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 c ontents. 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, a nd 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, Zollner, 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 e xactly 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 h ave myself seen very clearly my wife and children inside a cab while I w as 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 y ears 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 c ontinued 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?
