How To Create A Ghost - The Philip Experiment

Generation of Paranormal Physical Phenomena in Connection With An Imaginary "Communicator"

By Iris M. Owen and Margaret H. Sparrow

Toronto Society for Psychical Research. 17th October 1973.

Abstract

An experiment in "constructing" an "artificial ghost" is des-

cribed. In a series of weekly meetings a group of eight sitters attempted by

meditation to generate a collective hallucination of an imaginary person

concerning whom a detailed but totally fictitious "history" had been made

up.

No apparition resulted, but after a year of sittings a new approach, sug-

gested by the work of Batcheldor, Brookes-Smith and Hunt, was adopted,

and led immediately to the regular production in good lighting conditions

of paranormal physical phenomena.

"Communication" was established with "Philip", the imaginary presence;

"he" answered questions with coded raps and "in character".

This investigation constitutes an interesting variation on the work of

Batcheldor, Brookes-Smith and Hunt. But it entirely validates their thesis

that the production of physical phenomena by a group not specially selected

for phychic talent is a repeatable experiment which can be successfully

performed by any sufficently integrated and dedicated circle of sitters. It

shows also, and perhaps more explicitly than previous work, that con-

scious thought can be translated paranormally into actual physical force.

An attempt at ghost construction

In September 1972 a group of members of the Toronto S.P.R. decided

to attempt to construct a ghost. This followed a discussion on the nature of

ghosts and speculation as to whether, in fact, a ghost was an artifact con-

jured up from the mind of the beholder. If this were so, the reasoning went,

why could one not deliberately conjure up an apparition?

It was decided that the proposed apparition would be an entirely imagin-

ary character, a completely invented ghost. The group would sit for an hour,

or maybe more, at least once weekly, and try by various methods to pro-

duce the appearance of this character. It was realized that, in any case,

other types of phenomenon might occur, and the possibilities of collective

telepathy, collective hallucination, etc. were discussed. It was agreed that

the group would be kept to a small number, and that the members would

attempt to keep regular attendance as far as possible.

The group consisted of M.H.S., B . M . , A . P. , D.O'D., L . H . , A . H . , S.K., and

I.M.O. During the early part of the sessions one or two other people took

part for short periods, but the group finally crystallized into the members

mentioned above, five females and three males.

The story in brief was as follows. Philip was an aristocratic Englishman,

living in the middle 1600's at the time of Oliver Cromwell. He had been

a supporter of the King, and was a Catholic. He was married to a beautiful

but cold and frigid wife, Dorothea, the daughter of a neighbouring noble-

man. One day when out riding on the boundaries of his estates Philip came

across a gypsy encampment and saw there a beautiful dark-eyed raven-

haired gypsy girl, Margo, and fell instantly in love with her. He brought

her back secretly to live in the gatehouse, near the stables of Diddington

Manor — his family home. For some time he kept his love-nest secret, but

eventually Dorothea, realizing he was keeping someone else there, found

Margo, and accused her of witchcraft and stealing her husband. Philip was

too scared of losing his reputation and his possessions to protest at the

trial of Margo, and she was convicted of witchcraft and burned at the stake.

Philip was subsequently stricken with remorse that he had not tried to de-

fend Margo and used to pace the battlements of Diddington in despair.

Finally, one morning his body was found at the bottom of the battlements,

whence he had cast himself in a fit of agony and remorse.

The story continues that Philip has been reincarnated several times since

then, but once every century or so, his ghost is seen on the battlements at

Diddington. The group decided that the year 1972 was a period between

incarnations, and that his ghost is again evident. The theory is that if he

can be materialized and reassured that Margo has forgiven him and is in-

deed "on the other side", then he will be at rest.

The reason for a completely invented character is, of course, that there

can be no question that any manifestation that may occur could be due to

a real spirit (in the Spiritualistic sense of the word) — or in other words it

would prove, to the group's satisfaction at any rate, that it arose from their

collective minds. It should also be stated clearly that nobody in the group

claimed to be psychic or a medium — the whole theory rested on the as-

sumption that if anything could be produced it could be done by anybody,

and not by a special type of person only.

The group spent more time elaborating the story of Philip, and fixing

in their minds a picture of him that tallied with all their individual ideas

of him as a person. In fact, an actual picture was drawn, which all agreed

to. The venue of the story, Diddington Hall, is a real place in Warwickshire,

England, and was at the time known to one of the group. Subsequently two

other members of the group visited it during a visit to England, and brought

1 back pictures of the house, Dorothea's home, the stables and surrounding

countryside. Any history of the house is unknown to the group, but there

is no evidence whatever that any such people as were detailed in the story

existed, nor did the group believe this in any way. The group also at this

stage familiarized themselves with the customs and ideas of the times as

far as possible.

The first phase: meditation methods

The sittings started with a group sitting in a circle round a table, and

meditating in silence, initially for periods of ten minutes, later increasing the

time of meditation up to half an hour. Sometimes they sat in a circle, with-

out a table, in meditation, and the venue would not necessarily be constant,

the group meeting in various homes. After the period of meditation the

group would discuss their experiences and feelings during meditation, and

also discuss the story and personality of Philip.

During this initial period difficulty was experienced by some members.

of the group in realizing that Philip was a group entity. Individual impres-

sions of Philip obtained during meditation were related which made it

clear that the group were still in the throes of creating a unified personality.

At this stage also, an observer was stationed outside the group to witness

any unusual phenomenon that might occur. This observer, who is an "aura-

viewer", frequently described auras around the heads of the participants, and

also energy fields passing from one member to another, and around differ-

ent persons. On occasion all members were aware of a certain mistiness in

the room or around the centre of the table, although the atmosphere was

quite clear. Smoking was not allowed until after the period of meditation.

The group continued to meet in this way weekly for a whole year, and

during this period the members had come to relate to each other extremely

well; they were completely relaxed in each other's company, and a strong

bond of affection and friendship was becoming evident.

The second phase; a change of approach

In the summer of 1973 work which had been done in England during

the previous ten years came to the attention of the group. This work had

been started in 1964 and continued with intermissions until 1972 (Batchel-

dor, 1966; Brookes-Smith and Hunt, 1970; Brookes-Smith, 1973). However

those members who had read of it previously had not realized its relevance

to their current experiment. Batcheldor, and later Brookes-Smith and his

associates were specifically interested in producing physical effects, such as

table levitation and raps, but our Toronto group wondered if a similar ap-

proach might also work in the creation of Philip. In any case it was felt

at that time that a different approach was needed, as the effects produced

had so far been minimal.

Batcheldor and Brookes-Smith and Hunt recommended an approach to

physical phenomena more closely approximating the old type of seances as

performed during the Victorian era. Instead of quiet concentrated medita-

tion, an atmosphere of jollity and relaxation should be created, together

with the singing of songs, telling of jokes, and exhortations to the table to

obey the sitters' commands. In their papers they gave a completely reasoned

philosophy as to why this method worked. Our Toronto group decided

that, as we had worked for a whole year on the other method without many

obvious results, we would try this recommended method. Consequently at

a meeting in late August 1973 at the home of one of the members the group

tried this new method. They found it a little difficult at first to dispense with

the meditation method they had become accustomed to, and were a little

inhibited in producing an atmosphere of singing and jokes. Apart from a

feeling of "vibration" in the table at times nothing happened at this session.

But at the following session, and on subsequent evenings, using this met-

hod, very extraordinary things happened indeed. The first experience was

the "feeling" of raps in the table. At this stage "feeling" is the right word

because these raps were definitely felt rather than heard at this initial stage,

and also because the group was making a degree of noise at the time, and

would not necessarily be able to hear the raps if they were audible. It should

be stated that these sessions were conducted in a fair degree of light. During

the first two or three there was a light in the corner of the room, and some-

times also a lighted candle on the table. Later the group worked in a rosy

light which made it perfectly possible to observe clearly everything happen-

ing. A t no time did the Toronto group work in the dark.

The year's building up of rapport now paid off. After the initial hesitation

the group found no difficulty in relaxing, singing jolly or sentimental songs,

telling jokes, and generally creating the kind of atmosphere recommended

by Batcheldor and Brookes-Smith. When the group sang particular songs,

especially songs associated with the period that Philip lived in, the table

began to respond by producing raps which became louder and more ob-

vious as time went on.

The group adopted the procedure of addressing the table as "Philip" and

for convenience this mode of reference will continue to be used in this

article. "Philip" himself adopted the procedure of one rap for Yes and two

for No, with slight hesitant knocks when the answer was doubtful, or the

question apparently not understood. "He" would also give a loud series

of raps for a song of which he approved, and very soon adopted the habit

of actually beating time to favoured songs. A t the beginning of each session

the members of the group would address him in turn, saying "Hallo, Philip",

and under each hand in turn there would be heard a loud and definite rap.

Again, at the end of the session the group would individually say "Good-

night" and get individual responses. Questions were asked regarding Philip

himself, his likes and dislikes, his habits and customs, and the "Philip" of

the table responded exactly in the manner one would expect. In other words,

the table recreated the personality of Philip. (However, on occasion the

table would rap out an answer inconsistent with the story, which intrigued

the group — for instance, he twice denied quite vigorously that he had loved

Margo — the keystone of the story! This the group found most interesting

and unexpected.)

It should be stated that the initial sessions were held in the home of one

of the members. A n ordinary plastic-topped metal-legged card table was

used. After two or three sessions the group moved to the home of another

member where a room was set aside for the sessions. A similar card table

was used — in actual fact several tables were experimented with, all with

a similar result. The floor was thickly carpeted, and in ordinary circum-

stances it was very difficult to move the table by pushing on this floor. Need-

less to say the raps could not be produced by someone's feet tapping the

floor. The raps became louder and were clearly audible during quiet mo-

ments during the sessions. They moved about the table, often appearing to

come from within or underneath the table. They were equally audible and

prolific if the group were all standing up around the table, with all hands

in view, finger-tips lightly resting on top of the table. Later it was found

that it did not matter if everyone was not resting hands on the table, and

various combinations of members of the group were able to produce the

phenomena alone — the last occasion being when only four members of

the group were able to be present, and another member of the Society who

had not been aware of this work had come in, and the phenomena occurred

with just the four group members and the complete stranger.

After some four weeks of sittings when raps were produced, one night,

suddenly, the table started to move, and it moved around the room in ran-

dom fashion. The sitters were forced to vacate their chairs and follow it.

It would move right into corners, forcing most of the sitters to relinquish

their contact, and then shoot across the room at great speed, so that at times

it was difficult to keep up with it. When it came to rest, the sitters, standing

round the table, would continue their questions, and the raps would come

forcibly, and apparently intelligently as before, thus demonstrating again

that no-one was tapping from underneath.

The table developed quite a personality, and the sitters were enjoying

the whole thing immensely; at times the situation became quite hilarious.

"Philip" was showing preferences, likes and dislikes, and also apparent pre-

ferences for members of the group, together with an aptitude for mischievous

pranks — he was apt to chase a particular person; on one occasion a mem-

ber had left the room, having said goodnight, and then had to come back

for her jacket. "Philip" made a very definite and obvious attempt to pre-

vent her getting the jacket, and finally whooshed across the room in chase!

A t times he showed a tendency to "sulk" at something he did not like, but

became completely noisy and appreciative of songs or jokes he approved of.

He particularly liked drinking songs, as befitted a Cavalier!

On one occasion, on a hot evening, the table had been particularly vig-

orous, and the group had been trying to persuade "Philip" to lift the table

as in the Brookes-Smith experiments. This had been unsuccessful, and to

date there has been no real and obvious levitation. One of the members

said "Well, Philip, if you are not hot and tired we are; we would like a rest.

Why don't you just flip right over, and then we'll all have a glass of lemon-

ade and a rest". Whereupon the table immediately tilted, and with all hands

on the top of the table, gave a curious little "flip" and landed completely

upside down with all four legs in the air.

During this period of rest with the table still upside down, another mem-

ber of the Society came into the room, a member who had not been as-

sociated with this experiment in any way, and who was quite sceptical of

the whole phenomena. The group righted the table and introduced the visi-

tor, R. The table responded with a slight tap. "That's not loud enough",

said one of the group, "you can do better than that". Whereupon a very

loud rap indeed was heard from the centre of the table. R. was allowed to

join the group, and when he spoke to "Philip" very loud raps were heard

immediately under his hand in reply. Later A . R . G . O . came into the room,

and again the table produced raps in greeting, and in reply to his questions.

The raps could be heard in the doorway of the room, and very many people

not connected with the initial group in any way, and somewhat sceptical in

their own approach, have heard the raps, and seen the table movements,

and all are satisfied that these are produced paranormally and not by the

group members themselves.

Discussion

Details of the individual sittings and happenings are too long for this

paper, and will be the subject of a somewhat lengthier manuscript at a later

date. The phenomena are continuing, and the group is planning how to

continue its approach to this experiment, and have not lost sight of their

original objective, which was to try to create an actual manifestation of an

apparition.

However to sum up this paper, some discussion is clearly relevant. First

and foremost the group are tremendously indebted to the very detailed

descriptions of the work done by Batcheldor, and later Brookes-Smith and

Hunt. It is not only relevant that the method of working is productive of

results, but the reasoning as to why it works is most important. Our Toronto

group had not seriously looked at the English experiments until after they

had had a whole year of meditation and group working, and this clearly

paid off when the method of approach was changed — already the group

were in complete rapport, and able to go straight from there, and it seems

as if this is necessary.

Batcheldor and Brookes-Smith were concentrating on actual physical phe-

nomena, the Toronto group on an invented entity, but again this fits in with

the philosophy of reasoning that if everyone in the group believes that some-

thing will happen, then it does indeed happen.

Several basic points emerged. One does have to believe implicitly that

the phenomena can happen, and will happen, and not be surprised when

something unusual does happen. A . K . Talbot says (1965) t h e

psychical researcher, while carrying out his investigation, cannot afford the

luxury of a neutral and unbiased attitude if he wishes to advance beyond the

vicious circle of endless repetition of half-satisfactory experiments which

are the usual reward of the half-convinced experimenter. He should identify

himself and become at one with the psychical situation by adopting, in the

way of a working hypothesis, as it were, a wholehearted acceptance of the

phenomena at their face value, regardless of how much this deliberate act of

acceptance may outrage his intellectual convictions". Talbot, of course,

qualifies this advice with the admonition: "While thus acting as a whole-

hearted believer, keep a corner of your mind alert, watchful, and unemot-

ional, avoiding all partisanship. A pretty little piece of mental acrobatics!".

The attitude which Talbot thinks appropriate is illustrated by the reaction

of the Brookes-Smith and Hunt group (1970, p. 279) when a chair moved

telekinetically. The watchers did not react with astonishment, but rather in

speculation on how to use the force then manifested (which was gentler

than they had with their table) in order to have better controlled experi-

ments. Brookes-Smith says that the group exhibited psychological "poise",

and that such poise appears to be necessary for this type of experiment.

The Toronto group found that if they became too intense in their ques-

tioning, or too concentrated, the raps became feebler, and more erratic.

Also it would seem that, speaking metaphorically, just as one can create a

positive "thought-form" one can just as easily dispel it. (This is analogous

to what is said by Zolar (1970), though he conceives of a thought form or

pseudo-ghost as having an objective though transient reality, whereas we

are using the term merely as a figure of speech.) Our group on one occasion

demonstrated the unstable nature of Philip. Answers to questions were

somewhat erratic, and the phenomena were slow in coming on this evening.

Philip would not respond to commands, and one member of the group

said "Well, Philip, if you won't co-operate, we can send you away you

know"; subsequently on that evening the phenomena almost disappeared

completely, and it was necessary to reinforce the group's belief in Philip and

the phenomena for the raps and movements to return.

The Toronto group has not been working as long as the Brookes-Smith

group and, as stated, it was specifically laid down that no member had

claim to psychic power or ability, and so this group has not reproduced all

the phenomena that the Brookes-Smith group has. However, many things

that have happened in Toronto strikingly resemble those that the two Eng-

lish groups report, so that one is able to say with certainty that here is, in

fact, a repeatable parapsychological experiment — unlikely as it may seem.

In a later publication, points of similarity will be detailed at greater length.

It is clear that in some way that we cannot yet understand a group of people

can create a thought-directed force which can be expressed in a physical

way — i.e., produce noise, or move objects. I think we have proved this

can be done by any random group of people, provided they can condition

themselves psychologically to produce this effect.

The Toronto group has much more to do in the way of experimentation,

and many of the English experiments should be repeated. Many variations

of this experiment could also be done, and would prove very interesting.

We are indebted tremendously to Batcheldor and the Brookes-Smith

and Hunt groups not only for their very clear exposition of their own ex-

periments, but for giving us the faith and belief that we could repeat their

work, and so produce the repeatable parapsychological experiment, with

many implications both for psychology and psychical research, especially

psychokinesis.

References

Batcheldor, K . J. 1966 Report on a case of table levitation and as-

sociated phenomena. Journal S. P. R. V o l . 43, No. 729, Sept. 339-356.

Brookes-smith, C. and Hunt , D. W. 1970.

Some experiments in psychokinesis.

Journal S. P. R. V o l . 45, No. 744, June 265-281.

Brookes-Smith, C. 1973. Data-tape recorded experimental P.K.

Phenomena. Journal S. P. R. V o l . 47, No. 756, June 69-89.

Talbot, A . K . ed. 1965. On the Threshold of a Transcendental Science.

In The Scientist Speculates (ed. I. J. Good)

Capricorn Books, New York.

Zolar, 1970. The Encyclopedia of Ancient and Forbidden Knowledge.

Nash Publishing, Los Angeles.