A Psychical Invasion

       Table of Contents

      I

      "And what is it makes you think I could be of use in this particular case?" asked Dr. John Silence, looking across somewhat sceptically at the Swedish lady in the chair facing him.

      "Your sympathetic heart and your knowledge of occultism—"

      "Oh, please—that dreadful word!" he interrupted, holding up a finger with a gesture of impatience.

      "Well, then," she laughed, "your wonderful clairvoyant gift and your trained psychic knowledge of the processes by which a personality may be disintegrated and destroyed—these strange studies you've been experimenting with all these years—"

      "If it's only a case of multiple personality I must really cry off," interrupted the doctor again hastily, a bored expression in his eyes.

      "It's not that; now, please, be serious, for I want your help," she said; "and if I choose my words poorly you must be patient with my ignorance. The case I know will interest you, and no one else could deal with it so well. In fact, no ordinary professional man could deal with it at all, for I know of no treatment nor medicine that can restore a lost sense of humour!"

      "You begin to interest me with your 'case,'" he replied, and made himself comfortable to listen.

      Mrs. Sivendson drew a sigh of contentment as she watched him go to the tube and heard him tell the servant he was not to be disturbed.

      "I believe you have read my thoughts already," she said; "your intuitive knowledge of what goes on in other people's minds is positively uncanny."

      Her friend shook his head and smiled as he drew his chair up to a convenient position and prepared to listen attentively to what she had to say. He closed his eyes, as he always did when he wished to absorb the real meaning of a recital that might be inadequately expressed, for by this method he found it easier to set himself in tune with the living thoughts that lay behind the broken words.

      By his friends John Silence was regarded as an eccentric, because he was rich by accident, and by choice—a doctor. That a man of independent means should devote his time to doctoring, chiefly doctoring folk who could not pay, passed their comprehension entirely. The native nobility of a soul whose first desire was to help those who could not help themselves, puzzled them. After that, it irritated them, and, greatly to his own satisfaction, they left him to his own devices.

      Dr. Silence was a free-lance, though, among doctors, having neither consulting-room, bookkeeper, nor professional manner. He took no fees, being at heart a genuine philanthropist, yet at the same time did no harm to his fellow-practitioners, because he only accepted unremunerative cases, and cases that interested him for some very special reason. He argued that the rich could pay, and the very poor could avail themselves of organised charity, but that a very large class of ill-paid, self-respecting workers, often followers of the arts, could not afford the price of a week's comforts merely to be told to travel. And it was these he desired to help: cases often requiring special and patient study—things no doctor can give for a guinea, and that no one would dream of expecting him to give.

      But there was another side to his personality and practice, and one with which we are now more directly concerned; for the cases that especially appealed to him were of no ordinary kind, but rather of that intangible, elusive, and difficult nature best described as psychical afflictions; and, though he would have been the last person himself to approve of the title, it was beyond question that he was known more or less generally as the "Psychic Doctor."

      In order to grapple with cases of this peculiar kind, he had submitted himself to a long and severe training, at once physical, mental, and spiritual. What precisely this training had been, or where undergone, no one seemed to know,—for he never spoke of it, as, indeed, he betrayed no single other characteristic of the charlatan,—but the fact that it had involved a total disappearance from the world for five years, and that after he returned and began his singular practice no one ever dreamed of applying to him the so easily acquired epithet of quack, spoke much for the seriousness of his strange quest and also for the genuineness of his attainments.

      For the modern psychical researcher he felt the calm tolerance of the "man who knows." There was a trace of pity in his voice—contempt he never showed—when he spoke of their methods.

      "This classification of results is uninspired work at best," he said once to me, when I had been his confidential assistant for some years. "It leads nowhere, and after a hundred years will lead nowhere. It is playing with the wrong end of a rather dangerous toy. Far better, it would be, to examine the causes, and then the results would so easily slip into place and explain themselves. For the sources are accessible, and open to all who have the courage to lead the life that alone makes practical investigation safe and possible."

      And towards the question of clairvoyance, too, his attitude was significantly sane, for he knew how extremely rare the genuine power was, and that what is commonly called clairvoyance is nothing more than a keen power of visualising.

      "It connotes a slightly increased sensibility, nothing more," he would say. "The true clairvoyant deplores his power, recognising that it adds a new horror to life, and is in the nature of an affliction. And you will find this always to be the real test."

      Thus it was that John Silence, this singularly developed doctor, was able to select his cases with a clear knowledge of the difference between mere hysterical delusion and the kind of psychical affliction that claimed his special powers. It was never necessary for him to resort to the cheap mysteries of divination; for, as I have heard him observe, after the solution of some peculiarly intricate problem—

      "Systems of divination, from geomancy down to reading by tea-leaves, are merely so many methods of obscuring the outer vision, in order that the inner vision may become open. Once the method is mastered, no system is necessary at all."

      And the words were significant of the methods of this remarkable man, the keynote of whose power lay, perhaps, more than anything else, in the knowledge, first, that thought can act at a distance, and, secondly, that thought is dynamic and can accomplish material