The Project Gutenberg EBook of The Law and the Word, by Thomas Troward This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org Title: The Law and the Word Author: Thomas Troward Release Date: April 6, 2005 [EBook #15568] Language: English Character set encoding: ISO-8859-1 *** START OF THIS PROJECT GUTENBERG EBOOK THE LAW AND THE WORD *** Produced by Kevin Handy, Thomas Hutchinson and the PG Online Distributed Proofreading Team (https://www.pgdp.net). THE LAW AND THE WORD BY T. TROWARD Late Divisional Judge, Punjab. Honorary member of the Medico-Legal Society of New York. First Vice-President International New Thought Alliance Author of the "Edinburgh Lectures on Mental Science," etc. NEW YORK ROBERT M. McBRIDE & COMPANY 1917 BY S.A. TROWARD Published, May, 1917 PRINTED IN THE UNITED STATES OF AMERICA. CONTENTS CHAPTER PAGE FOREWORD iii I SOME FACTS IN NATURE 1 II SOME PSYCHIC EXPERIENCES 18 III MAN'S PLACE IN THE CREATIVE ORDER 44 IV THE LAW OF WHOLENESS 75 V THE SOUL OF THE SUBJECT 85 VI THE PROMISES 103 VII DEATH AND IMMORTALITY 132 VIII TRANSFERRING THE BURDEN 168 FOOTNOTES: 224 FOREWORD THOMAS TROWARD AN APPRECIATION How is one to know a friend? Certainly not by the duration of acquaintance. Neither can friendship be bought or sold by service rendered. Nor can it be coined into acts of gallantry or phrases of flattery. It has no part in the small change of courtesy. It is outside all these, containing them all and superior to them all. To some is given the great privilege of a day set apart to mark the arrival of a total stranger panoplied with all the insignia of friendship. He comes unannounced. He bears no letter of introduction. No mutual friend can vouch for him. Suddenly and silently he steps unexpectedly out of the shadow of material concern and spiritual obscurity, into the radiance of intimate friendship, as a picture is projected upon a lighted screen. But unlike the phantom picture he is an instant reality that one's whole being immediately recognizes, and the radiance of fellowship that pervades his word, thought and action holds all the essence of long companionship. Unfortunately there are too few of these bright messengers of God to be met with in life's pilgrimage, but that Judge Troward was one of them will never be doubted by the thousands who are now mourning his departure from among us. Those whose closest touch with him has been the reading of his books will mourn him as a friend only less than those who listened to him on the platform. For no books ever written more clearly expressed the author. The same simple lucidity and gentle humanity, the same effort to discard complicated non-essentials, mark both the man and his books. Although the spirit of benign friendliness pervades his writings and illuminated his public life, yet much of his capacity for friendship was denied those who were not privileged to clasp hands with him and to sit beside him in familiar confidence. Only in the intimacy of the fireside did he wholly reveal his innate modesty and simplicity of character. Here alone, glamoured with his radiating friendship, was shown the wealth of his richly-stored mind equipped by nature and long training to deal logically with the most profound and abstruse questions of life. Here indeed was proof of his greatness, his unassuming superiority, his humanity, his keen sense of honour, his wit and humour, his generosity and all the characteristics of a rare gentleman, a kindly philosopher and a true friend. To Judge Troward was given the logician's power to strip a subject bare of all superfluous and concealing verbiage, and to exhibit the gleaming jewels of truth and reality in splendid simplicity. This supreme quality, this ability to make the complex simple, the power to subordinate the non-essential, gave to his conversation, to his lectures, to his writings, and in no less degree to his personality, a direct and charming naïveté that at once challenged attention and compelled confidence and affection. His sincerity was beyond question. However much one might differ from him in opinion, at least one never doubted his profound faith and complete devotion to truth. His guileless nature was beyond ungenerous suspicions and selfish ambitions. He walked calmly upon his way wrapped in the majesty of his great thoughts, oblivious to the vexations of the world's cynicism. Charity and reverence for the indwelling spirit marked all his human relations. Tolerance of the opinions of others, benevolence and tenderness dwelt in his every word and act. Yet his careful consideration of others did not paralyze the strength of his firm will or his power to strike hard blows at wrong and error. The search for truth, to which his life was devoted, was to him a holy quest. That he could and would lay a lance in defence of his opinions is evidenced in his writings, and has many times been demonstrated to the discomfiture of assailing critics. But his urbanity was a part of himself and never departed from him. Not to destroy but to create was his part in the world. In developing his philosophy he built upon the foundation of his predecessors. No good and true stone to be found among the ruins of the past, but was carefully worked into his superstructure of modern thought, radiant with spirituality, to the building of which the enthusiasm of his life was devoted. To one who has studied Judge Troward, and grasped the significance of his theory of the "Universal Sub-conscious Mind," and who also has attained to an appreciation of Henri Bergson's theory of a "Universal Livingness," superior to and outside the material Universe, there must appear a distinct correlation of ideas. That intricate and ponderously irrefutable argument that Bergson has so patiently built up by deep scientific research and unsurpassed profundity of thought and crystal-clear reason, that leads to the substantial conclusion that man has leapt the barrier of materiality only by the urge of some external pressure superior to himself, but which, by reason of infinite effort, he alone of all terrestrial beings has succeeded in utilizing in a superior manner and to his advantage: this well-rounded and exhaustively demonstrated argument in favour of a super-livingness in the universe, which finds its highest terrestrial expression in man, appears to be the scientific demonstration of Judge Troward's basic principle of the "Universal Sub-conscious Mind." This universal and infinite God-consciousness which Judge Troward postulates as man's sub-consciousness, and from which man was created and is maintained, and of which all physical, mental and spiritual manifestation is a form of expression, appears to be a corollary of Bergson's demonstrated "Universal Livingness." What Bergson has so brilliantly proven by patient and exhaustive processes of science, Judge Troward arrived at by intuition, and postulated as the basis of his argument, which he proceeded to develop by deductive reasoning. The writer was struck by the apparent parallelism of these two distinctly dissimilar philosophies, and mentioned the discovery to Judge Troward who naturally expressed a wish to read Bergson, with whose writings he was wholly unacquainted. A loan of Bergson's "Creative Evolution" produced no comment for several weeks, when it was returned with the characteristic remark, "I've tried my best to get hold of him, but I don't know what he is talking about." I mention the remark as being characteristic only because it indicates his extreme modesty and disregard of exhaustive scientific research. The Bergson method of scientific expression was unintelligible to his mind, trained to intuitive reasoning. The very elaborateness and microscopic detail that makes Bergson great is opposed to Judge Troward's method of simplicity. He cared not for complexities, and the intricate minutiæ of the process of creation, but was only concerned with its motive power—the spiritual principles upon which it was organized and upon which it proceeds. Although the conservator of truth of every form and degree wherever found, Judge Troward was a ruthless destroyer of sham and pretence. To those submissive minds that placidly accept everything indiscriminately, and also those who prefer to follow along paths of well-beaten opinion, because the beaten path is popular, to all such he would perhaps appear to be an irreverent iconoclast seeking to uproot long accepted dogma and to overturn existing faiths. Such an opinion of Judge Troward's work could not prevail with any one who has studied his teachings. His reverence for the fundamental truths of religious faith was profound, and every student of his writings will testify to the great constructive value of his work. He builded upon an ancient foundation a new and nobler structure of human destiny, solid in its simplicity and beautiful in its innate grandeur. But to the wide circle of Judge Troward's friends he will best and most gloriously be remembered as a teacher. In his magic mind the unfathomable revealed its depths and the illimitable its boundaries; metaphysics took on the simplicity of the ponderable, and man himself occupied a new and more dignified place in the Cosmos. Not only did he perceive clearly, but he also possessed that quality of mind even more rare than deep and clear perception, that clarity of expression and exposition that can carry another and less-informed mind along with it, on the current of its understanding, to a logical and comprehended conclusion. In his books, his lectures and his personality he was always ready to take the student by the hand, and in perfect simplicity and friendliness to walk and talk with him about the deeper mysteries of life—the life that includes death—and to shed the brilliant light of his wisdom upon the obscure and difficult problems that torment sincere but rebellious minds. His artistic nature found expression in brush and canvas and his great love for the sea is reflected in many beautiful marine sketches. But if painting was his recreation, his work was the pursuit of Truth wherever to be found, and in whatever disguise. His life has enriched and enlarged the lives of many, and all those who knew him will understand that in helping others he was accomplishing exactly what he most desired. Knowledge, to him, was worth only what it yielded in uplifting humanity to a higher spiritual appreciation, and to a deeper understanding of God's purpose and man's destiny. A man, indeed! He strove not for a place, Nor rest, nor rule. He daily walked with God. His willing feet with service swift were shod— An eager soul to serve the human race, Illume the mind, and fill the heart with grace— Hope blooms afresh where'er those feet have trod. PAUL DERRICK. THE LAW AND THE WORD CHAPTER I SOME FACTS IN NATURE If I were asked what, in my opinion, distinguishes the thought of the present day from that of a previous generation, I should feel inclined to say, it is the fact that people are beginning to realize that Thought is a power in itself, one of the great forces of the Universe, and ultimately the greatest of forces, directing all the others. This idea seems to be, as the French say, "in the air," and this very well expresses the state of the case—the idea is rapidly spreading through many countries and through all classes, but it is still very much "in the air." It is to a great extent as yet only in a gaseous condition, vague and nebulous, and so not leading to the practical results, both individual and collective, which might be expected of it, if it were consolidated into a more workable form. We are like some amateurs who want to paint finished pictures before they have studied the elements of Art, and when they see an artist do without difficulty what they vainly attempt, they look upon him as a being specially favoured by Providence, instead of putting it down to their own want of knowledge. The idea is true. Thought is the great power of the Universe. But to make it practically available we must know something of the principles by which it works—that it is not a mere vaporous indefinable influence floating around and subject to no known laws, but that on the contrary, it follows laws as uncompromising as those of mathematics, while at the same time allowing unlimited freedom to the individual. Now the purpose of the following pages, is to suggest to the reader the lines on which to find his way out of this nebulous sort of thought into something more solid and reliable. I do not profess, like a certain Negro preacher, to "unscrew the inscrutable," for we can never reach a point where we shall not find the inscrutable still ahead of us; but if I can indicate the use of a screw-driver instead of a hatchet, and that the screws should be turned from left to right, instead of from right to left, it may enable us to unscrew some things which would otherwise remain screwed down tight. We are all beginners, and indeed the hopefulness of life is in realizing that there are such vistas of unending possibilities before us, that however far we may advance, we shall always be on the threshold of something greater. We must be like Peter Pan, the boy who never grew up—heaven defend me from ever feeling quite grown up, for then I should come to a standstill; so the reader must take what I have to say simply as the talk of one boy to another in the Great School, and not expect too much. The first question then is, where to begin. Descartes commenced his book with the words "Cogito, ergo sum." "I think, therefore I am," and we cannot do better than follow his example. There are two things about which we cannot have any doubt—our own existence, and that of the world around us. But what is it in us that is aware of these two things, that hopes and fears and plans regarding them? Certainly not our flesh and bones. A man whose leg has been amputated is able to think just the same. Therefore it is obvious that there is something in us which receives impressions and forms ideas, that reasons upon facts and determines upon courses of action and carries them out, which is not the physical body. This is the real "I Myself." This is the Person we are really concerned with; and it is the betterment of this "I Myself" that makes it worth while to enquire what our Thought has to do in the matter. Equally true it is on the other hand that the forces of Nature around us do not think. Steam, electricity, gravitation, and chemical affinity do not think. They follow certain fixed laws which we have no power to alter. Therefore we are confronted at the outset by a broad distinction between two modes of Motion—the Movement of Thought and the Movement of Cosmic Energy—the one based upon the exercise of Consciousness and Will, and the other based upon Mathematical Sequence. This is why that system of instruction known as Free Masonry starts by erecting the two symbolic pillars Jachin and Boaz—Jachin so called from the root "Yak" meaning "One," indicating the Mathematical element of Law; and Boaz, from the root "Awáz" meaning "Voice" indicating Personal element of Free Will. These names are taken from the description in I Kings vii, 21 and II Chron. iii, 17 of the building of Solomon's Temple, where these two pillars stood before the entrance, the meaning being that the Temple of Truth can only be entered by passing between them, that is, by giving each of these factors their due relation to the other, and by realizing that they are the two Pillars of the Universe, and that no real progress can be made except by finding the true balance between them. Law and Personality—these are the two great principles with which we have to deal, and the problem is to square the one with the other. Let me start, then, by considering some well established facts in the physical world which show how the known Law acts under certain known conditions, and this will lead us on in an intelligible manner to see how the same Law is likely to work under as yet unknown conditions. If we had to deal with unknown laws as well as unknown conditions we should, indeed, be up a gum tree. Fancy a mathematician having to solve an equation, both sides of which were entirely made up of unknown quantities—where would he be? Happily this is not the case. The Law is ONE throughout, and the apparent variety of its working results from the infinite variety of the conditions under which it may work. Let us lay a foundation, then, by seeing how it works in what we call the common course of Nature. A few examples will suffice. Hardly more than a generation ago it was supposed that the analysis of matter could not be carried further than its reduction to some seventy primary chemical elements, which in various combinations produced all material substances; but there was no explanation how all these different elements came into existence. Each appeared to be an original creation, and there was no accounting for them. But now-a-days, as the rustic physician says in Molière's play of the "Médecin Malgré Lui," "nous avons changé tout cela." Modern science has shown conclusively that every kind of chemical atom is composed of particles of one original substance which appears to pervade all space, and to which the name of Ether has been given. Some of these particles carry a positive charge of electricity and some a negative, and the chemical atom is formed by the grouping of a certain number of negatively charged particles round a centre composed of positive electricity around which they revolve; and it is the number of these particles and the rate of their motion that determines the nature of the atom, whether, for instance, it will be an atom of iron or an atom of hydrogen, and thus we are brought back to Plato's old aphorism that the Universe consists of Number and Motion. The size of these etheric particles is small beyond anything but abstract mathematical conception. Sir Oliver Lodge is reported to have made the following comparison in a lecture delivered at Birmingham. "The chemical atom," he said, "is as small in comparison to a drop of water as a cricket-ball is compared to the globe of the earth; and yet this atom is as large in comparison to one of its constituent particles as Birmingham town-hall is to a pin's head." Again, it has been said that in proportion to the size of the particles the distance at which they revolve round the centre of the atom is as great as the distance from the earth to the sun. I must leave the realization of such infinite minuteness to the reader's imagination—it is beyond mine. Modern science thus shows us all material substance, whether that of inanimate matter or that of our own bodies, as proceeding out of one primary etheric substance occupying all space and homogeneous, that is being of a uniform substance—and having no qualities to distinguish one part from another. Now this conclusion of science is important because it is precisely the fact that out of this homogeneous substance particles are produced which differ from the original substance in that they possess positive and negative energy and of these particles the atom is built up. So then comes the question: What started this differentiation? The electronic theory which I have just mentioned takes us as far as a universal homogeneous ether as the source from which all matter is evolved, but it does not account for how motion originated in it; but perhaps another closely allied scientific theory will help us. Let us, then, turn to the question of Vibrations or Waves in Ether. In scientific language the length of a wave is the distance from the crest of one wave to that of the wave immediately following it. Now modern science recognizes a long series of waves in ether, commencing with the smallest yet known measuring 0.1 micron, or about 1/254,000 of an inch, in length, measured by Professor Schumann in 1893, and extending to waves of many miles in length used in wireless telegraphy—for instance those employed between Clifden in Galway and Glace Bay in Nova Scotia are estimated to have a length of nearly four miles. These infinitesimally small ultra-violet or actinic waves, as they are called, are the principal agents in photography, and the great waves of wireless telegraphy are able to carry a force across the Atlantic which can sensibly affect the apparatus on the other side; therefore we see that the ether of space affords a medium through which energy can be transmitted by means of vibrations. But what starts the vibrations? Hertz announced his discovery of the electro-magnetic waves, now known by his name, in 1888; but, following up the labours of various other investigators, Lodge, Marconi and others finally developed their practical application after Hertz's death which occurred in 1894. To Hertz, however, belongs the honour of discovering how to generate these waves by means of sudden, sharply defined, electrical discharges. The principle may be illustrated by dropping a stone in smooth water. The sudden impact sets up a series of ripples all round the centre of disturbance, and the electrical impulse acts similarly in the ether. Indeed the fact that the waves flow in all directions from the central impulse is one of the difficulties of wireless telegraphy, because the message may be picked up in any direction by a receiver tuned to the same rate of vibration, and the interest for us consists in the hypothesis that thought- waves act in an analogous manner. That vibrations are excited by sound is beautifully exemplified by the eidophone, an instrument invented, I believe, by Mrs. Watts-Hughes, and with which I have seen that lady experiment. Dry sand is scattered on a diaphragm on which the eidophone concentrates the vibrations from music played near it. The sand, as it were, dances in time to the music, and when the music stops is found to settle into definite forms, sometimes like a tree or a flower, or else some geometrical figure, but never a confused jumble. Perhaps in this we may find the origin of the legends regarding the creative power of Orpheus' lyre, and also the sacred dances of the ancients—who knows! Perhaps some critical reader may object that sound travels by means of atmospheric and not etheric waves; but is he prepared to say that it cannot produce etheric waves also. The very recent discovery of transatlantic telephoning tends to show that etheric waves can be generated by sound, for on the 20th of October, 1915, words spoken in New York were immediately heard in Paris, and could therefore only have been transmitted through the ether, for sound travels through the atmosphere only at the rate of about 750 miles an hour, while the speed of impulses through ether can only be compared to that of light or 186,000 miles in a second. It is therefore a fair inference that etheric vibrations can be inaugurated by sound. Perhaps the reader may feel inclined to say with the Irishman that all this is "as dry as ditch-water," but he will see before long that it has a good deal to do with ourselves. For the present what I want him to realize by a few examples is the mathematical accuracy of Law. The value of these examples lies in their illustration of the fact that the Law can always be trusted to lead us on to further knowledge. We see it working under known conditions, and relying on its unchangeableness, we can then logically infer what it will do under other hypothetical conditions, and in this way many important discoveries have been made. For instance it was in this way that Mendeléef, the Russian chemist, assumed the existence of three then unknown chemical elements, now called Scandium, Gallium and Germanium. There was a gap in the orderly sequence of the chemical elements, and relying on the old maxim—"Natura nihil facit per saltum"— Nature nowhere leaves a gap to jump over—he argued that if such elements did not exist they ought to, and so he calculated what these elements ought to be like, giving their atomic weight, chemical affinities, and the like; and when they were discovered many years later they were found to answer exactly to his description. He prophesied, not by guesswork, but by knowledge of the Law; and in much the same way radium was discovered by Professor and Madame Curie. In like manner Hertz was led to the discovery of the electro-magnetic waves. The celebrated mathematician Clerk-Maxwell had calculated all particulars of these waves twenty-five years before Hertz, on the basis of these calculations, worked out his discovery. Again, Neptune, the outermost known planet of our system was discovered by the astronomer Galle in consequence of calculations made by Leverrier. Certain variations in the movements of the planets were mathematically unaccountable except on the hypothesis that some more remote planet existed. Astronomers had faith in mathematics and the hypothetical planet was found to be a reality. Instances of this kind might be multiplied, but as the French say "à quoi bon?" I think these will be sufficient to convince the reader that the invariable sequence of Law is a factor to be relied upon, and that by studying its working under known conditions we may get at least some measure of light on conditions which are as yet unknown to us. Let us now pass on to the human subject and consider a few examples of what is usually called the psychic side of our nature. Walt Whitman was quite right when he said that we are not all included between our hat and our boots; we shall find that our modes of consciousness and powers of action are not entirely restricted to our physical body. The importance of this line of enquiry lies in the fact that if we do possess extra-physical powers, these also form part of our personality and must be included in our estimate of our relation to our environment, and it is therefore worth our while to consider them. Some very interesting experiments have been made by De Rochas, an eminent French scientist, which go to show that under certain magnetic conditions the sensation of physical touch can be experienced at some distance from the body. He found that under these conditions the person experimented on is insensible to the prick of a needle run into his skin, but if the prick is made about an inch-and-a-half away from the surface of the skin he feels it. Again at about three inches from this point he feels the prick of the needle, but is insensible to it in the space between these two points. Then there comes another interval in which no sensation is conveyed, but at about three inches still further away he again feels the sensation, and so on; so that he appears to be surrounded by successive zones of sensation, the first about an inch- and-a-half from the body, and the others at intervals of about three inches each. The number of these zones seems to vary in different cases, but in some there are as many as six or seven, thus giving a radius of sensation, extending to more than twenty inches beyond the body. Now to explain this we must have recourse to what I have already said about waves. The heart and the lungs are the two centres of automatic rhythmic movement in the body, and each projects its own series of vibrations into the etheric envelope. Those projected by the lungs are estimated to be three times the length of those projected by the heart, while those projected by the heart are three times as rapid as those projected by the lungs. Consequently if the two sets of waves start together the crest of every third wave of the rapid series of short waves will coincide with the crest of one of the long waves of the slower series, while the intermediate short waves will coincide with the depression of one of the long waves. Now the effect of the crest of one wave overtaking that of another going in the same direction, is to raise the two together at that point into a single wave of greater amplitude or height than the original waves had by themselves; if the reader has the opportunity of studying the inflowing of waves on the seabeach he can verify this for himself. Consequently when the more rapid etheric waves overtake the slower ones they combine to form a larger wave, and it is at these points that the zones of sensation occur. If the reader will draw a diagram of two waved lines travelling along the same horizontal line and so proportioned that the crest of each of the large waves coincides with the crest of every third wave of the small ones, he will see what I mean: and if he then recollects that the fall in the larger waves neutralizes the rise in the smaller ones, and that because this double series starts from the interior of the body the surface of the body comes just at one of these neutralized points, he will see why sensation is neutralized there; and he will also see why the succeeding zones of sensation are double the distance from each other that the first one is from the surface of the body; it is simply because the surface of the body cuts the first long wave exactly in the middle, and therefore only half that wave occurs outside the body. This is the explanation given by De Rochas, and it affords another example of that principle of mathematical sequence of which I have spoken. It would appear that under normal conditions the double series of vibrations is spread all over the body, and so all parts are alike sensitive to touch. I think, then, we may assume on the basis of De Rochas' experiments and others that there are such things as etheric vibrations proceeding from human personality, and in the next chapter I will give some examples showing that the psychic personality extends still further than these experiments, taken by themselves, would indicate—in fact that we possess an additional range of faculties far exceeding those which we ordinarily exercise through the physical body, and which must therefore be included in our conception of ourselves if we are to have an adequate idea of what we really are. CHAPTER II SOME PSYCHIC EXPERIENCES The preceding chapter has introduced the reader to the general subject of etheric vibration as one of the natural forces of the Universe, both as the foundation of all matter and as the medium for the transmission of energy to immense distances, and also as something continually emanating from human beings. In the present chapter I shall consider it more particularly in this last aspect, which, as included in our own personality, very immediately concerns ourselves. I will commence with an instance of the practical application of this fact. Some years ago I was lunching at the house of Lady —— in company of a well-known mental healer whom I will call Mr. Y. and a well-known London physician whom I will call Dr. W. Mr. Y. mentioned the case of a lady whose leg had been amputated above the knee some years previously to her coming under his care, yet she frequently felt pains in the (amputated) knee and lower part of the left leg and foot. Dr. W. said this was to be attributed to the nerves which convey to the brain the sensation of the extremities, much as a telegraph line might be tapped in the middle, and Mr. Y. agreed that this was perfectly true on the purely physical side. But he went on to say, that accidentally putting his hand where the amputated foot should have been he felt it there. Then it occurred to him that since there was no material foot to be touched, it must be through the medium of his own psychic body that the sensation of touch was conveyed to him, and accordingly he asked the lady to imagine that she was making various movements with the amputated limb, all of which he felt, and was able to tell her what each movement was, which she said he did correctly. Then, to carry the experiment further, he reversed the process and with his hand moved the invisible leg and foot in various ways, all of which the lady felt and described. He then determined to treat the invisible leg as though it were a real one, and joined up the circuit by taking her left foot in his right hand and her right foot (the amputated one) in his left, with the result that she immediately felt relief; and after successive treatments in this way was entirely cured. A well authenticated case like this opens up a good many interesting questions regarding the Psychic Body, but the most important point appears to me to be that we are able to experience sensation by means of it. In this case, however, and those mentioned in the preceding chapter, the physical body was actually present, and if we stopped at this point, we might question whether its presence was not a sine qua non for the action of the etheric vibrations. I will therefore pass on to a class of examples which show that very curious phenomena can take place without the physical body being on the spot. There are numerous well verified cases of the kind to be found in the records of the Society for Psychical Research and in other books by trustworthy writers; but it may perhaps interest the present reader to hear one or two instances of my personal experience which, though they may not be so striking as some of those recorded by others, still point in the same direction. My first introduction to Scotland was when I delivered the course of lectures in Edinburgh which led to the publication of my first book, the "Edinburgh Lectures on Mental Science." The following years I gave a second course of lectures in Edinburgh, but the friends who had kindly entertained me on the former occasion had in the meanwhile gone to live elsewhere. However, a certain Mr. S., whose acquaintance I had made on my previous visit, invited me to stay with him for a day or two while I could look round for other accommodation, though, as it turned out, I remained at his house during the whole month I was in Edinburgh. I had, however, never seen his house, which was on the opposite side of the town to where I had stayed before. I arrived there on a Tuesday, and Mr. S. and his family at once met me with the question: "What were you thinking of at ten o'clock on Sunday evening?" I could not immediately recall this, and also wanted to know the reason of their question. "We have something curious to tell you," they replied, "but first try to remember what you were thinking of at ten o'clock on Sunday evening—were you thinking about us?" Then I recollected that about that time I was saying my usual prayers before going to bed and had asked that, if I could stay only a day or two with Mr. S., I should be directed to a suitable place for the remainder of the time. "That explains it," they replied; and then they went on to tell me that at the hour in question Mr. S. and his son, a young man of about twenty, had entered their dining-room together and seen me standing leaning against the mantel-shelf. They were both hard-headed Scotchmen engaged in business in Edinburgh, and certainly not the sort of people to conjure up fanciful imaginings, nor is it likely that the same fancy should have occurred to both of them; and therefore I can only suppose that they actually saw what they said they did. Now I myself was in London at the time of this appearance in Edinburgh, of which I had no consciousness whatever; at the same time the fact of my being seen in Edinburgh exactly at the time when my thought, in prayer, was centred upon Mr. S.'s house (which I had not then seen) is a coincidence suggesting that in some way my Thought had made itself visible there in the image of my external personality. In this case, as I have said, I was not conscious of my psychic visit to Edinburgh, but I will now relate a converse instance, which occurred in connection with my first visit there. At that time I had never been in Scotland, and so far as I knew was never likely to go there. I was wide awake, writing in my study at Norwood, where I then lived, when I suddenly found myself in a place totally unknown to me, where stood the ruins of an ancient abbey, part of which, however, was still roofed over and used as a place of worship. I felt much interested, and among other things I noted a Latin inscription on a tablet in one of the walls. There seemed to be an invisible guide showing me over the place, who then pointed out a long low house opposite the abbey, and said: "This is the house of the clergyman of the abbey"; and I was then taken inside the house and shown a number of antique-looking rooms. Then I came to myself, and found I was sitting at my writing-table in Norwood. I had, however, a clear recollection of the place I had seen, but no idea where it was, or indeed whether any such place really existed. I also remembered a portion of the Latin inscription, which I at once wrote down in a note-book, as my curiosity was aroused. As I have said, I had no reason at that time to suppose I should ever go to Scotland, but some weeks later I was invited to lecture in Edinburgh. Another visitor in the house where I was a guest there, was the wife of the County Court Judge of Cumberland, and I showed her and our hostess the part of the Latin inscription I had retained, and suggested that perhaps it might exist somewhere in Edinburgh. However nothing answering to what I had seen was to be found, so we relegated the whole thing to the region of unaccountable fancies, and thought no more about it. The Judge's wife took her departure before me, and kindly invited me to spend a few days at their residence near Carlisle on my return journey, which I did. One day she drove me out to see Lanercost Abbey, one of the show-places of the neighbourhood, and walking round the building I found in one of the walls the Latin inscription in question. I called Mrs. ——, who was a little way off, and said: "Look at this inscription." She at once replied: "Why! that is the very inscription we were all puzzling over in Edinburgh!" It turned out to be an inscription in memory of the founder of the abbey, dating from somewhere in the eleven-hundreds. The whole place answered exactly to what I had seen, and the long low parsonage was there also. "I should have liked you to see it inside," said Mrs. ——, "but I have never met the vicar, though I know his mother-in- law, so we must give it up." We were just entering our carriage when the garden-gate opened, and who should come out but the mother-in-law. "Oh, Mrs. ——," she said, addressing the Judge's wife, "I am here on a visit and you must come in and take tea." So we went in and were shown over the house, much as I had been in my vision, and some portions were so old that, among other rooms, we were shown the one occupied by King Edward I on his march against Scotland in the year 1296, when the Scottish regalia was captured, and the celebrated Crowning-Stone was brought to England and placed in Westminster Abbey, where it has ever since remained—a stone having an occult relation to the history of the British and American peoples of the highest interest to both, but as there is already an extensive literature on this subject I will not enter upon it here. I will now relate another curious experience. We had only recently taken up our residence at Norwood, when one day I was seated in the dining-room, but suddenly found myself in the hall, and saw two ladies going up the stairs. They passed close to me, and turning round the landing at the top of the stairs passed out of sight in a perfectly natural manner. They looked as solid as any one I have ever seen in my life. One of them was a stout lady with a rather florid complexion, apparently between forty-five and fifty, wearing a silk blouse with thin purple and white stripes. Leaning on her arm was a slightly-built old lady with white ringlets, dressed all in black and wearing a lace mantilla. I noticed their appearance particularly. The next moment I found I was really sitting in the dining-room, and that the ladies I had seen were nothing but visionary figures. I wondered what it could mean, but as we had only recently taken the house, thought it better not to mention it to any of my family, for fear of causing them alarm. But a few days later I mentioned it to a Mrs. F. who I knew had had some experience in such matters, and she said: "You have seen either some one who has lived in the house or who is going to live there." Then the matter dropped. About a month later my wife arranged by correspondence for a certain Miss B. to come as governess to our children. When she arrived there was no mistaking her identity. She was the stout lady I had seen, and the next morning she came down to breakfast dressed in the identical blouse with purple and white stripes. There was no mistaking her, but I was puzzled as to who the other figure could be whom I had seen along with her. I resolved, however, to say nothing about the matter until we became better acquainted, lest she should think that my mind was not quite balanced. I therefore held my peace for six months, at the end of which time I concluded that we knew enough of each other to allow one another credit for being fairly level-headed. Then I thought, now if I tell her what I saw she may perhaps be acted upon by suggestion and imagine a resemblance between the unknown figure and some acquaintance of hers, so I will not begin by telling her of the vision, but will first ask if she knows any one answering to the description, and give her the reason afterwards. I therefore took a suitable opportunity of asking her if she knew any such person, describing the figure to her as accurately as I could. Her look of surprise grew as I went on, and when I had finished she explained with astonishment: "Why, Mr. Troward, where could you have seen my mother? She is an invalid, and I am certain you have never seen her, and yet you have described her most accurately." Then I told her what I had seen. She asked what I thought was the explanation of the appearance, and the only explanation I could give was, that I supposed she was on the look-out for a post and paid us a preliminary visit to see whether ours would suit her, and that, being naturally interested in her welfare, her mother had accompanied her. Perhaps you will say: "What came of it?" Well, nothing "came of it," nor did anything "come" of my psychic visits to Edinburgh and Lanercost Abbey. Such occurrences seem to be simple facts in Nature which, though on some occasions connected with premonitions of more or less importance, are by no means necessarily so. They are the functioning of certain faculties which we all possess, but of the nature of which we as yet know very little. It will be noticed that in the first of these three cases I myself was the person seen, though unaware of the fact. In the last I was the percipient, but the persons seen by me were unconscious of their visit; and in the second case I was conscious of my presence at a place which I had never heard of, and which I visited some time after. In two of these cases, therefore, the persons, making the psychic visit, were not aware of having done so, while in the third, a memory of what had been seen was retained. But all three cases have this in common, that the psychic visit was not the result of an act of conscious volition, and also, that the psychic action took place at a long distance from the physical body. From these personal experiences, as well as from many well authenticated cases recorded by other writers, I should be inclined to infer that the psychic action is entirely independent of the physical body, and in support of this view I will cite yet another experience. It was about the year 1875, when I was a young Assistant Commissioner in the Punjab, that I was ordered to the small up-country station of Akalpur,[1] and took possession of the Assistant Commissioner's bungalow there. On the night of our arrival in the bungalow, my wife and I had our charpoys—light Indian bedsteads—placed side by side in a certain room and went to bed. The last thing I remembered before falling asleep, was seeing my wife sitting up in bed, reading with a lamp on a small table beside her. Suddenly I was awakened by the sound of a shot, and starting up, found the room in darkness. I immediately lit a candle which was on a chair by my bedside, and found my wife still sitting up with the book on her knee, but the lamp had gone out. "Take me away, take me into another room," she exclaimed. "Why, what is the matter?" I said. "Did you not see it?" she replied. "See what?" I asked. "Don't stop to ask any questions," she replied; "get me out of this room at once; I can't stop here another minute." I saw she was very frightened, so I called up the servants, and had our beds removed to a room on the other side of the house, and then she told me what she had seen. She said: "I was sitting reading as you saw me, when looking round, I saw the figure of an Englishman standing close by my bedside, a fine-looking man with a large fair moustache and dressed in a grey suit. I was so surprised that I could not speak, and we remained looking at each other for about a minute. Then he bent over me and whispered: 'Don't be afraid,' and with that there was the sound of a shot, and everything was in darkness." "My dear girl, you must have fallen asleep over your book and been dreaming," I said. "No, I was wide awake," she insisted; "you were asleep, but I was awake all the time. But you heard the shot, did you not?" "Yes," I replied, "that is what woke me—some one must have fired a shot outside." "But why should any one be shooting in our garden at nearly midnight?" my wife objected. It certain seemed strange, but it was the only explanation that suggested itself; so we had to agree to differ, she being convinced that she had seen a ghost, and that the shot had been inside the room, and I being equally convinced that she had been dreaming, and that the shot had been fired outside the house. The next morning the owner of the bungalow, an old widow lady, Mrs. La Chaire, called to make kindly enquiries as to whether she could be of any service to us on our arrival. After thanking her, my wife said: "I expect you will laugh at me, but I cannot help telling you there is something strange about the bungalow"; and she then went on to narrate what she had seen. Instead of laughing the old lady looked more and more serious as she went on, and when she had done asked to be shown exactly where the apparition had appeared. My wife took her to the spot, and on being shown it old Mrs. La Chaire exclaimed: "This is the most wonderful thing I have ever heard of. Eighteen years ago my bed was on the very spot where yours was last night, and I was lying in it too ill to move, when my husband, whom you have described most accurately, stood where you saw him and shot himself dead." This statement of the widow convinced me that my wife had really seen what she said she had, and had not dreamed it; and this experience has led me to make further enquiries into the nature of happenings of this kind, with the result, that after carefully eliminating all cases which could be accounted for in any other manner, I have found myself compelled to admit a considerable number of instances of what are called "ghosts," on the word of persons whose veracity and soundness of judgment I should not doubt on any other subject. It is often said that you never meet any one who has himself seen a ghost, but only those who have heard of somebody else seeing one. This I can entirely contradict, for I have met with many trustworthy persons of both sexes, who have given me accounts of such appearances having been actually witnessed by themselves. In conclusion, I may mention that I was telling this story some twenty years later to a Colonel Fox, who had known the unfortunate man who committed suicide, and he said to me: "Do you know what were the last words he said to his wife?" "No," I replied. "The very same words he spoke to your wife," said Colonel Fox. This is the story I refer to in my book "Bible Mystery and Bible Meaning" as that of "the Ghost that I did not see." I do not attempt to offer any explanation of it, but merely give the facts as they occurred, and the reader must form his own theory on the subject; but the reason I bring in this story in the present connection is, that in this instance there could be no question of the physical body contributing to the psychic phenomenon, since the person seen had been dead for nearly twenty years; and coupling this fact with the distance from the physical body at which the psychic action took place in the other cases I have mentioned, I think there is a very strong presumption that the psychic powers can, and do, act independently of the physical body; though of course it does not follow from this that they cannot also act in conjunction with it. On the other hand, a comparison of the present case with those previously mentioned, fails to throw any light on the important question whether the deceased feels any consciousness of the action which the percipient sees, or whether what is seen is like a sort of photograph impressed upon the atmosphere of a particular locality, and visible only to certain persons, who are able to sense etheric wave-lengths which are outside the range of the single octave forming the solar spectrum. It throws no light on this question, because, in the case of my being seen by Mr. S. in Edinburgh and that of Miss B. and her mother being seen by me at Norwood, none of us were conscious of having been at those places; while in the case of my psychic visit to Lanercost Abbey, and other similar experiences I h...