of which we have some knowledge; and surely, if all the
things are going on which they suppose in a medium so closely related
to ordinary matter, there ought to be some traceable indications of
the fact. At least, until the contrary can be shown, we must refuse
to believe that all the testimony in a case like this is utterly
inaccessible; and accordingly, so long as none is found, especially
so long as none is even alleged, we feel that a presumption is raised
against their theory.

These illustrations will show, by sheer contrast, how different it is
with the hypothesis of an unseen world that is purely spiritual. The
testimony in such a case must, under the conditions of the present life,
be forever inaccessible. It lies wholly outside the range of experience.
However abundant it may be, we cannot expect to meet with it. And
accordingly our failure to produce it does not raise even the slightest
presumption against our theory. When conceived in this way, the belief
in a future life is without scientific support; but at the same time it
is placed beyond the need of scientific support and beyond the range of
scientific criticism. It is a belief which no imaginable future advance
in physical discovery can in any way impugn. It is a belief which is in
no sense irrational, and which may be logically entertained without
in the least affecting our scientific habit of mind or influencing our
scientific conclusions.

To take a brief illustration: we have alluded to the fact that in the
history of our present world the development of mental phenomena has
gone on hand in hand with the development of organic life, while at the
same time we have found it impossible to explain mental phenomena as in
any sense the product of material phenomena. Now there is another side
to all this. The great lesson which Berkeley taught mankind was that
what we call material phenomena are really the products of consciousness
co-operating with some Unknown Power (not material) existing beyond
consciousness. We do very well to speak of "matter" in common parlance,
but all that the word really means is a group of qualities which have no
existence apart from our minds. Modern philosophers have quite generally
accepted this conclusion, and every attempt to overturn Berkeley's
reasoning has hitherto resulted in complete and disastrous failure. In
admitting this, we do not admit the conclusion of Absolute Idealism,
that nothing exists outside of conscio