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Letter 21] mind of that friend. We are so completely in the dark as to the originating causes (for physiology tells us nothing but the instrumental causes) which produce our thoughts, that I see nothing at all absurd in the notion that every truthful and vivid conception of one human being in the mind of another upon earth, arises from some communion in the spirit-world between the spirits of the two.

So much for conjectures as to the possible reality or possible causes of some classes of apparitions. I do not often myself set much store on them, except so far as they are of use in reminding us how wide is the province of possibility, or how narrow the province of certainty, in the region of ultimate causation. I lay stress, not upon any conjectural explanation of ghost phenomena, but upon the following general considerations, most of which are of the nature, not of conjectures, but of facts: 1st, man is what he is, largely in virtue of the Imagination; 2nd, one half of man's time and one half of the phenomena of Nature seem to have no other purpose (so far as man is concerned) than to stimulate the Imagination; 3rd, if we suppose that this wonderful world is under the government of a good God, although opposed by an inferior Evil, we are led to infer that He has implanted in us this faculty of Imagination and that the noble aspirations and beliefs which have been developed by it have not been unmixed delusions; 4th, among the noblest of the beliefs thus developed, has been the belief in the immortality of the soul, which, after being tested by the faith of many centuries, is at this day cherished by the majority of civilized mankind; 5th, this belief has proved its truth, so far as imaginations can prove themselves true, by working well, i.e. it has raised and ennobled those who have entertained it, and has made them (on the whole) morally the better for it; 6th, a part of the training of the Imagination, intimately connected with the