evidence of others than upon their own. And yet 250 out of 290 had actually joined hands across the border. I had no idea that the direct proof was so widely spread.
I have always held that people insist too much upon direct proof. What direct proof have we of most of the great facts of Science? We simply take the word of those who have examined. How many of us have, for example, seen the rings of Saturn? We are assured that they are there, and we accept the assurance. Strong telescopes are rare, and so we do not all expect to see the rings with our own eyes. In the same way strong mediums are rare, and we cannot all expect to experience the higher psychic results. But if the assurance of those who have carefully experimented, of the Barretts, the Hares, the Crookes, the Wallaces, the Lodges and the Lombrosos, is not enough, then it is manifest that we are dealing with this matter on different terms to those which we apply to all the other affairs of science. It would of course be different if there were a school of patient investigators who had gone equally deeply into the matter and come to opposite conclusions. Then we should certainly have to find the path of truth by individual effort. But such a school does not exist. Only the ignorant and inexperienced are in total opposition, and the humblest witness who has really sought the evidence has more weight than they.
After the luncheon my wife made the final preparations—and only ladies can tell what it means to fit out six people with tropical and semi-tropical outfits which will enable them for eight months to stand inspection in public. I employed the time by running down to Devonshire to give addresses at Exeter and Torquay, with admirable audiences at both. Good Evan Powell had come down to give me a last séance, and I had the joy of a few last words with my arisen son, who blessed me on my mission and assured me that I would indeed bring solace to bruised hearts. The words he uttered were a quotation from my London speech at which Powell had not been present, nor had the verbatim account of it appeared anywhere at that time. It was one more sign of how closely our words and actions are noted from the other side. Powell was tired, having given a sitting the night before, so the proceedings were short, a few floating lights, my son and my sister's son to me, one or two greetings to other sitters, and it was over.
Whilst in Exeter I had a discussion with those who would break away from Christianity. They are a strong body within the movement, and how can Christians be surprised at it when they remember that for seventy years they have had nothing but contempt and abuse for the true light-bearers of the world? Is there at the present moment one single bishop, or one head of a Free Church, who has the first idea of psychic truth? Dr. Parker had, in his day, so too Archdeacons Wilberforce and Colley, Mr. Haweis and a few others. General Booth has also testified to spiritual communion with the dead. But what have Spiritualists had in the main save misrepresentation and persecution? Hence the movement has admittedly, so far as it is an organised religion—and it has already 360 churches and 1,000 building funds—taken a purely Unitarian turn. This involves no disrespect towards Him Whom they look upon as the greatest Spirit who ever trod the earth, but only a deep desire to communicate direct without intermediary with that tremendous centre of force from and to whom all things radiate or return. They are very earnest and good men, these organised religious Spiritualists, and for the most part, so far as my experience goes, are converts from materialism who, having in their materialistic days said very properly that they would believe nothing which could not be proved to them, are ready now with Thomas to be absolutely wholehearted when the proof of survival and spirit communion has actually reached them. There, however, the proof ends, nor will they go further than the proof extends, as otherwise their original principles would be gone. Therefore they are Unitarians with a breadth of vision which includes Christ, Krishna, Buddha and all the other great spirits whom God has sent to direct different lines of spiritual evolution which correspond to the different needs of the various races of mankind. Our information from the beyond is that this evolution is continued beyond the grave, and very far on until all details being gradually merged, they become one as children of God. With a deep reverence for Christ it is undeniable that the organised Spiritualist does not accept vicarious atonement nor original sin, and believes that a man reaps as he sows with no one but himself to pull out the weeds. It seems to me the more virile and manly doctrine, and as to the texts which seem to say otherwise, we cannot deny that the New Testament has been doctored again and again in order to square the record of the Scriptures with the practice of the Church. Professor Nestle, in the preface to a work on theology (I write far from books of reference), remarks that there were actually officials named "Correctores," who were appointed at the time of the Council of Nicæa for this purpose, and St. Jerome, when he constructed the Vulgate, complains to Pope Damasus that it is practically a new book that he is making, putting any sin arising upon the Pope's head. In the face of such facts we can only accept the spirit of the New Testament fortified with common sense, and using such interpretation as brings most spiritual strength to each of us. Personally, I accept the view of the organised Spiritual religion, for it removes difficulties which formerly stood between me and the whole Christian system, but I would not say or do anything which would abash those others who are getting real spiritual help from any sort of Christian belief. The gaining of spirituality and widening of the personality are the aims of life, and how it is done is the business of the individual. Every creed has produced its saints and has to that extent justified its existence. I like the Unitarian position of the main Spiritual body, however, because it links the movement up with the other great creeds of the world and makes it more accessible to the Jew, the Mohammedan or the Buddhist. It is far too big to be confined within the palings of Christianity.
Here is a little bit of authentic teaching from the other side which bears upon the question. I take it from the remarkable record of Mr. Miller of Belfast, whose dialogues with his son after the death of the latter seem to me to be as certainly true as any case which has come to my notice. On asking the young soldier some question about the exact position of Christ in religion he modestly protested that such a subject was above his head, and asked leave to bring his higher guide to answer the question. Using a fresh voice and in a new and more weighty manner the medium then said:—
"I wish to answer your question. Jesus the Christ is the proper designation. Jesus was perfect humanity. Christ was the God idea in Him. Jesus, on account of His purity, manifested in the highest degree the psychic powers which resulted in His miracles. Jesus never preached the blood of the lamb. The disciples after His ascension forgot the message in admiration of the man. The Christ is in every human being, and so are the psychic forces which were used by Jesus. If the same attention were given to spiritual development which you give to the comfort and growth of your material bodies your progress in spiritual life would be rapid and would be characterised by the same works as were performed by Jesus. The one essential thing for all on earth to strive after is a fuller knowledge and growth in spiritual living."
I think that the phrase, "In their admiration of the man they forgot His message," is as pregnant a one as I ever heard.
To come back then to the discussion at Exeter, what I said then and feel now is that every Spiritualist is free to find his own path, and that as a matter of fact his typical path is a Unitarian one, but that this in no way obscures the fact that our greatest leaders, Lodge, Barrett, Ellis Powell, Tweedale, are devoted sons of the Church, that our literature is full of Christian aspiration, and that our greatest prophet, Vale Owen, is a priest of a particularly sacerdotal turn of mind. We are in a transition stage, and have not yet found any common theological position, or any common position at all, save that the dead carry on, that they do not change, that they can under proper physical conditions communicate with us, and that there are many physical signs by which they make their presence known to us. That is our common ground, and all beyond that is matter of individual observation and inference. Therefore, we are not in a position to take on any anti-Christian agitation, for it would be against the conscience of the greater part of our own people.
Well, it is clear that if I do not begin my book I shall finish it before I have begun, so let me end this chapter by saying that in despite of all superstition we started for Australia in the good ship "Naldera" (Capt. Lewellin, R.N.R.), on Friday, August 13th, 1920. As we carried two bishops in addition to our ominous dates we were foredoomed by every nautical tradition. Our party were my dear, splendid wife, who has shared both
