W. W. Baggally

I now come to another class of so-called thought transference—that exhibited at public entertainments in which genuine telepathy plays no part.

On the 25th November 1912 Miss Isabel Newton, the Secretary of the Society for Psychical Research, and I attended the demonstration given by Yoga [sic] Rama of his alleged occult powers at the "Little Theatre," Adelphi.

Accounts had appeared in the public press of a previous private performance given by this so-called Abyssinian Mystic, at which Sir John Simon, the Solicitor-General, Mr. Bernard Shaw, and Mr. Anthony Hope had assisted, and it was stated that Yoga Rama had been able to read the thoughts of the Solicitor-General by supernormal means.

In order to demonstrate, in a public manner, the alleged occult power of this "psychic," a stage performance was given at the "Little Theatre" on the afternoon of the above-mentioned date. A large audience was present, and their expectations of witnessing manifestations of an occult nature were raised by the contents of the programme, wherein it appeared that Yoga Rama was to give a demonstration of "The power of mind over mind" by means of—

"1. Clairaudience.

"2. The possibility of the interpretation of vibrations without the aid of sound.

"3. Psychometry by sense of touch.

"4. Telepathy. The disclosure of names thought of by persons in the audience.

"5. Disclosure of personalities by subconscious means.

"6. Revelations by a circumstantial chain of mind pictures.

"7. Various demonstrations of ideas silently conveyed to the spectator by suggestion.

"8. Descriptions of cities and places by mind pictures.

"9. Messages."

Before Yoga Rama made his appearance a gentleman (a Mr. Fletcher) delivered a short speech from the stage. He stated that the "Yoga" had acquired his occult powers by contemplation after many years' study. He went on to say that in the Eastern World the occult powers of the mind had been more studied than in the Western World, but at the present day the Western World looked upon these powers with much less prejudice than formerly.

After Mr. Fletcher had retired, Yoga Rama made his appearance from between the centre of two curtains which hung at the back of the stage. He was attired in a long loose black gown and wore a large crimson turban. He advanced to the front of the stage and made a speech which had a smattering of a theosophical discourse. He described four kinds of Yogi. The first kind, he said, was frequently met in India. These Yogi worked on the physical plane and produced effects resembling the feats of a conjurer. The second kind worked in the mental plane (to this class he implied that he belonged). The third dealt with the spiritual problems of life. The fourth was absorbed in meditation.

He continued his speech by saying that he required the sympathy of the persons with whom he would experiment. If they mentally opposed him he could do nothing, but if their minds were sympathetic and not antagonistic he would succeed.

The speeches of Mr. Fletcher and of Yoga Rama still further raised the expectations of the audience that they were about to witness that afternoon a demonstration of the power of mind over mind by supernormal means.

Yoga Rama, after the conclusion of his speech, called for thirty persons (ladies and gentlemen) to come upon the stage and form a Committee. A gentleman and I first answered the call. We were soon followed by a rush of ladies and gentlemen who rather inconveniently filled the stage, but this did not interfere with the performance, as the majority of the ladies and gentlemen kept at the back of the stage while Yoga Rama carried out his experiments with a limited number of the members of the Committee. In order to be more at his ease, Yoga Rama removed his turban. I placed it under a table which stood on the stage. I then had a good look at him. I found he was a black man with short crisp curly hair. From his appearance and the fluency with which he speaks English, I came to the conclusion that he is not an Abyssinian, but an American or West Indian negro.

Amongst the members of the Committee were Mr. Zancig and Mr. William Marriott. Both of these gentlemen I have had the pleasure of knowing for some years. They, together with Mr. Charles Guttwoch (a friend of Mr. Marriott), three or four other gentlemen, and myself, were the only members of the Committee who actively endeavoured to ascertain whether Yoga Rama's experiments depended for their success on trickery or on other causes. The other members of the Committee remained passive spectators. As regards the lady members with whom Yoga Rama tried a few experiments, they declared themselves, at the conclusion of the performance, to be believers in his alleged supernormal claims.

Before the experiments commenced, Yoga Rama asked that some one should blindfold him with some articles which lay on a small table in the centre of the stage. These consisted of two pieces of folded paper just large enough to cover the eyebrows and eyes, a piece of porous plaster perforated with holes, a thin white cotton handkerchief, two gloves, and a long red silk scarf. Mr. Marriott offered to blindfold him. I stood close to him while this was being done. Mr. Marriott placed the pieces of paper first on Yoga Rama's eyes, then the porous plaster, then the cotton handkerchief, after this the two gloves, and finally the red scarf which he wound several times round his head. The tip of Yoga Rama's nose could be seen under the plaster, the white cotton handkerchief, and the scarf. Yoga Rama, who remained standing, then requested some one to sit on a chair in front of him, to think of a name, then to hold his left hand (i.e. the sitter's left hand) in front of the sitter's face, and to trace on the palm of the left hand with the forefinger of the right the first letter of the name thought of. The sitter was then asked to give taps on his left hand or make movements in the air with his right hand corresponding to the number of letters of which the name thought of consisted. When Yoga Rama suggested (as he subsequently did) that the name of a flower or of a city should be thought of, he requested that the same procedure of tracing the first letter of the name and giving a number of taps or making movements with the right hand corresponding to the number of letters should be followed, but when he suggested that a play of Shakespeare should be thought of he only asked that the first one or two letters of the title should be traced on the palm of the left hand of the sitter with the forefinger of the other hand. He did not then ask that taps or movements of the right hand should be given or made. About an hour and a half of the first part of the performance was taken up by experiments of the above nature. These were varied only by one experiment of telling the title of a hymn which a lady thought of, one of reading the thoughts of a young lady, and one experiment with playing cards.

Yoga Rama then made a long speech about happiness depending on our own selves and our being what we willed ourselves to be. He asserted that he had overcome in himself the passion of anger. He laboured these points so much and repeated himself so often that it became manifest he was making the speech solely with the object of filling up the time.

The patience of the Acting Committee became exhausted, and one of the members advanced to the front of the stage, interrupted Yoga Rama, and, appealing to the audience, said he had no doubt but that he had their support when he asserted that they had come to the theatre not to hear speeches but to witness experiments. Yoga Rama brought his speech abruptly to a close after saying he would now demonstrate the power he had acquired of controlling the functions of his body and of rendering it insensible to pain. To show the control over his body he asked two members of the Committee to stand by his side and to look at their watches and note the length of time he was able to cease from breathing. To show his insensibility to pain he said he would stand barefooted on a board studded with long nails, and also stand on broken glass.

I have given an account of the nature of the performance with which Yoga Rama favoured us. I will now proceed to describe the experiments more in detail and to comment upon them.

Mr. Marriott was the first person to sit on the chair in front of Yoga Rama. He was told to hold his left hand in front of his face, to trace the first letter of the name thought of on the palm of his left hand with the forefinger of the right, and give the taps or make the movements in the air with his right hand in the manner already described. Mr. Marriott, instead of holding his left hand up, held his right hand. Yoga Rama immediately said, "Not your right hand but your left." This was a suspicious circumstance, as it indicated that Yoga Rama could see notwithstanding he was blindfolded. Now conjurers know that blindfolding in the manner above described is not a precaution against seeing, as at the time of blindfolding what the conjurer does is to shut his eyes tightly and bring his eyebrows well down. When the blindfolding is finished, the conjurer opens his eyes and draws his eyebrows up; the bandages will then be displaced and drawn up from their original position and he will be able to see under the bandages through the spaces between the bridge of his nose and his cheeks. This, in the joint opinion of Mr. Zancig, Mr. Marriott, and myself, is what Yoga Rama did, and our opinion was confirmed when we examined the bandages at the time they were removed from the performer's eyes, as will be described later.

Yoga Rama's method of telling the name thought of is to watch the movement of the finger of the sitter's right hand while he traces the first letter of the name on the palm of the left. This indicates to him the first letter of the name, then he counts the number of taps or movements given by the sitter's right hand. Thus, if the first letter were W and the number of taps or movements seven, the name in all likelihood would be William, or, if the first letter were W and the number of taps or movements six, the name would probably be Walter. Ordinary Christian names are limited in number, and Yoga Rama took care to know beforehand whether the sitter were thinking of a female name or of a male name. It was therefore not a difficult matter for him to hit upon the name. Moreover, when he was in doubt, as was often the case, he not only asked that the first letter should be traced, but the second and the third and the fourth, etc. Before hazarding a guess Yoga Rama often asked whether the second or third or fourth, etc., letter of the name were a letter that he mentioned. Thus, if he were not quite sure that W had been traced, but he had noticed that seven taps or movements had been given, he would say is not the fourth letter of the name L. If the sitter answered in the affirmative, he would be pretty sure that William was the name, but if the sitter's answer were a negative one, Yoga Rama asked that the letters should be traced again and the taps, etc., repeated. Yoga Rama resorted to the above-described method when he asked the sitter to think of the name of a flower or of a city, but he only tried one or two experiments with the names of flowers or cities, the reason being, obviously, that as the names of flowers or cities are not so limited in number as Christian names, he fought shy of them. The reason he gave for not being able to guess readily the name of a flower was, he said, that he was not a botanist.

As regards the titles of Shakespeare's plays he only asked that one or two of the first letters of the title should be traced on the left hand, and did not require any taps or movements of the right hand. Any person acquainted with Shakespeare's plays and knowing the first one or two letters of the title could have guessed with equal facility which play was in the mind of the sitter. After getting the name of the play, Yoga Rama asked the sitter to think of a personage in that play. He only requested that this should be done once or twice, and was not successful in getting the name of the personage at the first guess, but only after making two or three guesses.

In the experiment of telling the title of a hymn which a lady had in her mind, Yoga Rama resorted to the same method of asking her to trace the first letter of the title of the hymn on the palm of her left hand. She traced the letter L, and he hazarded the guess that it was "Lead, kindly light," which proved to be correct. Apparently the most successful experiments were one carried out with a young lady and one with myself. Yoga Rama asked the young lady to think of something. He then, without asking her to trace any letter or make movements with her right hand, told her that she wished to get married. She acknowledged that that was the thought in her mind. This caused a good deal of amusement amongst the audience. The young lady left the stage immediately after the experiment. This step on her part gave rise in the minds of some of the members of the Committee that she was an accomplice, and that, as the experiment had been carried out, she was no longer required by Yoga Rama. These members of the Committee may be doing an injustice to the young lady, but it was unfortunate she should have left the stage at that moment.

As regards the experiment with myself, I stood in front of Yoga Rama and did not sit down, neither did I place my left hand in front of my face as other experimenters had done, but close against my body when tracing the letters of my second name, which was the one I had in my mind.

My object in standing up was to have my hands out of the line of his vision. I took care that the movement of the forefinger of my right hand when tracing the letters should not be seen by him.

Yoga Rama repeatedly asked me to trace and retrace all the letters of the name. He then gave the name correctly. Although this experiment appeared to indicate that the performer possessed telepathic powers, it must be borne in mind that he might have known who I was, as he had been practising his so-called occult powers for some time in London under the name of Professor Pickens before he assumed that of Yoga Rama. It was not necessary that he should see my face in order to know with whom he was experimenting. It was observed that he took a very careful stock of the dresses of the Acting Committee before he was blindfolded. It was only necessary, therefore, that he should see the lower part of the dress for him to know which member of the Committee stood in front of him. As one member after the other experimented with him he described their dress. He asserted that he was able to do this by a sort of telepathic vision.

The experiment with the playing cards was a simple conjuring trick. Yoga Rama produced a pack of cards and asked the Committee to see that it was unopened. I opened the pack, shuffled the cards, and handed them to Mr. Marriott, who had been asked by the Professor to retire to a corner of the stage and choose a card which he was to show to two members of the Committee. Mr. Guttwoch and I accompanied Mr. Marriott to the corner of the stage and saw which card Mr. Marriott had chosen. Mr. Marriott then shuffled the pack again and handed it to Yoga Rama, who put it in his pocket. Yoga Rama then asked Mr. Marriott what card he had chosen. Mr. Marriott informed him. He then wrote something on a piece of paper which he folded and handed to one of the members of the Committee to hold. He then drew from his pocket another pack of cards similar in appearance to the original pack (that it was not the original pack was evidenced by the fact that the bottom card of the pack which Yoga Rama drew from his pocket was not the same as the bottom card of the original pack), but which had the cards arranged in an order known to Yoga Rama. He proceeded to pass the cards one after the other before Mr. Marriott's eyes, asking him to tell him when he came to the card he had chosen. When Yoga Rama came to the card, Mr. Marriott told him. Yoga Rama then said, "What is the card in front of the one you chose and the one behind it?" He was informed which they were. He then asked that the piece of paper should be opened, and it was found that the names of the cards had been written by him on the piece of paper. What occult power Yoga Rama intended to demonstrate by this simple conjuring trick I fail to see. It could not have been telepathy, as the two cards (the names of which Yoga Rama had written) had not been chosen nor thought of by Mr. Marriott.

A few words will suffice to describe the experiments which Yoga Rama carried out to show (1) the control he had acquired over the functions of his body, and (2) his insensibility to pain. As has already been stated, he asked two members of the Committee to stand by him and note by their watches the length of time that he was able to cease breathing. He retained his breath for fifty seconds. A member of the Committee at the back of the stage called out, when the length of time was announced, "That is nothing. I can stop breathing for a full minute." This exclamation appeared to disconcert Yoga Rama a good deal. The standing barefooted on a board studded with nails and on broken glass are common tricks which can be seen performed by negroes at country fairs. I felt the points of the nails and found they had been filed down and were blunt. Mr. Marriott sat on the nails to the amusement of the audience while Yoga Rama had gone off the stage to remove his boots. When Yoga Rama returned he stood barefooted on these nails only for about half a minute. He then proceeded to break some bottles on a piece of felt. He pounded away on the glass with a hammer till he had reduced the greater part to nearly a powder. He carefully pushed the larger pieces of glass on one side and stood on the powdered portion.

I will now proceed to state the reasons which lead me to the conclusion that Yoga Rama was able to see, although apparently blindfolded.

1. The bandages were removed from his eyes by Mr. Marriott, who had blindfolded him at the commencement of the performance. While this was being done I had my face about two feet away from Yoga Rama's face and I carefully noted the position of each article as it was being removed. The lower edge of the porous plaster was above the tip of the performer's nose, and the edge of the white handkerchief above the edge of the plaster, and above the edge of the handkerchief was the edge of the crimson scarf. The edges of the handkerchief and scarf were sufficiently high up, so that, had the blindfolding depended only on these, he could have seen under them. The gloves which had been placed on the handkerchief need not be taken into account, as the folded pieces of paper on his eyes prevented them from pressing into the sockets of Yoga Rama's eyes, and he, by merely closing the eyes and bringing the eyebrows well down when he was being blindfolded and then opening his eyes and lifting the eyebrows well up, could displace the gloves from their original position and cause them to rise, as a conjurer well knows; therefore the blindfolding really depended on the position of the porous plaster. Now when Mr. Marriott placed the plaster over the pieces of paper he took care that the lower edges of both pieces should be on one of the lines of holes which existed in the plaster as shown in the accompanying engraving (which is taken from a photograph).

He also took care that the lower edge of the plaster should stick against Yoga Rama's cheeks. On examining the plaster just before it was removed we found that the lower edge no longer stuck against the performer's cheeks. There were hollow spaces between the bridge of his nose and his cheeks through which he could have seen with a downward glance. The point now arises whether he used both his eyes or only one. I noticed that Yoga Rama always kept the right side of his face towards the sitters when trying the experiments. If the reader will look at the engraving, which shows the exact position of the folded pieces of paper at the time of the removal of the plaster from Yoga Rama's face, he will see that the piece of paper which covered his right eye is no longer on the same line of holes as the left piece, but is higher up, and, what is most suspicious, he will note some pieces of tissue paper which were stuck on the plaster by Yoga Rama and were under the pieces of folded paper, which prevented these from adhering to the plaster; thus by an upper movement of the eyebrows Yoga Rama succeeded in raising the folded piece of paper which covered his right eye, and with this eye he glanced under the plaster and watched the movements of the sitter's hands, etc.

2. As I have stated above, Yoga Rama always kept the right side of his head towards the person with whom he was experimenting. He tried one experiment with a gentleman who sat in the second row of the stalls. He then turned his body round so that the right side of his face was in the same position relatively to this gentleman as it had been to the sitters on the stage. Moreover, the lights in the body of the theatre were not alight when Yoga Rama was trying his alleged thought-readings with the members of the Committee on the stage, but when he experimented with the gentleman in the stalls, one of the electric chandeliers in the body of the theatre, not far from the gentleman, was immediately lit, thus enabling Yoga Rama to watch the movements of the gentleman's right hand when tracing the letters of the name he had chosen on the palm of his left hand, and giving the taps corresponding to the number of the letters.

3. At the conclusion of the performance, after the bulk of the audience had left, some persons remained in the foyer of the theatre, and a discussion arose, during which some of the persons present asserted that Yoga Rama had brought about his results by supernormal means. Mr. Marriott, Mr. Guttwoch, and I denied this. At that moment Yoga Rama came into the foyer, and he was accused by us of having been able to see. He asserted that he had not seen, and to prove it offered to try some experiments while a handkerchief was held tightly against his eyes. Mr. Guttwoch held a handkerchief against his eyes. As Yoga Rama was not now able to see, he resorted to a different method from the one he used on the stage. He held the wrist of the left hand of a lady with the thumb and three fingers of his right hand, while his forefinger rested against the back of the lady's hand. He then asked her to trace the letters of the name thought of with the forefinger of her right hand on the palm of her left hand, which was being held by him. He was able to tell the name, but only after repeated tracing of the letters by the lady. Yoga Rama not being able to be guided by sight as in his stage performances, now guided himself by the sense of touch. Although I have never before carried out an experiment of this nature myself, when Miss Newton and I returned to the rooms of the Society for Psychical Research I tried the experiment with her. I closed my eyes and held her wrist, and was able to feel the letter which she traced on the palm of her hand. Manifestly this is a difficult trick to perform, and requires great practice. I noticed that Yoga Rama chose the hand of a lady in preference to that of a gentleman, obviously because a lady's hand is thinner than that of a man, and the motion of her finger would be more easily felt.

What convinced me more than any of the above reasons that Yoga Rama was able to see during his performance is the following fact. I placed the sticking plaster over my eyes after it had been taken from Yoga Rama's eyes and, to my surprise, I found I could perfectly well see through it. The numerous small holes with which it was perforated allowed me to do this.

The audience at the "Little Theatre" had had their expectations raised that they were to witness manifestations of the occult powers of the mind through the mediumship of an Abyssinian Yogi, instead of which they witnessed an ordinary conjuring entertainment by a man who previously to assuming the name of "Yoga [sic] Rama" was known as Professor A. D. Pickens of Conduit Street, London.

Besides the method used by Yoga Rama for producing his so-called thought transference, there are others resorted to by public entertainers. The one most in use is by means of a verbal code. The letters of the alphabet are substituted and a word can be conveyed by the agent asking a series of questions, each question beginning with a substituted letter. The percipient has to remember what letters the substituted ones represent; he takes note of the first letter only of each question, puts them together in his mind, and thus gets the word that it is the intention of the agent to convey.

I have made a table (shown opposite) which shows one of these systems.

If the name "Alfred" is to be conveyed, it can be done by the following questions:—

The transmission of the nature of an article is by dividing articles that would be likely to be brought to a public entertainment into sets of ten, each set being indicated by a different question. These sets have to be learned by heart by the agent and the percipient. I give in the table four sets to illustrate my meaning. After asking the question which conveys the set to which the article belongs, a second question is asked, beginning with the word corresponding to the number on the number table. This will indicate what number in the set the article corresponds to. As an example: when the question "What is this?" is asked, it means that the article corresponds to Set A. If the second question begins with "Do," such as "Do you know?", this question on referring to the number table would mean No. 4; therefore the article would be a chain. Now, if the question "What is it made of?" is asked, it would refer to Set C, and if this question is followed by "Can you tell me?", on referring to the number table it will be found to correspond to No. 3; therefore the article would be a chain made of copper. When an article is not in any one of the sets the substituted letter code is used. Of course public entertainers learn by heart a number of sets, not only four.

For silent thought transference occasionally electrical contrivances are resorted to. These are placed in different parts of the hall, and when being pressed by the foot or hand of the agent will convey a message to a certain part of the stage upon which the percipient (who may be blindfolded) rests his foot.

There is another silent method which can be worked by a confederate who is placed behind a curtain close to the chair on the stage upon which the blindfolded percipient sits. The confederate watches the performer who stands amongst the audience and reads through a spyglass what he is writing on his tablet when putting down what members of the audience wish to be done. The confederate then communicates the contents of the writing to the percipient on the stage by whispering or by an electrical apparatus. The position of the performer or agent while he is writing in a clear hand on his tablets with his back to the stage easily enables a confederate to read the writing.

Then there is the silent method of a French conjurer, some of whose performances I have witnessed, which consists of suggesting or "forcing" the spectators to do certain things, each action having a corresponding number which he conveys to his lady assistant, who is blindfolded, by touching her foot with his after she has come down from the stage and stands by his side amongst the audience.

The "time-coding" method consists of silently counting by the agent and percipient at the same rate, starting from a preconcerted signal and ending at another preconcerted signal. The performer amongst the audience has in his hand a piece of paper on which is written the number that he wishes to silently convey to the other blindfolded performer on the stage. At the moment that he bends his head to look at the number he begins silently counting at a certain rate; a confederate behind the scenes begins counting at the same rate from the moment that the performer bends his head. When the performer lifts his head he ceases counting, so does the confederate. Each number written on the paper is thus conveyed, and the confederate communicates the total to the blindfolded performer by means of an electrical apparatus or otherwise.

I have attended several performances in public halls in London at which thought transference—so-called—was carried out by the above trick methods.

Sir Oliver Lodge was present with me at one of the performances at which the time-coding method was used. He has sent me the following note:—

Some of the methods resorted to by public entertainers are so ingenious that the spectator is led to believe that genuine thought transference has taken place. The following correspondence, which appeared in the spiritualistic weekly paper called Light, illustrates a case in point. In the number of Light of the 25th October 1902 there appeared this letter headed "Thought Transference":—

Commenting on this letter, I wrote to Light, and my communication appeared the following week. It was to this effect:—

I signed my letter W. W. B. A fortnight after, the following letter appeared in Light:—

I was gratified to read this letter and to find that my conjecture was correct that the Baldwin performance was a mere exhibition of conjuring.