ne of the greatest spiritual leaders the world has known,--Phillips
Brooks. When he was the rector of Trinity Church, or the Bishop of the
Massachusetts diocese, no one who sought his companionship or counsel
would have been regarded as being wrong to do so. Now,--always provided
that there is full conviction of immortality,--why should it be wrong to
seek his companionship or counsel from the unseen life? Death has no
power over the essential individuality. Indeed, in being freed from the
physical body, the spiritual man becomes only more powerful, and with
his power acting from a higher plane of energy. Regarding ourselves as
spiritual beings,--and if we are not that we are nothing,--regarding
ourselves as _temporarily inhabiting_ a physical body, but in no sense
identified with it save as we use this body for our instrument of
communication with the physical world; what more logical or natural than
that the spiritual being, not yet released from his physical body,
should hold sweet and intimate communion with the spiritual being that
_has_ been released from this physical environment? Telepathy has
already become a recognized law. That mind to mind, spirit to spirit,
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