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I have had many other sittings with Mrs. Leonard, of
which verbatim reports were taken. I print this one in full as an illustrative
example.
Sitter: Dr. William Brown.
Date: 5th August 1927.
Note-taker: Mrs. M. Hankey.
Time: 8.25 p.m. to 9.45.
'Feda', the Control:
Want to talk about resistance? Resistance? All
right. I come. Yes, I come. Good-morning. Good-morning.
He is here, and he says tell you that he very pleased to talk to you again, what
you used to call the W.A. gentleman but I call A , but he here, and he says been
wanting to talk to you, and I wasn't to forget that he wanted to speak a little
about the evil of resistance, the evil of resistance. The stupidity of
resistance, and he wanted to talk of it because there is something you were
thinking of doing, working on just a little while ago.
Wait a bit; and he says, 'You know I talked to you some time ago about the art
of substitution, of substituting a good for an evil thing or a bad thing, but I
have been working with you and I am going to work with you still further on the
theme of resistance, the evil of resistance, the folly of resistance.' Something
about wholeness too. Wholeness-wholeness-wholeness. He says, 'We only resist
when we are incomplete, when we are wilfully or even unconsciously, ignorantly
living in a part of ourselves.' Wait a minute; wait a bit.
And he say, 'We have got to help people to live completely, with the whole, with
the higher self that doesn't always get a look in.' Wait a minute. 'That is why
I want to stop this resistance that makes ninety per cent of the trouble in the
world.'
He says, 'Resist advice; resist any encroachment on what is called the
p'logatives of the personality' - wait a minute - 'resist encroachment on the
mental enclosure that is labelled "Mine".' Mine! Mine! Wait a bit. 'The sin of
exclusiveness.' No, that isn't right. Yes, it is. 'The sin of exclusiveness', he
says, 'that breeds resistance, subconscious as well as conscious resistance, so
that the whole organism is in a condition of futile struggle and resistance. We
have talked about fear, but fear and resistance run hand in hand.' Yes. that is
all right. Wait a bit.
He says, 'We have got to work on this; I feel it coming up; I feel something
coming up that will compel us to work very much on these lines.' He says, 'You
have worked on them, but there is something more to be done,' and what? Wait a
minute. Oh, well wait a bit then. He heard you saying just before the sitting,
to her, about going to 'Merica, but he says you are not just going to one place
in America. It is rather like travelling when you get there. Most peoples goes
to a place called New York, and they does big things there because it is an
important place, and comes back, but that isn't what you are doing. He is
showing me you are going about to some different places. Wait a minute. Oh!
He thinks it possible that you may go - and he pointing south - south like that!
but that also as well as the strong possibility of you going south, he thinks
you will lay foundations for going to South America again later on. This visit
is only a preliminary one, as if you begin things there now that you will have
to go back to finish.
(I am not shouting). He says, - What? I am not. I wasn't shouting.
He says it is an important journey. It is important, but it is not so much
important thing that you are going to do now as the foundation stones you are
going to lay, but later on' - then he laughed! And he says, 'I meant that
metaphorically, but as I said it I got a feeling that you are to be asked to lay
a -Yes,' he says, 'I think I can call it that - to lay a foundation stone. I want
you to remember that, and see if it happens. I feel you will be asked to do it
under rather peculiar circumstances. I am speaking in a literal sense now. Yes,
that is right. Where do you see that? Why do you see a very - isn't it a funny
place? Wait a bit. Isn't it a funny place. Not a brick place! He is showing me a
place that he will be with you at, that he want you to remember his description
of it, because he thinks it will interest you later.
It is nowhere you been before. He is showing me a place looking white or very
very pale, like a cream colour. It isn't bricks because it has got sort of as if
it might be made of large lumps of stone all stuck together but not bricks. Wait
a minute. At each end of it there is like - almost like a tower thing, as if the
ends of the building is higher than the middle. Sticks up high at that end, and
that end too; they sticks up much higher than the rest of the roof, and there is
a kind of ground - garden place - in front of it with very stiff looking trees, and
beds - beds of flowers. Wait a minute.
There is a sort of very light sandy looking drive, very clean and glisteny
looking, and the trees that I notice, stiff trees, very long tlunks - trunks - very
long with not a great deal of top to, but sticking out like a umbrella at the
top. Wait a minute.
He says there is something important going to happen in connexion with this
building, and the people in it and with you. It is a very large building. 'I
feel as if it is very close to water, as if it would stand on the sea or on a
wide expanse of water', he says. It isn't very towny. It isn't in the middle
quite of a sort of outside part of a town. It feels as if there is a good deal
of air and space like clean air and space and not a lot of bustle and noise like
in a city. Yes, and yet the place does seem awful busy in the building. It seem
like a very busy building, and I feel as if you have to go to that place, as if
you going to a place like in a little journey. You are not staying in the place,
in the town where it is. You are going after a little journey, and going there
on a special visit but not staying there long, only a short time. Wait; wait;
wait.
He says, 'I want you to remember that; it strikes me as being of importance.' He
says, 'I told you once before I don't know much about the future, but I
occasionally get glimpses of it, unexpected glimpses sometimes, but I can't see
the future', but he says, 'I do see this, and I attach some importance to this
place.'
(What was that about then? Wait a minute;) He says, 'Do you remember the
previous sitting we talked about some lights I had been showing some one?' He
says, 'I have been doing it again lately, showing lights.' Wait a bit. Something
else as well as lights he has been doing. Ringing a bell? And he said, 'Ringing
a bell; ringing a bell.' Wait a minute.
Now he is wanting me to be a bit careful about this because he says I am mixing
up the two conditions. He says, 'I am not talking about Alice(1) now at all; not
talking about her.' He says, something he has done to you. Something he has
tried to do to you about ringing a bell to let you know he was there. I do not
know if he means a real bell or he pretended to psychically ring one, but
something he has tried to make you hear - a bell - a sound like a bell. He says,
'I believe that you heard it but probably you attached no importance to it. It
is only a little while ago, and other things have put it out of your mind. I
want you to know I am going to try and do it again shortly, so if you think you
hear a bell and prove it not to be a bell, in any normal sense, you will know it
is what has been done before.' Wait a minute. I do not think he would like to
hear noises of things in his head much. 'No, it won't be in your head', he says.
You will hear it outside. 'No, no', he says, 'it will be unmistakable; you will
know what it is. I am sure I shall be able to do it again. I have a feeling I
shall do it soon.' But he says, 'I have been showing lights. I have been
showing, too, a pink light rather particularly, not a brilliant light; not a
bright sharp light, but what one might call a glow; a glow.' Yes, that is the
right word for it. Wait a minute. Wait a bit.
(1) Alys, W. A.'s daughter-in-law. See chap. 16:
Personality and Psychical Research - Part II.
* * * *
* * * * * *
* * * * * *
*
(And what did you say? What did you say about that
then? Oh!) Oh, but I don't think he is disappointed.
Were you a little bit disappointed about the book?(2) A little bit disappointed
as if you had wanted it to do more?
(2) Mind and Personality.
Well:
He says, he doesn't think you ought to be. He
doesn't think you ought to be, because you see, he says, 'It is not a thing that
is going to flare up and go out again. It is something that has got to go on. It
is going on now steadily.' Wait a minute. But he is expecting a fillip for it
just now, something that soon you will be saying, 'Oh, that is good. I am
pleased about it now,' like that, like it going very very strongly, like a new
life for it, but he doesn't think you ought to be disappointed, only he thought
that you felt it could do more; it could do more, and he says, 'Yes, but it
will. It is going to do more. Tisn't finished with yet.' And he is pleased with
it. He says, 'We are all pleased with it on this side, all of us, and he says,
'You would be 'stonished if you knew the number of people over here who are
interested in your work.' Wait a minute. (What do you say about that then? But I
don't know. This is a Friday. Day after tomorrow?)
He has got a feeling that almost immediately, he believes about the day after
to-morrow, you are going to be in a condition in which you will be very much
reminded of him. Gets a feeling you will be thinking of him very much within the
next two days, as if something is going to happen to bring him very strongly to
you. Wait a bit. Going away from London is it? Going just away from London, not
to America? He seem to think, too, that you have got to make a little journey
away from London very quickly now. He doesn't mean - he is not talking of America
but somewhere quickly. (Has there got to be a little bit of an alteration about
the time of going to America?)
Will you notice if there is going to be a bit of an alteration about the time of
going to America?
Couldn't be; I have booked the passage already(3).
(3) I was due to sail for the States in October, in
order to be in time to deliver the Terry Lectures at Yale towards the end of
that month. At the time of the sitting I had strong reasons for desiring a
postponement of the date, but feared that I had left things too late, and that a
postponement would be out of the question. A week later my reasons for
postponement became so desperately strong that I cabled to Yale, and received
the reply that the lectures could be postponed until the following March. I
therefore cancelled my October sailing, and crossed in March. Telepathy would
suffice as an explanation of the 'prediction' at the sitting.
Well, do you know he has got such a feeling about
it. He says, 'I have a got a strong feeling that something may happen, nothing
to worry about, nothing to worry about - something may happen that either it
will make an alteration, or you will say, 'he says, 'I see now why he thinks I
might alter it."' Like a cause for an alteration, and yet - he says he has looked
round and he can't see himself what it is, and yet that is what he feels so he
wanted to tell you, because he thinks something will crop up, you will see. You
will say, 'Well I am going to go, but I see the cause; I see why it would be so
easily arranged for me not to go,' as if, if you go, it will mean that you will
have to sort of twist something, rather settle something very forcibly. That is
what he is giving. It is something, as if it is something you will know about
awful quickly too. You will know about it quickly, but he says, anyhow he just
telling you for what it is worth because he just feel it. He senses it. It isn't
something that he got from your mind, he knows, but he does feel it very
strongly. He doesn't think it will matter. It is nothing that will be a worry,
but he knows that you will just see why he sensed it.
Oh! Some one - (do you mean on the ship?) - that you will be interested in. Wait
a minute. There is some one going on the ship that he feels he is interested in.
He says, 'I know more about it than I can explain in this way'. Not you; he
doesn't mean you. (He only sneezing.) He didn't know what you had done for a
minute. He says, he feels somebody that you will meet on the boat he means, that
will be a link with him, so will you remember that? I think he knows who it is
and he knows more about it, but he can't quite get it through, but he thinks
that when you been on the ship a little while you will understand who it is. All
I do see is a big letter 'R'; he is giving me that R. Wait a minute. It is
funny, because there is a link with this journey with him with you, and
especially with him. There is some cross link between you, and he says he is
glad that you managed to come to-night. Well, that is what he call it. He is
glad you managed to come to-night he calls it, so that he can tell you things,
because he knows this, that you will be reminded and interested, saying
so-so-so-so-so-that way.
Wait a minute. (What was that then? I don't know.)
(You tried to do what? Oh, wait a minute then.) To do with his home. To do with
what he calls his home on the earth. He says, 'I do not mean the flat; nothing
to do with the flat at all; the other place, the other home. There has been some
alterations taking place there.' He says, 'I am not speaking about things just
affecting people but affecting a place.' He wondered if you knew if something
had been taken down like undoing or unbuilding something and building up new,
like demolishing something and building up new, taking part of a place down,
sort of erecting things and building up new on it. There had been some
alterations. He sensed it very strongly. It doesn't matter. It isn't important,
but he wondered if you knew about them. Wait a minute.
He says, 'As well as the person I told you about who passed over whom I have met
and helped, there is another one who has passed over recently too, somebody I
shall be much more with, and some one I shall be closer to than the woman of
whom I was telling you.' Wait a minute. He says, 'The woman I was telling you
about I have just helped, she doesn't concern me. I shan't see much of her now,
but there is some one who has passed over recently that I have been pleased to
see, that I shall be with, some one closer to me.' He is drawing up a letter. I
can't get it quite plainly, but it is like this. We have to wait a bit to get it
clear, but it is a G or a C, and it is to do with the person that he is
interested in and that he will be seeing a good deal over there who has just
passed over, and again he is speaking of some one who passed over since you came
here last time. Not people he got before, but people he has met quite lately.
He says, 'Do you know,' he says, 'I am under a difficulty we all are on this
side in - wait a minute - 'in distinguishing between the immediate past and the
very near future.' He says, 'I did try to tell you that once before.' He says,
'Sometimes we feel a thing as if it has happened when it is just happening or
just about to happen.' Wait a minute. He says, 'That comes about, you know, it
is the merging - the merging of the - ' (say that word again, the one - ) Oh, I have
lost the word, a long word the one - wait a minute. I get it in a minute. He says
he will get the word in a moment; 'she has lost it, but I will get it again in a
moment, but it means the condition, the one condition, our condition and yours.
When we come to that point I talked to you before about, the No-Man's Land, I
lose the sense of time.' He says, 'Of course again we are verging into the
Eternal Now - eternal now(4) -and I can't distinguish what has just gone from
what is just coming or what is this moment, because it all is; it all is.' And
he says, 'Sometimes we have from this side said that a death has taken place
which has not taken place but rather is about to take place,' and he says, 'I am
so afraid I am telling you that now, about this person; I am so afraid I am
telling you that something has just happened which is just happening, and so I
wanted to mention that, in case I ever at a sitting tell you something as if it
has just happened when it is only just happening.' Wait a minute.
(4) That same afternoon I had been at the bedside of
a delirious patient who was repeatedly exclaiming 'Life is an eternal now'. The
phrase at the sitting might therefore possibly be the result of telepathy from
my subconscious.
He says, 'For one thing that we can't explain to you
is how it is that things are, that they are with us when they are just going to
be with you.' (I think that all dreadful mixed up and difficult) He says, 'Yes
it is, but we are trying to simplify it; we are striving to make it plain. We
are trying to understand it so that we can explain it to you.' Wait a minute. He
says, 'Do you understand why he was referring so much to resistance at the
beginning of the sitting?' it is because of something you were thinking and
doing only a little while ago. Things he talks about here, he says, are often
because of something you have been thinking out or working upon. And when he is
helping you, he says, with people, treating people, trying to help people, he
often sees the way they are wasting their energy and their own healing force in
this resistance. He says, 'And we do want them to find their own healing power.'
He says, 'From this side I see the wonderful power, I was going to say of
Nature.' He says, 'No, I won't call it that; the wonderful life force to
re-establish itself when something has temporarily stemmed it.' He says, 'All
disease, all difficulty in the human organism, is caused by something, a
stemming of the life force. It can be stemmed mentally, but', he says, 'it can
be more easily stemmed unfortunately mentally than it can be in a purely
physical sense.' He says, 'One example of that is the person who doesn't worry.
A purely physical illness, an injury to them, and they don't stem the life
force; the life force flows through and helps the injury; heals up the body, but
the person who fears, the person who thinks too much, who worries too much,
stems the life force. That is why we have got to teach people not to stem, not
to thwart the life force.' He says, 'This life force that we cannot understand,
analyse, which just is life, we shall not be able to create this force, to
manufacture this force on earth. We shall not be able.' says you will.) He
doesn't care what any one says, he says. I know S'Oliver thinks that we will be
able to make things that walks and moves.
Yes?
Well, he doesn't somehow agree with that. Isn't it a
nuisance? But S'Oliver is cleverer than he was. 'Well, he says, 'I am merely
giving my opinion. I feel we shall never create the life force. We may create a
mechanism that will be dependent on a run of' - Oh dear! - 'clockwork activity,
that will run down and finish till it is wound up again but', he says, 'we
cannot create the life force in matter. I wasn't created on earth. It doesn't
belong to earth. It only functions on earth. It only has an effect on the
earth.' And what? And he says, 'It is to encourage the life force that we have
got to work, to encourage it, help it, not thwart it, because,' he says, 'all
disease springs from some temporary withholding of the life stream.' Wait a
minute.
He says, 'We can mentally induce it to flow. We can help it. We can help it. It
is more difficult sometimes than others, but we can do it. That is what you do.
You don't do it for people but you help them to do it for themselves'. He says,
'You help to set some thing going in them that allows the life stream to flow
again.' And what? Who is he, a window-cleaner? He says you are a window-cleaner.
That is what he say. And he says, 'That is what we want to do. We want to clean
the windows of the mind. Directly we can do that, things are all right again,'
and he says, 'That is what we are working with you for, to help people to do it
for themselves, but mind, we have got to help sometimes to begin to clean them
because they won't believe they have got a window till we have cleaned some of
the fog and the mist off it, and shown them it is there. Directly they have an
inkling that the worst of the window can be cleaned, hope comes in, hope-hope-'
and he say, 'We have begun the good work. We have begun it then. We know we have
started them.'
He says, 'I have got an organism, you know. That I am always trying to impress
upon you. I am not a thought form only. I have an organism, a vehicle, a
mechanism to work upon.' He says, 'It appears to me' - oh dear, I don't like
livers. - He says, 'It appears to me that I have the duplicate of my physical
organism, duplicates of my physical organs. It appears to me I have a heart and
liver and kidneys. I am sure I have got them.'
What Sir Oliver calls the etheric body and the
etheric brain?
He says, 'Yes, I have got a brain,' and he says,
'The brain that I am functioning through now was in some way contained in my' -
oh dear! - 'in my physical organism on earth. It was a part of it and yet
independent of it, and all impressions from a higher source - am not sure that
even impressions from a lower source - do not have to come through the etheric
brain first, before them come through the physical brain. I know the higher
impressions have to, and I think the lower ones do.' (You ought to have been
sure before you began talking about it.) He says, 'No, I am not sure, but I
think the lower ones do. I think all impressions come through the etheric brain,
and then through the physical one, and that is the reason why when the etheric
brain is separated by what we call physical death from the physical brain, the
physical brain no longer functions. The etheric brain, which was the vital part
of even the physical brain, is gone, separated, has an independent existence.
with', he says, 'as much an independent existence as a child has in the ordinary
physical process known as birth.' Oh dear! 'Yes,' he says, 'our etheric bodies -
the body I have now, was in me, was part of me, was there when I was walking
about and functioning in the physical body, and', he says, 'a man may lose his
physical leg but he can't lose his etheric leg and he feels a sensitiveness in
his limb, the physical limb that is no longer there.' Wait a minute. 'It isn't
imagination, but it is the sensitiveness of the etheric limb that is there.'
Wait a minute. 'Our etheric brains which we have, mind, on the earth, could be
reached, there could be a much better connexion between the etheric and the
physical than there is. Being conscious of the etheric brain, believing it is
there, we can reach out and draw a great deal more inspiration and knowledge
from that etheric brain.' Wait a minute. He says, 'I feel the life stream on the
etheric brain before it works on the physical one.' He says, I think when a
shock' (a shock? Yes, that is right), 'a shock of any kind separates for a
period the etheric from the physical' - wait a minute - He says, 'I think when a
shock that causes unconsciousness, a long period of unconsciousness or a certain
form of insanity, means that the etheric brain is no longer working in harmony
with and in conjunction with the physical one, and that what we have to do to
restore order is to bring the etheric brain back into its natural place in
relation to the physical.' He says, 'When the greatest shock of all comes, which
is physical death, that of course is the culminating, the great shock to the
physical, the etheric brain has to leave; the cord is broken; the connexion is
broken; it cannot be brought back. It leaves and it draws with it all the
component parts of the etheric body. That is the reason the physical body cannot
last long without some artificial help, as embalming. Left to itself it
collapses. It disintegrates; disintegrates.' He says, 'Because the etheric part
has been the material part.' He says, 'I must use the word material - it has been
the material and essential part of the physical body. Yes. It lives in the etheric body. The etheric body lives in' - he says, 'Here I am trying to use
language which can be taken up by this' - this is Feda! - he says. 'It dwells
in the fluids of the physical body. You understand? It dwells in the water, the
fluids of the body partly and partly it lies outside. That
causes - causes - causes - that causes the phenomenon we hear of as the aura. The etheric body, that which is within the physical partly - it cannot be entirely
in, but is a little outside the physical, may reach two or three inches
outside - causes this emanation which is perceptible to - perceptible by
clairvoyants and is called the aura or the auric emanation. At death we know
there is no aura. How can there be? The aura, with the cause of the aura, has
gathered itself together and departed.' Departed? That is right. Wait a minute.
He says, 'It takes a little time for the etheric body to gather itself together.
That is why cremation, in fact burial too, should be delayed till a certain
point is reached.' Point? 'Yes', he says. 'The majority of people are buried or
cremated too soon.' Isn't it a nuisance?
He says, 'There should be no burial, there should be no cremation till a sign of
mortification sets in, unless', he says, 'there is some artificial severing, but
that in itself is not a good thing.' He says, 'The best and most natural way of
the soul which inhabits the body drawing to itself the different parts of the
etheric is for it to quietly loosen itself. It is really a natural birth'. He
says, 'We talk about death, but I liken it to birth. We like a natural birth if
we can have it, a natural birth that takes its time without artificial help,
therefore we like a natural death, which is birth into the spirit world again.
It is birth again in the real body, the spirit body is attempting to draw
itself, to pull itself together, to have a separate existence in a natural way,
just as a child has a separate existence in a natural way, or should have at the
physical birth', and he says, 'I would very much like to impress that on people,
the insuring of the natural birth into the spirit life.'
He says, 'What happens when the cremation is too soon is there is a sudden shock
to the etheric system. There is a compulsory pulling together, drawing together,
which results in a kind of unconsciousness, a state of coma,' - coma - coma. (That
is right. Semi-commas!) He says, 'It results in it, and is bad for the spirit.
It is no good for it'. He says, 'It is a very bad condition.' He says, 'The man
who is blown to pieces is in very much the same condition as the man who is
prematurely cremated, or buried, - it is the shock to the etheric system.'
He says, 'There is always help given,' and he says, 'we are compelled in your
present system to have hospitals on our side, convalescent homes on our side.
They ought not to exist but you' - him? No; no; - 'You compel us to.' Oh dear! Wait
a bit.
He says - wait a minute. What is that? Oh! 'Cremation is the best way, cremation
is best. Cremation,' he says, 'after the spirit exits. The spirit exits and
mortification sets in. Don't worry about hot climates,' he says. All right.
'Because mortification sets in more quickly there. There a quicker burial is
permissible, but it isn't always waited for there any more than it is here,' he
says.
He says, 'On our side we often have to help souls to rest, to recuperate who
should be immediately - immediately! - well, conscious of the new life.' He says,
'Doctors and nurses have a busy time on our side through the manner of death and
burial on yours'. (Will he be busy when he comes over?) Yes, he thinks you will,
'if things haven't altered you will', he says.
He is going back to something now, he says. 'When you think that you are helping
a man's mind or helping his etheric mind,' he says, - he says, 'I would like to
put it that you are helping his etheric brain.' He says, 'The materialist says
because a man's physical brain is destroyed there can be no future life because
he has got nothing to work upon. He ignores, because he hasn't proved its
existence, the etheric brain. He hasn't located it, therefore he ignores it.' He
says, 'We always ignore that which we haven't yet located, but it is there, and
we must locate it.'
He says, 'When I say we must locate it, at least we must admit its existence;
that is locating it; it is locating it admitting its existence, and at least it
locates it for a useful purpose.' Wait a minute. 'It places it,' he says. 'The
etheric brain is the machinery through which the mind works when it is finished
with the physical. The mind can work on but it must work through the etheric
brain first. It must, he says. 'I am more and more convinced the etheric brain
is the essential brain; the physical brain is only the outcome of the etheric,
and is useless if the etheric separates itself or is separated by any shock or
difficulty or at death, hence it is their etheric brains that you work through.
You are linking up their etheric brains with their physical brains.' He says,
'That is why we can only appeal, you see, through goodness. We can never appeal
to the etheric brain through destructive channels, through evil, through fear,
through doubt. I think that those are the things that may appeal to the physical
brain through the medium of the senses. There are things that do appeal to the
physical brain, at least affect it through the senses, but they are only the
destructive forces, - fear - doubt - uncertainty - misery - yes,' he says, 'I think these
must, they do appeal to the physical. They don't touch the etheric.' 'The
etheric', he says, 'contains all the constructive and healing processes.' Wait a
minute. 'The destructive forces work through into the material brain.' He says,
'I would call them the man-made forces; the God forces, the God-made forces, the
constructive forces are temporarily withheld. They are,' he says, 'They are what
you are still contending with', he says, 'the outcome of destructiveness of any
kind, and the outcome of poverty, the outcome of want, the outcome of misery.'
He says, 'That is all appealing to the destructive forces, the man-made forces',
and he says, 'We see how the etheric brain has been divorced from the physical
brain because of this condition. When we take a hungry, poverty-stricken person
into a better condition, we think we simply feed him and clothe him, but in a
way we are linking up his etheric brain with his physical brain because we are
giving him harmonious conditions,' and he says, 'Directly we link up the two
brains we are giving him hope; we are giving him confidence, so all those
exterior things that we think we are giving him, the better food, the better
surroundings, the better clothing,' he says, 'is really an etheric linking up,
an etheric connexion between the two brains.' (I think it is very difficult.)
He says, 'No, I am merely talking about this to-night because I wanted to tell
you about my body, the fact that I have a body - that I have got something to
work through'.
* * * *
* * * * * *
* * * * * *
*
Wait a minute. But he says, 'I want to say this
before I stop. I am pleased with the progress you have made this year.' He says,
'I am talking about personal things now.' He says, 'I am pleased', and he thinks
you ought to be satisfied too because everything is going well, and he says,
'You know there are many others who send their love to you, but I am afraid I
take up all the time now,' but he likes talking, and he says, 'I shall be with
you part of the time you are in America.' He will be with you, and he wants you
to notice what he said about what might cause the alteration.
Yes.
It may not make it, but you will see the cause of it
that made him think about it. All right, then, I go.
Thank you Feda.
Yes, yes, all right. Good-bye. Good-bye.
Sir Oliver writes to me of the above report: 'A good
sitting, and W. A.'s views about the etheric brain, &c., are consonant with my
own, as you know.'
Note: The above article appeared in "Mind and
Personality" by William Brown (1926, University of London Press, London).
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