flashes its messages here in this present life, is a fact attested by too great an array of evidence to be doubted or denied. Now the spiritual being who is released from the physical body is infinitely more sensitive to impression, more responsive to mental call, than was possible in conditions here. The experimental research and investigation in psychology, as shown in such work as that of Professor Muensterberg of Harvard in the university laboratory, reveals increasingly that the brain is an electric battery of the most potent and sensitive order; that it generates electric thought waves and receives them. Does it lose this power by the change called death? Is this power only inherent in the physical structure? On the contrary, Professor William James has demonstrated with scientific accuracy in his book called "Human Freedom," that this is not the case. If, then, intellectual energy survives the process of death,--and if it does not then there is no immortality,--the communication between those in the Unseen and those in the Seen is as perfectly natural as is any form of companionship or of social life here. As all kinds of people live, so all kinds of people die, and the mere fact of death is not a transforming process, spiritually. He who has not developed the spiritual faculties while here; who has lived the mere life of the senses with the mere ordinary intelligence, or without it, but never rising to the nobler intellectual and moral life--is no more desirable as a companion because he has died than he was before he died. And the objection to any of the ordinary _seance_ phenomena is, that whatever manifestations are genuine proceed very largely, if not entirely, from this strata of the crude and inconsequential, if not the vicious, with whom the high-minded man or woman would not have associated in life, and after death their presence would be quite as much to be deplored. Granted all these exceptions. One may sweep them off and clear the decks. Then what remains? There remains the truth of the unity of the spiritual universe; of the truth that the mere change of death is not a revolutionary one, transforming the individual into some inconceivable state of being and removing him, in a geographical sense, into some unrevealed region in space; there remains the truth that life is evolutionary in its processes; that there is no more violent and arbitrary and instantaneous change by the event of death, than there is in the change from infancy into childhood, from childhood into manhood. There remains the truth that the ethereal and the physical worlds are inter-related, inter-blended; that man, now and here, lives partially in each, and that the more closely he can relate himself to the diviner forces by prayer, by aspiration, by every thought and deed that is noble and generous and true, and inspired by love, the more he dwells in this ethereal atmosphere and is in touch with its forces and