The circumstances are homely and familiar. Happy circles live in pleasant homesteads with every amenity of beauty and of music. Beautiful gardens, lovely flowers, green woods, pleasant lakes, domestic pets-all of these things are fully described in the messages of the pioneer travellers who have at last got news back to those who loiter in the old dingy home. There are no poor and no rich. The craftsman may still pursue his craft, but he does it for the joy of his work. Each serves the community as best he can, while from above come higher ministers of grace, the "Angels" of holy writ, to direct and help. Above all, shedding down His atmosphere upon all, broods that great Christ spirit, the very soul of reason, of justice, and of sympathetic understanding, who has the earth sphere, with all its circles, under His very special care. It is a place of joy and laughter. There are games and sports of all sorts, though none which cause pain to lower life. Food and drink in the grosser sense do not exist, but there seem to be pleasures of taste, and this distinction causes some confusion in the messages upon the point.
But above all, brain, energy, character, driving power, if exerted for good, makes a man a leader there as here, while unselfishness, patience and spirituality there, as here, qualify the soul for the higher places, which have often been won by those very tribulations down here which seem so purposeless and so cruel, and are in truth our chances of spiritual quickening and promotion, without which life would have been barren and without profit. The revelation abolishes the idea of a grotesque hell and of a fantastic heaven, while it substitutes the conception of a gradual rise in the scale of existence without any monstrous change which would turn us in an instant from man to angel or devil. The system, though different from previous ideas, does not, as it seems to me, run counter in any radical fashion to the old beliefs. In ancient maps it was usual for the cartographer to mark blank spaces for the unexplored regions, with some such legend as "here are anthropophagi," or "here are mandrakes," scrawled across them. So in our theology there have been ill-defined areas which have admittedly been left unfilled, for what sane man has ever believed in such a heaven as is depicted in our hymn books, a land of musical idleness and barren monotonous adoration! Thus in furnishing a clearer conception this new system has nothing to supplant. It paints upon a blank sheet. One may well ask, however, granting that there is evidence for such a life and such a world as has been described, what about those who have not merited such a destination? What do the messages from beyond say about these? And here one cannot be too definite, for there is no use exchanging one dogma for another. One can but give the general purport of such information as has been vouchsafed to us. It is natural that those with whom we come in contact are those whom we may truly call the blessed, for if the thing be approached in a reverent and religious spirit it is those whom we should naturally attract. That there are many less fortunate than themselves is evident from their own constant allusions to that regenerating and elevating missionary work which is among their own functions. They descend apparently and help others to gain that degree of spirituality which fits them for this upper sphere, as a higher student might descend to a lower class in order to bring forward a backward pupil. Such a conception gives point to Christ's remark that there was more joy in heaven over saving one sinner than over ninety-nine just, for if He had spoken of an earthly sinner he would surely have had to become just in this life and so ceased to be a sinner before he had reached Paradise. It would apply very exactly, however, to a sinner rescued from a lower sphere and brought to a higher one. When we view sin in the light of modern science, with the tenderness of the modern conscience and with a sense of justice and proportion, it ceases to be that monstrous cloud which darkened the whole vision of the mediaeval theologian. Man has been more harsh with himself than an all-merciful God will ever be. It is true that with all deductions there remains a great residuum which means want of individual effort, conscious weakness of will, and culpable failure of character when the sinner, like Horace, sees and applauds the higher while he follows the lower. But when, on the other hand, one has made allowances-and can our human allowance be as generous as God's?-for the sins which are the inevitable product of early environment, for the sins which are due to hereditary and inborn taint, and to the sins which are due to clear physical causes, then the total of active sin is greatly reduced. Could one, for example, imagine that Providence, all-wise and all-merciful, as every creed proclaims, could punish the unfortunate wretch who hatches criminal thoughts behind the slanting brows of a criminal head? A doctor has but to glance at the cranium to predicate the crime. In its worst forms all crime, from Nero to Jack the Ripper, is the product of absolute lunacy, and those gross national sins to which allusion has been made seem to point to collective national insanity. Surely, then, there is hope that no very terrible inferno is needed to further punish those who have been so afflicted upon earth. Some of our dead have remarked that nothing has surprised them so much as to find who have been chosen for honour, and certainly, without in any way condoning sin, one could well imagine that the man whose organic makeup predisposed him with irresistible force in that direction should, in justice, receive condolence and sympathy. Possibly such a sinner, if he had not sinned so deeply as he might have done, stands higher than the man who was born good, and remained so, but was no better at the end of his life. The one has made some progress and the other has not. But the commonest failing, the one which fills the spiritual hospitals of the other world, and is a temporary bar to the normal happiness of the after-life, is the sin of Tomlinson in Kipling's poem, the commonest of all sins in respectable British circles, the sin of conventionality, of want of conscious effort and development, of a sluggish spirituality, fatted over by a complacent mind and by the comforts of life. It is the man who is satisfied, the man who refers his salvation to some church or higher power without steady travail of his own soul, who is in deadly danger. All churches are good, Christian or non-Christian, so long as they promote the actual spirit life of the individual, but all are noxious the instant that they allow him to think that by any form of ceremony, or by any fashion of creed, he obtains the least advantage over his neighbour, or can in any way dispense with that personal effort which is the only road to the higher places.
This is, of course, as applicable to believers in Spiritualism as to any other belief. If it does not show in practice then it is vain. One can get through this life very comfortably following without question in some procession with a venerable leader. But one does not die in a procession. One dies alone. And it is then that one has alone to accept the level gained by the work of life. And what is the punishment of the undeveloped soul? It is that it should be placed where it WILL develop, and sorrow would seem always to be the forcing ground of souls. That surely is our own experience in life where the insufferably complacent and unsympathetic person softens and mellows into beauty of character and charity of thought, when tried long enough and high enough in the fires of life. The Bible has talked about the "Outer darkness where there is weeping and gnashing of teeth." The influence of the Bible has sometimes been an evil one through our own habit of reading a book of Oriental poetry and treating it as literally as if it were Occidental prose. When an Eastern describes a herd of a thousand camels he talks of camels which are more numerous than the hairs of your head or the stars in the sky. In this spirit of allowance for Eastern expression, one must approach those lurid and terrible descriptions which have darkened the lives of so many imaginative children and sent so many earnest adults into asylums. From all that we learn there are indeed places of outer darkness, but dim as these uncomfortable waiting-rooms may be, they all admit to heaven in the end. That is the final destination of the human race, and it would indeed be a reproach to the Almighty if it were not so. We cannot dogmatise upon this subject of the penal spheres, and yet we have very clear teaching that they are there and that the no-man's-land which separates us from the normal heaven, that third heaven to which St. Paul seems to have been wafted in one short strange experience of his lifetime, is a place which corresponds with the Astral plane of the mystics and with the "outer darkness" of the Bible. Here linger those earthbound spirits whose worldly interests have clogged them and weighed them down, until every spiritual impulse had vanished; the man whose life has been centred on money, on worldly ambition, or on sensual indulgence. The one-idea'd man will surely be there, if his one idea was not a spiritual one. Nor is it necessary that he should be an evil man, if dear old brother John of Glastonbury, who loved the great Abbey so that he could never detach himself from it, is to be classed among earthbound spirits. In the most material and pronounced classes of these are the ghosts who impinge very closely upon matter and have been seen so often by those who have no strong psychic sense. It is probable, from what we know of the material laws which govern such matters, that a ghost could never manifest itself if it were alone, that the substance for the manifestation is drawn from the spectator, and that the coldness, raising of hair, and other symptoms of which he complains are caused largely by the sudden drain upon his own vitality. This, however, is to wander into speculation, and far from that correlation of psychic knowledge with religion, which has been the aim of these chapters. By one of those strange coincidences, which seem to me sometimes to be more than coincidences, I had reached this point in my explanation of the difficult question of the intermediate state, and was myself desiring further enlightenment, when an old book reached me through the post, sent by someone whom I have never met, and in it is the following passage, written by an automatic writer, and in existence since 1880. It makes the matter plain, endorsing what has been said and adding new points.
"Some cannot advance further than the borderland-such as never thought of spirit life and have lived entirely for the earth, its cares and pleasures-even clever men and women, who have lived simply intellectual lives without spirituality. There are many who have misused their opportunities, and are now longing for the time misspent and wishing to recall the earth– life. They will learn that on this side the time can be redeemed, though at much cost. The borderland has many among the restless money-getters of earth, who still haunt the places where they had their hopes and joys. These are often the longest to remain . . . many are not unhappy. They feel the relief to be sufficient to be without their earth bodies. All pass through the borderland, but some hardly perceive it. It is so immediate, and there is no resting there for them. They pass on at once to the refreshment place of which we tell you." The anonymous author, after recording this spirit message, mentions the interesting fact that there is a Christian inscription in the Catacombs which runs: NICEFORUS ANIMA DULCIS IN REFRIGERIO, "Nicephorus, a sweet soul in the refreshment place." One more scrap of evidence that the early Christian scheme of things was very like that of the modern psychic. So much for the borderland, the intermediate condition. The present Christian dogma has no name for it, unless it be that nebulous limbo which is occasionally mentioned, and is usually defined as the place where the souls of the just who died before Christ were detained. The idea of crossing a space before reaching a permanent state on the other side is common to many religions, and took the allegorical form of a river with a ferry– boat among the Romans and Greeks. Continually, one comes on points which make one realise that far back in the world's history there has been a true revelation, which has been blurred and twisted in time. Thus in Dr. Muir's summary of the RIG. VEDA, he says, epitomising the beliefs of the first Aryan conquerors of India: "Before, however, the unborn part" (that is, the etheric body) "can complete its course to the third heaven it has to traverse a vast gulf of darkness, leaving behind on earth all that is evil, and proceeding by the paths the fathers trod, the spirit soars to the realms of eternal light, recovers there his body in a glorified form, and obtains from God a delectable abode and enters upon a more perfect life, which is crowned with the fulfilment of all desires, is passed in the presence of the Gods and employed in the fulfilment of their pleasure.
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But above all, brain, energy, character, driving power, if exerted for good, makes a man a leader there as here, while unselfishness, patience and spirituality there, as here, qualify the soul for the higher places, which have often been won by those very tribulations down here which seem so purposeless and so cruel, and are in truth our chances of spiritual quickening and promotion, without which life would have been barren and without profit. The revelation abolishes the idea of a grotesque hell and of a fantastic heaven, while it substitutes the conception of a gradual rise in the scale of existence without any monstrous change which would turn us in an instant from man to angel or devil. The system, though different from previous ideas, does not, as it seems to me, run counter in any radical fashion to the old beliefs. In ancient maps it was usual for the cartographer to mark blank spaces for the unexplored regions, with some such legend as "here are anthropophagi," or "here are mandrakes," scrawled across them. So in our theology there have been ill-defined areas which have admittedly been left unfilled, for what sane man has ever believed in such a heaven as is depicted in our hymn books, a land of musical idleness and barren monotonous adoration! Thus in furnishing a clearer conception this new system has nothing to supplant. It paints upon a blank sheet. One may well ask, however, granting that there is evidence for such a life and such a world as has been described, what about those who have not merited such a destination? What do the messages from beyond say about these? And here one cannot be too definite, for there is no use exchanging one dogma for another. One can but give the general purport of such information as has been vouchsafed to us. It is natural that those with whom we come in contact are those whom we may truly call the blessed, for if the thing be approached in a reverent and religious spirit it is those whom we should naturally attract. That there are many less fortunate than themselves is evident from their own constant allusions to that regenerating and elevating missionary work which is among their own functions. They descend apparently and help others to gain that degree of spirituality which fits them for this upper sphere, as a higher student might descend to a lower class in order to bring forward a backward pupil. Such a conception gives point to Christ's remark that there was more joy in heaven over saving one sinner than over ninety-nine just, for if He had spoken of an earthly sinner he would surely have had to become just in this life and so ceased to be a sinner before he had reached Paradise. It would apply very exactly, however, to a sinner rescued from a lower sphere and brought to a higher one. When we view sin in the light of modern science, with the tenderness of the modern conscience and with a sense of justice and proportion, it ceases to be that monstrous cloud which darkened the whole vision of the mediaeval theologian. Man has been more harsh with himself than an all-merciful God will ever be. It is true that with all deductions there remains a great residuum which means want of individual effort, conscious weakness of will, and culpable failure of character when the sinner, like Horace, sees and applauds the higher while he follows the lower. But when, on the other hand, one has made allowances-and can our human allowance be as generous as God's?-for the sins which are the inevitable product of early environment, for the sins which are due to hereditary and inborn taint, and to the sins which are due to clear physical causes, then the total of active sin is greatly reduced. Could one, for example, imagine that Providence, all-wise and all-merciful, as every creed proclaims, could punish the unfortunate wretch who hatches criminal thoughts behind the slanting brows of a criminal head? A doctor has but to glance at the cranium to predicate the crime. In its worst forms all crime, from Nero to Jack the Ripper, is the product of absolute lunacy, and those gross national sins to which allusion has been made seem to point to collective national insanity. Surely, then, there is hope that no very terrible inferno is needed to further punish those who have been so afflicted upon earth. Some of our dead have remarked that nothing has surprised them so much as to find who have been chosen for honour, and certainly, without in any way condoning sin, one could well imagine that the man whose organic makeup predisposed him with irresistible force in that direction should, in justice, receive condolence and sympathy. Possibly such a sinner, if he had not sinned so deeply as he might have done, stands higher than the man who was born good, and remained so, but was no better at the end of his life. The one has made some progress and the other has not. But the commonest failing, the one which fills the spiritual hospitals of the other world, and is a temporary bar to the normal happiness of the after-life, is the sin of Tomlinson in Kipling's poem, the commonest of all sins in respectable British circles, the sin of conventionality, of want of conscious effort and development, of a sluggish spirituality, fatted over by a complacent mind and by the comforts of life. It is the man who is satisfied, the man who refers his salvation to some church or higher power without steady travail of his own soul, who is in deadly danger. All churches are good, Christian or non-Christian, so long as they promote the actual spirit life of the individual, but all are noxious the instant that they allow him to think that by any form of ceremony, or by any fashion of creed, he obtains the least advantage over his neighbour, or can in any way dispense with that personal effort which is the only road to the higher places.
This is, of course, as applicable to believers in Spiritualism as to any other belief. If it does not show in practice then it is vain. One can get through this life very comfortably following without question in some procession with a venerable leader. But one does not die in a procession. One dies alone. And it is then that one has alone to accept the level gained by the work of life. And what is the punishment of the undeveloped soul? It is that it should be placed where it WILL develop, and sorrow would seem always to be the forcing ground of souls. That surely is our own experience in life where the insufferably complacent and unsympathetic person softens and mellows into beauty of character and charity of thought, when tried long enough and high enough in the fires of life. The Bible has talked about the "Outer darkness where there is weeping and gnashing of teeth." The influence of the Bible has sometimes been an evil one through our own habit of reading a book of Oriental poetry and treating it as literally as if it were Occidental prose. When an Eastern describes a herd of a thousand camels he talks of camels which are more numerous than the hairs of your head or the stars in the sky. In this spirit of allowance for Eastern expression, one must approach those lurid and terrible descriptions which have darkened the lives of so many imaginative children and sent so many earnest adults into asylums. From all that we learn there are indeed places of outer darkness, but dim as these uncomfortable waiting-rooms may be, they all admit to heaven in the end. That is the final destination of the human race, and it would indeed be a reproach to the Almighty if it were not so. We cannot dogmatise upon this subject of the penal spheres, and yet we have very clear teaching that they are there and that the no-man's-land which separates us from the normal heaven, that third heaven to which St. Paul seems to have been wafted in one short strange experience of his lifetime, is a place which corresponds with the Astral plane of the mystics and with the "outer darkness" of the Bible. Here linger those earthbound spirits whose worldly interests have clogged them and weighed them down, until every spiritual impulse had vanished; the man whose life has been centred on money, on worldly ambition, or on sensual indulgence. The one-idea'd man will surely be there, if his one idea was not a spiritual one. Nor is it necessary that he should be an evil man, if dear old brother John of Glastonbury, who loved the great Abbey so that he could never detach himself from it, is to be classed among earthbound spirits. In the most material and pronounced classes of these are the ghosts who impinge very closely upon matter and have been seen so often by those who have no strong psychic sense. It is probable, from what we know of the material laws which govern such matters, that a ghost could never manifest itself if it were alone, that the substance for the manifestation is drawn from the spectator, and that the coldness, raising of hair, and other symptoms of which he complains are caused largely by the sudden drain upon his own vitality. This, however, is to wander into speculation, and far from that correlation of psychic knowledge with religion, which has been the aim of these chapters. By one of those strange coincidences, which seem to me sometimes to be more than coincidences, I had reached this point in my explanation of the difficult question of the intermediate state, and was myself desiring further enlightenment, when an old book reached me through the post, sent by someone whom I have never met, and in it is the following passage, written by an automatic writer, and in existence since 1880. It makes the matter plain, endorsing what has been said and adding new points.
"Some cannot advance further than the borderland-such as never thought of spirit life and have lived entirely for the earth, its cares and pleasures-even clever men and women, who have lived simply intellectual lives without spirituality. There are many who have misused their opportunities, and are now longing for the time misspent and wishing to recall the earth– life. They will learn that on this side the time can be redeemed, though at much cost. The borderland has many among the restless money-getters of earth, who still haunt the places where they had their hopes and joys. These are often the longest to remain . . . many are not unhappy. They feel the relief to be sufficient to be without their earth bodies. All pass through the borderland, but some hardly perceive it. It is so immediate, and there is no resting there for them. They pass on at once to the refreshment place of which we tell you." The anonymous author, after recording this spirit message, mentions the interesting fact that there is a Christian inscription in the Catacombs which runs: NICEFORUS ANIMA DULCIS IN REFRIGERIO, "Nicephorus, a sweet soul in the refreshment place." One more scrap of evidence that the early Christian scheme of things was very like that of the modern psychic. So much for the borderland, the intermediate condition. The present Christian dogma has no name for it, unless it be that nebulous limbo which is occasionally mentioned, and is usually defined as the place where the souls of the just who died before Christ were detained. The idea of crossing a space before reaching a permanent state on the other side is common to many religions, and took the allegorical form of a river with a ferry– boat among the Romans and Greeks. Continually, one comes on points which make one realise that far back in the world's history there has been a true revelation, which has been blurred and twisted in time. Thus in Dr. Muir's summary of the RIG. VEDA, he says, epitomising the beliefs of the first Aryan conquerors of India: "Before, however, the unborn part" (that is, the etheric body) "can complete its course to the third heaven it has to traverse a vast gulf of darkness, leaving behind on earth all that is evil, and proceeding by the paths the fathers trod, the spirit soars to the realms of eternal light, recovers there his body in a glorified form, and obtains from God a delectable abode and enters upon a more perfect life, which is crowned with the fulfilment of all desires, is passed in the presence of the Gods and employed in the fulfilment of their pleasure.
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