The Making of Religion. Andrew LangЧитать онлайн книгу.
to examine the portentous 'visions' of Swedenborg, Kant interested himself deeply in the topic. As early as 1758 he wrote his first remarks on the seer, containing some reports of stories or legends about Swedenborg's 'clairvoyance.' In the true spirit of psychical research, Kant wrote a letter to Swedenborg, asking for information at first hand. The seer got the letter, but he never answered it. Kant, however, prints one or two examples of Swedenborg's successes. Madame Harteville, widow of the Dutch envoy in Stockholm, was dunned by a silversmith for a debt of her late husband's. She believed that it had been paid, but could not find the receipt. She therefore asked Swedenborg to use his renowned gifts. He promised to see what he could do, and, three days later, arrived at the lady's house while she was giving a tea, or rather a coffee, party. To the assembled society Swedenborg remarked, 'in a cold-blooded way, that he had seen her man, and spoken to him.' The late M. Harteville declared to Swedenborg that he had paid the bill, seven months before his decease: the receipt was in a cupboard upstairs. Madame Harteville replied that the cupboard had been thoroughly searched to no purpose. Swedenborg answered that, as he learned from the ghost, there was a secret drawer behind the side-plank within the cupboard. The drawer contained diplomatic correspondence, and the missing receipt. The whole company then went upstairs, found the secret drawer, and the receipt among the other papers. Kant adds Swedenborg's clairvoyant vision, from Gothenburg, of a great fire at Stockholm (dated September 1756). Kant pined to see Swedenborg himself, and waited eagerly for his book, 'Arcana Coelestia.' At last he obtained this work, at the ransom, ruinous to Kant at that time, of 7£. But he was disappointed with what he read, and in 'Träume eines Geistersehers,' made a somewhat sarcastic attempt at a metaphysical theory of apparitions.
'Velut aegri somnia vanae
Finguntur species'
is his motto.
Kant's real position about all these matters is, I venture to say, almost identical with that of Sir Walter Scott. A Scot himself, by descent, Kant may have heard tales of second-sight and bogles. Like Scott, he dearly loved a ghost-story; like Scott he was canny enough to laugh, publicly, at them and at himself for his interest in them. Yet both would take trouble to inquire. As Kant vainly wrote to Swedenborg and others—as he vainly spent 7£. on 'Arcana Coelestia,' so Sir Walter was anxious to go to Egypt to examine the facts of ink-gazing clairvoyance. Kant confesses that each individual ghost-story found him sceptical, whereas the cumulative mass made a considerable impression.[13]
The first seventy pages of the 'Tribune' are devoted to a perfectly serious discussion of the metaphysics of 'Spirits.' On page 73 he pleasantly remarks, 'Now we shall understand that all said hitherto is superfluous,' and he will not reproach the reader who regards seers not as citizens of two worlds (Plotinus), but as candidates for Bedlam.
Kant's irony is peculiarly Scottish. He does not himself know how far he is in earnest, and, to save his self-respect and character for canniness, he 'jocks wi' deeficulty.' He amuses himself with trying how far he can carry speculations on metaphysics (not yet reformed by himself) into the realm of the ghostly. He makes admissions about his own tendency to think that he has an immaterial soul, and that these points are, or may be, or some day will be, scientifically solved. These admissions are eagerly welcomed by Du Prel in his 'Philosophy of Mysticism;' but they are only part of Kant's joke, and how far they are serious, Kant himself does not know. If spiritualists knew their own business, they would translate and publish Kant's first seventy pages of 'Träume.' Something like telepathy, action of spirit, even discarnate, on spirit, is alluded to, but the idea is as old as Lavaterus at least (p. 52). Kant has a good deal to say, like Scott in his 'Demonology,' on the physics of Hallucination, but it is antiquated matter. He thinks the whole topic of spiritual being only important as bearing on hopes of a future life. As speculation, all is 'in the air,' and as in such matters the learned and unlearned are on a level of ignorance, science will not discuss them. He then repeats the Swedenborg stories, and thinks it would be useful to posterity if some one would investigate them while witnesses are alive and memories are fresh.
In fact, Kant asks for psychical research.
As for Swedenborg's so costly book, Kant laughs at it. There is in it no evidence, only assertion. Kant ends, having pleased nobody, he says, and as ignorant as when he began, by citing cultivons notre jardin.
Kant returned to the theme in 'Anthropologische Didaktik.' He discusses the unconscious, or sub-conscious, which, till Sir William Hamilton lectured, seems to have been an absolutely unknown topic to British psychologists. 'So ist das Feld dunkler Vorstellungen das grösste in Menschen.' He has a chapter on 'The Divining Faculty' (pp. 89–93). He will not hear of presentiments, and, unlike Hegel, he scouts the Highland second-sight. The 'possessed' of anthropology are epileptic patients. Mystics (Swedenborg) are victims of Schwärmerei.
This reference to Swedenborg is remarked upon by Schubert in his preface to the essay of Kant. He points out that 'it is interesting to compare the circumspection, the almost uncertainty of Kant when he had to deliver a judgment on the phenomena described by himself and as to which he had made inquiry [i.e. in his letter re Swedenborg to Mlle. de Knobloch], and the very decided opinions he expressed forty years later on Swedenborg and his companions' [in the work cited, sections 35–37. The opinion in paragraph 35 is a general one as to mystics. There is no other mention of Swedenborg].
On the whole Kant is interested, but despairing. He wants facts, and no facts are given to him but the book of the Prophet Emanuel. But, as it happened, a new, or a revived, order of facts was just about to solicit scientific attention. Kant had (1766) heard rumours of healing by magnetism, and of the alleged effect of the magnet on the human frame. The subject was in the air, and had already won the attention of Mesmer, about whom Kant had information. It were superfluous to tell again the familiar story of Mesmer's performances at Paris. While Mesmer's theory of 'magnetism' was denounced by contemporary science, the discovery of the hypnotic sleep was made by his pupil, Puységur. This gentleman was persuaded that instances of 'thought-transference' (not through known channels of sense) occurred between the patient and the magnetiser, and he also believed that he had witnessed cases of 'clairvoyance,' 'lucidity,' vue à distance, in which the patient apparently beheld places and events remote in space. These things would now be explained by 'unconscious suggestion' in the more sceptical schools of psychological science. The Revolution interrupted scientific study in France to a great degree, but 'somnambulism' (the hypnotic sleep) and 'magnetism' were eagerly examined in Germany. Modern manuals, for some reason, are apt to overlook these German researches and speculations. (Compare Mr. Vincent's 'Elements of Hypnotism,' p. 34.) The Schellings were interested; Ritter thought he had detected a new force, 'Siderism.' Mr. Wallace, in his preface to Hegel's 'Philosophie des Geistes,' speaks as if Ritter had made experiments in telepathy. He may have done so, but his 'Siderismus' (Tübingen, 1808) is a Report undertaken for the Academy of Munich, on the doings of an Italian water-finder, or 'dowser.' Ritter gives details of seventy-four experiments in 'dowsing' for water, metals, or coal. He believes in the faculty, but not in 'psychic' explanations, or the Devil. He talks about 'electricity' (pp. 170, 190). He describes his precautions to avoid vulgar fraud, but he took no precautions against unconscious thought-transference. He reckoned the faculty 'temperamental' and useful.
Amoretti, at Milan, examined hundreds of cases of the so-called Divining Rod, and Jung Stilling became an early spiritualist and 'full-welling fountain head' of ghost stories.
Probably the most important philosophical result of the early German researches into the hypnotic slumber is to be found in the writings of Hegel. Owing to his peculiar use of a terminology, or scientific language, all his own, it is extremely difficult to make Hegel's meaning even moderately clear. Perhaps we may partly elucidate it by a similitude of Mr. Frederic Myers. Suppose we compare the ordinary everyday consciousness of each of us to a spectrum, whose ends towards each extremity fade out of our view.
Beyond the range of sight there may be imagined a lower or physiological end: for our ordinary consciousness, of course, is unaware of many physiological processes which are eternally going on within us. Digestion, so long as it is healthy, is an obvious example. But hypnotic experiment makes it certain that a patient, in the hypnotic condition, can consciously, or at least purposefully, affect physiological processes to which the ordinary