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I told how the Australian visit had arisen, and I claimed that the message that I would carry was the most important that the mind of man could conceive, implying as it did the practical abolition of death, and the reinforcement of our present religious views by the actual experience of those who have made the change from the natural to the spiritual bodies. Speaking of our own experiences, I mentioned that my wife and I had actually spoken face to face beyond all question or doubt with eleven friends or relatives who had passed over, their direct voices being in each case audible, and their conversation characteristic and evidential—in some cases marvellously so. Then with a sudden impulse I called upon those in the audience who were prepared to swear that they had had a similar experience to stand up and testify. It seemed for a moment as if the whole audience were on their feet. The Times next day said 250 out of 290 and I am prepared to accept that estimate. Men and women, of all professions and social ranks—I do not think that I exaggerated when I said that it was the most remarkable demonstration that I had ever seen and that nothing like it had ever occurred in the City of London.
It was vain for those journals who tried to minimise it to urge that in a Baptist or a Unitarian assembly all would have stood up to testify to their own faith. No doubt they would, but this was not a case of faith, it was a case of bearing witness to fact. There were people of all creeds, Church, dissent, Unitarian and ex-materialists. They were testifying to an actual objective experience as they might have testified to having seen the lions in Trafalgar Square. If such a public agreement of evidence does not establish a fact then it is indeed impossible, as Professor Challis remarked long ago, to prove a thing by any human testimony whatever. I confess that I was amazed. When I remember how many years it was before I myself got any final personal proofs I should have thought that the vast majority of Spiritualists were going rather upon the 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