Delphi Complete Works of Sir Arthur Conan Doyle (Illustrated) (1443 page)
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Authors: SIR ARTHUR CONAN DOYLE
“As for myself, I am as convinced that my father, in his original personality, still exists, as if he were still in his study with the door shut. He is no more dead than he would be were he living in America.
“I have compared the diction and vocabulary of these letters with those employed in my own writing — I am not unknown as a magazine contributor — and I find no points of similarity between the two.” There is much further evidence in this case for which I refer the reader to the book itself.
THE CHERITON DUGOUT
I have mentioned in the text that I had some recent experience of a case where a “polter-geist” or mischievous spirit had been manifesting. These entities appear to be of an undeveloped order and nearer to earth conditions than any others with which we are acquainted. This comparative materialism upon their part places them low in the scale of spirit, and undesirable perhaps as communicants, but it gives them a special value as calling attention to crude obvious phenomena, and so arresting the human attention and forcing upon our notice that there are other forms of life within the universe. These borderland forces have attracted passing attention at several times and places in the past, such cases as the Wesley persecution at Epworth, the Drummer of Tedworth, the Bells of Bealing, etc., startling the country for a time — each of them being an impingement of unknown forces upon human life. Then almost simultaneously came the Hydesville case in America and the Cideville disturbances in France, which were so marked that they could not be overlooked. From them sprang the whole modern movement which, reasoning upwards from small things to great, from raw things to developed ones, from phenomena to messages, is destined to give religion the firmest basis upon which it has ever stood. Therefore, humble and foolish as these manifestations may seem, they have been the seed of large developments, and are worthy of our respectful, though critical, attention.
Many such manifestations have appeared of recent years in various quarters of the world, each of which is treated by the press in a more or less comic vein, with a conviction apparently that the use of the word “spook” discredits the incident and brings discussion to an end. It is remarkable that each is treated as an entirely isolated phenomenon, and thus the ordinary reader gets no idea of the strength of the cumulative evidence. In this particular case of the Cheriton Dugout the facts are as follows:
Mr. Jaques, a Justice of the Peace and a man of education and intelligence, residing at Embrook House, Cheriton, near Folkestone, made a dugout just opposite to his residence as a protection against air raids. The house was, it may be remarked, of great antiquity, part of it being an old religious foundation of the 14th Century. The dugout was constructed at the base of a small bluff, and the sinking was through ordinary soft sandstone. The work was carried out by a local jobbing builder called Rolfe, assisted by a lad. Soon after the inception of his task he was annoyed by his candle being continually blown out by jets of sand, and, by similar jets hitting up against his own face. These phenomena he imagined to be due to some gaseous or electrical cause, but they reached such a point that his work was seriously hampered, and he complained to Mr. Jaques, who received the story with absolute incredulity. The persecution continued, however, and increased in intensity, taking the form now of actual blows from moving material, considerable objects, such as stones and bits of brick, flying past him and hitting the walls with a violent impact. Mr. Rolfe, still searching for a physical explanation, went to Mr. Hesketh, the Municipal Electrician of Folkestone, a man of high education and intelligence, who went out to the scene of the affair and saw enough to convince himself that the phenomena were perfectly genuine and inexplicable by ordinary laws. A Canadian soldier who was billeted upon Mr. Rolfe, heard an account of the happenings from his host, and after announcing his conviction that the latter had “bats in his belfry” proceeded to the dugout, where his experiences were so instant and so violent that he rushed out of the place in horror. The housekeeper at the Hall also was a witness of the movement of bricks when no human hands touched them. Mr. Jaques, whose incredulity had gradually thawed before all this evidence, went down to the dugout in the absence of everyone, and was departing from it when five stones rapped up against the door from the inside. He reopened the door and saw them lying there upon the floor. Sir William Barrett had meanwhile come down, but had seen nothing. His stay was a short one. I afterwards made four visits of about two hours each to the grotto, but got nothing direct, though I saw the new brickwork all chipped about by the blows which it had received. The forces appeared to have not the slightest interest in psychical research, for they never played up to an investigator, and yet their presence and action have been demonstrated to at least seven different observers, and, as I have said, they left their traces behind them, even to the extent of picking the flint stones out of the new cement which was to form the floor, and arranging them in tidy little piles. The obvious explanation that the boy was an adept at mischief had to be set aside in view of the fact that the phenomena occurred in his absence. One extra man of science wandered on to the scene for a moment, but as his explanation was that the movements occurred through the emanation of marsh-gas, it did not advance matters much. The disturbances are still proceeding, and I have had a letter this very morning (February 21st, 1918) with fuller and later details from Mr. Hesketh, the Engineer.
What is the REAL explanation of such a matter? I can only say that I have advised Mr. Jaques to dig into the bluff under which he is constructing his cellar. I made some investigation myself upon the top of it and convinced myself that the surface ground at that spot has at some time been disturbed to the depth of at least five feet. Something has, I should judge, been buried at some date, and it is probable that, as in the case cited in the text, there is a connection between this and the disturbances. It is very probable that Mr. Rolfe is, unknown to himself, a physical medium, and that when he was in the confined space of the cellar he turned it into a cabinet in which his magnetic powers could accumulate and be available for use. It chanced that there was on the spot some agency which chose to use them, and hence the phenomena. When Mr. Jaques went alone to the grotto the power left behind by Mr. Rolfe, who had been in it all morning, was not yet exhausted and he was able to get some manifestations. So I read it, but it is well not to be dogmatic on such matters. If there is systematic digging I should expect an epilogue to the story.
Whilst these proofs were in the press a second very marked case of a Polter-geist came within my knowledge. I cannot without breach of confidence reveal the details and the phenomena are still going on. Curiously enough, it was because one of the sufferers from the invasion read some remarks of mine upon the Cheriton dugout that this other case came to my knowledge, for the lady wrote to me at once for advice and assistance. The place is remote and I have not yet been able to visit it, but from the full accounts which I have now received it seems to present all the familiar features, with the phenomenon of direct writing superadded. Some specimens of this script have reached me. Two clergymen have endeavoured to mitigate the phenomena, which are occasionally very violent, but so far without result. It may be some consolation to any others who may be suffering from this strange infliction, to know that in the many cases which have been carefully recorded there is none in which any physical harm has been inflicted upon man or beast.
In “The New Revelation” the first dawn of the coming change has been described. In “The Vital Message” the sun has risen higher, and one sees more clearly and broadly what our new relations with the Unseen may be. As I look into the future of the human race I am reminded of how once, from amid the bleak chaos of rock and snow at the head of an Alpine pass, I looked down upon the far stretching view of Lombardy, shimmering in the sunshine and extending in one splendid panorama of blue lakes and green rolling hills until it melted into the golden haze which draped the far horizon. Such a promised land is at our very feet which, when we attain it, will make our present civilisation seem barren and uncouth. Already our vanguard is well over the pass. Nothing can now prevent us from reaching that wonderful land which stretches so clearly before those eyes which are opened to see it.
That stimulating writer, V. C. Desertis, has remarked that the Second Coming, which has always been timed to follow Armageddon, may be fulfilled not by a descent of the spiritual to us, but by the ascent of our material plane to the spiritual, and the blending of the two phases of existence. It is, at least, a fascinating speculation. But without so complete an overthrow of the partition walls as this would imply we know enough already to assure ourselves of such a close approximation as will surely deeply modify all our views of science, of religion and of life. What form these changes may take and what the evidence is upon which they will be founded are briefly set forth in this volume.
ARTHUR CONAN DOYLE.
CROWBOROUGH,
July, 1919.
THE TWO NEEDFUL READJUSTMENT
S
It has been our fate, among all the innumerable generations of mankind, to face the most frightful calamity that has ever befallen the world. There is a basic fact which cannot be denied, and should not be overlooked. For a most important deduction must immediately follow from it. That deduction is that we, who have borne the pains, shall also learn the lesson which they were intended to convey. If we do not learn it and proclaim it, then when can it ever be learned and proclaimed, since there can never again be such a spiritual ploughing and harrowing and preparation for the seed? If our souls, wearied and tortured during these dreadful five years of self-sacrifice and suspense, can show no radical changes, then what souls will ever respond to a fresh influx of heavenly inspiration? In that case the state of the human race would indeed be hopeless, and never in all the coming centuries would there be any prospect of improvement.
Why was this tremendous experience forced upon mankind? Surely it is a superficial thinker who imagines that the great Designer of all things has set the whole planet in a ferment, and strained every nation to exhaustion, in order that this or that frontier be moved, or some fresh combination be formed in the kaleidoscope of nations. No, the causes of the convulsion, and its objects, are more profound than that. They are essentially religious, not political. They lie far deeper than the national squabbles of the day. A thousand years hence those national results may matter little, but the religious result will rule the world. That religious result is the reform of the decadent Christianity of to-day, its simplification, its purification, and its reinforcement by the facts of spirit communion and the clear knowledge of what lies beyond the exit-door of death. The shock of the war was meant to rouse us to mental and moral earnestness, to give us the courage to tear away venerable shams, and to force the human race to realise and use the vast new revelation which has been so clearly stated and so abundantly proved, for all who will examine the statements and proofs with an open mind.
Consider the awful condition of the world before this thunder-bolt struck it. Could anyone, tracing back down the centuries and examining the record of the wickedness of man, find anything which could compare with the story of the nations during the last twenty years! Think of the condition of Russia during that time, with her brutal aristocracy and her drunken democracy, her murders on either side, her Siberian horrors, her Jew baitings and her corruption. Think of the figure of Leopold of Belgium, an incarnate devil who from motives of greed carried murder and torture through a large section of Africa, and yet was received in every court, and was eventually buried after a panegyric from a Cardinal of the Roman Church — a church which had never once raised her voice against his diabolical career. Consider the similar crimes in the Putumayo, where British capitalists, if not guilty of outrage, can at least not be acquitted of having condoned it by their lethargy and trust in local agents. Think of Turkey and the recurrent massacres of her subject races. Think of the heartless grind of the factories everywhere, where work assumed a very different and more unnatural shape than the ancient labour of the fields. Think of the sensuality of many rich, the brutality of many poor, the shallowness of many fashionable, the coldness and deadness of religion, the absence anywhere of any deep, true spiritual impulse. Think, above all, of the organised materialism of Germany, the arrogance, the heartlessness, the negation of everything which one could possibly associate with the living spirit of Christ as evident in the utterances of Catholic Bishops, like Hartmann of Cologne, as in those of Lutheran Pastors. Put all this together and say if the human race has ever presented a more unlovely aspect. When we try to find the brighter spots they are chiefly where civilisation, as apart from religion, has built up necessities for the community, such as hospitals, universities, and organised charities, as conspicuous in Buddhist Japan as in Christian Europe. We cannot deny that there has been much virtue, much gentleness, much spirituality in individuals. But the churches were empty husks, which contained no spiritual food for the human race, and had in the main ceased to influence its actions, save in the direction of soulless forms.
This is not an over-coloured picture. Can we not see, then, what was the inner reason for the war? Can we not understand that it was needful to shake mankind loose from gossip and pink teas, and sword-worship, and Saturday night drunks, and self-seeking politics and theological quibbles — to wake them up and make them realise that they stand upon a narrow knife-edge between two awful eternities, and that, here and now, they have to finish with make-beliefs, and with real earnestness and courage face those truths which have always been palpable where indolence, or cowardice, or vested interests have not obscured the vision. Let us try to appreciate what those truths are and the direction which reform must take. It is the new spiritual developments which predominate in my own thoughts, but there are two other great readjustments which are necessary before they can take their full effect. On the spiritual side I can speak with the force of knowledge from the beyond. On the other two points of reform, I make no such claim.
The first is that in the Bible, which is the foundation of our present religious thought, we have bound together the living and the dead, and the dead has tainted the living. A mummy and an angel are in most unnatural partnership. There can be no clear thinking, and no logical teaching until the old dispensation has been placed on the shelf of the scholar, and removed from the desk of the teacher. It is indeed a wonderful book, in parts the oldest which has come down to us, a book filled with rare knowledge, with history, with poetry, with occultism, with folklore. But it has no connection with modern conceptions of religion. In the main it is actually antagonistic to them. Two contradictory codes have been circulated under one cover, and the result is dire confusion. The one is a scheme depending upon a special tribal God, intensely anthropomorphic and filled with rage, jealousy and revenge. The conception pervades every book of the Old Testament. Even in the psalms, which are perhaps the most spiritual and beautiful section, the psalmist, amid much that is noble, sings of the fearsome things which his God will do to his enemies. “They shall go down alive into hell.” There is the keynote of this ancient document — a document which advocates massacre, condones polygamy, accepts slavery, and orders the burning of so-called witches. Its Mosaic provisions have long been laid aside. We do not consider ourselves accursed if we fail to mutilate our bodies, if we eat forbidden dishes, fail to trim our beards, or wear clothes of two materials. But we cannot lay aside the provisions and yet regard the document as divine. No learned quibbles can ever persuade an honest earnest mind that that is right. One may say: “Everyone knows that that is the old dispensation, and is not to be acted upon.” It is not true. It is continually acted upon, and always will be so long as it is made part of one sacred book. William the Second acted upon it. His German God which wrought such mischief in the world was the reflection of the dreadful being who ordered that captives be put under the harrow. The cities of Belgium were the reflection of the cities of Moab. Every hard-hearted brute in history, more especially in the religious wars, has found his inspiration in the Old Testament. “Smite and spare not!” “An eye for an eye!”, how readily the texts spring to the grim lips of the murderous fanatic. Francis on St. Bartholomew’s night, Alva in the Lowlands, Tilly at Magdeburg, Cromwell at Drogheda, the Covenainters at Philliphaugh, the Anabaptists of Munster, and the early Mormons of Utah, all found their murderous impulses fortified from this unholy source. Its red trail runs through history. Even where the New Testament prevails, its teaching must still be dulled and clouded by its sterner neighbour. Let us retain this honoured work of literature. Let us remove the taint which poisons the very spring of our religious thought.
This is, in my opinion, the first clearing which should be made for the more beautiful building to come. The second is less important, as it is a shifting of the point of view, rather than an actual change. It is to be remembered that Christ’s life in this world occupied, so far as we can estimate, 33 years, whilst from His arrest to His resurrection was less than a week. Yet the whole Christian system has come to revolve round His death, to the partial exclusion of the beautiful lesson of His life. Far too much weight has been placed upon the one, and far too little upon the other, for the death, beautiful, and indeed perfect, as it was, could be matched by that of many scores of thousands who have died for an idea, while the life, with its consistent record of charity, breadth of mind, unselfishness, courage, reason, and progressiveness, is absolutely unique and superhuman. Even in these abbreviated, translated, and second-hand records we receive an impression such as no other life can give — an impression which fills us with utter reverence. Napoleon, no mean judge of human nature, said of it: “It is different with Christ. Everything about Him astonishes me. His spirit surprises me, and His will confounds me. Between Him and anything of this world there is no possible comparison. He is really a being apart. The nearer I approach Him and the closer I examine Him, the more everything seems above me.”
It is this wonderful life, its example and inspiration, which was the real object of the descent of this high spirit on to our planet. If the human race had earnestly centred upon that instead of losing itself in vain dreams of vicarious sacrifices and imaginary falls, with all the mystical and contentious philosophy which has centred round the subject, how very different the level of human culture and happiness would be to-day! Such theories, with their absolute want of reason or morality, have been the main cause why the best minds have been so often alienated from the Christian system and proclaimed themselves materialists. In contemplating what shocked their instincts for truth they have lost that which was both true and beautiful. Christ’s death was worthy of His life, and rounded off a perfect career, but it is the life which He has left as the foundation for the permanent religion of mankind. All the religious wars, the private feuds, and the countless miseries of sectarian contention, would have been at least minimised, if not avoided, had the bare example of Christ’s life been adopted as the standard of conduct and of religion.
But there are certain other considerations which should have weight when we contemplate this life and its efficacy as an example. One of these is that the very essence of it was that He critically examined religion as He found it, and brought His robust common sense and courage to bear in exposing the shams and in pointing out the better path. THAT is the hall-mark of the true follower of Christ, and not the mute acceptance of doctrines which are, upon the face of them, false and pernicious, because they come to us with some show of authority. What authority have we now, save this very life, which could compare with those Jewish books which were so binding in their force, and so immutably sacred that even the misspellings or pen-slips of the scribe, were most carefully preserved? It is a simple obvious fact that if Christ had been orthodox, and had possessed what is so often praised as a “child-like faith,” there could have been no such thing as Christianity. Let reformers who love Him take heart as they consider that they are indeed following in the footsteps of the Master, who has at no time said that the revelation which He brought, and which has been so imperfectly used, is the last which will come to mankind. In our own times an equally great one has been released from the centre of all truth, which will make as deep an impression upon the human race as Christianity, though no predominant figure has yet appeared to enforce its lessons. Such a figure has appeared once when the days were ripe, and I do not doubt that this may occur once more.
One other consideration must be urged. Christ has not given His message in the first person. If He had done so our position would be stronger. It has been repeated by the hearsay and report of earnest but ill-educated men. It speaks much for education in the Roman province of Judea that these fishermen, publicans and others could even read or write. Luke and Paul were, of course, of a higher class, but their information came from their lowly predecessors. Their account is splendidly satisfying in the unity of the general impression which it produces, and the clear drawing of the Master’s teaching and character. At the same time it is full of inconsistencies and contradictions upon immaterial matters. For example, the four accounts of the resurrection differ in detail, and there is no orthodox learned lawyer who dutifully accepts all four versions who could not shatter the evidence if he dealt with it in the course of his profession. These details are immaterial to the spirit of the message. It is not common sense to suppose that every item is inspired, or that we have to make no allowance for imperfect reporting, individual convictions, oriental phraseology, or faults of translation. These have, indeed, been admitted by revised versions. In His utterance about the letter and the spirit we could almost believe that Christ had foreseen the plague of texts from which we have suffered, even as He Himself suffered at the hands of the theologians of His day, who then, as now, have been a curse to the world. We were meant to use our reasons and brains in adapting His teaching to the conditions of our altered lives and times. Much depended upon the society and mode of expression which belonged to His era. To suppose in these days that one has literally to give all to the poor, or that a starved English prisoner should literally love his enemy the Kaiser, or that because Christ protested against the lax marriages of His day therefore two spouses who loathe each other should be for ever chained in a life servitude and martyrdom — all these assertions are to travesty His teaching and to take from it that robust quality of common sense which was its main characteristic. To ask what is impossible from human nature is to weaken your appeal when you ask for what is reasonable.