But if this is so, we must clearly apply similar criteria to the claims of Spiritualists, and this means that while we regard some part of these claims as matter proper to the scientist, we regard some other parts of these claims as not properly capable of scientific verification or dispute, but, at the same time, as deserving the consideration of Christians upon grounds of another kind.

 

It has been seen, in the account of the evidence submitted to our Committee, that so far as rigid scientific tests are concerned very little if anything remains both verifiable and inexplicable out of the whole mass of paranormal phenomena.

 

Modern psychological knowledge has revealed a wide range of powers and of possible sources of misunderstanding in our subconscious or unconscious mind. When these are combined with the possibility of thought-transference, of telepathy. many communications delivered through mediums seem capable of explanation.

 

We have to notice that no good evidence for telepathy itself is yet forthcoming, but probably a majority of scientists would accept it as a fact without pretending to offer an explanation of it. If telepathy is denied, the evidence that these communications do come from discarnate spirits is greatly strengthened on the scientific side.

 

But the tests applied by scientists as such are in their very nature experimental, objective and impersonal.

It is necessary to ask whether such tests do not in themselves invalidate an inquiry into values which are in essence personal and spiritual.

 

The experiences which many people have found most convincing are of a kind which could hardly occur in the atmosphere of scientific investigation. They are sporadic, occasional and highly individual. They could not possibly be repeated or submitted to statistical analysis.

 

It is worthwhile to notice in this connection that in the ordinary affairs and beliefs of human life we do not ask for scientific verification of this kind. We accept many things as certain in the realm of personal relationships upon the basis of direct insight.

 

When we say that we know our friends, we mean something very different from saying that we can give a scientific and verifiable account of them. But we are none the less sure of our knowledge. Similar certainties are to be found in the sphere of mystical experience.

 

It may well be that in this matter of the evidence of the survival of the human personality after death, we are dependent exactly upon this same kind of insight, and that a scientific verification, though valuable where it can he obtained, is of secondary importance, and only partially relevant.

 

And this is precisely the situation in which we find ourselves in our assurance of Christianity itself. "We walk by faith, and not by sight."