CHAPTER II.

THERE Is No DEATH.
By death is here meant the extinction of the individua self-consciousness, personal identity and intelligent activity o a man when his physical body ceases its functions and activities
If life after physical death were not a fact demonstrable an demonstrated there had been neither reason, motive nor excusi for this volume.
This tremendous truth, however, has for ages been in th possession of a few patient, self-denying scholars whose knowl edge of the continuity of life has been a matter of daily, rationa experience, just as is their knowledge of this physical existence
Except for the zeal of these few scientists and their eager ness to present their knowledge to the world and their desire tc teach others how to personally demonstrate the fact, neither thii effort nor certain other historical attempts had been made tc reach the public mind and heart.
"If a man die shall he live again?"
Throughout the ages man has put this question to Nature
History, tradition and experience go to show that this ques- tion rises with the dawn of individual self-consciousness.
The world's history is made up of the issues of life and death All of the world's activities are shaped by this expectation oi death. The uncertainty as to what lies beyond the grave more or less affects every life. No individual nor community nor nation escapes the shadow. It colors individual acts. It enters into national policies. This certainty of death is the drop of gall in the cup of pleasure. It is love's terror. Childhood fears it. Old
12
THERE IS NO DEATH. 13
age dreads it. Even disease, poverty and crime shrink from release by death.
The certainty of physical death conditions all life to restless- ness. It shadows all human endeavor with a sense of imper- manency. It deflects the soul from purposeful living by bringing into life the continual prospect of reaching the end. Anticipa- tion of death increases the apparent value of time. It creates haste. It engenders a feverish hurry and struggle for immediate satisfaction and happiness.
The controlling passion of man's nature, the passion for con- quest, is strengthened by the uncertainty of life. The earth has been and is a slaughter-house. Ambition, lust, greed, and vanity have set the mark of Cain upon the human race. With the hope of a present material gain and an immediate personal satisfaction, but in ignorance of the penalties involved, men have ruthlessly inflicted death upon each other. They kill each other in open battle, in secret encounter and by a barbarous "Sanction of the Law."
Nothing but an actual knowledge of future penalties and fruitions can properly check the suffering and injustice which this passion for conquest entails.
Love of life inspires every living thing. It is, however, man alone who hopes for immortality.
It is safe to say that all men desire to live after physical death. Most of them hope for such a life. Many have faith. There are, however, more whose hope and whose faith alternate with misgiving and doubt. For hope is not faith, nor is faith knowl- edge, yet both are inspirations to life. Hope is but a fleeting intuition, while faith is the steady expectation of the soul.
Hope for and expectation of life beyond physical death appear to be almost inseparable from human intelligence. In this desire and expectation the savage, the seer, and the child find a common ground.
Except for this natural hope and expectation of a life to come man could not properly work out his destiny upon this physical
14 HARMONICS OF EVOLUTION.
plane. Faith is a perpetual inspiration, while skepticism clouds the best efforts. A creed of annihilation saps the springs of human energy. It thwarts the finest possibilities.
Do not these facts testify to the importance of the subject? Do they not justify a vigorous search through Nature for actual knowledge upon this question of life and death? Who can doubt that such knowledge would fix and ennoble life's purposes as no fitful hope nor wavering faith can do?
Literature that has longest survived is that which has been based upon a desire for, or upon an expectation or actual knowl- edge of a life to come. The sacred writings of the older nations antedate secular history. The greatest of profane writers have speculated upon the immortality of the soul. The works of Plato represent a great intelligence inspired by a hope of immor- tality, while the Psalms of David represent that same hope strengthened by faith. The Sermon on the Mount, however, rep- resents not merely hope and faith, but instead, the doctrine of the Nazarene testifies to a personal and exact knowledge of the spiritual side of life.
It is as natural to desire life after physical death, to hope for it, to seek knowledge of it, as it is to desire food, light and air. It is an unfortunate man who does not hope for life to come. It is a diseased or abnormal one who does not desire it. A man without hope or desire merely exists. He can scarcely be said to live.
He who gives heed to his own spiritual intuitions is never without hope. He who has hope may acquire faith. He who has both hope and faith may acquire actual knowledge, provided he have the INTELLIGENCE, the COURAGE and the PERSEVERANCE to prove the law.
The expectation of life after physical death comes first as an intuition. That purely spiritual intuition is as strong in the sav- age as it is in the civilized.
Physical science when called to note this fact dismisses it as "superstition."
THERE IS NO DEATH. - 15
This universal expectation of life arises out of conditions that are distinctly not physical. If the human mind had depended upon only physical facts and rational processes of the brain for the development of faith in a life to come it had never developed. No man who had looked upon a dead body could have con- ceived the idea of a future life.
In spite of the fact that physical life is a veritable house of decay and death, the expectation of, and faith in, a life to come have increased with the higher evolution of man.
It is therefore evident that this faith and expectation are based in the spiritual intuitions of all men. It is also evident that such faith and such expectation are not the mere superstition of savages since they increase with the higher stages of intelli- gence and moral life of man.
It was this spiritual intuition of the primitive man that laid the foundation of Natural Science.
Man is a rational as well as an intuitional being. Man alone is capable of reasoning upon his own intuitions. Man alone has the intelligence to seek a rational explanation of those intui- tions. Man alone demands that Nature shall yield the secrets of those mysterious hopes, fears and expectations which alternately inspire or terrify the soul. The spiritual intuition of the savage establishes an expectation of life after physical death. Later on the higher grade man attempts to verify his own intuitions by rational means.
How well he has succeeded the progress of religion and philosophy shows. It was this natural desire for exact knowl- edge that inspired human intelligence ages ago to begin an inves- tigation of natural laws.
It was man's determination to solve the problem of life and death that evolved the school of the more liberal science.
That earliest effort and first victory are prehistoric events. That is to say, there are no records of the earliest schools access- ible to the general public. Those records, however, have not
16 HARMONICS OF EVOLUTION.
been destroyed, though oceans may now cover the continent upon which that history was made.
Men, nations and continents pass away, but human effort is never wasted. Knowledge is never entirely lost.
Centuries have rolled into cycles, but that knowledge has been preserved, transmitted and enlarged. That early school of science has never disbanded. For ages, however, its wisdom has passed only "from mouth to ear." And Natural Science today is broadened and ennobled by all that past effort, gain and achievement.
From the beginning human intelligence has occupied itself with speculations, hopes and fears as to a life beyond. The finest intelligences among men have employed their powers to merely elucidate a reasonable theory looking to life after physical death.
This desire for life evolved and still maintains the pursuit of Natural Science. The original secrecy of that school arose merely from popular ignorance and prejudice against learning. As a result the facts concerning spiritual life were demonstrated only by the few, and this knowledge was preserved and guarded from the world. In truth, it has been only the few who have possessed the requisite capabilities for demonstrating the fact of life after physical death. For ages these few sought only to gain and preserve this knowledge. They sought only an individual experience and an individual power and control over Nature's finer forces. It was a later consideration and a broader experi- ence that induced them to become teachers among men.
Now, however, they have come to know that their first duty and highest privilege are to impart their science and philosophy to the world as fast as the world will receive them.
These are statements which, in all probability, will be vigor- ously denied by both theology and modern physical science.
These critics, however, will oppose the position of this work from different points of view. While both will declare that exact knowledge of a life to come is impossible, yet each will give a
THERE IS NO DEATH. I?
different reason for this alleged impossibility. The one regards such an assumption as sacrilege. The other scouts the idea as superstitious folly.
Between the bigotry of faith without science and the bigotry of science without faith truth runs a terrible gauntlet in this world.
The great body of human intelligence proceeds along two lines of investigation. The one system is speculative and spirit- ualistic. The other is scientific and physical. The one represents intuition unsupported by reason. The other represents reason unaided by intuition. The one stands for only a spiritual per- ception of ethical principles. The other represents only rational conceptions of physical facts.
Mankind, as a whole, in its expectation of a future life, is sus- tained by faith and not by any actual scientific knowledge of the life to come.
The creeds of Christendom begin "I believe." Not one begins "I know," when referring to spiritual things and a life to come. By the adoption of such a creed theology takes rank as specu- lative philosophy. This is true of any religion that does not offer a rational means for demonstrating its dogmas.
Physical science, on the contrary, is based upon facts of phys- ical Nature rationally demonstrated. As a science, therefore, it rejects that which is not susceptible to demonstration.. It would not be science unless it adopted exactly this course. Physical science is right when it refuses to accept as science that which is undemonstrable. It errs, however, when it undertakes to dog- matize as to what is and what is not demonstrable tc man.
Thus, theology rests upon spiritual intuitions and faith in those intuitions, while physical science is built solely upon phys- ical Nature and the demonstration of physical facts.
The weakness of theology is its ignorance of physical facts. The weakness of scientific skepticism is its contempt for spiritual religion. Both systems, being human, are narrow. Each, how- 2
i8 HARMONICS OF EVOLUTION.
ever, is honest, and therefore susceptible to evolutionary proc- esses.
The educated clergy no longer deny the facts of physical science, while the foremost specialists of physical science are studying and utilizing the spiritual and psychic forces in Nature. Theology is hampered by the fear that science will unearth theo- logical errors. Science, on the other hand, is oversensitive as to any criticisms of its deductions and theories.
Intuitions of a spiritual life are not proofs even to the rational mind of any individual. They are, however, truths to his soul and are sources of consolation, of hope and of inspiration.
Intuition is not knowledge. It is, instead, a suggestion of knowledge that may be acquired. Every man and woman knows the potency and inspiration of those spiritual perceptions which are not explainable in reason. Intuition, though not knowledge, is a higher guide to human life than is cold reason when it en- tirely ignores those convictions of the soul
German metaphysics demonstrate the development of reason and the suppression of intuition. Here we see to what heights and depths of absurdity human reason may travel. Through and by such "reasonable" processes man is reduced to "an erroneous proposition."
It is little wonder that the theologian rejects those self-evi- dent absurdities of metaphysical abstraction. On the other hand, the reasonable metaphysicians and scientists cannot accept the philosophy of a supernatural reincarnation and resurrection.
For nearly six hundred years controversy has raged as be- tween speculative theology which teaches life after physical death, and speculative philosophy which teaches that death ends all. With a Luther, Calvin, Knox and Wesley on one side and a Voltaire, Schopenhauer, Kant and Renan on the other, it is little wonder that lesser minds become confused as to this ques- tion of life after death.
Physical science augments this confusion brought about by speculative theology and speculative philosophy. It enters the
THERE IS NO DEATH. IQ
debate with demonstrated facts which dismay theology and dis- concert metaphysics. Part of these discovered facts contradict certain theological dogmas. Physical science, therefore, declares that theology has no basis in fact. By this it assumes that there can be no undiscovered facts which might demonstrate a spirit- ual side to Nature. Instead, physical science assumes that there are in Nature only physical facts and physical forces, and that these facts and forces are demonstrable by methods of physical science alone.
If the Christian world really knew what it now only pro- fesses to believe, how quickly the whole existing order of the- ological discourse would change. If physical science were only able to conceive that there might be facts of Nature beyond the scope and methods of its own schools, how soon would our general scientific study and experiment include the psychic phe- nomena of life. As it is, however, both theology and physical science agree in declaring that human intelligence cannot pene- trate further into the secrets of Nature.
Who can estimate the benefit that would flow from the exchange of mere faith in a life to come for actual knowledge that such is the fact?
The church, as a whole, professes this faith. The daily life and practice of the individual professor, however, suggest more of doubt than of a fixed faith. If the individual could really know that life after death is a fact, our whole dismal paraphernalia of death would disappear. Indeed, if men entertained even an unwavering faith, their lament for the dead would be modified. The truth is that the professing Christian mourner exhibits but little greater fortitude and faith when death claims a friend than does the average unbeliever. Our Christian brothers mourn their dead with an abandon that demonstrates the instability of their faith.
If one really believes in a spiritual life to come there is neither reason nor excuse for this intemperate grief. If, however, a man could know what he but mournfully hopes rather than believes,
20 HARMONICS OF EVOLUTION.
the house of the dead would never be a house of despair. In- stead, it would be a house of unselfish rejoicing whenever death released the spirit from old age, disease or sorrow. When a man knows what physical death is he will never retard the passing soul with selfish grief.
Did women possess the faith they claim, they would not swathe themselves in unsanitary crape nor visit cemeteries to commune with the dead who are not there.
To the man who knows, the dead body is but the discarded mantle of his friend, one that had served the uses of the soul for the time. As such, the body is entitled to due reverence and is consigned to the earth or the fire without exaggerated grief.
If theology could but rationally demonstrate a basis for its faith, life would be transformed with new and higher impulses and aspirations. If physical science, on the contrary, could but prove its own major premise, viz.: "All is physical matter and mechanical energy," the church would disintegrate in a year. Though science drives theology from one false position to an- other as to evolutionary history, it does not in the least affect the basis of theology, which is faith in accepted teachers of the law and the individual spiritual intuitions of man.
Theology, however, has never made a rational effort to verify its faith in a life to come.
Physical science, on the contrary, has conducted a vigorous, determined campaign against what it is pleased to term the "superstitions" of mankind.
Physical science has made an honest effort to substantiate its declarations upon this question. The special point of attack has been Modern Spiritualism. A long and critical investigation has been made of those peculiar phenomena which attach to "spiritual mediumship." The purpose has been to show that such phenomena are the result of trickery or brought about by certain peculiar physical and mental powers resident in and nat- ural to the alleged spiritual medium.
As the scientific and reading world knows, that effort has
THERE IS NO DEATH. 21
been a lamentable failure. That failure is demonstrated in several ways, viz.:
1. By the rapid increase of psychic phenomena.
2. By the rapid increase in the number of the believers in such phenomena.
3. By the frank confession of -failure made by certain emi- nent representatives of physical science who set out to "expose" Spiritualism.
The insufficiency of either the charges made or the methods employed by physical science is clearly demonstrated.
Modern Spiritualism^ embracing millions of believers, has risen during the past fifty years in the very face of scientific skepticism.
Swedenborg's following increases rather than decreases. Mesmerism, once derided, is now introduced as "hypnotism" and practiced by the "regular" schools of medicine. The almost simultaneous birth, rise, and development of Theosophy, Chris- tian Science and Mental Healing among intelligent people are phenomena which physical science has not explained.
The newspapers, reflecting the average mind and practice, publish daily accounts of faith healers,, of mind reading tests, of telepathic incidents and of the varied phenomena attaching to clairvoyant, clairaudiant and impressional mediumship. Persons possessing psychometric powers have been called upon to aid in the detection of crime, while the defense of the criminals on the ground of "hypnotic control" is becoming very frequent in legal procedure. The courts have been compelled to take judicial notice of the existence of hypnotism as a fact.
These facts constitute a very substantial answer to that funda- mental dogma of physical science which declares that "All is physical matter and physical force."
The failure of physical science to prove this proposition is confessed by every specialist who has made a personal investiga- tion of Modern Spiritualism. Notably among such are Professor William Crookes, F. R. S., and Alfred Russel Wallace. Both of
22 HARMONICS OF EVOLUTION.
these scientists set out upon their investigations in a skeptical attitude of mind. Every experiment and dogma of physical sci- ence known to them was opposed to the idea of super-physical forces and of physically disembodied intelligences.
Both of these gentlemen entertained the belief that the com- plete exposure and utter rout of Spiritualism simply depended upon a few scientific tests directed by the rational mind of a physical scientist. The results are too well known to discuss. Both of these prejudiced representatives of physical materialism confess failure. Both have publicly admitted that the phenom- ena of Spiritualism are facts in Nature which defy the analysis or explanation of physical science. More than this, both agree that such phenomena are due to super-physical forces and to physically disembodied intelligences.
Having employed every test known to physical science and reason, these master minds of modern science have satisfied them- selves that death does not end all.
And how has the body of science met that patient inquiry and cheering message?
It has received that message exactly as the learned of his time received the message of Copernicus, Galileo, Harvey, Franklin, Gray and Arago. Professor Crookes and Alfred Russel Wal- lace have been openly ridiculed and declared to be insane by those professed scientists who have not taken the pains to inves- tigate the facts. This is the reward of two intelligent men for reporting honestly upon their investigations.
At this point of controversy and recrimination as between theology, metaphysics and physical science, is brought forward the testimony of another investigator of natural laws.
At this point a broader science comes forward with its cheer- ing "I know," and rationally explains the ground of its affirma- tion. It does more than this. It directly challenges representa- tives of theology, metaphysics and modern physical science to offer themselves as students and demonstrators of the fact of life after physical death.
THERE IS NO DEATH. 23
Just here Christian theology may find a reinforcement in the higher philosophy, and modern physical science will find its borders enlarged by contact with the more liberal school of science. Natural Science has at command the facts of Nature which support the real doctrines of Christ, which dispel the vaga- ries of metaphysics, and will aid in the extension of scientific knowledge and research.
Its pursuit is something more than a study of ancient creeds and Oriental Philosophy. It is the study and demonstration of those natural laws which govern the body, spirit and soul of the individual man. Natural Science has an object to gain among the western nations. That object, however, is not to arrest the aggressive material and intellectual development of this people. It seeks merely to throw additional light upon our own Chris- tian philosophy and to stimulate western science to an investi- gation of the spiritual facts in Nature.
THERE is NO DEATH, declares Natural Science. /
In laying down this proposition as a scientific fact it is, of course, understood that the reader is probably not in a position to either immediately accept or reject this declaration. Before attempting to do either, the inquirer is asked, first, to consider in brief those lines of evidence which go to support the fact of life after physical death.
The most significant historic evidence as to the fact of an- other life is the personal testimony of the few master minds which have dominated human intelligence for ages. The millions come and gone, together with the living hosts of mankind, have acknowledged, and continue to acknowledge, these few great teachers as messengers of Truth and exemplars of natural law.
This fact alone testifies either to the wisdom and truth of those master minds or to the imbecility of human intelligence.
The great world religions testify to the universal faith that has been placed upon the individual honesty and intelligence of such as Gautama, Prince of India, and our Christian teacher, the Nazarene.
24 HARMONICS OF EVOLUTION.
What does this faith of the world indicate? Does it point to trickery or insanity of those teachers? Does it indicate that the world has accepted knaves or lunatics as its moral guides? .
Does it not rather indicate that the great consensus of human intelligence selects its best instead of its worst representatives as its standards of wisdom and virtue?
So far as history, sacred or profane, informs us, the individual lives of those accepted teachers were examples of honesty and wisdom. So far as the history of their personal lives and their accredited doctrines can show, they are the worthy guides of humanity. Their lives and their doctrines are wholly irreconcila- ble with any theory of either deliberate fraud or emotional in- sanity.
These accepted teachers of the world gained ascendency over mankind by force of two conditions:
1. They had something to teach.
2. Humanity responded to that teaching by reason of the fact that it appealed to the spiritual nature of man. Each of these "Masters" claimed to have proved the fact of life after death. Without this basic knowledge both their lives and their doctrines become meaningless.
Is it not easier to conceive that Mr. Darwin and others of our own modern scientists may not have been in position to demon- strate all the facts of Nature, than it is to doubt all of the spiritual philosophy in the world? Is it not as logical to concede that physical science may draw erroneous conclusions as to insist that these great teachers of spiritual law were either charlatans or lunatics?
If there is no life beyond the grave these teachers lied to the world and the world is without guidance.
That is, in fact, the position of scientific skepticism.
It is, however, only fair to our modern school of science to say that this radical position is due to theological dogma rather than to the doctrines of Christ. Theology unconsciously dis-
THERE IS NO DEATH. 25
credits Christian doctrine in the critical judgment of modern science.
The orthodox Christian church declares Christ to have been a Jw/
This so-called "super-natural" is the fatal error of theology. It is this that offends reason and creates heretics. It is this that so directly antagonizes physical science which very properly declares "there is no supernatural." It is the use of this word "supernatural/' and the unthinkable propositions involved, which drive the purely rational mind to the other extreme. It is this that goads the scientific skeptic into characterizing the loftiest perceptions of the soul as mere superstitions. The Agnostic is the product of church dogma.
Between the "supernatural" of theology and the "supersti- tions" of physical science the broader Science has sought vainly for a judicial hearing. Theology offends against reason and is offended by reason. Physical scientists offend the soul and are offended by the intuitions of the soul.
Natural Science can find votaries only where the system or school or individual is far enough advanced to know that both reason and intuition are differing phenomena representing sep- arate functions of intelligence. The more comprehensive Science demonstrates that there is no supernatural. On the other hand, it demonstrates that there is a spiritual side to Nature and that man lives on self-consciously after physical death.
Natural Science, and the philosophy of life founded on that science, accept Christ as an exemplar of truth. It regards Him as one among the greatest of masters who have proved the fact of life after physical death by scientific and natural means.
Every student under a Master of the Law is taught to thus prove the fact of continued life. By such personal demonstration he corroborates and sustains the doctrine of the Nazarene upon that question. That is to say, he proves that it is possible for any son of man possessing the proper qualifications to prove the spiritual side of Nature and the fact of a life to come. Thus, the
26 HARMONICS OF EVOLUTION.
specialist of the larger Science is prepared to give theology a natural basis for its faith. He is prepared to lead physical science along those rational lines of investigation which will enable him to demonstrate the errors of skepticism.
The claims made by Natural Science are supported by two lines of evidence, the one direct, the other indirect.
The first class of evidence includes the direct personal testi- mony of such as have proved the law, or of such as have come 'in contact by any means with the spiritual plane of life. The second class includes the testimony of such as have witnessed spiritual phenomena under test conditions. Under the first- named class we have:
1. The direct testimony of the world's chosen teachers, among whom are Moses, Buddha, and Jesus Christ.
2. The direct testimony of the personally instructed pupils of a Master. Among such were the Disciples of Christ
3. The direct testimony of so-called seers and prophets and the oracles of all ages, races and religions. Among such are Abraham, Daniel, Isaiah, and Jeremiah.
4. The direct testimony of vast numbers of "psychics" cover- ing the history of all ages, such persons being the hypnotized subjects of stronger disembodied intelligences.
5. The recorded testimony of the members of all the ancient schools of spiritual knowledge.
6. The direct personal testimony of their living members.
7. The direct personal testimony of countless living psychics, or spiritual mediums, many of whom hold daily communication with physically disembodied persons.
8. Many of the priesthood of the Catholic Church could tes- tify to the conscious and intelligent communication between men in the body and men out of the body. This, in fact, is the secret of the power of the Catholic Church.
9. Countless monks and nuns of the same church could tes- tify to the same facts. The seclusion and austerities of the monas- tery and the convent originally had this object in view. The
THERE IS NO DEATH. 27
Roman Catholic Church preserves its direct touch with the spir- itual side of life through its truly celibate priests, monks and nuns.
10. To this could be added the direct testimony of countless living Oriental yogis, fakirs and dervishes who acquire spiritual insight and spiritual powers through barbarous physical self-tor- ture and physical self-suppression.
11. The direct testimony of countless Oriental priests and Oriental philosophers and students. Such testimony is found especially in India, where climatic conditions, and native tem- perament and dietary habits foster the spiritual development of man.
12. Lastly, the personal testimony of the writer who is neither a master, a seer, nor a prophet, nor yet a spiritual me- dium, nor a devotee of any church. The knowledge thus far gained of a spiritual plane having resulted from a certain degree of experiment and demonstration under the formula for self-de- velopment.
This brings us to the second class, or to indirect evidence of life after physical death. Under this head we have:
1. The great world religions which are the responsive bodies of faith supporting the declarations of a few great Masters of the Law. Almost the whole of mankind subscribes to one or the other of these religions.
2. The testimony of the individual intuitions. Every nor- mal individual, risen to the plane of intelligent life, enjoys intui- tions and experiences which, at times, suggest another plane of life. Such intuitions and experiences cannot be converted into rational proof. The individual concerned, however, knows them to be facts. He recognizes a silent, subtle, interior guide and critic that he names conscience. He finds that this conscience speaks through the intuitions alone. It is a thing independent of reason. In fact, it too often defies reason when reason longs for approval. It is "conscience," we say, which warns, chides and desires. Conscience is that which tells us we love or hate,
28 HARMONICS OF EVOLUTION.
or are happy or miserable, irrespective of either reason, conven- tion or legal codes.
Conscience, in fact, is the voice of the intelligent soul.
When the intelligent soul of man exercises itself upon the physical plane, man enjoys a rational conception of physical things. When it exercises itself upon the spiritual plane, the physically embodied man enjoys spiritual intuitions of spiritual things. How often that inward monitor declares "there is no death." How often the rational mind denies this intuition of the soul, one who has been a skeptic can testify.
3. The spiritual intuitions of man declare "there is no death." The soul of man rejects the idea of annihilation. Instead, it universally entertains faith or a hope in a life to come. This ex- pectation of continued life characterizes the savage, the seer and the savant. Because these intuitions of man are so universal they are therefore natural. Natural impulses, imply a natural law of fulfillment. A universal desire implies a natural means of accomplishment. Universal tendencies are always based upon adequate principles.
4. The indirect evidence presented by thousands who have witnessed the phenomena of the seance room or have come in contact with psychics under other circumstances. It is unrea- sonable to hold that these large and intelligent classes of persons are either entirely deceived or are deliberately deceiving others as to what they have witnessed.
5. Perhaps the strongest indirect evidence in this line is that which has been furnished by certain eminent representatives of -physical science. Especially does the recently published work of Mr. Alfred Russel Wallace deserve attention and demand respect. This is not a hastily written opinion. It is not merely the result of a few desultory observations in the seance room. It is a carefully prepared summary of scientific tests and inves- tigations of Modern Spiritualism covering a period of fifty-three years.
After more than half a century spent in the critical study of
THERE IS NO DEATH. 2$
Spiritualism, one of the greatest intelligences of the modern school of physical science declares such phenomena to be the direct result of super-physical (spiritual) laws and of physically disembodied intelligences.
Thus it is that six centuries of the methods of physical science have not equipped it to disprove the claims of Modern Spiritual- ism alone. It leaves one of its foremost representatives to declare for the truth of those claims.
In short, it leaves the collaborator of Charles Darwin to reaffirm what was declared ages ago by Buddha and later by our own acknowledged Master, Christ, viz. : THERE is NO DEATH.