production of the belief in the immortality of the soul, has been the development of a power to see mental visions, with all the vividness of material visions; 7th, among these visions, some of the most common have been apparitions of the forms of the dead, and some of the best authenticated of these have occurred where a strong unfulfilled desire has possessed the departed in the moment of dying and where the seer of the apparition has been bound by close ties to the dead.
These are the considerations, mostly facts—you may dispute some of them, but not all I think—in the light of which I should endeavour to illustrate the manifestation of Christ to His disciples after death. To these facts I merely added the conjecture that possibly there may be something besides the mere movement of our brains that produces these images of the departed, something—I will not say external, for a spirit, if independent of place, can be neither external to us nor internal—but some act in the invisible world of spirits corresponding to every apparition upon the visible world. But I did not pledge myself to such a theory. I only insisted that the whole revelation of poetry and religion through the Imagination has been of such inestimable importance to man that we cannot put it all aside as false because imaginative; we must regard it with reverence and be prepared to find that in the central event of the purest religion of all, the Imagination has been made the medium of the culminating revelation of spirit and truth. Indeed, if the spiritual world is real and near, it is difficult to conceive how God—without breaking the Laws of Nature and without unfitting us for life in a world of sense—could better give us glimpses of an invisible environment, than by causing it to press in, as it were, upon the Imagination, so that the mind's eye, thus stimulated by real invisibilities, may, for the time, supplant the bodily faculty of sight, and
