = a=20 medium, or even as if he himself had got it from Dr. = Thouless in a=20 dream. Nor can we exclude the possibility that the medium = might get=20 the key from Dr. Thouless after his death, not from his = surviving=20 mind, but from his mind as it existed while he was still = alive. Even=20 though he does not want anyone to get the key from him while = he is=20 still living and this may prevent them from doing so, may = his=20 intention to reveal it after his death not make his = present=20 memory of the key available then even though his mind does = not=20 survive?

This last-mentioned method would be by = ordinary ESP=20 of the kind that parapsychologists refer to as=20 retrocognition. It would be ESP working backward = through=20 time, as precognition is ESP working forward through time. = We do not=20 say much about retrocognition because no one has been able = to think=20 of a way that it can be experimentally tested to exclude = other forms=20 of ESP. But this is not to say that it can be overlooked as = a=20 possible alternative interpretation to survival for a = successful=20 outcome of Dr. Thouless' test.

But to recognize the=20 shortcomings of a new method is not to say that it has no = value. In=20 the face of a problem that involves so much of the unknown,=20 scientists may only be able to grope their way forward by = many=20 faltering steps before they achieve a method that clearly = marks the=20 way in which they should advance with bold = strides.

Still=20 another line of work pursued in the investigation of = mediumship has=20 been concerned with developing better methods of evaluation = of the=20 kind of verbal material typically obtained in a sitting. To = get an=20 idea of the kinds of practical questions that had to be = recognized=20 and overcome in achieving an adequate method of objective=20 evaluation, we cannot do better than cite a section from a = typical=20 mediumistic record. This I will do after explaining the = situation=20 leading up to the holding of the sitting.

In 1926, = Mrs. John=20 F. Thomas of Detroit died. Mr. Thomas' bereavement was so = great that=20 a friend urged him to go to a medium. He did so, and the = results=20 were so impressive that he decided to continue. In April = 1927, when=20 Mr. Thomas went with a stenographer, Mrs. Muriel Hankey, to = a=20 sitting with the English medium, Mrs. Osborne Leonard, the = message=20 coming through (presumably from his wife) urged him to get = in touch=20 with Professor McDougall to arrange for the continuation of = his=20 research into mediumship under university auspices. This was = the=20 beginning of the steps that led to Mr. Thomas' enrolling in = his=20 fifties as a graduate student in psychology at Duke=20 University.

The sitting from which the following = section of=20 the record is quoted took place later, in April 1930. Mrs. = Hankey=20 was alone with Mrs. Leonard on that occasion, and the medium = was not=20 told in advance for whom the sitting was to be held. It = lasted from=20 6:30 to 8:00 p.m., and the verbatim stenographic record = filled=20 several pages. As usual, it was concerned with personal = statements=20 given by Feda, the entity that represented itself as a = little girl=20 who had once lived on earth and that regularly took charge = during=20 the trance as Mrs. Leonard's "control." The statements made = by Feda=20 were offered as if they were coming from the person who = wanted to=20 communicate, in this instance, presumably, Mrs. = Thomas.

When=20 Mr. Thomas received the record in America, he broke it down = into=20 separate points and marked these as correct, incorrect,=20 inconclusive, and unverifiable for his own circumstances. = The record=20 from the particular sitting in question seemed to be largely = concerned with a house where the Thomases had lived, and one = part of=20 it contained the following statements: "The cupboard wasn't = in the=20 middle of the room, you know, like in the middle of the = wall, like=20 you put a thing like a wardrobe. It was rather in a corner = of the=20 room, because I see her walking along the wall till she came = to like=20 the corner. Were they in a room then - I am feeling a room = and I=20 feel that directly you open the door of a room you are on = steps. It=20 is very funny. You see, you don't often get steps right out = of a=20 room, but I feel steps going right up to the door of this = room. This=20 is a room they were very happy in, too, and I feel also one = part of=20 this place you would be awfully careful in hitting your = head. Buddy=20 used to hit his head. Buddy used to knock his head against = something=20 that seemed to be rather low. I think he did it more than = once=20 because I get a feeling of him saying, 'Oh,=20 juppity-juppity-juppity,' as if to say, 'I have done it=20 again."'

This particular passage Mr. Thomas broke = down into=20 eight items of information, all of which he found to be true = for=20 himself. The question is: What value does his analysis have = as=20 evidence? May not Mr. Thomas simply have been overly eager = to find=20 in the material evidence that his wife was still surviving? = Or might=20 not descriptions of this sort be so general that anyone = could find=20 ways of fitting the statements to his own personal = circumstances or=20 reasons for not doing so, according to whether his personal=20 inclination was toward or against the acceptance of the = possibility=20 of mediumistic communications?

Mr. Thomas, in his own = research, attempted to deal with such questions by = submitting=20 typical items from his large collection of material to other = men who=20 were of his age and of the same general status in life. Then = the=20 number of items which he had judged to be correct for his = personal=20 circumstances was compared statistically with the average = number=20 that the members of this similar group marked as correct for = themselves. Mr. Thomas' level of accuracy was so much higher = that=20 there was no question but that something more than chance = was=20 involved. Was this something extra which he found in the = records, in=20 fitting them to himself, really to be credited to the powers = of the=20 mediums, or could it still be explained as a failure of his = method=20 of evaluation to eliminate subjective errors of=20 judgment?

This work was deemed worthy of a Ph.D., and = Duke=20 University awarded Dr. Thomas this degree in June 1933. The = general=20 conclusion he reached in his research, however, was only = that the=20 records involved ESP. No claim was made that the source of = this=20 information was the surviving mind of Mrs. = Thomas.

Even so,=20 the method Dr. Thomas used for the evaluation of the = material in his=20 thesis left one important question unanswered which might = reasonably=20 be raised as relevant for his limited, ESP conclusion. How = could one=20 be sure that he was not excessively generous in marking the = material=20 because he knew that the mediums had produced the statements = in=20 sittings which he arranged in the hope of getting = communications=20 from his wife? Since he did his work it has become standard=20 procedure in such research not to let the sitters know when = they are=20 marking material intended for them. This is accomplished by = having=20 several people take part in the investigation, but none of = them are=20 allowed to be present in the room with the medium when she = is in=20 trance and producing the records. The accounts received are=20 identified by code numbers and the material is itemized and = prepared=20 for marking. Each participant scores all of the material, = his own as=20 well as that of all of the others, without knowing which is = which.=20 Each person thus must give or withhold credit for each item = of=20 information on the basis of what the medium actually said. = In this=20 way no one's judgment can be influenced by his wish either = to=20 believe or to disbelieve.

Once the records have been = marked=20 in this objective manner, statistical tests are applied to = see=20 whether, on the average, the participants gave more credit = for=20 accuracy to their own records than to those belonging to the = others=20 which they also had to score. Unfortunately, by the time we = had come=20 to appreciate what was required for an adequate evaluation = of the=20 verbal material of mediumship, the emphasis in = parapsychological=20 research had swung away from this particular line of study. = However,=20 at the present time we appear to be witnessing a renewal of = interest=20 in the survival question. Whether this will bring us back to = an=20 emphasis upon working with mediums or whether it will make = use of=20 other avenues described in this chapter or still others yet = to be=20 discovered remains to be seen.

If we have given = considerable=20 attention to the investigations of mediumship, this is only = as it=20 should be in view of the relatively large place that this = problem=20 occupies in the history of parapsychology. But we need to = remember=20 that the phenomena associated with the trance state of the = medium=20 are, after all, only the products of one particular category = of=20 unusual experiences. May there not be other states of mind = which are=20 shared by a larger number of people which would occasionally = give=20 rise to experiences bearing upon the question of whether the = mind=20 survives death? Assuming that our loved ones survive and = that they=20 remain interested in affairs on earth and would like to = communicate=20 with those they have left behind, may there not be, at least = occasionally, times when this could be done without a = medium? We=20 have already seen in this book how psi experiences occur=20 spontaneously and fairly frequently in everyday life. Do = these=20 sometimes appear to involve communications from someone "on = the=20 other side" who might have a special need to send back a=20 message?

All the years of collecting spontaneous psi = cases=20 have yielded many instances in which a communication from a = deceased=20 individual appeared to be involved. When we begin critically = to=20 examine such cases, however, to see whether an explanation = is=20 possible solely in terms of the psi capacities of the = living, we=20 find few which will stand up against this interpretation. = But we=20 should not be interested solely in whether there is, at the = present=20 time, any conclusive proof of survival. Rather, we may ask = how=20 forcefully the question is raised by the best evidence that = is=20 available. We must consider evidence even if it falls short = of being=20 conclusive. Examining the better evidence for what it is = worth, the=20 investigator must decide whether the situation justifies any = hope of=20 an ultimate solution if it is pursued further. Considered in = this=20 light, the following cases from non-mediumistic sources are = valuable=20 parts of the present picture.

In January 1888 a man = living in=20 St. Louis wrote to the American Society for Psychical = Research as=20 follows:

... In 1867 my only sister, a young = lady of=20 eighteen years, died suddenly of cholera in St. Louis, Mo. = My=20 attachment for her was very strong, and the blow a severe = one to=20 me. A year or so after her death the writer became a = commercial=20 traveller, and it was in 1876, while on one of my Western = trips,=20 that the event occurred. I had "drummed" the city of St. = Joseph,=20 Mo., and had gone to my room at the Pacific House to send = in my=20 orders, which were unusually large ones, so that I was in = a very=20 happy frame of mind indeed. My thoughts, of course, were = about=20 these orders, knowing how pleased my house would be at my = success.=20 I had not been thinking of my late sister, or in any = manner=20 reflecting on the past. The hour was high noon, and the = sun was=20 shining cheerfully into my room. While busily smoking a = cigar and=20 writing out my orders, I suddenly became conscious that = someone=20 was sitting on my left, with one arm resting on the table. = Quick=20 as a flash I turned and distinctly saw the form of my dead = sister,=20 and for a brief second or so looked her squarely in the = face; and=20 so sure was I that it was she, that I sprang forward in = delight,=20 calling her by name, and, as I did so, the apparition = instantly=20 vanished. Naturally I was startled and dumbfounded, almost = doubting my senses; but the cigar in my mouth, and pen in = hand,=20 with the ink still moist on my letter, satisfied myself I = had not=20 been dreaming and was wide awake. I was near enough to = touch her,=20 had it been a physical possibility, and noted her = features,=20 expression, and details of dress, etc. She appeared as if = alive.=20 Her eyes looked kindly and perfectly natural into mine. = Her skin=20 was so life-like that I could see the glow of moisture on = its=20 surface, and, on the whole, there was no change in her = appearance,=20 otherwise than when alive.

Now comes the most = remarkable=20 confirmation of my statement, which cannot be = doubted by=20 those who know what I state actually occurred. This = visitation, or=20 whatever you may call it, so impressed me that I took the = next=20 train home, and in the presence of my parents and others I = related=20 what had occurred. My father, a man of rare good sense and = very=20 practical, was inclined to ridicule me, as he saw how = earnestly I=20 believed what I stated; but he, too, was amazed when later = on I=20 told them of a bright red line or scratch on the = right-hand=20 side of my sister's face, which I distinctly had seen. = When I=20 mentioned this my mother rose trembling to her feet and = nearly=20 fainted away, and as soon as she sufficiently recovered = her=20 self-possession, with tears streaming down her face, she = exclaimed=20 that I had indeed seen my sister, as no living mortal but = herself=20 was aware of that scratch, which she had accidentally made = while=20 doing some little act of kindness after my sister's death. = She=20 said she well remembered how pained she was to think she = should=20 have, unintentionally, marred the features of her dead = daughter,=20 and that unknown to all, how she had carefully obliterated = all=20 traces of the slight scratch with the aid of powder, etc., = and=20 that she had never mentioned it to a human being from that = day to=20 this. In proof, neither my father nor any of our family = had=20 detected it, and positively were unaware of the incident, = yet I=20 saw the scratch as bright as if just made. So = strangely=20 impressed was my mother, that even after she had retired = to rest=20 she got up and dressed, came to me and told me she = knew at=20 least that I had seen my sister. A few weeks later my = mother died,=20 happy in her belief she would rejoin her favorite daughter = in a=20 better world.

The above letter and other = correspondence and=20 discussion bearing upon the case were published in the=20 Journal of the SPR in London. The writer of the = letter was=20 identified in the printed account only as Mr. F. G., but Dr. = Richard=20 Hodgson, an experienced professional investigator of psi = phenomena,=20 visited him in St. Louis and found that the account stood up = under=20 close questioning. Dr. F. W. H. Myers, in a commentary on = the case,=20 pointed out the obvious interpretation that the sister's = appearance=20 represented her awareness of her mother's approaching death = and that=20 it was a means of getting her brother to return home before = their=20 mother died. Dr. Myers was compelled, however, to point out = that Dr.=20 Podmore, another member of the SPR, thought that the = apparition seen=20 by Mr. F. G. could have been only a projection from the = mother's=20 mind.

Today, we would have to consider that = far-reaching psi=20 capacities have to be recognized as a part of the normal = endowment=20 of the living. These ESP and PK abilities make it all the = more=20 difficult for us to feel full confidence in the = interpretation that=20 the sister's surviving mind was the source of her = apparitional=20 appearance. Granting, as we must, that lifelike = hallucinations do=20 occasionally occur, and granting also that the brother could = have=20 supplied all of the details involved in his experience from = memory=20 and from his own ESP, we could dismiss the case as of no = interest=20 from the point of view of the survival problem. Yes, we=20 could; but if we are going to take a truly scientific = position=20 we need not and we should not dismiss it. Rather, we should = keep it=20 in mind for what it may be worth, along with all the related = material we can find, that might help us to plan and carry = through=20 further research on the problem of survival. These thoughts = also=20 apply to the following account from the literature of = psychical=20 research, the Chaffin Will Case.

James L. Chaffin, a = farmer=20 in Davie County, North Carolina, had four sons. In 1905 he = made a=20 will, formally witnessed and signed, in which he left his = farm to=20 his third son, Marshall. No provision was made for the other = members=20 of his family.

In 1921 Mr. Chaffin suffered a fatal=20 fall.

In June 1925 the second son, James P. Chaffin, = began to=20 have vivid dreams in which he saw his father standing at his = bedside. The events that followed are best described in this = son's=20 own words as given in a sworn statement that was taken down = by Mr.=20 Johnson, a lawyer and a member of the SPR who visited the = family in=20 1927 to interview them about their unusual = experience.

In all my life I never heard my = father mention=20 having made a later will than the one dated in 1905. I = think it=20 was in June of 1925 that I began to have very vivid dreams = that my=20 father appeared to me at my bedside but made no verbal=20 communication. Some time later, I think it was the latter = part of=20 June, 1925, he appeared at my bedside again, dressed as I = had=20 often seen him dressed in life, wearing a black overcoat = which I=20 knew to be his own coat. This time my father's spirit = spoke to me,=20 he took hold of his overcoat this way and pulled it back = and said,=20 "You will find my will in my overcoat pocket" and then=20 disappeared. The next morning I arose fully convinced that = my=20 father's spirit had visited me for the purpose of = explaining some=20 mistake. I went to mother's and sought for the overcoat = but found=20 that it was gone. Mother stated that she had given the = overcoat to=20 my brother John who lives in Yadkin County about twenty = miles=20 northwest of my home. I think it was on the 6th of July, = which was=20 on Monday following the events stated in the last = paragraph, I=20 went to my brother's home in Yadkin County and found the = coat. On=20 examination of the inside pocket I found that the lining = had been=20 sewed together. I immediately cut the stitches and found a = little=20 roll of paper tied with a string which was in my father's=20 handwriting and contained only the following words: "Read = the 27th=20 chapter of Genesis in my daddie's old Bible."

At = this point=20 I was so convinced that the mystery was to be cleared up I = was=20 unwilling to go to mother's home to examine the old Bible = without=20 the presence of a witness and I induced a neighbor, Mr. = Thos.=20 Blackwelder, to accompany me, also my daughter and Mr.=20 Blackwelder's daughter were present. Arriving at mother's = home we=20 had a considerable search before we found the old Bible. = At last=20 we did find it in the top drawer in an upstairs room. The = book was=20 so dilapidated that when we took it out it fell into three = pieces.=20 Mr. Blackwelder picked up the portion containing the Book = of=20 Genesis and turned the leaves until he came to the 27th = chapter of=20 Genesis and there we found two leaves folded together, the = left=20 hand page folded to the right and the right hand page = folded to=20 the left forming a pocket and in this pocket Mr. = Blackwelder found=20 the will...

The paper that they found was in the = father's=20 handwriting and it read as follows:

After reading the 27th chapter of = Genesis, I,=20 James L. Chaffin, do make my last will and testament, and = here it=20 is. I want, after giving my body a decent burial, my = little=20 property to 'be equally divided between my four children, = if they=20 are living at my death, both personal and real estate = divided=20 equal if not living, give share to their children. And if = she is=20 living, you all must take care of your mammy. Now this is = my last=20 will and testament. Witness my hand and seal. James L. = Chaffin,=20 This January 16, 1919.

The twenty-seventh chapter of Genesis = recounts how=20 Jacob, the younger brother, supplanted Esau in winning his=20 birthright.

A holographic will is legally valid under = the=20 laws of the state of North Carolina.

By the time the = second=20 will was found, the son who had inherited the farm under the = former=20 one had died and the property had passed to his widow and = minor son.=20 The other three sons brought a suit against them to recover = their=20 share of the estate. A number of witnesses were prepared to = swear=20 that the second will was written entirely in James L. = Chaffin's=20 handwriting. On the day of the trial, when the court = recessed for=20 lunch after the selection and swearing of the jury, the = widow of=20 Marshall Chaffin and her son were shown the second will for = the=20 first time. They immediately admitted that the document had = been=20 prepared by the father, and they withdrew their objections = to having=20 it certified by the court as his valid will.

So much = for the=20 essential facts. Now what can we make of them?

A good = discussion of the case is given in connection with a review = of it=20 which appeared in the Proceedings of the SPR in = November=20 1927. There the possibility of an outright fraud, such as = would be=20 required for the faking and planting of the second will, is=20 considered. This seemed then, and still seems, a remote = possibility.=20 Not only were a number of people, including those who stood = to lose=20 heavily financially by so doing, prepared to say that the = second=20 will was genuine. Even if by some clever manipulation the = will=20 itself could have been forged, it is scarcely conceivable = that such=20 a complicated way would have been devised to bring it to = light. It=20 would have been sufficient simply to hide the will in the = old Bible=20 and then manage to "find" it at the right time. The paper = sewed in=20 the old coat and the fantastic series of dreams were not = only not of=20 any help; they only introduced a strange element into the=20 proceedings which might have queered the whole = game.

Beyond=20 the question of outright fraud, however, what are the = possibilities=20 of interpretation? The most obvious one is that the second = son,=20 James P. Chaffin, had somehow learned from his father about = the=20 second will and that he had forgotten about it until the = memory was=20 dramatized in dream form and thus brought back into = consciousness.=20 On this point the discussion in the SPR Proceedings = is so=20 good that it should be quoted:

Mr. Johnson in his statement = suggests, only to=20 dismiss, another possible explanation. "I endeavoured with = all my=20 skill and ability by cross-examination and otherwise to = induce=20 some admission that possibly there was a subconscious = knowledge of=20 the Will in the Old Bible, or of the paper in the coat = pocket,=20 that was brought to the fore by the dream: but I utterly = failed to=20 shake their faith. The answer was a quiet: 'Nay: such an=20 explanation is impossible. We never heard of the existence = of the=20 will till the visitation from my father's spirit."' = Clearly, they=20 none of them had any conscious recollection, at the date = of the=20 Testator's death, of any mention of a second will, or they = would=20 not have allowed the first will to be proved without = opposition.=20 Nor was it a matter which, if once mentioned, they were = likely to=20 forget, during the short period which intervened between = the=20 making of the second will (January, 1919) and the = Testator's death=20 (September, 1921). The hypothesis therefore of the=20 "exterioralization" in the form of a vision, of knowledge = normally=20 acquired by Mr. J. P. Chaffin, but only remembered = subconsciously,=20 is open to grave objection.

We may, I think, at least say that the = dream of=20 James P. Chaffin involved ESP, inasmuch as it apparently = brought him=20 knowledge about the second will that he could not reasonably = be=20 supposed to have obtained through his senses. (Observe that = even=20 this conservative conclusion is stated with caution. One = could not=20 say that this evidence, if it stood alone, would be = sufficient to=20 establish ESP as a scientific fact. But given the vast = amount of=20 evidence for ESP from experiments and other sources, it is = proper to=20 consider this case as another example of the use of psi = abilities.)=20 Can we go further and say that the source of the ESP = knowledge=20 obtained in the dream was the surviving mind or the troubled = conscience of the father? Here we come once more to the = crucial=20 issue, and once more we must frankly admit that we cannot = give a=20 clear affirmative answer.

On the face of the matter, = the=20 experience looks like an instance in which the father = returned in=20 the son's dreams for the purpose of righting a wrong to his = family.=20 But where a question of such momentous importance is at = issue, we=20 dare not claim an affirmative answer until there is no = alternative=20 explanation. The will was there, all the while, in the = Bible; and=20 the paper giving the clue was in existence in the lining of = the old=20 coat. If we assume that the son was concerned with the = matter of the=20 injustice of his father's earlier will, he had sufficient = reason to=20 want to discover the later document which would set things = right. It=20 is not difficult, therefore, to suppose that ordinary ESP=20 (clairvoyance) could have detected the existence of the = paper in the=20 father's coat.

We are once again faced with the = dilemma from=20 which there is, so far, no way of escape. If we recognize = that an=20 individual has access to information beyond his senses = through his=20 psi capacities, we simply cannot say conclusively that we = have a=20 genuine instance of communication from the surviving = consciousness=20 of a deceased person simply because the information appeared = to come=20 from that source. Beyond a doubt, this is one of those times = when,=20 scientifically speaking, we have no choice but to suspend = judgment=20 and go on working.

What direction should further work = on the=20 problem take? In part, this question can better be = appreciated if we=20 look more closely at the way in which the status of the = survival=20 question has changed over the past thirty years.

When = Dr. and=20 Mrs. Rhine first decided to enter the field of = parapsychology in=20 1926, both public and scientific interest in survival = research was=20 at a high pitch. Resigning their positions as instructors in = botany=20 at the University of West Virginia, they went to Boston to = spend a=20 year at Harvard and with Dr. Walter Franklin Prince of the = Boston=20 Society for Psychic Research. The medium, Margery, was then = in her=20 heyday in that city, and the Rhines went to one of her = s=E9ances.=20 Afterward they made a statement based upon their = observations that=20 was unfavorable to her claims, and they found themselves = suddenly=20 propelled into the limelight of bitter controversy and big=20 headlines. Thus these two pioneers who had been attracted to = psychical research primarily by their interest in the = survival=20 question served notice that they were going to adhere to = high=20 standards of evidence in their research and let the chips = fall where=20 they would.

After the interim year at Harvard the = Rhines came=20 to Durham, North Carolina, on a private appointment from Mr. = Thomas=20 to assist him in getting his mediumistic material in shape = for his=20 Ph.D. thesis. It is interesting to notice in passing that = his thesis=20 was submitted twice. The first time, in 1932, Mr. Thomas = offered his=20 work as a contribution to knowledge because of the evidence = provided=20 for survival. His committee rejected the work as not = justifying such=20 a strong position on that problem. The following year, when = Mr.=20 Thomas submitted his work the second time, it was accepted; = but he=20 had, as we have already seen, toned down his conclusions to = evidence=20 for ESP obtained through a number of trance = mediums.

When Dr.=20 Rhine plunged into his experiments on ESP in the early = thirties, he=20 thought of his work as primarily doing the necessary = groundwork for=20 coming back later in a more crucial way to research on the = survival=20 problem. He had decided that it would not be possible to = come to=20 grips with the survival question until more was known about = psi in=20 the living. As things turned out, this pursuit of more = knowledge=20 about psi has turned out to be a much longer-drawn-out job = than=20 anyone could have foreseen at the time. In the first place, = as the=20 work has grown the findings have proliferated and ramified = and=20 raised new questions to a much greater extent than could = have been=20 predicted at the start. In the second place, the task of = learning=20 what we need to know about psi in the living has proved to = be much=20 more difficult than anyone could have anticipated in = 1930.

As=20 Dr. Rhine himself has repeatedly pointed out, the work on = ESP and PK=20 react upon the research on the survival problem in two ways. = First,=20 it makes it harder to conceive of the kind of evidence that = would be=20 required to provide a conclusive answer to the question. = Secondly=20 and conversely, the more we learn about the range and = variety of=20 what the normal person is capable of doing through the use = of his=20 psi capacities, the more we come to appreciate the existence = in man=20 of precisely those qualities that make the concept of = survival=20 acceptable as a theoretical possibility. So it is a matter = of the=20 survival hypothesis facing difficulties either way: without = evidence=20 for psi in the living, we would have no sure knowledge that = there is=20 anything about man that could survive death; with psi in the = living,=20 we can conceive of survival but it becomes more difficult to = know=20 how to prove that any seeming evidence for it is not merely = a=20 dramatization of psi information to suggest communication = from the=20 dead.

In the face of this situation, there are two = distinct=20 ways in which the research worker in parapsychology might = react=20 toward the survival question. He might take the conservative = approach and suggest that we leave it alone until we know as = much as=20 we can find out about psi in living organisms. This would = amount to=20 putting the question on the table for the indefinite future. = Or he=20 might say that there is much that can he done about the = survival=20 problem right now, and that investigators who have the = opportunity=20 and feel so inclined should devote their efforts to this = question.=20 There are, of course, an infinite variety of positions = intermediate=20 between these two extremes.

The voice of reason and = wisdom=20 would appear to say that no one view should prevail. We need = to keep=20 in mind the overpowering fact that the great = all-encompassing=20 objective of parapsychology is the discovery of the nature = of mind=20 wherever it is to be found in the universe. Our major = concern may=20 rightly be said to be the nature, place, and destiny of the=20 personality of the normal, living human being. But the = mention of=20 destiny leads us inevitably to a concern about what happens = to man's=20 mind at the moment of death. We would do well to consider = that this=20 question, with which man has felt deep concern during all = the=20 centuries since at least the beginning of recorded history, = is not=20 likely to prove to have been only an idle query. Rather, it = is one=20 that deserves whatever amount of scientific attention may be = required to find the true answer - an answer so clear that = it will=20 be universally recognized and accepted as established = knowledge.=20 From such research all men stand to gain; from its neglect, = only=20 those will benefit who have a vested interest in protecting = their=20 own personal and intellectual commitments against having the = floodlights of scientific inquiry illuminate this area where = the=20 present obscurity only marks the existence of an uneasy = truce=20 between the dread of the hereafter and the solace of=20 faith.

Note: 

The=20 article above was taken from J G Pratt's "Parapsychology: An = Insider's View of ESP" (1964, Doubleday & Co,=20 Inc).

More articles by J. = G.=20 Pratt

=95 = The=20 Seaford Poltergeist
=95 Psych= okinesis=20 in the Laboratory

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Some parts = =A9 The=20 International Survivalist Society 2004

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