Telepathy, the science of thought transference E-Book

J. C. F. Grumbine

• Herausgeber: ALEMAR S.A.S.
• Kategorie: Ratgeber
• Sprache: Englisch
• Veröffentlichungsjahr: 2023

Beschreibung

Telepathy, or the science of thought transference is a book by Jesse Charles Fremont Grumbine. It discusses the possibility of the phenomena of telepathy, the concept of which can be traced back to the late 19th century and the formation of the Society for Psychical Research.

Leseprobe

Table of Contents

Chapter 1. Telepathy - A Function And Power Of Thought Under A New Name

Chapter 2. Thought Further Elaborated

Chapter 3. Inspiration

Chapter 4. The Mystery Of The Origin Of Thought And Ideas

Chapter 5. The Brain And The Mind Superior Coherers

Chapter 6. Aspiration And Inspiration As Thought Generators

Chapter 7. The Hypothesis Of Thought Transference

Chapter 8. Psychic Unfoldment And Human Destiny Under Telepathic Law

Chapter 9. Spiritualism, Excarnate Spirit Thought And Telepathy

Chapter 10. Is A Telepathic Code Possible And Practical? Some Rules For Experimental Work

Telepathy, the science of thought transference

J.C.F. Grumbine

Chapter 1. Telepathy - A Function And Power Of Thought Under A New Name

Any function, faculty, sense or power of the soul which is not known to science may be termed occult. This does not imply that it is unknowable or that it is unthinkable, but that it is at present, so far as science or experimental knowledge is concerned, outside of the field of hypothetical or known causality. In fact, action or force, which as yet is traceable to no sentient cause is regarded as occult. The word by derivation means hidden, concealed, dark, recondite. All supernormal operations of the ego, which are also supersentient, are occult because the usual scientific method of explaining the normal phenomena of the mind cannot apply to them. Psychology cannot even admit them as evidence until they are proved to be facts. When once the facts are admitted, then while it is still a difficult matter to classify them, these same facts become a matter of profound investigation. Their source of action, the law of their nature and the cause of their existence may not be known, but science endeavors to bring them within the sphere of its inductive method. Unless this is or can be done, science will remain agnostic concerning them.

Nature and human nature are full of mysteries despite the wonderful and seemingly inexhaustible revealments of science. These very mysteries keep science busy; and in the end who can say whether she will not so uncover the so-called occult,— even make what now appears supernormal or supernatural the simplest of all simple facts,— as to cause the word occult to become obsolete? In science there can be nothing hidden. The word supernormal simply means that which is above the normal and not that which is unknowable. The word occult includes many very illusive phenomena,— phenomena which though recognized by scientists as facts, yet seem to baffle all explanation. Certain metaphysical phenomena called psychical, with which Spiritualism deals, will some day cease to be mysteries because other human powers or sources of knowledge not now recognized by modern psychology will become operative, and these powers or sources of knowledge will enable man to verify facts from pseudo-facts in the outlying fields of psychical research. As Baron Reichenbach, through the aid of sonnambules, distinguished the delicate auras of mineral crystals not visible to the naked eyes, so by the exercise of these new but as yet unemployed powers of the soul, science will demonstrate what now resembles a fairy tale, so incredible is the fact itself. If supernormal facts can thus be substantiated, the inductive process of science will be given a range of comprehensiveness not hitherto recognized by the modern or ancient schools.

The eye and ear for the vibrations of light and sound, the mind for perception and sensation, but these supernormal powers for the deeper, etherial and more spiritual phenomena, which might here be named noumena, which point us to the hidden trail of Divinity as it spreads over the universal pathway of the inner, higher, diviner or spiritual life. Thus armed, science can prove each new step free of that cant which sometimes passes for knowledge. Demarkations between nescience and science will be clearly defined, while what in the popular and theological mind is designated natural and supernatural, will no longer appear eternal parallels. The exercise of one’s supernormal powers will gradually strengthen the validity of the deductive method of reasoning, and the deductive and inductive methods will be accepted as arms of one and the same science or knowledge, of which modern inductive science is the right arm, taking hold of everything on the plane of the senses, while modern deductive science will be the left arm, taking hold of everything on the plane of the supernormal or super-sentient. Limited and one-sided indeed is either branch of science; for science, though regarded as empirical, has always been the religious method, and it is empirical only in so far as it theorizes and hypothecates what cannot be proved by the scientific method here set forth. Since psychical researchers (the Psychical Research Society) have reasonably proved the facts of the supernormal life, it only remains for them or for any independent investigator to show that these facts are the effects of the operation of supernormal powers which anyone who knows how may exercise. The religious life will not then seem an anomaly or a mystery as men of science have always regarded it. It will be more than either a credulity or a superstition. The mystical will not hang in the air as a something which has no place in the category of facts. Nor will the mythological and symbological be cast aside in our progressive age as atavistic relics of a primitive ignorance which has no meaning in the larger human order of civilization.

The word spiritual must here be defined. It does not mean less but more than material. It means what matter by derivation implies: the mother of form, from mer, mu, or M, symbol of water, the source of life, all matter issuing, as the ancients taught, from H2O (water), which is the mother-principle of organic, physical life. Spirit cannot be defined by any of its forms, nor can it be known by any of its expressions or manifestations. These are appearances or phenomena, and as such form conditions and create functions for the spirit’s operations. But as Paul, the Christian apologist wrote, spirit must be realized by spirit; that is, evidences which are only spiritual enable one to demonstrate and become conscious of spirit.

The ego, functioning on the sentient or sensuous or on the super-sentient plane, becomes aware of itself as such. The exercise of powers will not do this alone, although it may help. Pragmatism as exploited by the new school of psychology, which teaches that action is the measure of the life or divinity of the spirit, does not disprove what is here taught. For realization is the spirit’s highest action, which for the lack of a more spiritual word must mean the very opposite of action as experimentally or inductively conceived. In this sense realization and consciousness pretty nearly mean one and the same, if by consciousness is meant not mind or a collection of thoughts and experiences, nor the mere self consciousness, but the state of the spirit which all experiences of the life of the spirit imply or reveal. Broadly put, the spirit is to matter what the ego is to its form of manifestation. How spirit evolves matter into organic forms is not here a subject of discussion, but that the one is the cause and the other the sequential effect is what deductive science can and will demonstrate. In truth, inductive and deductive science is so permeated with intuitive, mathematical propositions that the one can hardly be separated from the other. In the end, when both are allowed the widest latitude, their distinctive differences will dissolve and both will be what each should be — the oracle of truth. It is here declared that the deductive method of science will soon prove that the occult is no longer outside the sphere of science, but is only awaiting the searchlight of its bolder genius.

The recent admissions of the old school of psychologists that the supernormal facts of life can not longer be denied, has made it easier for the more advanced students of psychical research to speculate on the spiritual hypothesis. It would be rash to say that these supernormal facts are accepted by all scientists as evidences of the action of the spirit. The presumption, however, is that no other hypothesis can or does adequately explain them. The spiritual hypothesis is entertained while the facts are accepted. Facts are so stubborn that they force acceptance long before any rational theory is advanced to cover or explain them.

One of the new theories growing out of the study of these facts is one touching the origin of thought which also lies at the basis of the science of telepathy. The theory is not new in the sense that it is a recent discovery, but rather it is new in its deep but novel application to facts.

Thought was once regarded as a secretion of the brain, the result of the impact of sensation. The mind, even the ego, was regarded as the result of this natural creative process. No one thought that there was anything divine or spiritual in the process. It originated, said the materialist, as the perfume of the rose, light from the sun, atmosphere or vapor from the sea and the land. There was nothing a priori or causal in its creation. Its involution and evolution, synchronous and simultaneous with the existence of the life or germ, were only natural and not spiritual products. Thus materialists apotheosized matter as the beginning and end of creation. All this is now passing away with the deeper understanding of the supernormal life.