Space, Time, and Consciousness

SPACE, TIME, AND CONSCIOUSNESS Karuis Osis Tonight we remember Chester F. Carlson with affection and gratitude. Most people know that he invented the Xerox and that it became a fantastic success. However, let us not forget that the Xerox had been at one time a most unpopular cause: for six years not only had it been rejected by Kodak and all the other large companies to which he had submitted it, but he had been told repeatedly that his process was an impossible dream; that it simply could not be done. Few people know that Chester Carlson was very influential in backing another unpopular cause, psychical research, to which he devoted his scientific creativity and personal attention, as well as his powerful financial support. His influence was almost in- visible, his manner of participation unselfish and unassuming, and his donations large—but anonymous. He permitted no honors to come to him, but it was his hand that cultivated most of the best psychical research projects of the 1960’s. He did not rely on gold; he did not seek fame and power for himself nor value it in others. King Solomon said, “Vanity of vanities, all is vanity.” If there ever lived a man without vanity, that man was Chester Carlson. Quietly, almost invisibly, like a gardener watering and cultivating many plants, he guided and encouraged the labors of psychical researchers; turned petty discussions of who was right and who was wrong toward that which is essential and beneficial to mankind. I would like to share with you tonight Chester Carlson’s vision of psychical research, so far as he made it known to us. Space, Time, and Consciousness 37 It is easy to think great thoughts and leave them at that—just futile speculations. Chester knew that great ideas could move the world if they meshed gears with the here and now, with life and work. In parapsychology, in particular, he expected that benefits would accrue from closing the gap between ideas of universal importance and the actual research design of experiments. He saw as one integral whole the universal meaning of the findings of psychical research and the tedious laboratory work necessary to realize this meaning. Part of the secret of Chester’s success may have been that in him was combined a passion for the great es- sentials and a realism about small details. I shall never forget one morning in the laboratory when Chester Carlson went over all our projects, asking how they hung together in the search for the deeper meaning of man’s insights into himself and his universe. Then he quickly shifted gears to an hour of brainstorming on a small technical detail: the best way to record automatically the subjects’ responses in a closed-circuit TV test we were developing. Another day, right after he decided to give the Society a computer which was to change radically our research capabilities, he discovered that a small adding machine was needed in another part of the laboratory. He was all too familiar with the sweat and toil of everyday routine work and impressed upon us that constant attention to details and equip- ment was as necessary as great vision if the full potentials of psychical research were to be realized. Space, time, and consciousness were central in our discussions when Chester Carlson visited the A.S.P.R. laboratory, and there- fore this is a most appropriate topic for tonight, when we are meeting to honor his memory. Space and time seem to limit us. Our mundane, everyday concerns hem us into a narrow environ- ment in space, into the narrow range of the demands of the im- mediate present. Through technology, man has expanded: his reach through space. Through his culture, he has broken through the prison wall of time, carrying along with him thousands of years of accumulated learning. C. D. Broad described four generally accepted limiting prin- ciples and said that ESP transcends them all (1). Actually, ESP

38 Proceedings of the American Society for Psychical Research is a liberating experience. By means of it man can span thousands of miles in space, as well as reach into the future and the past. Through extrasensory perception, man can enlarge his grip on reality. The principles attested to in psychical research bear wit- ness to man’s sovereignty over his environment and restore to him his sense of dignity and importance. Consciousness directly interacting with the space-time world, consciousness tuning in on an ever-expanding reality which might even exist beyond this space-time world—this has been a central concern of psychical research for nearly a hundred years. In this memorial symposium tonight, we must say with gratitude to Ches- ter F. Carlson that at last the A.S.P.R. has the laboratory and the equipment with which to carry out long-range projects in this still uncharted area. Can EASTERN Concepts HELP WESTERN RESEARCH? Why do psychical researchers throw themselves into this work where progress is uncertain and trials and tribulations many? Why did a man of international stature like Chester Carlson find it worth while to put so much of himself and his resources into psychical research? What is it that keeps psychical research going, if not the basic need for man to understand himself and his place in the universe? There is a discontinuity in our culture, a gap which psychical research gives promise of filling. We are as large as the reality within our reach, but what are man’s essential routes to this reality? We share with animals our sensorimotor system—our eyes, our ears, our hands—but, unlike them, we can also extend our grasp through culture. We have, so to speak, four extra “hands” with which to reach out into reality: science, art, the humanities, and religion. History teaches us that these extra hands can bring us closer to self-understanding and healthy self-actualization, and also away from it if they are mis- used. The old Hindu gods are pictured with four hands of about the same size, but in our time the hand of science has grown immensely larger than the other three. We rely mainly on science to understand ourselves and our universe, so today we should picture three hands small and childish in comparison with one Space, Time, and Consciousness 39 extremely large and powerful hand, the hand of science. But would this still be a sensitive human hand, or that of a robot? Efficient methods of reality testing gave science an enormous edge over other routes to reality. However, scientific methods can also be confining. ‘They are like searchlights throwing narrow beams on the vast realm of human existence, leaving much in darkness. We do know a great deal about some psychological processes such as perception and learning, which man, the ape, and the rat all share, But there is a growing suspicion that too much is left out in the present scientific portrait of man. The thoughtful man in science is unwilling to ignore the immensely rich insights developed through the centuries in the humanities, arts, and religion. ‘There is great depth and height to man, as the Greeks expressed it in their literature and the Hindus in their philosophy. Nowadays students often complain that they gain more insights about human nature from classes on Shakespeare and Dostoevski than from introductory psychology courses. Psychical research originated from the breadth of a human- istic vision of reality and discontent with the narrowness of the scientific conception of man. One starry night in Cambridge, in 1869, the well-known philosopher, Henry Sidgwick, and the clas- sical scholar, Frederic W. H. Myers, took a walk during which the concept of modern scientific psychical research emerged. In the words of Myers, In a star-light walk which I shall not forget . . . I asked [Sidgwick] . . . whether he thought that when tradition, in- tuition, metaphysic, had failed to solve the riddle of the uni- verse, there was still a chance that from any actual observable phenomena—ghosts, spirits, whatsoever there might be—some valid knowledge might be drawn as to a world unseen. Al- ready, it seemed, he had thought that this was possible .. . and from that night onwards I resolved to pursue this quest, if it might be, at his side....In [this]colloquy ... Sidgwick and I had caught together the distant hope that science might in our age make sufficient progress to open the spiritual gateway which she had been thought to close; to penetrate by

40 Proceedings of the American Society for Psychical Research her own slow patterns into the vestibule of an unseen world (7, pp. 454-455). Thirteen years later, in 1882, the Society for Psychical Re- search was founded in London, with Henry Sidgwick as its first president. And perhaps it would not be presumptuous to say that our present research projects at the A.S.P.R. are in a sense also the outcome of that star-light walk described by Myers. But Chester Carlson asked us sometimes whether parapsy- chology has really accomplished what Sidgwick and Myers had envisaged so many years ago. Have we perhaps frozen the new inquiries into extremely narrow “spotlight” areas? Is not the re- search literature overcrowded with small issues, e.g., trying to find whether this or that slight change in testing method is a little better than another? Chester Carlson and his wife, Dorris, gave me books to read which I, like many other psychical researchers, did not know existed. I had not known that Sidgwick and Myers had an Indian contemporary, Vivekananda, who had written about psychical phenomena (13). We now realize that he was quite wrong about many details, but nevertheless he saw with great clarity some essentials which Chester Carlson thought might be important for rapid progress in parapsychology. Vivekananda, an intimate friend and disciple of Ramakrishna, the greatest Hindu spiritual leader of the century, practiced yoga, knew its literature well, and be- lieved that the psychological methods of yoga (such as meditation and concentration techniques) could be used to gain control over that hidden part of personality where man’s greatness lies. It oc- curred to him that the experimental methods of western science could be applied to the prescientific research beginnings made in the East, and that if properly understood, the Yoga spiritual train- ing methods could greatly hasten the process of evolving man’s potentialities. He felt that we need not be at the mercy of the accidents of mutatica which bring about evolution, but could take things in hand and release our human potentialities by our own efforts: Space, Time, and Consciousness 41 Suppose we investigate these laws and understand their secrets and apply them to our own needs; it follows that we grow. We hasten our growth, we hasten our development. . . . The purpose of this science is to bring out the perfect man and not let him wait and wait for ages, just a plaything in the hands of the physical world, like a log of driftwood carried from wave to wave and tossing about in the ocean. This science wants you to be strong, to take the work in your own hands instead of leaving it in the hands of nature, and get beyond this little life... (13, p. 244). Vivekananda made plans for founding in India a special college for this work, but died before he could accomplish it. As already noted, Sidgwick and Myers launched modern Psychical research and were very optimistic about its success. Their Oriental contemporary, Vivekananda, was more realistic about the struggle ahead. He was especially concerned about methods of activating the depth processes where psychic powers Seem to originate. Personal experience had taught him to antici- Pate the difficulties: It took me thirty years to learn [the science of mind]— thirty years of hard struggle. Sometimes I worked at it twenty hours during the twenty-four; sometimes I slept only one hour in the night; sometimes I worked whole nights. Some- times I lived in places where there was hardly a sound, hard- ly a breath; sometimes I had to live in caves. . . . And yet I know little or nothing; I have barely touched the hem of the garment of this science . . . (13, p. 248). We can glean a principle from Vivekananda’s writings: the researcher must develop an intimate awareness of the psi processes in himself before he can effectively study them in others. Without personal experience, the right hypotheses might not emerge, nor the right attitude to subjects in experimental sessions. On the other hand, western psychical researchers are not sup-

42 Proceedings of the American Society for Psychical Research posed to care about personal psychical experiences. Thus, the parapsychologist tends to assume the posture of grand impartiality, looking down on the psychical processes in his subjects like a colo- nial ruler looking down on the natives. An uninvolved, untouched observer seemed necessary to reach the objective truth and to crystallize reliable abstractions from statistics. This is not always so in practice, for I know that several successful researchers in the West have had personal experiences of a psychical or spiritual nature. Unfortunately, however, they have often been reluctant to discuss these experiences openly or to utilize them in the de- signs of their research projects. Vivekananda can perhaps be compared to the modern exis- tentialist. He wrote about the personal struggles of the researcher to activate psychical processes in himself; to achieve inner ex- perience, a qualitative grasp. Only when armed with personal insights would he venture into scientific scrutiny and objectivity. The western observer often appears like a Greek god hovering over reality and claiming to be outside of it and uninvolved. Quite possibly this attitude interferes with, or even stops, the very processes we are trying to observe. There is a fast-growing body of evidence that the experimenter is part and parcel of the psy- chological process he observes, as Robert Rosenthal has shown at Harvard (10). In ESP testing the experimenter’s influence may be even stronger. After a long research career, the distin- guished British parapsychologist, S. G. Soal, states that “It almost looks as if each experimenter imposes his own pattern on the nature of the results, i-e., displacement, clairvoyance, etc. (9, p. 187). We do not yet have solid experimental evidence that the ex- perimenter’s own psi intermeshes with that of the subject, but seasoned researchers have plenty of unplanned observations sup- porting Soal’s impressions. For example, I personally seem never to get positive results when sad, depressed, or angry. Dr. J. Kap- pers of Amsterdam has told me about a psychometry experiment which convinced him that the experimenter’s psi can either facil- itate or block the subject’s ESP processes. If this is so, the re- searcher himself will have to go wading in the stream of activated Space, Time, and Consciousness 43 depth processes and originate his research from a vantage point in the midst of this living flow of psi interactions. Chester Carlson, as I came to know him, had an even broader vision than Myers, Sidgwick, or Vivekananda. He was able to integrate both the western scientific approach and the eastern scientific beginnings; to bring together the computer and the saint. He had a vision that if one applied scientific method to the hidden part of personality where the psychical and the spiritual meet, im- mense breakthroughs and benefits for mankind would eventually follow. But he was also realistic, and sometimes even pessimistic, saying that this breakthrough would come only when the scientific method was applied in truly creative ways which would hit the very core of the phenomena. He believed that this creativity would come more readily if researchers would activate in themselves that which they wanted to study in others. As you have heard earlier this evening from Dorris Carlson, her husband’s personal experi- ence with eastern methods of concentration convinced him that such activation is quite feasible. Retreat AND Try ANEW Chester Carlson also believed in another methodological prin- ciple closely connected with his own experience. He had invented the Xerox process by a straightforward, rational method. He had found that all the major companies in the copying field were con- centrating their research efforts on photochemical processes similar to those used for half a century in all cameras. However, the development of photochemical copiers, which the giant companies had been pushing with all their unlimited resources, showed slow progress and reached a rather disappointing impasse. At this point Chester Carlson decided that the whole direction of their efforts was wrong; he searched for a new principle and finally decided on the electrostatic one, from which he developed the Xerox. In short, he backtracked out of the blind alley which had blocked all his contemporaries and so gained a new outlook on hitherto unused _ potentialities. Chester suspected that in some areas of parapsychology, methodology was in the same unsatisfactory state that the efforts

44 Proceedings of the American Society for Psychical Research of Kodak and Westinghouse to develop copying machines had been in two decades ago. He saw clearly that the yield of para- psychological research was in some respects rather meager. In the years between 1930 and 1960 it had been shown convincingly that the general research methods used in the psychology of perception, learning, and personality testing could be successfully applied in the ESP field, and a number of general psychological principles had been found applicable to ESP in various experiments. How- ever, the yield of ESP in experiments continued to be very meager and the great problem of ESP activation—of finding the real “push button”—was not solved despite considerable effort. Another great question in parapsychology has to do with the essential nature of ESP. What is the link between the sender and the receiver in telepathy, between the guesser and the card in clairvoyance? No large-scale projects involving all available scien- tific methodology and know-how has ever been directed toward this crucial question. Why these difficulties? Chester Carlson suspected that we might have run into blind alleys, as the Kodak Company did when it devoted all its research to the known and obvious process. He insisted that changes in re- search were necessary; that we had to sidestep the inbreeding of ideas by developing new methods and new theoretical insights. The backbone of modern parapsychology—card-guessing tests themselves—came into question. We often wondered what para- psychology would be like today if the “father” of card-guessing techniques, Charles Richet, had not known how to play cards, or if J. B. Rhine had used his great ingenuity to develop other tech- niques. These radical doubts stretched my own research ideas toward the new, the “never before.” But I must admit, however, that this sometimes got under my skin. It was difficult to believe that all the hard work and ingenuity which had gone into psy- chical research might not be enough. In fact, I threw his chal- lenge back to him and urged him to make the necessary radical discovery himself: to invent, so to speak, the “Xerox” of para- psychology! Chester Carlson certainly had the qualifications for a major scientific breakthrough, but the last time I spoke with him, not long before his death, he had not yet developed this “Xerox.” Space, Time, and Consciousness 45 However, he had suggested three approaches to new methodology for the A.S.P.R. laboratory which might have helped to lead him to such a breakthrough. First, Chester urged us to develop a project which we called “Scientists in Residence.” He wanted to sponsor our bringing leading scientists from other disciplines to live and work, one at a time, at the Society, each for a three-month period. In this way they would be able to familiarize themselves with relevant litera- ture and with our current projects; to have frequent conferences with the laboratory staff and other researchers in the New York area. It was his hope that a creative outsider, who had studied the basic findings in parapsychology and received constructive feedback from workers in the field, might see research possibilities overlooked by the insiders. He was also planning with us a series of three- to five-day conferences for small groups of brilliant rep- resentatives from the physical and behavioral sciences who would meet with us at a secluded place for intense brainstorming. Just two days before his death this plan was tried out on a small scale: he participated in a six-hour session with Dr. Edward W. Samson, a physicist from Boston. The second direction in which Chester Carlson was groping for progress was related to epistemology, or the theory of knowl- edge. The basic principles of gaining, verifying, and building co- herent systems of knowledge have grown out of the developing phy- sical sciences, with some principles adapted to the needs of the behavioral sciences. Perhaps something radically different is needed to crack the secrets of ESP. Carlson had toyed with the possibility of backtracking to the very roots of current methodology, to the source of the principles of knowledge, in order to work out a new approach. He suggested that we consider incorporating into re- search methodology the ways in which sensitives and mystics ap- pear to gain knowledge. Science is built of the bricks of perceptual observations. Of course, the scope and precision of perception is greatly amplified by modern technology, e.g., electronic sensors, etc. Still, the basic bricks are the same, regardless of how they are processed later by intellectual and mathematical manipula- tions. ESP appears to be a radically different way of contacting

46 Proceedings of the American Society for Psychical Research reality, utilizing direct awareness and bypassing ordinary sensory observations. But we are still a long way from being able to con- ceptualize the process adequately. Carington (2), Tyrrell (11), Driesch (3), and others have suggested that ESP is a way of becoming directly aware of external reality, much in the same manner that we become aware of what is in our hearts and memories. Carington developed an onto- logically-founded theory of telepathy (2), but no one as far as I know, except C. G. Jung (4), has thought it out as a theory of knowledge or possible new methodology for getting and verifying knowledge. Can efficient reality testing methods be adapted to the extrasensory mode of apprehending reality without falling back on sensory observations? Chester Carlson saw the need for radically new methodological principles which would also utilize extrasensory observations as a basis for scientific inference. We brainstormed, but our discussions did not get very far. As far as I know, he had not been able to come up with a testable theory or model. He stressed repeatedly that new understanding of paranormal phenomena might come to parapsychologists by the same routes as they had come to the sensitive and the mystic. He found it significant that scientists and thinkers of the stature of Henry Margenau, Fritz Kunz, and Donald Hatch Andrews had recognized that Hindu seers had some apprehension of the field-like structure of the universe thousands of years before the scientific field theory was formulated. The third approach Chester suggested was that we look for testable variables in the methods the seers claimed had brought them “immediate awareness of reality.” He had been impressed by the semi-experimental nature of the ancient methods of yoga and Zen and he thought that if researchers could make use of such techniques, great advances might result. The sutras often state that if you fulfill certain conditions and engage in specific activ- ities, a definite change of consciousness will result. Stating prob- lems in this way is certainly closer to the spirit of science than merely referring to untestable faith, as most theologies do. Again, Chester suggested research with the experimenter himself as sub- ject in order to arrive at a reasonable starting point. He thought Space, Time, and Consciousness 47 that without personal awareness and personal insight, work in ESP might be compared to that of a color-blind person doing research on the psychology of color perception. Chester Carlson also hoped for a bridge between East and West in one more area which I will try to describe from a western standpoint. In moments of immediate danger to life we suddenly feel its sacredness. The motion picture, ““The Russians Are Com- ing,” portrayed this quite convincingly in the scene where a child was about to fall from a church steeple. The Russians and the Americans, who had been about to blow each other up, immedi- ately changed their attitude. Fear, hate, pride, and anger were momentarily transcended while both warring parties joined in the rescue action. Where there had been no effective communication, there was suddenly mutual understanding. ESP communication might be similarly blocked. We have a perceptual defense system which screens out or neutralizes dis- turbing and unwanted sensory messages. Since the reach of ex- trasensory messages is much greater, there must be an even greater need for effective screening and neutralizing devices. Other- wise we would be bombarded constantly by disturbing telepathic awareness of hatred, jealousy, sexual desires, threatened violence, etc. Such defenses must be a necessity of life, but threats to life seem to disarm our paranormal defenses as effectively as our normal defensiveness. Spontaneous case collections are dominated by so-called crisis situations, e.g., accidents, grave illness, and death. How can our defenses be disarmed for testing ESP? Of course, we cannot awaken the feeling of the sacredness of life by threatening the destruction of the agent. Is there another way to induce non-defensive acceptance and readiness for unrestricted communication? The books which Chester and Dorris Carlson gave me to read say that there is. Feeling this sacredness of the other person, Vivekananda claimed, can be induced by various yoga methods; by experiencing the self of another as one’s own self—supremely valued, sacred, identical with Brahman (12, 13). Zen enlightenment is said to induce the same non-defensive open- ness (5), and western mystics from Eckhart to Walt Whitman have made similar claims.

48 Proceedings of the American Society for Psychical Research Are these claims based on true observations or are they just wishful thinking? Chester Carlson thought that progress in this direction is both possible and observable. He himself claimed neither samadhi nor satori, but he truly lived with the reverence for life which most of us know from the writings of Albert Schweitzer. For example, I will never forget one morning when we were strolling through Chester’s meadow where young fruit trees had been planted. I discovered some caterpillars eating the leaves of a tiny little tree and reached out my hand to crush them. “No, Karlis,’’ Chester said, “let them have another chance.” He gathered the caterpillars on his palm and brought them to a larger tree where they would not be destructive. Chester Carlson met life with goodness and found in nearly everyone something to accept, something to be warm about. Naturally, the question arises whether this monistic reverence for life is important for activating ESP in experiments. Can it be induced in subjects by meditation methods? We discussed many times the pros and cons. Carlson had no firm answers, but he thought the problem worthy of intense experimentation. CHESTER CARLSON’S IDEAS AND THE WorK OF THE A.S.P.R. LaBsoraTory Dr. Schmeidler announced at the beginning of this symposium that the A.S.P.R. has decided to call its research facilities the Chester F. Carlson Research Laboratory. There are more reasons for doing this than merely to honor a man who has generously sup- ported our work. Generous he was; in fact, he was the anonymous donor who regularly provided the bulk of our research budget and approximately doubled our endowment. However, his spiritual in- fluence was even more important. His broad vision of psychical research influenced in many ways all that we were doing, but he never requested that a particular experimental project be carried out. Rather than giving orders, he believed in fostering with loving care the creativity of those doing research. He spent much time with us discussing ideas and research problems, but always on our level, never from above. These wide-ranging talks, like brain- storming sessions, molded our projects, sharpened our thinking, Space, Time, and Consciousness ie) and made our outlook more meaningful. Every time he went out the laboratory door, he took his navy blue hat—but he left his vision behind. The A.S.P.R. is an organization of many minds and its suc- cess has depended on the labors and vision of many men and women, and particularly on the leadership of Gardner Murphy. But tonight we trace the footsteps of one man, a great man. Let us glance at the Society’s research projects carried out in the ’sixties to see how Chester Carlson’s ideas touched them. We have never had a single “Carlson project,” but all our work has a “Carlson tinge” in that our research program tries to integrate modern psychological know-how and computerized tech- niques with the concept of turning inward to the essentials. We have organized a long-range search for the roots of the paranormal processes in that uncharted reality where consciousness, space, time, and—perhaps—infinity intersect. My first project at the A.S.P.R. (sponsored by the Ittleson Family Foundation) was essentially introspective. We questioned twenty-nine creative artists for four to five hours each in tape- recorded depth interviews. The main problem was to discover how their ways of experiencing and behaving are altered in creative arousal—when they are working at their best—and how the crea- tive mood compares with states favorable to ESP. The painstaking details of scientific methodology were an integral part of this project. Two thousand pages of interview material were carded, cross-indexed, and carefully analyzed. An attempt was made to penetrate to the very depths of the changed states of consciousness from which both creativity and ESP seem to evolve. This material was also integrated with changed states of consciousness which can be induced in the laboratory by hypnosis, drugs, sensory depriva- tion, etc. This project is discussed in a book, now almost com- pleted, in which we try to show how the roots of creativeness—in the artist, in the psychic, in men like Meister Eckhart—can be described in terms of modern psychology. What we learned from this creativity project was then ap- plied to an experiment on changed states of consciousness, in which we are testing ideas gleaned from artists and seers of all

50 Proceedings of the American Society for Psychical Research ages. The details of this experiment are too technical to describe here, but they involve psychological inducement of altered states of consciousness, something like Maslow’s peak experiences (6), wherein the very core of human personality reveals itself. And again, we are trying to do this in a sophisticated way, assessing the changed states by means of psychological scales and evaluating the results by factor analysis and multiple regression on the ESP scores. A third project concerns distance and ESP and tackles the problem of how consciousness and physical space intersect in psi phenomena. Some of you may have seen the Society’s Proceedings in which the first phase of the experiment is described in detail (8). In this project, using all the research technology available to us, we are trying to ascertain how the unknown “X” factor which connects the sender and the receiver, or the perceiver and the perceived object, is or is not affected by distance. So far, it seems that we have succeeded in untangling a multitude of factors which have obscured the distance factor. In the published experi- ment there were twenty-seven different threads, or variables, to untangle and keep separate from the main variable, which was distance. We are trying in this ongoing research to express math- ematically the relationship between distance and ESP and hope to formulate something like a new natural law where space, time, and consciousness intersect. However, we must be careful in deal- ing with an issue as important as this and cannot rush our find- ings into premature formulations. CHESTER CaRLson’s ImpossiBLE DREAMS Chester Carlson was deeply interested in man’s possible sur- vival after death, and he had supported a large-scale A.S.P.R. project bearing on this problem. Questionnaires concerning death- bed experiences were sent to five thousand physicians and nurses, and then the best respondents were followed up by telephone in- terviews in order to elicit further information concerning these experiences and how they related to the patients’ medical and cultural backgrounds. In this study we obtained plenty of relevant data more consistent with the survival hypothesis than with the Space, Time, and Consciousness 1 extinction hypothesis. When we started this project, incidentally, some of our colleagues said they thought it was unworkable scien- tifically, but Chester disagreed. He felt that science should try to reach into the mystery of survival after death; that the unattainable should be attempted. As we all know, human beings have built-in anticipatory mechanisms which prepare us for the future: little boys play with guns, anticipating fights and wars; little girls care for dolls, antici- pating life as it will be much later after the honeymoon. Such anticipatory experiences and behavior help to prepare us for our roles in life. Are there similar built-in anticipatory mechanisms which prepare us for what happens at death? If so, do these ex- periences prepare us for extinction and non-existence, or for some kind of continued life after bodily death? Some of the data of psychical research tend to support the latter view. Chester F. Carlson is now dead, but what does this mean? A dark curtain falls and we see no more of Chester; but does he have a continued existence, as he himself believed there would be? Apparently this was in his thoughts just before he died, be- cause among the last papers he had worked on at home was one entitled “Funeral Arrangements.” All he had written on that sheet was the mathematical symbol for infinity. I was told that shortly before his death Chester saw “Man of La Mancha,” and that when he heard the song, “The Im- possible Dream,” his eyes filled with tears. His impossible dream, the Xerox, has already been fulfilled. His other impossible dream, where the rainbow of his vision spanned the knowledge of the East and the science of the West, we will try with all our strength to fulfill in continued studies in psychical research, which he saw as a creative challenge reaching for the essential meaning of existence. We owe this to Chester Carlson. REFERENCES 1. Broap, C. D. “The Relevance of Psychical Research to Philosophy.” In C. D. Broad, Religion, Philosophy and Psychical Research: Selected Essays. New York: Harcourt, Brace, 1953.

10. 11. 12s 13, Proceedings of the American Society for Psychical Research Carincton, W. Matter, Mind and Meaning. New Haven: Yale Univer- sity Press, 1949. Driescu, H. Psychical Research: The Science of the Super-Normal. (Authorized translation by T. Besterman.) London: G. Bell, 1933. June, C. G. “Synchronicity: An Acausal Connecting Principle.” In C. G. Jung and W. Pauli, The Interpretation of Nature and the Psyche. New York: Pantheon, 1955. Kapreau, P. (Ed.). The Three Pillars of Zen. Tokyo: John Weather- hill, 1965. (New York: Harper & Row, 1966.) Mastow, A. “Cognition of Being in the Peak Experience.” International Journal of Parapsychology, Vol. 2, Autumn, 1960, 23-50. Myers, F. W. H. “In Memory of Henry Sidgwick.” Proc. S.P.R., Vol. 15, 1900-01, 452-464. Osis, K., and Turner, M. E., Jr. “Distance and ESP: A Transcon- tinental Experiment.” Proc. A.S.P.R., Vol. 27, September, 1968, 1-48. Rune, J. B., and Brier, R. (Eds.). Parapsychology Today. New York: Citadel Press, 1968. RosENTHAL, R. Experimenter Effects in Behavioral Research. New York: Appleton-Century-Crofts, 1966. Tyrre.ti, G. N. M. The Personality of Man. Baltimore: Penguin Books, 1947. VIVEKANANDA. Jndna-Yoga. New York: Ramakrishna-Vivekananda Cen- ter, 1955. ————. Raja-Yoga. New York: Ramakrishna-Vivekananda Center, 1955. The Chester F. Carlson Research Laboratory A.S.P.R. 5 West 73rd Street New York, N. Y. 10023