HPB-SB-14-119: Difference between revisions

{{Style P-No indent|a waking dream over other persons, whether near or at a distance. This influence, he tells us, is often exercised by persons who are dying. A dying man who happens to be in a magnetic state thinks of some friend; and instantly a vision of him, as distinct as surrounding objects, rises in his friend’s consciousness. Schopenhauer cites many authorities for this belief, but also mentions a case known to himself. ‘A short time ago,’ he says, ‘at the Jewish Hospital, here in Frankfort, a sick woman died during the night. Early next morning, her sister and her niece, one of whom lives in Frankfort, the other about four English miles away, called at the hospital to inquire for her; during the night she had appeared to both of them. The director of the hospital, who reported this incident, declared that such cases often occur.’ Whether the dead ever exercise the same power, Schopenhauer does not undertake to say. The intellect, being a function of the brain, is extinguished, he assumes, by death; the will, of which the brain is only a manifestation, survives, and he sees no reason to doubt that it may have the capacity of appearing to the living, or (without itself appearing) of communicating some message from the unseen universe. On this point, however, he admits that the evidence accessible to us is vague and contradictory. But it is certain that in waking dreams men have often seen the dead as they existed at some particular moment of their lives. Visions of this kind correspond exactly to a past reality; and they may be called forth by the presence of a trifling relic, such as a coat, or a drop of blood that has long ago sunk into the floor. It is not the dead themselves who appear, but the vision is evoked by an influence which they have left behind them; and among other proofs Schopenhauer recalls the experience of the botanist Gleditsch, who saw Manpertius in the hall of the Berlin Academy of Sciences, of which Manpertius had for many years been president.}}

The bearing of this last case, and of Schopenhauer’s theory, on the investigations now being carried on by the Committee of the Psychical Research Society on “Thought-reading,” cannot fail to strike us. It appears quite certain that a state of reverie, or what may be described as a ''congelation of consciousness''—of the superficial consciousness which consists in receptivity to external impressions—is the favourable condition for intuitive perceptions. It often happens to most of us, and may be fancifully figured by the skimming over of water by the thin coating of ice which protects it from the rippling breeze. It can hardly be called a dream state, for the slightest importunity from without will put an end to it. But it is just sufficient often to induce the peculiar susceptibility to more internal impressions which intromits us into seemingly mystic conditions. When Dr. Carpenter suddenly interposed “a large music-book” between Foster’s eyes and the top of a pointer (of which the lower part was already concealed by the alphabet card), he arrested the communication.^† Here was a great discovery! a conclusive proof that the pretended sensitive was really an accomplished adept at interpreting physical movements! What really was demonstrated was the learned doctor’s incompetence to deal with a subtle psychological problem. By an act of stupidity, he had disturbed conditions of extreme delicacy. And that is science! Fortunately, the inquiry is now in the hands of men more instructed than to contrive their tests of psychological phenomena on the assumption that there are no psychological conditions.

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{{Style S-Small capitals|The}} leaders of the Theosophical movement seem at last to have found Bombay to be too dull to appreciate their occult manifestations, and have consequently transferred their head-quarters to the “Benighted City.” The Bombay correspondent of the Indian Mirror says, “We have had quieter times here since the Theosophic farewell meeting. The theosophists have gone, not however without leaving traces behind. Misjudged in many cases on their arrival, deceived by friends in many cases, and wearied out by the struggle of so long to rouse public interest to an adequate extent, the founders have gone to Madras. I think they will fare better there.” So after all, young Bombay has been found nearly as unpatriotic and heartless as young Bengal. We hope Colonel Olcott will find the Madras “Beaves” more hopeful than their brethren of the sister Presidencies.

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{{Style S-Small capitals|The Naib Dewan of Baroda.}}—There is a general regret at Baroda owing to the serious illness of Rao Bahadur Venaekrao, the Naib Dewan. His illness has now lasted for some weeks, which has prevented him from joining His Highness the Gaekwar’s Camp at Kady. Mr. Venaekrao is personally very popular at Baroda, and has the sympathies of many belonging to all classes of the people in his present condition of illness. There is every hope for his perfect recovery. Rao Bahadur Manibhai Jusbhai has been invited by H. H. Syajirao to assist him in the examination of the district administration, and an abler man could not have been selected.—Guzerat Mitra.

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{{Style S-Small capitals|The}} head-quarters of the Theosophical Society and the office of the Theosophist have been removed from Bombay, to Madras, the latter place being judged more in want of enlightenment, and affording a better field for the society’s labours.