The dialogue, which came by the direct voice, a trumpet acting as megaphone, ran like this:-
The Voice: Good evening, Mr. Oaten. Mr. O.: Good evening. Who are you? The Voice: My name is Mill. You know my father. Mr. O.: No, I don't remember anyone of the name. The Voice: Yes, you were speaking to him the other day. Mr. O.: To be sure. I remember now. I only met him casually. The Voice: I want you to give him a message from me. Mr. O.: What is it? The Voice: Tell him that he was not mistaken at midnight on Tuesday last. Mr. O.: Very good. I will say so. Have you passed long? The Voice: Some time. But our time is different from yours. Mr. O.: What were you? The Voice: A Surgeon. Mr. O.: How did you pass? The Voice: Blown up in a battleship during the war. Mr. O.: Anything more? The answer was the Gipsy song from "Il Trovatore," very accurately whistled, and then a quick-step. After the latter, the voice said: "That is a test for father." This reproduction of conversation is not quite verbatim, but gives the condensed essence. Mr. Oaten at once visited Mr. Mill, who was not a Spiritualist, and found that every detail was correct. Young Mill had lost his life as narrated. Mr. Mill, senior, explained that while sitting in his study at midnight on the date named he had heard the Gipsy song from "Il Trovatore," which had been a favourite of his boy's, and being unable to trace the origin of the music, had finally thought that it was a freak of his imagination. The test connected with the quick-step had reference to a tune which the young man used to play upon the piccolo, but which was so rapid that he never could get it right, for which he was chaffed by the family. I tell this story at length to make the reader realise that when young Mill, and others like him, give such proofs of accuracy, which we can test for ourselves, we are bound to take their assertions very seriously when they deal with the life they are actually leading, though in their very nature we can only check their accounts by comparison with others. Now let me epitomise what these assertions are. They say that they are exceedingly happy, and that they do not wish to return. They are among the friends whom they had loved and lost, who meet them when they die and continue their careers together. They are very busy on all forms of congenial work. The world in which they find themselves is very much like that which they have quitted, but everything keyed to a higher octave. As in a higher octave the rhythm is the same, and the relation of notes to each other the same, but the total effect different, so it is here. Every earthly thing has its equivalent. Scoffers have guffawed over alcohol and tobacco, but if all things are reproduced it would be a flaw if these were not reproduced also. That they should be abused, as they are here, would, indeed, be evil tidings, but nothing of the sort has been said, and in the much discussed passage in "Raymond," their production was alluded to as though it were an unusual, and in a way a humorous, instance of the resources of the beyond. I wonder how many of the preachers, who have taken advantage of this passage in order to attack the whole new revelation, have remembered that the only other message which ever associated alcohol with the life beyond is that of Christ Himself, when He said: "I will not drink henceforth of this fruit of the vine until that day when I drink it new with you in my Father's kingdom." This matter is a detail, however, and it is always dangerous to discuss details in a subject which is so enormous, so dimly seen. As the wisest woman I have known remarked to me: "Things may well be surprising over there, for if we had been told the facts of this life before we entered it, we should never have believed it." In its larger issues this happy life to come consists in the development of those gifts which we possess. There is action for the man of action, intellectual work for the thinker, artistic, literary, dramatic and religious for those whose God-given powers lie that way. What we have both in brain and character we carry over with us. No man is too old to learn, for what he learns he keeps. There is no physical side to love and no child-birth, though there is close union between those married people who really love each other, and, generally, there is deep sympathetic friendship and comradeship between the sexes. Every man or woman finds a soul mate sooner or later. The child grows up to the normal, so that the mother who lost a babe of two years old, and dies herself twenty years later finds a grown-up daughter of twenty-two awaiting her coming. Age, which is produced chiefly by the mechanical presence of lime in our arteries, disappears, and the individual reverts to the full normal growth and appearance of completed man-or womanhood. Let no woman mourn her lost beauty, and no man his lost strength or weakening brain. It all awaits them once more upon the other side. Nor is any deformity or bodily weakness there, for all is normal and at its best. Before leaving this section of the subject, I should say a few more words upon the evidence as it affects the etheric body. This body is a perfect thing. This is a matter of consequence in these days when so many of our heroes have been mutilated in the wars. One cannot mutilate the etheric body, and it remains always intact. The first words uttered by a returning spirit in the recent experience of Dr. Abraham Wallace were "I have got my left arm again." The same applies to all birth marks, deformities, blindness, and other imperfections. None of them are permanent, and all will vanish in that happier life that awaits us. Such is the teaching from the beyond-that a perfect body waits for each. "But," says the critic, "what then of the clairvoyant descriptions, or the visions where the aged father is seen, clad in the old-fashioned garments of another age, or the grandmother with crinoline and chignon? Are these the habiliments of heaven?" Such visions are not spirits, but they are pictures which are built up before us or shot by spirits into our brains or those of the seer for the purposes of recognition. Hence the grey hair and hence the ancient garb. When a real spirit is indeed seen it comes in another form to this, where the flowing robe, such as has always been traditionally ascribed to the angels, is a vital thing which, by its very colour and texture, proclaims the spiritual condition of the wearer, and is probably a condensation of that aura which surrounds us upon earth. It is a world of sympathy. Only those who have this tie foregather. The sullen husband, the flighty wife, is no longer there to plague the innocent spouse. All is sweet and peaceful. It is the long rest cure after the nerve strain of life, and before new experiences in the future. The circumstances are homely and familiar. Happy circles live in pleasant homesteads with every amenity of beauty and of music. Beautiful gardens, lovely flowers, green woods, pleasant lakes, domestic pets-all of these things are fully described in the messages of the pioneer travellers who have at last got news back to those who loiter in the old dingy home. There are no poor and no rich. The craftsman may still pursue his craft, but he does it for the joy of his work. Each serves the community as best he can, while from above come higher ministers of grace, the "Angels" of holy writ, to direct and help. Above all, shedding down His atmosphere upon all, broods that great Christ spirit, the very soul of reason, of justice, and of sympathetic understanding, who has the earth sphere, with all its circles, under His very special care. It is a place of joy and laughter. There are games and sports of all sorts, though none which cause pain to lower life. Food and drink in the grosser sense do not exist, but there seem to be pleasures of taste, and this distinction causes some confusion in the messages upon the point.
But above all, brain, energy, character, driving power, if exerted for good, makes a man a leader there as here, while unselfishness, patience and spirituality there, as here, qualify the soul for the higher places, which have often been won by those very tribulations down here which seem so purposeless and so cruel, and are in truth our chances of spiritual quickening and promotion, without which life would have been barren and without profit. The revelation abolishes the idea of a grotesque hell and of a fantastic heaven, while it substitutes the conception of a gradual rise in the scale of existence without any monstrous change which would turn us in an instant from man to angel or devil. The system, though different from previous ideas, does not, as it seems to me, run counter in any radical fashion to the old beliefs. In ancient maps it was usual for the cartographer to mark blank spaces for the unexplored regions, with some such legend as "here are anthropophagi," or "here are mandrakes," scrawled across them. So in our theology there have been ill-defined areas which have admittedly been left unfilled, for what sane man has ever believed in such a heaven as is depicted in our hymn books, a land of musical idleness and barren monotonous adoration! Thus in furnishing a clearer conception this new system has nothing to supplant. It paints upon a blank sheet. One may well ask, however, granting that there is evidence for such a life and such a world as has been described, what about those who have not merited such a destination? What do the messages from beyond say about these? And here one cannot be too definite, for there is no use exchanging one dogma for another. One can but give the general purport of such information as has been vouchsafed to us. It is natural that those with whom we come in contact are those whom we may truly call the blessed, for if the thing be approached in a reverent and religious spirit it is those whom we should naturally attract. That there are many less fortunate than themselves is evident from their own constant allusions to that regenerating and elevating missionary work which is among their own functions. They descend apparently and help others to gain that degree of spirituality which fits them for this upper sphere, as a higher student might descend to a lower class in order to bring forward a backward pupil. Such a conception gives point to Christ's remark that there was more joy in heaven over saving one sinner than over ninety-nine just, for if He had spoken of an earthly sinner he would surely have had to become just in this life and so ceased to be a sinner before he had reached Paradise. It would apply very exactly, however, to a sinner rescued from a lower sphere and brought to a higher one. When we view sin in the light of modern science, with the tenderness of the modern conscience and with a sense of justice and proportion, it ceases to be that monstrous cloud which darkened the whole vision of the mediaeval theologian. Man has been more harsh with himself than an all-merciful God will ever be. It is true that with all deductions there remains a great residuum which means want of individual effort, conscious weakness of will, and culpable failure of character when the sinner, like Horace, sees and applauds the higher while he follows the lower. But when, on the other hand, one has made allowances-and can our human allowance be as generous as God's?-for the sins which are the inevitable product of early environment, for the sins which are due to hereditary and inborn taint, and to the sins which are due to clear physical causes, then the total of active sin is greatly reduced. Could one, for example, imagine that Providence, all-wise and all-merciful, as every creed proclaims, could punish the unfortunate wretch who hatches criminal thoughts behind the slanting brows of a criminal head? A doctor has but to glance at the cranium to predicate the crime. In its worst forms all crime, from Nero to Jack the Ripper, is the product of absolute lunacy, and those gross national sins to which allusion has been made seem to point to collective national insanity.
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The Voice: Good evening, Mr. Oaten. Mr. O.: Good evening. Who are you? The Voice: My name is Mill. You know my father. Mr. O.: No, I don't remember anyone of the name. The Voice: Yes, you were speaking to him the other day. Mr. O.: To be sure. I remember now. I only met him casually. The Voice: I want you to give him a message from me. Mr. O.: What is it? The Voice: Tell him that he was not mistaken at midnight on Tuesday last. Mr. O.: Very good. I will say so. Have you passed long? The Voice: Some time. But our time is different from yours. Mr. O.: What were you? The Voice: A Surgeon. Mr. O.: How did you pass? The Voice: Blown up in a battleship during the war. Mr. O.: Anything more? The answer was the Gipsy song from "Il Trovatore," very accurately whistled, and then a quick-step. After the latter, the voice said: "That is a test for father." This reproduction of conversation is not quite verbatim, but gives the condensed essence. Mr. Oaten at once visited Mr. Mill, who was not a Spiritualist, and found that every detail was correct. Young Mill had lost his life as narrated. Mr. Mill, senior, explained that while sitting in his study at midnight on the date named he had heard the Gipsy song from "Il Trovatore," which had been a favourite of his boy's, and being unable to trace the origin of the music, had finally thought that it was a freak of his imagination. The test connected with the quick-step had reference to a tune which the young man used to play upon the piccolo, but which was so rapid that he never could get it right, for which he was chaffed by the family. I tell this story at length to make the reader realise that when young Mill, and others like him, give such proofs of accuracy, which we can test for ourselves, we are bound to take their assertions very seriously when they deal with the life they are actually leading, though in their very nature we can only check their accounts by comparison with others. Now let me epitomise what these assertions are. They say that they are exceedingly happy, and that they do not wish to return. They are among the friends whom they had loved and lost, who meet them when they die and continue their careers together. They are very busy on all forms of congenial work. The world in which they find themselves is very much like that which they have quitted, but everything keyed to a higher octave. As in a higher octave the rhythm is the same, and the relation of notes to each other the same, but the total effect different, so it is here. Every earthly thing has its equivalent. Scoffers have guffawed over alcohol and tobacco, but if all things are reproduced it would be a flaw if these were not reproduced also. That they should be abused, as they are here, would, indeed, be evil tidings, but nothing of the sort has been said, and in the much discussed passage in "Raymond," their production was alluded to as though it were an unusual, and in a way a humorous, instance of the resources of the beyond. I wonder how many of the preachers, who have taken advantage of this passage in order to attack the whole new revelation, have remembered that the only other message which ever associated alcohol with the life beyond is that of Christ Himself, when He said: "I will not drink henceforth of this fruit of the vine until that day when I drink it new with you in my Father's kingdom." This matter is a detail, however, and it is always dangerous to discuss details in a subject which is so enormous, so dimly seen. As the wisest woman I have known remarked to me: "Things may well be surprising over there, for if we had been told the facts of this life before we entered it, we should never have believed it." In its larger issues this happy life to come consists in the development of those gifts which we possess. There is action for the man of action, intellectual work for the thinker, artistic, literary, dramatic and religious for those whose God-given powers lie that way. What we have both in brain and character we carry over with us. No man is too old to learn, for what he learns he keeps. There is no physical side to love and no child-birth, though there is close union between those married people who really love each other, and, generally, there is deep sympathetic friendship and comradeship between the sexes. Every man or woman finds a soul mate sooner or later. The child grows up to the normal, so that the mother who lost a babe of two years old, and dies herself twenty years later finds a grown-up daughter of twenty-two awaiting her coming. Age, which is produced chiefly by the mechanical presence of lime in our arteries, disappears, and the individual reverts to the full normal growth and appearance of completed man-or womanhood. Let no woman mourn her lost beauty, and no man his lost strength or weakening brain. It all awaits them once more upon the other side. Nor is any deformity or bodily weakness there, for all is normal and at its best. Before leaving this section of the subject, I should say a few more words upon the evidence as it affects the etheric body. This body is a perfect thing. This is a matter of consequence in these days when so many of our heroes have been mutilated in the wars. One cannot mutilate the etheric body, and it remains always intact. The first words uttered by a returning spirit in the recent experience of Dr. Abraham Wallace were "I have got my left arm again." The same applies to all birth marks, deformities, blindness, and other imperfections. None of them are permanent, and all will vanish in that happier life that awaits us. Such is the teaching from the beyond-that a perfect body waits for each. "But," says the critic, "what then of the clairvoyant descriptions, or the visions where the aged father is seen, clad in the old-fashioned garments of another age, or the grandmother with crinoline and chignon? Are these the habiliments of heaven?" Such visions are not spirits, but they are pictures which are built up before us or shot by spirits into our brains or those of the seer for the purposes of recognition. Hence the grey hair and hence the ancient garb. When a real spirit is indeed seen it comes in another form to this, where the flowing robe, such as has always been traditionally ascribed to the angels, is a vital thing which, by its very colour and texture, proclaims the spiritual condition of the wearer, and is probably a condensation of that aura which surrounds us upon earth. It is a world of sympathy. Only those who have this tie foregather. The sullen husband, the flighty wife, is no longer there to plague the innocent spouse. All is sweet and peaceful. It is the long rest cure after the nerve strain of life, and before new experiences in the future. The circumstances are homely and familiar. Happy circles live in pleasant homesteads with every amenity of beauty and of music. Beautiful gardens, lovely flowers, green woods, pleasant lakes, domestic pets-all of these things are fully described in the messages of the pioneer travellers who have at last got news back to those who loiter in the old dingy home. There are no poor and no rich. The craftsman may still pursue his craft, but he does it for the joy of his work. Each serves the community as best he can, while from above come higher ministers of grace, the "Angels" of holy writ, to direct and help. Above all, shedding down His atmosphere upon all, broods that great Christ spirit, the very soul of reason, of justice, and of sympathetic understanding, who has the earth sphere, with all its circles, under His very special care. It is a place of joy and laughter. There are games and sports of all sorts, though none which cause pain to lower life. Food and drink in the grosser sense do not exist, but there seem to be pleasures of taste, and this distinction causes some confusion in the messages upon the point.
But above all, brain, energy, character, driving power, if exerted for good, makes a man a leader there as here, while unselfishness, patience and spirituality there, as here, qualify the soul for the higher places, which have often been won by those very tribulations down here which seem so purposeless and so cruel, and are in truth our chances of spiritual quickening and promotion, without which life would have been barren and without profit. The revelation abolishes the idea of a grotesque hell and of a fantastic heaven, while it substitutes the conception of a gradual rise in the scale of existence without any monstrous change which would turn us in an instant from man to angel or devil. The system, though different from previous ideas, does not, as it seems to me, run counter in any radical fashion to the old beliefs. In ancient maps it was usual for the cartographer to mark blank spaces for the unexplored regions, with some such legend as "here are anthropophagi," or "here are mandrakes," scrawled across them. So in our theology there have been ill-defined areas which have admittedly been left unfilled, for what sane man has ever believed in such a heaven as is depicted in our hymn books, a land of musical idleness and barren monotonous adoration! Thus in furnishing a clearer conception this new system has nothing to supplant. It paints upon a blank sheet. One may well ask, however, granting that there is evidence for such a life and such a world as has been described, what about those who have not merited such a destination? What do the messages from beyond say about these? And here one cannot be too definite, for there is no use exchanging one dogma for another. One can but give the general purport of such information as has been vouchsafed to us. It is natural that those with whom we come in contact are those whom we may truly call the blessed, for if the thing be approached in a reverent and religious spirit it is those whom we should naturally attract. That there are many less fortunate than themselves is evident from their own constant allusions to that regenerating and elevating missionary work which is among their own functions. They descend apparently and help others to gain that degree of spirituality which fits them for this upper sphere, as a higher student might descend to a lower class in order to bring forward a backward pupil. Such a conception gives point to Christ's remark that there was more joy in heaven over saving one sinner than over ninety-nine just, for if He had spoken of an earthly sinner he would surely have had to become just in this life and so ceased to be a sinner before he had reached Paradise. It would apply very exactly, however, to a sinner rescued from a lower sphere and brought to a higher one. When we view sin in the light of modern science, with the tenderness of the modern conscience and with a sense of justice and proportion, it ceases to be that monstrous cloud which darkened the whole vision of the mediaeval theologian. Man has been more harsh with himself than an all-merciful God will ever be. It is true that with all deductions there remains a great residuum which means want of individual effort, conscious weakness of will, and culpable failure of character when the sinner, like Horace, sees and applauds the higher while he follows the lower. But when, on the other hand, one has made allowances-and can our human allowance be as generous as God's?-for the sins which are the inevitable product of early environment, for the sins which are due to hereditary and inborn taint, and to the sins which are due to clear physical causes, then the total of active sin is greatly reduced. Could one, for example, imagine that Providence, all-wise and all-merciful, as every creed proclaims, could punish the unfortunate wretch who hatches criminal thoughts behind the slanting brows of a criminal head? A doctor has but to glance at the cranium to predicate the crime. In its worst forms all crime, from Nero to Jack the Ripper, is the product of absolute lunacy, and those gross national sins to which allusion has been made seem to point to collective national insanity.
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