The physical basis of all psychic belief is that the soul is a complete duplicate of the body, resembling it in the smallest particular, although constructed in some far more tenuous material. In ordinary conditions these two bodies are intermingled so that the identity of the finer one is entirely obscured. At death, however, and under certain conditions in the course of life, the two divide and can be seen separately. Death differs from the conditions of separation before death in that there is a complete break between the two bodies, and life is carried on entirely by the lighter of the two, while the heavier, like a cocoon from which the living occupant has escaped, degenerates and disappears, the world burying the cocoon with much solemnity by taking little pains to ascertain what has become of its nobler
contents. It is a vain thing to urge that science has not admitted this contention, and that the statement is pure dogmatism. The science which has not examined the facts has, it is true, not admitted the contention, but its opinion is manifestly worthless, or at the best of less weight than that of the humblest student of psychic phenomena. The real science which has examined the facts is the only valid authority, and it is practically unanimous. I have made personal appeals to at least one great leader of science to examine the facts, however superficially, without any success, while Sir William Crookes appealed to Sir George Stokes, the Secretary of the Royal Society, one of the most bitter opponents of the movement, to come down to his laboratory and see the psychic force at work, but he took no notice. What weight has science of that sort? It can only be compared to that theological prejudice which caused the Ecclesiastics in the days of Galileo to refuse to look through the telescope which he held out to them.
It is possible to write down the names of fifty professors in great seats of learning who have examined and endorsed these facts,
and the list would include many of the greatest intellects which the world has produced in our time—Flammarion and Lombroso, Charles Richet and Russel Wallace, Willie Reichel, Myers, Zöllner, James, Lodge, and Crookes. Therefore the facts HAVE been endorsed by the only science that has the right to express an opinion. I have never, in my thirty years of experience, known one single scientific man who went thoroughly into this matter and did not end by accepting the Spiritual solution. Such may exist, but I repeat that I have never heard of him. Let us, then, with confidence examine this matter of the "spiritual body," to use the term made classical by Saint Paul. There are many signs in his writings that Paul was deeply versed in psychic matters, and one of these is his exact definition of the natural and spiritual bodies in the service which is the final farewell to life of every Christian. Paul picked his words, and if he had meant that man consisted of a natural body and a spirit he would have said so. When he said "a spiritual body" he meant a body which contained the spirit and yet was distinct from the ordinary natural body. That is
exactly what psychic science has now shown to be true.
When a man has taken hashish or certain other drugs, he not infrequently has the experience that he is standing or floating beside his own body, which he can see stretched senseless upon the couch. So also under anaesthetics, particularly under laughing gas, many people are conscious of a detachment from their bodies, and of experiences at a distance. I have myself seen very clearly my wife and children inside a cab while I was senseless in the dentist's chair. Again, when a man is fainting or dying, and his system in an unstable condition, it is asserted in very many definite instances that he can, and does, manifest himself to others at a distance. These phantasms of the living, which have been so carefully explored and docketed by Messrs. Myers and Gurney, ran into hundreds of cases. Some people claim that by an effort of will they can, after going to sleep, propel their own doubles in the direction which they desire, and visit those whom they wish to see. Thus there is a great volume of evidence—how great no man can say who has not spent diligent
years in exploring it—which vouches for the existence of this finer body containing the precious jewels of the mind and spirit, and leaving only gross confused animal functions in its heavier companion.
Mr. Funk, who is a critical student of psychic phenomena, and also the joint compiler of the standard American dictionary, narrates a story in point which could be matched from other sources. He tells of an American doctor of his acquaintance, and he vouches personally for the truth of the incident. This doctor, in the course of a cataleptic seizure in Florida, was aware that he had left his body, which he saw lying beside him. He had none the less preserved his figure and his identity. The thought of some friend at a distance came into his mind, and after an appreciable interval he found himself in that friend's room, half way across the continent. He saw his friend, and was conscious that his friend saw him. He afterwards returned to his own room, stood beside his own senseless body, argued within himself whether he should re-occupy it or not, and finally, duty overcoming inclination, he merged his two frames together and
continued his life. A letter from him to his friend explaining matters crossed a letter from the friend, in which he told how he also had been aware of his presence. The incident is narrated in detail in Mr. Funk's "Psychic Riddle."
I do not understand how any man can examine the many instances coming from various angles of approach without recognising that there really is a second body of this sort, which incidentally goes far to account for all stories, sacred or profane, of ghosts, apparitions and visions. Now, what is this second body, and how does it fit into modern religious revelation?
What it is, is a difficult question, and yet when science and imagination unite, as Tyndall said they should unite, to throw a searchlight into the unknown, they may produce a beam sufficient to outline vaguely what will become clearer with the future advance of our race. Science has demonstrated that while ether pervades everything the ether which is actually in a body is different from the ether outside it. "Bound" ether is the name given to this, which Fresnel and others have shown to be denser. Now, if this fact
be applied to the human body, the result would be that, if all that is visible of that body were removed, there would still remain a complete and absolute mould of the body, formed in bound ether which would be different from the ether around it. This argument is more solid than mere speculation, and it shows that even the soul may come to be defined in terms of matter and is not altogether "such stuff as dreams are made of."
It has been shown that there is some good evidence for the existence of this second body apart from psychic religion, but to those who have examined that religion it is the centre of the whole system, sufficiently real to be recognised by clairvoyants, to be heard by clairaudients, and even to make an exact impression upon a photographic plate. Of the latter phenomenon, of which I have had some very particular opportunities of judging, I have no more doubt than I have of the ordinary photography of commerce. It had already been shown by the astronomers that the sensitized plate is a more delicate recording instrument than the human retina, and that it can show stars upon a
long exposure which the eye has never seen. It would appear that the spirit world is really so near to us that a very little extra help under correct conditions of mediumship will make all the difference. Thus the plate, instead of the eye, may bring the loved face within the range of vision, while the trumpet, acting as a megaphone, may bring back the familiar voice where the spirit whisper with no mechanical aid was still inaudible. So loud may the latter phenomenon be that in one case, of which I have the record, the dead man's dog was so excited at hearing once more his master's voice that he broke his chain, and deeply scarred the outside of the séance room door in his efforts to force an entrance.
Now, having said so much of the spirit body, and having indicated that its presence is not vouched for by only one line of evidence or school of thought, let us turn to what happens at the time of death, according to the observation of clairvoyants on this side and the posthumous accounts of the dead upon the other. It is exactly what we should expect to happen, granted the double identity. In a painless and natural process
the lighter disengages itself from the heavier, and slowly draws itself off until it stands with the same mind, the same emotions, and an exactly similar body, beside the couch of death, aware of those around and yet unable to make them aware of it, save where that finer spiritual eyesight called clairvoyance exists. How, we may well ask, can it see without the natural organs? How did the hashish victim see his own unconscious body? How did the Florida doctor see his friend? There is a power of perception in the spiritual body which does give the power. We can say no more. To the clairvoyant the new spirit seems like a filmy outline. To the ordinary man it is invisible. To another spirit it would, no doubt, seem as normal and substantial as we appear to each other. There is some evidence that it refines with time, and is therefore nearer to the material at the moment of death or closely after it, than after a lapse of months or years. Hence, it is that apparitions of the dead are most clear and most common about the time of death, and hence also, no doubt, the fact that the cataleptic physician already quoted was seen
and recognised by his friend. The meshes of his ether, if the phrase be permitted, were still heavy with the matter from which they had only just been disentangled.
Having disengaged itself from grosser matter, what happens to this spirit body, the precious bark which bears our all in all upon this voyage into unknown seas? Very many accounts have come back to us, verbal and written, detailing the experiences of those who have passed on. The verbal are by trance mediums, whose utterances appear to be controlled by outside intelligences. The written from automatic writers whose script is produced in the same way. At these words the critic naturally and reasonably shies, with a "What nonsense! How can you control the statement of this medium who is consciously or unconsciously pretending to inspiration?" This is a healthy scepticism, and should animate every experimenter who tests a new medium. The proofs must lie in the communication itself. If they are not present, then, as always, we must accept natural rather than unknown explanations. But they are continually present, and in such obvious forms that no
one can deny them. There is a certain professional medium to whom I have sent many mothers who were in need of consolation. I always ask the applicants to report the result to me, and I have their letters of surprise and gratitude before me as I write. "Thank you for this beautiful and interesting experience. She did not make a single mistake about their names, and everything she said was correct." In this case there was a rift between husband and wife before death, but the medium was able, unaided, to explain and clear up the whole matter, mentioning the correct circumstances, and names of everyone concerned, and showing the reasons for the non-arrival of certain letters, which had been the cause of the misunderstanding. The next case was also one of husband and wife, but it is the husband who is the survivor. He says: "It was a most successful sitting. Among other things, I addressed a remark in Danish to my wife (who is a Danish girl), and the answer came back in English without the least hesitation." The next case was again of a man who had lost a very dear male friend. "I have had the most wonderful results with
Mrs. — today. I cannot tell you the joy it has been to me. Many grateful thanks for your help." The next one says: "Mrs. — was simply wonderful. If only more people knew, what agony they would be spared." In this case the wife got in touch with the husband, and the medium mentioned correctly five dead relatives who were in his company. The next is a case of mother and son. "I saw Mrs. — today, and obtained very wonderful results. She told me nearly everything quite correctly—a very few mistakes." The next is similar. "We were quite successful. My boy even reminded me of something that only he and I knew." Says another: "My boy reminded me of the day when he sowed turnip seed upon the lawn. Only he could have known of this." These are fair samples of the letters, of which I hold a large number. They are from people who present themselves from among the millions living in London, or the provinces, and about whose affairs the medium had no possible normal way of knowing. Of all the very numerous cases which I have sent to this medium I have only had a few which have been complete failures. On
quoting my results to Sir Oliver Lodge, he remarked that his own experience with another medium had been almost identical. It is no exaggeration to say that our British telephone systems would probably give a larger proportion of useless calls. How is any critic to get beyond these facts save by ignoring or misrepresenting them? Healthy scepticism is the basis of all accurate observation, but there comes a time when incredulity means either culpable ignorance or else imbecility, and this time has been long past in the matter of spirit intercourse.
In my own case, this medium mentioned correctly the first name of a lady who had died in our house, gave several very characteristic messages from her, described the only two dogs which we have ever kept, and ended by saying that a young officer was holding up a gold coin by which I would recognise him. I had lost my brother-in-law, an army doctor, in the war, and I had given him a spade guinea for his first fee, which he always wore on his chain. There were not more than two or three close relatives who knew about this incident, so that the test was a particularly good one. She
made no incorrect statements, though some were vague. After I had revealed the identity of this medium several pressmen attempted to have test séances with her—a test séance being, in most cases, a séance which begins by breaking every psychic condition and making success most improbable. One of these gentlemen, Mr. Ulyss Rogers, had very fair results. Another sent from "Truth" had complete failure. It must be understood that these powers do not work from the medium, but through the medium, and that the forces in the beyond have not the least sympathy with a smart young pressman in search of clever copy, while they have a very different feeling to a bereaved mother who prays with all her broken heart that some assurance may be given her that the child of her love is not gone from her for ever. When this fact is mastered, and it is understood that "Stand and deliver" methods only excite gentle derision on the other side, we shall find some more intelligent manner of putting things of the spirit to the proof. *
I have dwelt upon these results, which
could be matched by other mediums, to show that we have solid and certain reasons to say that the verbal reports are not from the mediums themselves. Readers of Arthur Hill's "Psychical Investigations" will find many even more convincing cases. So in the written communications, I have in a previous paper pointed to the "Gate of Remembrance" case, but there is a great mass of material which proves that, in spite of mistakes and failures, there really is a channel of communication, fitful and evasive sometimes, but entirely beyond coincidence or fraud. These, then, are the usual means by which we receive psychic messages, though table tilting, ouija boards, glasses upon a smooth surface, or anything which can be moved by the vital animal-magnetic force already discussed will equally serve the purpose. Often information is conveyed orally or by writing which could not have been known to anyone concerned. Mr. Wilkinson has given details of the case where his dead son drew attention to the fact that a curio (a coin bent by a bullet) had been overlooked among his effects. Sir William Barrett has narrated how a young
officer sent a message leaving a pearl tie-pin to a friend. No one knew that such a pin existed, but it was found among his things. The death of Sir Hugh Lane was given at a private séance in Dublin before the details of the Lusitania disaster had been published.* On that morning we ourselves, in a small séance, got the message "It is terrible, terrible, and will greatly affect the war," at a time when we were convinced that no great loss of life could have occurred. Such examples are very numerous, and are only quoted here to show how impossible it is to invoke telepathy as the origin of such messages. There is only one explanation which covers the facts. They are what they say they are, messages from those who have passed on, from the spiritual body which was seen to rise from the deathbed, which has been so often photographed, which pervades all religion in every age, and which has been able, under proper circumstances, to materialise back into a temporary solidity so that it could walk and talk like a mortal, whether in Jerusalem two thousand years
ago, or in the laboratory of Mr. Crookes, in Mornington Road, London.
Let us for a moment examine the facts in this Crookes' episode. A small book exists which describes them, though it is not as accessible as it should be. In these wonderful experiments, which extended over several years, Miss Florrie Cook, who was a young lady of from 16 to 18 years of age, was repeatedly confined in Prof. Crookes' study, the door being locked on the inside. Here she lay unconscious upon a couch. The spectators assembled in the laboratory, which was separated by a curtained opening from the study. After a short interval, through this opening there emerged a lady who was in all ways different from Miss Cook. She gave her earth name as Katie King, and she proclaimed herself to be a materialised spirit, whose mission it was to carry the knowledge of immortality to mortals. She was of great beauty of face, figure, and manner. She was four and a half inches taller than Miss Cook, fair, whereas the latter was dark, and as different from her as one woman could be from another. Her pulse rate was markedly slower. She became for
the time entirely one of the company, walking about, addressing each person present, and taking delight in the children. She made no objection to photography or any other test. Forty-eight photographs of different degrees of excellence were made of her. She was seen at the same time as the medium on several occasions. Finally she departed, saying that her mission was over and that she had other work to do. When she vanished materialism should have vanished also, if mankind had taken adequate notice of the facts.
Now, what can the fair-minded inquirer say to such a story as that—one of many, but for the moment we are concentrating upon it? Was Mr. Crookes a blasphemous liar? But there were very many witnesses, as many sometimes as eight at a single sitting. And there are the photographs which include Miss Cook and show that the two women were quite different. Was he honestly mistaken? But that is inconceivable. Read the original narrative and see if you can find any solution save that it is true. If a man can read that sober, cautious statement and not be convinced, then
assuredly his brain, is out of gear. Finally, ask yourself whether any religious manifestation in the world has had anything like the absolute proof which lies in this one. Cannot the orthodox see that instead of combating such a story, or talking nonsense about devils, they should hail that which is indeed the final answer to that materialism which is their really dangerous enemy. Even as I write, my eye falls upon a letter on my desk from an officer who had lost all faith in immortality and become an absolute materialist. "I came to dread my return home, for I cannot stand hypocrisy, and I knew well my attitude would cause some members of my family deep grief. Your book has now brought me untold comfort, and I can face the future cheerfully." Are these fruits from the Devil's tree, you timid orthodox critic?
Having then got in touch with our dead, we proceed, naturally, to ask them how it is with them, and under what conditions they exist. It is a very vital question, since what has befallen them yesterday will surely befall us tomorrow. But the answer is tidings of great joy. Of the new vital mes-
sage to humanity nothing is more important than that. It rolls away all those horrible man-bred fears and fancies, founded upon morbid imaginations and the wild phrases of the oriental. We come upon what is sane, what is moderate, what is reasonable, what is consistent with gradual evolution and with the benevolence of God. Were there ever any conscious blasphemers upon earth who have insulted the Deity so deeply as those extremists, be they Calvinist, Roman Catholic, Anglican, or Jew, who pictured with their distorted minds an implacable torturer as the Ruler of the Universe!
The truth of what is told us as to the life beyond can in its very nature never be absolutely established. It is far nearer to complete proof, however, than any religious revelation which has ever preceded it. We have the fact that these accounts are mixed up with others concerning our present life which are often absolutely true. If a spirit can tell the truth about our sphere, it is difficult to suppose that he is entirely false about his own. Then, again, there is a very great similarity about such accounts, though their origin may be from people very far apart.
Thus though "non-veridical," to use the modern jargon, they do conform to all our canons of evidence. A series of books which have attracted far less attention than they deserve have drawn the coming life in very close detail. These books are not found on railway bookstalls or in popular libraries, but the successive editions through which they pass show that there is a deeper public which gets what it wants in spite of artificial obstacles.
Looking over the list of my reading I find, besides nearly a dozen very interesting and detailed manuscript accounts, such published narratives as "Claude's Book," purporting to come from a young British aviator; "Thy Son Liveth," from an American soldier, "Private Dowding"; "Raymond," from a British soldier; "Do Thoughts Perish?" which contains accounts from several British soldiers and others; "I Heard a Voice," where a well-known K.C., through the mediumship of his two young daughters, has a very full revelation of the life beyond; "After Death," with the alleged experiences of the famous Miss Julia Ames; "The Seven Purposes," from an American
pressman, and many others. They differ much in literary skill and are not all equally impressive, but the point which must strike any impartial mind is the general agreement of these various accounts as to the conditions of spirit life. An examination would show that some of them must have been in the press at the same time, so that they could not have each inspired the other. "Claude's Book" and "Thy Son Liveth" appeared at nearly the same time on different sides of the Atlantic, but they agree very closely. "Raymond" and "Do Thoughts Perish?" must also have been in the press together, but the scheme of things is exactly the same. Surely the agreement of witnesses must here, as in all cases, be accounted as a test of truth. They differ mainly, as it seems to me, when they deal with their own future including speculations as to reincarnation, etc., which may well be as foggy to them as it is to us, or systems of philosophy where again individual opinion is apparent.
Of all these accounts the one which is most deserving of study is "Raymond." This is so because it has been compiled from several famous mediums working independent-
ly of each other, and has been checked and chronicled by a man who is not only one of the foremost scientists of the world, and probably the leading intellectual force in Europe, but one who has also had a unique experience of the precautions necessary for the observation of psychic phenomena. The bright and sweet nature of the young soldier upon the other side, and his eagerness to tell of his experience is also a factor which will appeal to those who are already satisfied as to the truth of the communications. For all these reasons it is a most important document—indeed it would be no exaggeration to say that it is one of the most important in recent literature. It is, as I believe, an authentic account of the life in the beyond, and it is often more interesting from its sidelights and reservations than for its actual assertions, though the latter bear the stamp of absolute frankness and sincerity. The compilation is in some ways faulty. Sir Oliver has not always the art of writing so as to be understanded of the people, and his deeper and more weighty thoughts get in the way of the clear utterances of his son. Then again, in his anxiety to be absolutely
accurate, Sir Oliver has reproduced the fact that sometimes Raymond is speaking direct, and sometimes the control is reporting what Raymond is saying, so that the same paragraph may turn several times from the first person to the third in a manner which must be utterly unintelligible to those who are not versed in the subject. Sir Oliver will, I am sure, not be offended if I say that, having satisfied his conscience by the present edition, he should now leave it for reference, and put forth a new one which should contain nothing but the words of Raymond and his spirit friends. Such a book, published at a low price, would, I think, have an amazing effect, and get all this new teaching to the spot that God has marked for it—the minds and hearts of the people.
So much has been said here about mediumship that perhaps it would be well to consider this curious condition a little more closely. The question of mediumship, what it is and how it acts, is one of the most mysterious in the whole range of science. It is a common objection to say if our dead are there why should we only hear of them through people by no means remarkable for
moral or mental gifts, who are often paid for their ministration. It is a plausible argument, and yet when we receive a telegram from a brother in Australia we do not say: "It is strange that Tom should not communicate with me direct, but that the presence of that half-educated fellow in the telegraph office should be necessary." The medium is in truth a mere passive machine, clerk and telegraph in one. Nothing comes from him. Every message is through him. Why he or she should have the power more than anyone else is a very interesting problem. This power may best be defined as the capacity for allowing the bodily powers, physical or mental, to be used by an outside influence. In its higher forms there is temporary extinction of personality and the substitution of some other controlling spirit. At such times the medium may entirely lose consciousness, or he may retain it and be aware of some external experience which has been enjoyed by his own entity while his bodily house has been filled by the temporary tenant. Or the medium may retain consciousness, and with eyes and ears attuned to a higher key than the normal man can at-
tain, he may see and hear what is beyond our senses. Or in writing mediumship, a motor centre of the brain regulating the nerves and muscles of the arm may be controlled while all else seems to be normal. Or it may take the more material form of the exudation of a strange white evanescent dough-like substance called the ectoplasm, which has been frequently photographed by scientific enquirers in different stages of its evolution, and which seems to possess an inherent quality of shaping itself into parts or the whole of a body, beginning in a putty-like mould and ending in a resemblance to perfect human members. Or the ectoplasm, which seems to be an emanation of the medium to the extent that whatever it may weigh is so much subtracted from his substance, may be used as projections or rods which can convey objects or lift weights. A friend, in whose judgment and veracity I have absolute confidence, was present at one of Dr. Crawford's experiments with Kathleen Goligher, who is, it may be remarked, an unpaid medium. My friend touched the column of force, and found it could be felt by the hand though invisible to the eye.
It is clear that we are in touch with some entirely new form both of matter and of energy. We know little of the properties of this extraordinary substance save that in its materialising form it seems extremely sensitive to the action of light. A figure built up in it and detached from the medium dissolves in light quicker than a snow image under a tropical sun, so that two successive flash-light photographs would show the one a perfect figure, and the next an amorphous mass. When still attached to the medium the ectoplasm flies back with great force on exposure to light, and, in spite of the laughter of the scoffers, there is none the less good evidence that several mediums have been badly injured by the recoil after a light has suddenly been struck by some amateur detective. Professor Geley has, in his recent experiments, described the ectoplasm as appearing outside the black dress of his medium as if a hoar frost had descended upon her, then coalescing into a continuous sheet of white substance, and oozing down until it formed a sort of apron in front of her.*
This process he has illustrated by a very complete series of photographs.
These are a few of the properties of mediumship. There are also the beautiful phenomena of the production of lights, and the rarer, but for evidential purposes even more valuable, manifestations of spirit photography. The fact that the photograph does not correspond in many cases with any which existed in life, must surely silence the scoffer, though there is a class of bigoted sceptic who would still be sneering if an Archangel alighted in Trafalgar Square. Mr. Hope and Mrs. Buxton, of Crewe, have brought this phase of mediumship to great perfection, though others have powers in that direction. Indeed, in some cases it is difficult to say who the medium may have been, for in one collective family group which was taken in the ordinary way, and was sent me by a master in a well known public school, the young son who died has appeared in the plate seated between his two little brothers.
As to the personality of mediums, they have seemed to me to be very average specimens of the community, neither markedly better nor markedly worse. I know many,
and I have never met anything in the least like "Sludge," a poem which Browning might be excused for writing in some crisis of domestic disagreement, but which it was inexcusable to republish since it is admitted to be a concoction, and the exposure described to have been imaginary. The critic often uses the term medium as if it necessarily meant a professional, whereas every investigator has found some of his best results among amateurs. In the two finest séances I ever attended, the psychic, in each case a man of moderate means, was resolutely determined never directly or indirectly to profit by his gift, though it entailed very exhausting physical conditions. I have not heard of a clergyman of any denomination who has attained such a pitch of altruism—nor is it reasonable to expect it. As to professional mediums, Mr. Vout Peters, one of the most famous, is a diligent collector of old books and an authority upon the Elizabethan drama; while Mr. Dickinson, another very remarkable discerner of spirits, who named twenty-four correctly during two meetings held on the same day, is employed in loading canal barges. This man is one
of the most gifted clairvoyants in England, though Tom Tyrrell the weaver, Aaron Wilkinson, and others are very marvellous. Tyrrell, who is a man of the Anthony of Padua type, a walking saint, beloved of animals and children, is a figure who might have stepped out of some legend of the church. Thomas, the powerful physical medium, is a working coal miner. Most mediums take their responsibilities very seriously and view their work in a religious light. There is no denying that they are exposed to very particular temptations, for the gift is, as I have explained elsewhere, an intermittent one, and to admit its temporary absence, and so discourage one's clients, needs greater moral principle than all men possess. Another temptation to which several great mediums have succumbed is that of drink. This comes about in a very natural way, for overworking the power leaves them in a state of physical prostration, and the stimulus of alcohol affords a welcome relief, and may tend at last to become a custom and finally a curse. Alcoholism always weakens the moral sense, so that these degenerate mediums yield themselves more readily to fraud, with the result
that several who had deservedly won honoured names and met all hostile criticism have, in their later years, been detected in the most contemptible tricks. It is a thousand pities that it should be so, but if the Court of Arches were to give up its secrets, it would be found that tippling and moral degeneration were by no means confined to psychics. At the same time, a psychic is so peculiarly sensitive that I think he or she would always be well advised to be a life long abstainer—as many actually are.
As to the method by which they attain their results they have, when in the trance state, no recollection. In the case of normal clairvoyants and clairaudients, the information comes in different ways. Sometimes it is no more than a strong mental impression which gives a name or an address. Sometimes they say that they see it written up before them. Sometimes the spirit figures seem to call it to them. "They yell it at me," said one. We need more first-hand accounts of these matters before we can formulate laws.
It has been stated in a previous book by the author, but it will bear repetition, that
the use of the séance should, in his opinion, be carefully regulated as well as reverently conducted. Having once satisfied himself of the absolute existence of the unseen world, and of its proximity to our own, the inquirer has got the great gift which psychical investigation can give him, and thenceforth he can regulate his life upon the lines which the teaching from beyond has shown to be the best. There is much force in the criticism that too constant intercourse with the affairs of another world may distract our attention and weaken our powers in dealing with our obvious duties in this one. A séance, with the object of satisfying curiosity or of rousing interest, cannot be an elevating influence, and the mere sensation-monger can make this holy and wonderful thing as base as the over-indulgence in a stimulant. On the other hand, where the séance is used for the purpose of satisfying ourselves as to the condition of those whom we have lost, or of giving comfort to others who crave for a word from beyond, then it is, indeed, a blessed gift from God to be used with moderation and with thankfulness. Our loved ones have their own pleasant tasks in
their new surroundings, and though they assure us that they love to clasp the hands which we stretch out to them, we should still have some hesitation in intruding to an unreasonable extent upon the routine of their lives.
A word should be said as to that fear of fiends and evil spirits which appears to have so much weight with some of the critics of this subject. When one looks more closely at this emotion it seems somewhat selfish and cowardly. These creatures are in truth our own backward brothers, bound for the same ultimate destination as ourselves, but retarded by causes for which our earth conditions may have been partly responsible. Our pity and sympathy should go out to them, and if they do indeed manifest at a séance, the proper Christian attitude is, as it seems to me, that we should reason with them and pray for them in order to help them upon their difficult way. Those who have treated them in this way have found a very marked difference in the subsequent communications. In Admiral Usborne Moore's "Glimpses of the Next State" there
will be found some records of an American circle which devoted itself entirely to missionary work of this sort. There is some reason to believe that there are forms of imperfect development which can be helped more by earthly than by purely spiritual influences, for the reason, perhaps, that they are closer to the material.
In a recent case I was called in to endeavour to check a very noisy entity which frequented an old house in which there were strong reasons to believe that crime had been committed, and also that the criminal was earth-bound. Names were given by the unhappy spirit which proved to be correct, and a cupboard was described, which was duly found, though it had never before been suspected. On getting into touch with the spirit I endeavoured to reason with it and to explain how selfish it was to cause misery to others in order to satisfy any feelings of revenge which it might have carried over from earth life. We then prayed for its welfare, exhorted it to rise higher, and received a very solemn assurance, tilted out at the table, that it would mend its ways. I
have very gratifying reports that it has done so, and that all is now quiet in the old house.
Let us now consider the life in the Beyond as it is shown to us by the new revelation.