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Updated: June 10, 2025
This anecdote he selects out of "many stories scattered abroad at the time" as "upon a better foundation of credit". The percipient was an officer in the king's wardrobe at Windsor, "of a good reputation for honesty and discretion," and aged about fifty.
Does one consciousness stretch out, as it were, and grasp the other passive mind? or does the agent project the thought from his brain and impress the mind of the percipient with it just as a bullet might be shot from a rifle, or light waves radiate from some centre? The first of these theories would be somewhat akin to true mind-reading, the other to thought-projection or transference.
Gurney has defined a hallucination as 'a percept which lacks, but which can only by distinct reflection be recognised as lacking, the objective basis which it suggests' and by 'objective basis, he means 'the possibility of being shared by all persons with normal senses'. Nobody but the 'percipient' was present on the occasion just described, so we cannot say whether other people would have seen the visitor, or not.
To sum up, a duration and a percipient event are essentially involved in the general character of each observation of nature, and the percipient event is cogredient with the duration. Our knowledge of the peculiar characters of different events depends upon our power of comparison.
If we ask: "Are our objects of perception real and are they independent of the percipient?" it must be supposed that we attach some meaning to the words "real" and "independent," and yet, if either side in the controversy of realism is asked to define these two words, their answer is pretty sure to embody confusions such as logical analysis will reveal. Let us begin with the word "real."
There can be no doubt that it would have had the force to obscure any phenomenon of a so-called telepathic nature, however vivid, as proof that either twin was still alive; as the percipient, in the belief that her sister's death was established beyond a doubt, would unhesitatingly conclude that the departed had revisited earth, or had made her presence felt by some process hard to understand from our side.
The bones of the penitent Orton I removed to a hole I had ordered my lad to dig for them; the skull excepted, which I kept, and still keep on my table for a memento mori; and that I may never forget the good lesson which the percipient who once resided in it had given. It is often the subject of my meditation.
Since it is a question of a spiritual substance independent of spatial dimensions and relations, said to be present only so far and where its effects and manifestations are present, what does it matter whether it reports itself by an effect outside or inside the percipient whether it be a "vision sensible to feeling, as to sight," or but "a false creation proceeding from a heat-oppressed brain"? Is not this very distinction of outside and inside in the matter of perceptions open to no slight ambiguity?
That this hypothesis neither involves the explanation, nor precludes the necessity, of a mechanism and co-adequate forces in the percipient, which at the more than magic touch of the impulse from without is to create anew for itself the correspondent object.
It has been taken up again in recent years, by a profound and subtle philosopher, M. Bergson, who, unable to admit that the nervous system is a substratum of knowledge and serves us as a percipient, takes it to be solely a motor organ, and urges that the sensory parts of the system that is to say, the centripetal, optic, acoustic, &c, nerves do not call forth, when excited, any kind of sensation, their sole purpose being to convey disturbances from periphery to periphery, or, say, from external objects to the muscles of the body.
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