For from the Under-self—as exposed in the state of trance, or in extreme languor and exhaustion of the body, or in the moment of death, or in dreams, or even in profound reverie—proceed (strange as it may seem) Voices and Visions and Forms, things audible and visible and tangible, things anyhow which are competent to impress the senses of spectators so vividly as to be for the moment indistinguishable from the phenomena, audible, visible and tangible, of our actual world. Amazing as are the materializations connected with mediums—the figures which appear, which speak, which touch and are touched, the faces, the supernumerary feet and hands, the sounds, the lights, the movements of objects—all in some way connected with the medium’s presence—these phenomena are now far too well established and confirmed by careful and scientific observation to admit (in the mass) of any reasonable doubt.[72] And similarly with the wraiths, or phantoms which are projected from dying or lately dead persons, the evidence for them in general is much too abundant and well attested to allow of disbelief.[73] What an extraordinary story, for instance, is that given by Sir Oliver Lodge in his _Survival of Man_ (p. 101)—of a workman who having drunk poison by mistake, appeared in the moment of death, with blue and blotched face to his employer, to whom he was greatly attached, and told him not to be deceived by the rumor that he (the workman) had committed suicide! Yet the story is fully and authoritatively given in the _Proceedings of the Society for Psychical Research_, vol. iii. p. 97, and cannot well be set aside. But if such things happen in the hour of death, so do they also happen in the dream-state.[74] The dreamer has a vivid dream of visiting a certain person, and is accordingly and at that time, seen by that person. And in the state of reverie the same. It is at times sufficient to think profoundly of any one, or to let one’s inner self go out toward that person in order to cause an image of oneself to be seen by him. It will of course be said, and often is said, that those phenomena are only hallucinations, and have no objective existence. But the sufficient answer to that is that the things also of our actual world are hallucinations in their degree, and certainly have no full objective existence. The daffodil in my garden is an hallucination in that degree that with the smallest transposition of my senses, its color, its scent, and even its form might be quite altered. What we call its objectivity rests on the permanence of its relations—on its continued appearance in one spot, its visibility to different people at one time, or to one person at different times, and so forth. But if that is the definition of objectivity, it is obvious that the forms which have been seen over and over again, and under strict test-conditions, in connection with certain mediums, have had in their degree an objective existence.