This is where things stood when, of late years, the mediums, the spiritualists, or, rather, it appears, the spirits themselves—for one cannot tell exactly with whom we have to do—perhaps dissatisfied at not being more definitely recognized and understood, invented, for a more effectual proof of their existence, what has been called “cross correspondence.” Here, the position is reversed: it is no longer a question of various and more or less numerous spirits revealing themselves through the agency of one and the same medium, but of a single spirit manifesting itself almost simultaneously through several mediums often at great distances from one another and without any preliminary understanding among themselves. Each of these messages, taken alone, is usually unintelligible and yields a meaning only when laboriously combined with all the others.
“The object of this ingenious and complicated effort clearly is to prove that there is some definite intelligence underlying the phenomena, distinct from that of any of the automatists, by sending fragments of a message or literary reference which shall be unintelligible to each separately—so that no effective mutual telepathy is possible between them—thus eliminating or trying to eliminate what had long been recognized by all members of the Society for Psychical Research as the most troublesome and indestructible of the semi-normal hypotheses. And the further object is evidently to prove as far as possible, by the substance and quality of the message, that it is characteristic of the one particular personality who is ostensibly communicating, and of no other.”[13]
The experiments are still in their early stages; and the most recent volumes of the _Proceedings_ are devoted to them. Although the accumulated mass of evidence is already considerable, there is no conclusion to be drawn from it as yet; and, in any case, whatever the spiritualists may say, the suspicion of telepathy seems to me to be in no way removed. The experiments form a rather fantastic literary exercise, one much superior, intellectually, to the ordinary manifestations of the mediums; but, up to the present, there is no reason for placing their mystery in the other world rather than in this. Men have tried to see in them a proof that somewhere, in time or space, or else beyond both, there is a sort of immense cosmic reserve of knowledge upon which the spirits go and draw freely. But, if the reserve exist, which is very possible, nothing tells us that it is not the living rather than the dead who repair to it. It is very strange that the dead, if they really have access to the immeasurable treasure, should bring back nothing from it but a kind of ingenious child’s puzzle, although it ought to contain myriads of lost or forgotten notions and acquirements, heaped up during thousands and thousands of years in abysses which our mind, weighed down by the body, can no longer penetrate, but which nothing seems to close against the investigations of freer and more subtle activities. They are evidently surrounded by innumerable mysteries, by unsuspected and formidable truths that loom large on every side. The smallest astronomical or biological revelation, the least secret of olden time, such as that of the temper of copper, possessed by the ancients, an archæological detail, a poem, a statue, a recovered remedy, a shred of one of those unknown sciences which flourished in Egypt or Atlantis: any of these would form a much more decisive argument than hundreds of more or less literary reminiscences. Why do they speak to us so seldom of the future? And for what reason, when they do venture upon it, are they mistaken with such disheartening regularity? One would think, rather, that, in the sight of a being delivered from the trammels of the body and of time, the years, whether past or future, ought all to lie outspread on one and the same plane.[14] We may, therefore, say that the ingenuity of the proof turns against it.