But, even by
extending these two theories to their uttermost point and
positively abusing their accommodating elasticity, we do not
succeed in illumining by their aid more than a rather restricted
portion of the vast undiscovered land. We must therefore look for
something else.
The first theory which suggests itself and which on the surface
seems rather attractive is that of spiritualism, which may be
extended until it is scarcely distinguishable from the
theosophical theory and other religious suppositions. It assumes
the revival of spirits, the existence of discarnate or other
superior and more mysterious entities which surround us, interest
themselves in our fate, guide our thoughts and our actions and,
above all, know the future. It is, as we recognized when speaking
of ghosts and hanted houses, a very acceptable theory; and any
one to whom it appears can adopt it without doing violence to his
intelligence. But we must confess that it seems less necessary
and perhaps even less clearly proved in this region than in that.
It starts by begging the question: without the intervention of
discarnate beings, the spiritualists say, it is impossible to
explain the majority of the premonitory phenomena; therefore we
must admit the existence of these discarnate beings. Let us grant
it for the moment, for to beg the question, which is merely an
indefensible trick of the superficial logic of our brain, does
not necessarily condemn a theory and neither takes away from nor
adds to the reality of things.
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