We've discussed that there exist apparitions of the deceased (ghosts/spirits) and apparitions of the living (OOBEs). Chris Carter makes note of their similarity:
Quote:Hornell Hart has provided a detailed analysis of the characteristics of apparitions. He arranged his cases of apparitions in chronological order, beginning with those occurring long before the projector’s death and ending with those occurring long after the person’s death. Hart argued that if consciousness is dependent on the function of a physical brain, then apparitions should show an abrupt change in character and behavior when the point of death is passed. But the observed facts do not indicate such a change except, as Hart writes, “such as might be expected from the alterations of purpose which death would produce in the appearer.”
Hart concluded that apparitions of the living are indistinguishable from those of the dead. He was also able to show that in 82 percent of cases of apparitions of the living that he analyzed, these living people cited as apparitions either remembered leaving their body, or had been directing their attention to the percipient, often with the idea of “going” to him or her. If we are justified in concluding that at least some apparitions of the living are vehicles for the minds of those they represent, then it would seem that we are equally justified in concluding that at least some apparitions of the deceased are also vehicles for the minds of those they represent. The fact that apparitions of the living are indistinguishable from apparitions of the dead means that apparitions of the dead provide evidence in favor of survival.
Carter, Chris. Science and the Afterlife Experience: Evidence for the Immortality of Consciousness (pp. 112-113). Inner Traditions/Bear & Company. Kindle Edition.
OTOH Gauld makes this comment against the idea of a subtle-body:
Quote:Consider the following reciprocal case, collected by Nils Jacobson, a Swedish psychiatrist much interested in unusual experiences. The two persons concerned had agreed to experiment. I extract from their statements (73, p. 112):
JAKOB: … The day after our decision I drove my daughter to her job, the time was 6 P.M. I was suddenly reminded of this agreement with Eva. Then I transported myself astrally to her home and found her sitting on the sofa, reading something. I made her notice my presence by calling her name and showing her that I was driving my car. She looked up and saw me. After that I left her and was back in the car which I had been driving all the while without any special awareness of the driving …
EVA: I was sitting alone in the room in an easy chair … Suddenly I saw Jakob sitting in front of me in the car, saw about half the car as if I were in it with him. He sat at the wheel: I only saw the upper part of his body. I also saw the clock in the car, I think it was a couple of minutes before six. The car was not headed towards our house but in another direction …
Even if (which I doubt) one could tinker with the animistic theory in such a way as to give a plausible account of how ‘duplicate’ bodies form their outer parts into the semblance of clothes, one could hardly extend the supposition to cover their transforming themselves into the semblance of half a car, complete with clock showing the correct time.
But this is a rather odd case. The person Jakob is awake and claiming to astral project while driving, and even says he is showing Eva the location of the car. We can note that Jakob first says he is in Eva's home and only then he projects the image of himself in the car.
So there are a variety of ways to explain this - a veridical hallucination via telepathy, the subtle body of Jakob entering Eva's home and then telepathically projecting, or Jakob using a kind of PK to manifest the scene (crafting some etherial/subtle substance or arranging the photons as if they were emitted from a projector to give two examples).
This case, while odd, does touch on a problem mentioned in the Psi Encyclopedia as "
Why do Ghosts Wear Clothes?" (The Martha case is explained in the article, and was also mentioned above in the initial post on apparitions.)
Quote:It should be clear why this case poses a problem for both an externalist account of OBEs and an objectivist explanation of the reciprocal apparition. The clothing and hairstyle of the apparitional figure were not those of the sleeping Martha. They corresponded, instead, to the way Martha experienced herself during her OBE. Assuming that telepathic explanations are at least sometimes appropriate, one such explanation comes immediately to mind. Presumably, Martha’s hairstyle and clothing during her OBE are mental constructs, just as they would be if her experience were merely a dream. But then it certainly looks as if Martha telepathically communicated those features of the OBE to her mother, as well as influencing Mrs Johnson to experience her with arms folded, near the cupboard, and so on.
Of course, an apparitional experience could be a mixture of genuine perception (of an apparitional figure) with a telepathically induced quasi-perception (for instance of the figure’s attire), just as genuine and quasi-perceptions would combine if I were to hallucinate a hippo in the real corner of the room. But if we must appeal to ESP (telepathic influence) to explain parts of the apparitional experience, then it may simply be gratuitous to suppose that a detachable part of consciousness or astral body was actually present at the remote location.
Furthermore, in some reciprocal cases, it’s the percipient, rather than the OBEr, who seems to supply features such as apparitional clothing. In one such case,7 the Rev Clarence Godfrey tried to appear to a friend at the foot of her bed. He made the mental effort in the late evening after retiring to bed, and he fell asleep after about eight minutes. He then dreamed that he met his friend the next morning, and she confirmed that he had appeared to her. This dream woke him, and he noticed that his clock showed 3:40 am.
When his friend confirmed the experiment’s success the following day, she noted that it occurred at about the time the servant put out all the lamps, which usually took place around 3:45. In her written account, she says that Godfrey ‘was dressed in his usual style’.
I would object to the second case, which seems to me more like dream telepathy than a genuine OOBE. After all Godfrey himself claims to have dreamed about the meeting, rather than appearing as a body.
In the Martha case, one has to ask why she herself seems to fly down in embodied form to appear to her mother? Why do OOBErs claim to have a subtle/astral body? We also have seen that ghosts can be perceived as different forms, even starting off as a mass of light that resolves into the formation of a figure. Thus it is possible for the apparition to be made of some "stuff" that more easily takes on form based on intention.
Chris Carter also comments on the Ghosts with Clothes Problem:
Quote:In its favor, the theory that apparitions are telepathic hallucinations does solve the problem that apparitions are almost always seen wearing clothes. This has long been seen as a stumbling block for the idea that apparitions are physically real: as one wit put it, “If ghosts have clothes, then clothes have ghosts.” However, if apparitions are, in fact, physically real, then it seems unclear to me why the materialization of clothing should pose any greater problem than, say, the materialization of hair.
Carter, Chris. Science and the Afterlife Experience: Evidence for the Immortality of Consciousness (p. 89). Inner Traditions/Bear & Company. Kindle Edition.
Additionally, Carter notes those cases - of which we will touch on next post - where a ghost has the same "drop in" characteristic as mediumship cases like Runki and those cases of "replacement reincarnation" we've discussed. If the apparition is just a telepathic hallucination, why is the figure localized?
Consider also those cases where the apparition is not perceived by a single person, but by multiple people in the correct perspective. Carter mentions an OOBE where a wife and husband have a reciprocal experience wherein she visits him while he is aboard a ship and gives him a kiss and a hug. That could be a telepathic communication with hallucinatory "virtual reality" aspects, but the apparition however was seen by a third person sharing the husband's quarters on the ship.
Carter provides some other examples:
Quote:Finally, it is important to stress that collectively perceived apparitions are almost invariably seen in proper perspective by the witnesses, given their position and distance from the apparition. In one reported case, a recently deceased man was seen standing on the altar steps of his church by three people in three different parts of the church, looking completely normal.23 In another case, a woman and her daughter sleeping in the same room suddenly awoke and saw a female figure in a white garment with dark curly hair, standing in front of the fireplace, over which there was a mirror. The mother saw the face in quarter-profile; her daughter could only directly see the back of the figure, but could see the figure’s face clearly reflected in the mirror.24 In an English case from the 1930s, nine members of a family reported that together they saw the apparition of their recently deceased grandfather, which even the smallest girl, aged five, recognized.25 These and many other similar cases can leave no doubt that collective apparitions are perceived as though they were actual living persons, obeying all the normal rules of perspective and distance for each observer. Unless we hold on to the untestable theory that the subconscious minds of the witnesses in these cases collaborated together to telepathically create a collective hallucination that was not merely identical, but correct for the perspective of each observer, it seems as though we are driven to the conclusion that collectively perceived apparitions are something objectively present.
Carter, Chris. Science and the Afterlife Experience: Evidence for the Immortality of Consciousness (pp. 108-109). Inner Traditions/Bear & Company. Kindle Edition.
In fact Braude says it would be better to assume these are cases of PK, perhaps generated in the same way ectoplasm is generated in physical mediumship. Of course that level of PK again invokes the evolutionary question - if there is only a single reality that has no room for the deceased to exist, and evolution is true, why do we - or at least some animals - not display this kind of mastery of mind over matter? And what exactly is the ectoplasm of physical mediumship, and why wouldn't it be suggestive of some kind of substance that could also be the stuff of ghosts if not souls?
Finally, I do think it is important to note that the "animist" theory of a soul, where the apparition is the ghost body of the deceased as well as the astral body of the living OOBEr, is not equivalent to the Survival Hypothesis. It is admittedly a type of Survivalist explanation but we don't necessarily have to be souls in that sense. Consider the words of the writer A.A. Attanasio:
"...his immortal soul dwelled not inside him: He lived inside the cosmic immensity of his soul."
After all even the current body is within our phenomenal experience - as the neuroscientist JR Smythies puts it,
"How can the brain be in the head when the head is in the brain?" And even the material reality of the experienced physical body may not match the ultimate reality of space/time, as some physicists suggest our classical space & time are emergent from some deeper quantum level of reality. And in Idealism we could all just be conscious POVs where the body is secondary since all of space & time is contained within an Ur-Mind of some sort.
Myers had an idea akin to what I am talking about, where he posited the deceased did not have to actually be the apparition. In modern gaming terms he suggested it could simply be the "avatar" of the person in our "lower" frame of reality while the actual consciousness of the deceased exists in a higher frame. (
For more on this dualism of frames see the P2P Simulation Hypothesis.)
Next up we will continue to look at some apparition cases and see how they challenge the Super-Psi Hypothesis.