The critically thinking public today might be said to have long ago relinquished the hope of obtaining a sure and decisive answer to the question, whether there is an existence beyond the grave. Some people confine themselves to a faith founded on a smaller or greater probability for either conception. We want palpable evidence. To many it even appears necessary to have a look behind the veil of visible matter in order to satisfy themselves as to whether anything exists within the void. “Nobody has returned to tell us how it is,” we are often reminded, and this expression clearly means that complete certainty requires the testimony of eye-witnesses. Such a procedure would be at least radical if it were possible. But even if it were, should we then be nearer the goal? The whole mode of thinking is naïve, but merits attention especially because it demonstrates how uncertain the information would be that we would obtain through this channel. If somebody returned, little or nothing would, in all probability, be gained. In the first place how could we know that it was the same person that returned? It would, perhaps, be best if the soul took possession of the same body. The absence would then be comparable to, or essentially analogous with, the condition of the apparently dead. But to begin with, we could, for good reasons, only ascribe a small value to experience gained under such conditions, and, further, such an absence would evidently mean no real separation of soul and body, no real death, and therefore no real experience of the very thing under consideration. But how, and under what conditions, would an event of this kind be conceivable? Should the person in question suddenly disappear from our sight and then just as suddenly reappear among us? Endowed with his present organs and senses, which are closely adapted to earthly conditions, such a person could see and comprehend only such objects as differed little or non-essentially from those in the world where we now live. He would possibly be able to observe conditions on other planets in the universe, but he would be utterly unable to comprehend the things of a world abstracted from the limitations of planetary life. If such a world exists, and some one of us were suddenly removed to it, such a one, amidst all glories with seeing eyes, would yet see nothing; with hearing ears, hear nothing; and with feeling senses, feel nothing. In order to see and grasp what may exist and happen, the observer himself must have gone through a corresponding radical change. The conditions for the functioning of bodily organs do not exist there. He must develop new and more perfect senses; higher, spiritual and bodily faculties which differ from his present ones as much as the objects of this higher world differ from the things of earth.