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minus kinetic force; for no matter how ethereal or imponderable the soul may be, measured by physical standards, it must be supposed to possess the power of moving, or causing motion, suitable to its environment. Besides, if, as we must suppose, the soul is a spark of the Divine Intelligence, it must be invested, in some degree, with the potential energy inhering in Omnipotence.
All the Affectional Emotions Retained in the Future Life. - Telepathy the Means of Communion in the Future Life. - Telepathy neither Vestigial nor Rudimentary. It performs no Normal Function in this Life.
N the chapters next preceding this I have shown, first, that in the faculty of intuitive perception of the laws of Nature the soul possesses the prerequisites of a purely intellectual existence; secondly, that, in its perfect memory combined with its egoism, it possesses both the desire and power to retain its personality or individuality; and, thirdly, that, in the abnormal phenomenon of telekinesis, the fact is demonstrated that the soul possesses that kinetic power which necessarily belongs to every intelligent organism. The possession of only these powers would characterize a purely intellectual being, retaining its personality, but divested of every affectional emotion and destitute of any means of intelligent communication with others. It is, perhaps, superfluous to remark that such a being would correspond exactly with the ideas of the Brahmans and Buddhists who believe that the destiny of man is absorption by the Deity, modified by retention of personality. It is notable that, in common with that other sect who hold that the absorption is complete and the personality lost, they take no account of the natural affections of mankind, and, consequently, ignore all possibility of a social life in Nirvana.
In point of fact, they hold that all the affectional emotions belong exclusively to the incarnate man, and hence they begin their preparations for Nirvana by crushing out every human affection or impulse that pertains to social or domestic life, retaining nothing of an emotional character save their own monstrous, monumental egotism.
Such an existence might gratify the aspirations of those who pass the greater part of their mortal life in that state of abnormal subjectivity of which egotism is the salient characteristic. But to the normal Occidental man, unused to the processes of self-hypnotization; unused to surrendering his reason, and plunging into the realm of subjective hallucination induced by auto-suggestion; who has been taught to regard the love of wife, children, and friends as among the purest and holiest emotions of the human soul, to such a man the promise of a future life without the prospect of a reunion with the loved ones who have gone before or who are to follow after, would offer no attractions that he would not gladly exchange for annihilation. To the normal man or woman an existence without love or the capacity and means for social enjoyment would be worse than annihilation. It is only by a determined and persistent repression of the normal emotions, by means of an abnormal asceticism, that any human being can bring his mind to such a state of moral and affectional atrophy as to contemplate with equanimity a final separation from family, friends, and kindred.
Let us, then, still further examine the known attributes of the subjective mind, with a view of ascertaining whether there is any warrant for the assumption that in the future life we are to be bereft of all that we hold dear in this.
Fortunately we have not far to look; for, standing on the very threshold of the inquiry, is the broad and significant fact that all the emotions that impart joy or sorrow to humanity find their origin and seat in the subjective mind. It is true
that their functions pertain in part to this life. It is true that their primary function is to perpetuate the species; that their normal activity gives life and light and love and joy and happiness to incarnate humanity; and that, perverted, they are the prolific source of sorrow, misery, degradation, and despair. Like every other attribute of the soul when uncontrolled by objective reason, that is, when perverted to base and ignoble uses, they are prolific of evil consequences; whilst their normal exercise is promotive of the highest good to humanity. But, whatever may be the result of their exercise here, the fact that the subjective mind is the seat of the emotions is demonstrative that they have a higher function to perform in a realm where perversion is impossible.
It will thus be seen that the love and affection which man bears to his fellow-man will not be blotted out of existence when the brain ceases to perform its functions; for it exists in that mind which performs its functions independently of the brain's existence, in that mind which grows stronger as the brain grows weaker, in that mind whose strongest observable manifestations occur in the hour of death. If there is no faculty without a function, it follows that the affectional emotions have a legitimate sphere of exercise in that home not made with hands. In other words, the existence of those emotions in the soul constitutes indubitable evidence that there will exist, in the life to come, ample means for their exercise; and that conclusion presupposes a reunion with the legitimate objects of our love.
There is now but one thing lacking in the attributes and powers of the soul to complete the mental equipment necessary for an enjoyable intellectual and social existence of the highest order conceivable by the mind of man. It is almost superfluous to say that the one other thing need ful is a means of communication between disembodied souls, or to remark that this want finds an ample supply in the power of telepathy.
Telepathy, as has again and again been demonstrated, is a power belonging exclusively to the subjective mind; the objective mind does not possess it in the remotest degree. This fact is evidenced by every salient telepathic phenomenon. It is the subjective mind that reads, and it is the subjective mind that is read. The objective thoughts of one cannot be read by the subjective mind of another, unless the objective and subjective thoughts happen to be synchronous. Hence it is very rare that a telepathist reads what the sitter is consciously thinking of. These facts, however, are of such common knowledge that it would be a waste of time to enlarge upon them.
The important fact connected with telepathy is that it performs no normal function in this life. This is obvious from the fact that it is only under abnormal conditions of the body and mind that the phenomenon is observable.
Much ink has been wasted in discussing the question whether telepathy is vestigial or rudimentary. The fact is that there is not a scintilla of valid evidence to show that it is either. If it were vestigial, we should have the right to expect to find indubitable evidence of its existence in the lower animals. But the fact is that there is little evidence to show that they can communicate in that way with each other. They all have an oral or objective language of their own, and all their senses are infinitely more acute than man's. This would hardly be the case if telepathy existed in animals as a normal power capable of affording protection or contributing to their well being. I am not unmindful of the well-known experiment of Prof. C. V. Riley, an eminent scientist of Washington, who occluded a foreign insect and released it two miles from its mate; and the two were found together the next morning. The learned professor has suggested telepathy as a possible explanation of the fact; but he would hardly regard it as conclusive evidence of the
1 Since deceased.