3. The Intruder
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To bring the ghostly terror to its maximum, many usual
elements of the dreadful must combine, such as loneliness, darkness,
inexplicable sounds, especially of a dismal character, moving figures half
discerned (or, if discerned, of dreadful aspect), and a vertiginous
baffling of the unexpec ted.
(James, 1890, p. 419)
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One of the most commonly reported experiences associated with SP is
that of the sensed presence. It is also the least specific and perhaps most
fundamental experience of the HHEs, one that may serve as a primary source of
the development of elaborated interpretations associated with incubus
attacks, the old hag, and alien abductions. The notion of a sensed presence
is not unique to SP. Virtually everyone has, at some time, had the experience
of feeling that he or she was not alone, despite fairly confident knowledge
that there really was no other person around. Sometimes, in the absence any
perceptible evidence, one has a feeling that there is someone, or something,
close at hand (Reed, 1988; Zusne & Jones, 1982). This feeling may range
from a vague, almost embarrassing, suspicion to a feeling of absolute
certainty. We commonly associate such feelings with the dark and with strange
surroundings, and, of course, being alone. We may have also experienced a
presence when walking alone on a dark street, or through a woodlot, or even
being home alone, especially if it is a "dark and stormy night"
filled with vague rustlings, howling winds, squeaking shutters, and distant
animal sounds. Reed (1988) describes the experience of a Professor Collie,
alone at the summit of Ben Macdhui (which is described as a "snowy,
featureless" peak) in the Cairngorm peaks in Scotland, hearing footsteps
in the snow and becoming convinced that somebody or something was present
with him. This feeling became so intense that he fled in panic. From that
time, this invisible spectre has troubled many hikers on Ben Macdhui. Reed
argues that this is a concrete, documented historical example of the process
by which legends arise from an experiential base.
The terror that accompanies such a presence is extremely common. The
sensed presence and fear are so closely connected that it is difficult, in
these circumstances, to sort out whether the presence brings the fear, or
whether fear and apprehension generate the sense of presence, or whether they
simply arise together in intimidating contexts. Indeed, the circumstances
giving rise to these experiences are so clearly fear provoking and are such
plausible conditions for assailants of all stripes that it seems not unlikely
that both might arise independently.
The Phenomenology and Ontology of Presence
On reflection, the notion of pure presence is very odd to contemplate.
If you were here I could see you, hear your voice, and touch you. My sense of
your presence would seem to be the sum total of all of this evidence of my
senses. That I would have, in addition to all of this a separate experience
of your existence seems superfluous. That I would have some need of a sense
of your presence without the evidence of my senses seems very unproductive.
Yet, experience of the "sensed" presence would seem to argue that
there is indeed something over and above the sum of our sensory experiences.
Perhaps the phrase, "sensed presence" is an oxymoron, for
there is no sensory evidence of the presence. To say that it is
"unsensed" seems even worse. It is more an intuition of a
presence. Perhaps it would be best to call it an "experienced presence,"
or an experience of a presence." It is an experience without a modality,
neither seen nor heard, nor able to be touched. In any case these terms are
awkward if, perhaps, somewhat more accurate. We will accept a modicum of
incongruity and continue with the phrase, "sensed presence" and
acknowledge that that it not sensory in the usual meaning of having a
particular modality.
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