On the Threshold of the Unseen; An Examination of the Phenomena of Spiritualism and of the Evidence for Survival After Death

by William Fletcher Barrett

This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1918 edition. Excerpt: ... CHAPTER VIII THE CANONS OF EVIDENCE IN PSYCHICAL RESEARCH "Nothing can destroy the evidence of testimony in any case but a proof or probability that persons are not competent judges of the facts to which they give testimony, or that they are actually under some indirect influence in giving it in such particular case. Till this is made out the testimony must be admitted."--Bishop Butler.1 It is more or less unlikely that those who have never witnessed any of the phenomena we have been discussing will be able to believe in them fully or at all. A natural and proper reservation of mind always accompanies the reception of evidence which is opposed to the general experience of mankind. Even Sir W. Crookes writes that, in recalling the details of what he witnessed, he finds an antagonism in his mind between his reason on the one hand, and on the other the evidence of his 1 "Analogy," part II, chap. 7. senses, corroborated as it was by that of other witnesses who were present. Yet, as Reid states in his essay on "Mind," and as jurists know, no counsel would venture to offer as an argument that we ought not to put faith in the sworn testimony of trustworthy eyewitnesses because what they assert is incredible; few judges would listen to such pleading. But, in spite of all logic, we are conscious that "Events may be so extraordinary that they hardly can be established by testimony. We should not give credit to a man who should affirm that he saw an hundred dice thrown in the air ar.d they all fell on the same faces. If we had ourselves been spectators of such an event, we should not believe our own eyes till we had scrupulously examined all the circumstances, and assured ourselves that there was no trick or deception. After such an examination we...

76 pages, Paperback

Published September 12, 2013

About the author

Sir William Fletcher Barrett (February 10, 1844 - May 26, 1925) was Professor of Physics at the Royal College of Science for Dublin from 1873-1910 and one of the distinguished early psychical researchers. He was instrumental in the founding of the Society for Psychical Research (SPR) in 1882, serving as vice-president and editor of the Society’s Journal during its first year and he became president in 1904. He also encouraged Professor William James of Harvard to organize the American branch of the SPR. in 1884.

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[Steven H · Rating 5 out of 5]

THE PARAPSYCHOLOGIST OUTLINES THE "CUMULATIVE EVIDENCE"

William Fletcher Barrett (1844-1925) was an English physicist and parapsychologist; he also wrote books such as Psychical Research.

He wrote in the Preface to this 1918 book, "all enduring additions to our knowledge of the universe ... are the result of prolonged and cautious enquiry, and discussion of a number of circumstances, each of which by itself may appear to be insignificant, but taken collectively point to some wide generalization... [but] the popular mind ... asks for some piece of conclusive evidence---some 'knockdown blow'---to compel its attention and assent. This however cannot be given... there is nothing for it but a tiresome study of detailed evidence, the strength of which rests on its cumulative character. In the following pages I have given some of this evidence with as little tedium as possible, and also ventured to touch, perhaps too daringly, upon many subjects, which need fuller explanation than was possible in a small volume..." (Pg. xi-xii)

He states in the Introduction, "In truth, there is, strictly speaking, NO scientific explanation of the higher phenomena of Spiritualism. Secondary causes, with which science deals, are only antecedents or previous states of a phenomenon, and have more remote antecedents or previous states, which, in turn, need to be accounted for, and so on in an endless chain; thus to the scientific materialist God necessarily becomes an infinite 'et cetera.' With a real or true cause---still less with the ultimate cause of things---science cannot grapple." (Pg. 11)

He suggests in the concluding chapter, "A false a paralysing materialistic philosophy must either disappear or be reconstructed, when the phenomena we attest can no longer be denied; and so, too, the popular assaults on the Christian religion, based on its incredibility, will be deprived of much of the force they now possess in certain minds. The most profound change in human thought that has occurred since the Christian era will, in all probability, follow the general recognition by science of the immanence of a spiritual world. Faith will no longer be staggered by trying to conceive of life in the unseen; death will no longer be felt to have so icy a grip over even Christian hearts; miracles will no longer seem to be the superstitious relics of a barbarous age... On the contrary, if, as I hold, telepathy be indisputable, if our creaturely minds can, without voice or language, impress each other, the Infinite and Overshadowing Mind is likely thus to have revealed itself in all ages to responsive human hearts." (Pg. 296-297)

This book will be of interest to anyone studying the history or psychical research, or Spiritualism.