Coming now to the question of the form in which discarnate spirits exist, all the available evidence of a verifiable or logically-acceptable character goes to show that in the spirit-world there are not any differences of type corresponding to what are found among human beings. Spirits are not white, black, brown, yellow and red; they are not Anglo-Saxon, Teutonic, Scandinavian, Gaelic, Arab, negro, Mongolian or Polynesian. If the contrary were the case it would, by this time, have become apparent. Something of this lack of evidence may perhaps be due to the fact that modern psychical research has for the most part been conducted by English and American investigators, while most of the communications with spirits have involved the use of the English language and have been recorded in that tongue. Hence it is to be supposed that the spirits who have taken part in the proceedings have been only those possessing a knowledge of English; yet, even in that case, souls of many earthly races might have been expected to come forward. And as the same argument applies to the less numerous instances of psychical investigations by French, Italian, Spanish, German, Swedish, Russian, etc., students of the occult, the conclusion is inevitable that spirits are not divided into racial categories even though they may differ in what may be termed bodily characteristics and developments. That spirits have organised bodies is clear. The “stuff” of which their bodies are made is, however, not ordinary matter. We already know by Dr. Crawford’s experiments--mentioned in Chapter I of this book--that a something exists which gravitates and yet is invisible to our eyes. We also know, by common psychical experience, that spirits are able to see, hear, speak and touch, and can by us be seen, heard, spoken to and touched. If these facts be co-ordinated they do not leave any room for doubt as to there being spiritual equivalents of human bodies equipped with organs of sense and perception. It does not follow necessarily that these equivalents are counter-parts or facsimiles in form and appearance, even if in many of their functions they are practically indistinguishable from their human prototypes. Racial peculiarities are admittedly absent, as also is Life with its physiological requirements. Spirits are free from wear and tear, from the need of food, clothing and shelter, and from the maintenance of health. They are not divided by sex differences and they are not characterised by any form of reproduction: they have neither ancestry nor posterity. These various features lend force to the theory of transmigration. They show the possibility of an ordinary human body being permeated, so to say, by a spirit’s body which can enter or leave at any time and which always maintains its separate existence. Here, again, there are facts of common knowledge and experience that support the doctrine of metempsychosis. Most persons are, now and then, conscious of memories