Read Delphi Complete Works of Sir Arthur Conan Doyle (Illustrated) Online
Authors: SIR ARTHUR CONAN DOYLE
Delphi Complete Works of Sir Arthur Conan Doyle (Illustrated) (1489 page)
We did not change in any way at death. Man lost nothing by death, but was still a man in all respects, though more perfect than when in the body. He took with him not only his powers but also his acquired modes of thought, his beliefs and his prejudices.
All children were received equally, whether baptized or not. They grew up in the other world. Young women mothered them until the real mother came across.
There was no eternal punishment. Those who were in the hells could work their way out if they had the impulse. Those in the heavens were also in no permanent place, but were working their way to something higher.
There was marriage in the form of spiritual union in the next world. It takes a man and a woman to make a complete human unit. Swedenborg, it may be remarked, was never married in life.
There was no detail too small for his observation in the spirit spheres. He speaks of the architecture, the artisans’ work, the flowers and fruits, the scribes, the embroidery, the art, the music, the literature, the science, the schools, the museums, the colleges, the libraries and the sports. It may all shock conventional minds, though why harps, crowns and thrones should be tolerated and other less material things denied, it is hard to see.
Those who left this world old, decrepit, diseased, or deformed, renewed their youth, and gradually assumed their full vigour. Married couples continued together if their feelings towards each other were close and sympathetic. If not, the marriage was dissolved. “Two real lovers are not separated by the death of one, since the spirit of the deceased dwells with the spirit of the survivor, and this even to the death of the latter, when they again meet and are reunited, and love each other more tenderly than before.”
Such are some gleanings out of the immense store of information which God sent to the world through Swedenborg. Again and again they have been repeated by the mouths and the pens of our own Spiritualistic illuminates. The world has so far disregarded it, and clung to outworn and senseless conceptions. Gradually the new knowledge is making its way, however, and when it has been entirely accepted the true greatness of the mission of Swedenborg will be recognised, while his Biblical exegesis will be forgotten.
The
New
Church
, which was formed in order to sustain the teaching of the Swedish master, has allowed itself to become a backwater instead of keeping its rightful place as the original source of psychic knowledge. When the Spiritualistic movement broke out in 184.8, and when men like Andrew Jackson Davis supported it with philosophic writings and psychic powers which can hardly be distinguished from those of Swedenborg, the New Church would have been well advised to hail this development as being on the lines indicated by their leader. Instead of doing so, they have preferred, for some reason which is difficult to understand, to exaggerate every point of difference and ignore every point of resemblance, until the two bodies have drifted into a position of hostility. In point of fact, every Spiritualist should honour Swedenborg, and his bust should be in every Spiritualist temple, as being the first and greatest of modern mediums. On the other hand, the
New
Church
should sink any small differences and join heartily in the new movement, contributing their churches and organization to the common cause.
It is difficult on examining Swedenborg’s life to discover what are the causes which make his present-day followers look askance at other psychic bodies. What he did then is what they do now. Speaking of Polhem’s death the seer says: “He died on Monday and spoke with me on Thursday. I was invited to the funeral. He saw the hearse and saw them let down the coffin into the grave. He conversed with me as it was going on, asking me why they had buried him when he was alive. When the priest pronounced that he would rise again at the Day of judgment he asked why this was, when he had risen already. He wondered that such a belief could obtain, considering that he was even now alive.”
This is entirely in accord with the experience of a present-day medium. If Swedenborg was within his rights, then the medium is so also.
Again: “Brahe was beheaded at
Such instances show that Swedenborg had no more scruples about converse with the dead than the Christ had when He spoke on the mountain with Moses and Elias.
Swedenborg has laid down his own view very clearly, but in considering it one has to remember the time in which he lived and his want of experience of the trend and object of the new revelation. This view was that God, for good and wise purposes, had separated the world of spirits from ours and that communication was not granted except for cogent reasons-among which mere curiosity should not be counted. Every earnest student of the psychic would agree with it, and every earnest Spiritualist is averse from turning the most solemn thing upon earth into a sort of pastime. As to having a cogent reason, our main reason is that in such an age of materialism as Swedenborg can never have imagined, we are endeavouring to prove the existence and supremacy of spirit in so objective a way that it will meet and beat the materialists on their own ground. It would be hard to imagine any reason more cogent than this, and therefore we have every right to claim that if Swedenborg were now living he would have been a leader in our modern psychic movement.
Some of his followers, notably Dr. Garth Wilkinson, have put forward another objection thus: “The danger of man in speaking with spirits is that we are all in association with our likes, and being full of evil these similar spirits, could we face them, would but confirm us in our own state of views.”
To this we can only reply that though it is specious it is proved by experience to be false. Man is not naturally bad. The average human being is good. The mere act of spiritual communication in its solemnity brings out the religious side. Therefore as a rule it is not the evil but the good influence which is encountered, as the beautiful and moral records of seances will show. The author can testify that in nearly forty years of psychic work, during which he has attended innumerable seances in many lands, he has never on any single occasion heard an obscene word or any message which could offend the ears of the most delicate female. Other veteran Spiritualists bring the same testimony. Therefore, while it is undoubtedly true that evil spirits are attracted to an evil circle, in actual practice it is a very rare thing for anyone to be incommoded thereby. When such spirits come the proper procedure is not to repulse them, but rather to reason gently with them and so endeavour to make them realise their own condition and what they should do for self-improvement. This has occurred many times within the author’s personal experience and with the happiest results.
Some little personal account of Swedenborg may fitly end this brief review of his doctrines, which is primarily intended to indicate his position in the general scheme. He must have been a most frugal, practical, hard-working and energetic young man, and a most lovable old one. Life seems to have mellowed him into a very gentle and venerable creature. He was placid, serene, and ever ready for conversation which did not take a psychic turn unless his companions so desired. The material of such conversations was always remarkable, but he was afflicted with a stammer which hindered his enunciation. In person he was tall and spare, with a spiritual face, blue eyes, a wig to his shoulders, dark clothing, knee-breeches, buckles, and a cane.
Swedenborg claimed that a heavy cloud was formed round the earth by the psychic grossness of humanity, and that from time to time there was a judgment and a clearing up, even as the thunderstorm clears the material atmosphere. He saw that the world, even in his day, was drifting into a dangerous position owing to the unreason of the Churches on the one side and the reaction towards absolute want of religion which was caused by it. Modern psychic authorities, notably Vale Owen, have spoken of this ever-accumulating cloud, and there is a very general feeling that the necessary cleansing process will not be long postponed.
A notice of Swedenborg from the Spiritualistic standpoint may be best concluded by an extract from his own diary. He says: “All confirmations in matters pertaining to theology are, as it were, glued fast into the brains, and can with difficulty be removed, and while they remain, genuine truths can find no place.” He was a very great seer, a great pioneer of psychic knowledge, and his weakness lay in those very words which he has written.
The general reader who desires to go further will find Swedenborg’s most characteristic teachings in his “Heaven and Hell,” “The New Jerusalem,” and “Arcana Coelestia.” His life has been admirably done by Garth Wilkinson, Trobridge, and Brayley Hodgetts, the present president of the English Swedenborg Society. In spite of all his theological symbolism, his name must live eternally as the first of all modern men who has given a description of the process of death, and of the world beyond, which is not founded upon the vague ecstatic and impossible visions of the old Churches, but which actually corresponds with the descriptions which we ourselves obtain from those who endeavour to convey back to us some clear idea of their new existence.
The story of Edward Irving and his experience of spiritual manifestations in the years from 1830 to 1833 are of great interest to the psychic student, and help to bridge the gap between Swedenborg on one side and Andrew Jackson Davis on the other. The facts are as follows:
Edward Irving was of that hard-working poorer-class Scottish stock which has produced so many great men. Of the same stock and at the same time and district came Thomas Carlyle. Irving was born in Annan in the year 1792. After a hard, studious youth, he developed into a very singular man. In person he was a giant and a Hercules in strength, his splendid physique being only marred by a bad outward cast of one eye-a defect which, like Byron’s lame foot, seemed in some sort to present an analogy to the extremes in his character. His mind, which was virile, broad and courageous, was warped by early training in the narrow school of the Scottish Church, where the hard, crude views of the old Covenanters-an impossible Protestantism which represented a reaction against an impossible Catholicism-still poisoned the human soul. His mental position was strangely contradictory, for while he had inherited this cramped theology he had failed to inherit much which is the very birthright of the poorer Scot. He was opposed to all that was liberal, and even such obvious measures of justice as the Reform Bill of 1832 found in him a determined opponent.
This strange, eccentric, and formidable man had his proper environment in the 17th century, when his prototypes were holding moorland meetings in Gallo way and avoiding, or possibly even attacking with the arms of the flesh, the dragoons of Claverhouse. But, live when he might, he was bound to write his nacre in some fashion on the annals of his time. We read of his strenuous youth in Scotland, of his rivalry with his friend Carlyle in the affections of the clever and vivacious Jane Welsh, of his enormous walks and feats of strength, of his short career as a rather violent school-teacher at Kirkcaldy, of his marriage to the daughter of a minister in that town, and finally of his becoming curate or assistant to the great Dr. Chalmers, who was, at that time, the most famous clergyman in Scotland, and whose administration of his parish in Glasgow is one of the outstanding chapters in the history of the Scottish Church. In this capacity he gained that man-to-man acquaintance with the poorer classes which is the best and most practical of all preparations for the work of life. Without it, indeed, no man is complete.
There was at that time a small Scottish church in Hatton Garden, off Holborn, in London, which had lost its pastor and was in a poor position, both spiritually and financially. The vacancy was offered to Dr. Chalmers’s assistant, and after some heart-searchings was accepted by him. Here his sonorous eloquence and his thoroughgoing delivery of the Gospel message began to attract attention, and suddenly the strange Scottish giant became the fashion. The humble street was blocked by carriages on a Sunday morning, and some of the most distinguished men and women in London scrambled for a share of the very scanty accommodation. There is evidence that this extreme popularity did not last, and possibly the preacher’s habit of expounding a text for an hour and a half was too much for the English weakling, however acceptable north of the Tweed. Finally a move was made to a larger church in Regent Square which could hold two thousand people, and there were sufficient stalwarts to fill this in decent fashion, though the preacher had ceased to excite the interest of his earlier days. Apart from his oratory, Irving seems to have been a conscientious and hardworking pastor, striving assiduously for the temporal needs of the more humble of his flock, and ever ready at all hours of the day or night to follow the call of duty.
Soon, however, there came a rift between him and the authorities of his Church. The matter in dispute made a very fine basis for a theological quarrel of the type which has done more harm in the world than the smallpox. The question was whether the Christ had in Him the possibility of sin, or whether the Divine portion of His being was a complete and absolute bar to physical temptations. The assessors contended that the association of such ideas as sin and Christ was a blasphemy. The obdurate clergyman, however, replied with some show of reason that unless the Christ had the capacity for sin, and successfully resisted it, His earthly lot was not the same as ours, and His virtues deserved less admiration. The matter was argued out in London with immense seriousness and at intolerable length, with the result that the presbytery declared its unanimous disapproval of the pastor’s views. As, however, his congregation in turn expressed their unqualified approval, he was able to disregard the censure of his official brethren.
But a greater stumbling-block lay ahead, and Irving’s encounter with it has made his name live as all names live which associate themselves with real spiritual issues. It should first be understood that Irving was deeply interested in Biblical prophecy, especially the vague and terrible images of St. John, and the strangely methodical forecasts of Daniel. He brooded much over the years and the days which were fixed as the allotted time before the days of wrath should precede the Second Coming of the Lord. There were others at that time-1830 and onwards-who were deeply immersed in the same sombre speculations. Among these was a wealthy banker named Drummond, who had a large country house at Albury, near Guildford. At this house these Biblical students used to assemble from time to time, discussing and comparing their views with such thoroughness that it was not unusual for their sittings to extend over a week, each day being fully taken up from breakfast to supper. This band was called the “Albury Prophets.” Excited by the political portents which led up to the Reform Bill, they all considered that the foundations of the deep had been loosened. It is hard to imagine what their reaction would have been had they lived to witness the Great War. As it was, they were convinced that the end of all things was at hand, and they looked out eagerly for signs and portents, twisting the vague and sinister words of the prophets into all manner of fantastic interpretations.
Finally, above the monotonous horizon of human happenings there did actually appear a strange manifestation. There had been a legend that the spiritual gifts of earlier days would reassert themselves before the end, and here apparently was the forgotten gift of tongues coming back into the experience of mankind. It had begun in 1830 on the western side of Scotland, where the names of the sensitives, Campbell and MacDonald, spoke of that Celtic blood which has always been more alive to spiritual influences than the heavier Teutonic strain. The Albury Prophets were much exercised in their minds, and an emissary was sent from Mr. Irving’s church to investigate and report. He found that the matter was very real. The people were of good repute, one of them, indeed, a woman whose character could best be described as saintly. The strange tongues in which they both talked broke out at intervals, and the manifestation was accompanied by healing miracles and other signs of power. Clearly it was no fraud or pretence, but a real influx of some strange force which carried one back to apostolic times. The faithful waited eagerly for further developments.
These were not long in coming, and they broke out in Irving’s own church. It was in July, 1831, that it was rumoured that certain members of the congregation had been seized in this strange way in their own homes, and discreet exhibitions were held in the vestry and other secluded places. The pastor and his advisers were much puzzled as to whether a more public demonstration should be tolerated. The matter settled itself, however, after the fashion of affairs of the spirit, and in October of the same year the prosaic Church of Scotland service was suddenly interrupted by the strange outcry of the possessed. It came so suddenly and with such vehemence, both at the morning and afternoon service, that a panic set in in the church, and had it not been for their giant pastor thundering out, “Oh, Lord, still the tumult of the people!” a tragedy might have followed. There was also a good deal of hissing and uproar from those who were conservative in their tastes. Altogether the sensation was a considerable one, and the newspapers of the day were filled with it, though their comments were far from respectful or favourable.
The sounds came from both women and men, and consisted in the first instance of unintelligible noises which were either mere gibberish, or some entirely unknown language. “Sudden, doleful, and unintelligible sounds,” says one witness. “There was a force and fulness of sound,” said another description, “of which the delicate female organs would seem incapable.” “It burst forth with an astounding and terrible crash,” says a third. Many, however, were greatly impressed by these sounds, and among them was Irving himself. “There is a power in the voice to thrill the heart and overawe the spirit after a manner which I have never felt. There is a march and majesty and sustained grandeur of which I have never heard the like. It is likest to one of the simplest and most ancient chants in the cathedral service in so much that I have been led to think that these chants, which can be traced as high as Ambrose, are recollections of the inspired utterances of the primitive Church.”
Soon, moreover, intelligible English words were added to the strange outbursts. These usually consisted of ejaculations and prayers, with no obvious sign of any supernormal character save that they broke out at unseasonable hours and independently of the will of the speaker. In some cases, however, these powers developed until the gifted one was able, while under the influence, to give long harangues, to lay down the law in most dogmatic fashion over points of doctrine, and to issue reproofs which occasionally were turned even in the direction of the longsuffering pastor.
There may have been-in fact, there probably was-a true psychic origin to these phenomena, but they had developed in a soil of narrow bigoted theology, which was bound to bring them to ruin. Even Swedenborg’s religious system was too narrow to receive the full undistorted gifts of the spirit, so one can imagine what they became when contracted within the cramped limits of a Scottish church, where every truth must be shorn or twisted until it corresponds with some fantastic text. The new good wine will not go into the old narrow bottles. Had there been a fuller revelation, then doubtless other messages would have been received in other fashions which would have presented the matter in its just proportions, and checked one spiritual gift by others. But there was no development save towards chaos. Some of the teaching received could not be reconciled with orthodoxy, and was therefore obviously of the devil. Some of the sensitives condemned others as heretics. Voice was raised against voice. Worst of all, some of the chief speakers became convinced themselves that their own speeches were diabolical. Their chief reason seems to have been that they did not accord with their own spiritual convictions, which would seem to some of us rather an indication that they were angelic. They entered also upon the slippery path of prophecy, and were abashed when their own prophecies did not materialise.
Some of the statements which came through these sensitives, and which shocked their religious sensibilities, might seem to deserve serious consideration by a more enlightened generation. Thus one of these Bible-worshippers is recorded as saying, concerning the Bible Society, “That it was the curse going through the land, quenching the Spirit of God, by the letter of the Word of God.” Right or wrong, such an utterance would seem to be independent of him who uttered it, and it is in close accord with many of the spiritual teachings which we receive to-day. So long as the letter is regarded as sacred, just so long can anything, even pure materialism, be proved from that volume.
One of the chief mouthpieces of the spirit was a certain Robert Baxter-not to be confused with the Baxter who some thirty years later was associated with certain remarkable prophecies. This Robert Baxter seems to have been a solid, earnest, prosaic citizen who viewed the Scriptures much as a lawyer views a legal document, with an exact valuation of every phrase-especially of such phrases as fitted into his own hereditary scheme of religion. He was an honest man with a restless conscience, which continually worried him over the smaller details, while leaving him quite unperturbed as to the broad platform upon which his beliefs were constructed. This man was powerfully affected by the influx of spirit-to use his own phrase, “his mouth was opened in power.” According to him, January 14, 1832, was the beginning of those mystical 1,260 days which were to precede the Second Coming and the end of the world. Such a prediction must have been particularly sympathetic to Irving with his millennial dreams. But long before the days were fulfilled Irving was in his grave, and Baxter had forsworn those voices which had, in this instance at least, deceived him.
Baxter has written a pamphlet with the portentous title, “Narrative of Facts, Characterising the Supernatural Manifestations, in Members of Mr. Irving’s Congregation, and other Individuals, in England and Scotland, and formerly in the Writer Himself.” Spiritual truth could no more come through such a mind than white light could come through a prism, and yet in this account he has to admit the occurrence of many things which seem clearly preternatural, mixed up with much that is questionable, and some things which are demonstrably false. The object of the pamphlet is mainly to forswear his evil and invisible guides, so that he may return to the safe if flattish bosom of the Scottish Church. It is noticeable, however, that a second member of Irving’s congregation wrote an answering pamphlet with an even longer title, which showed that Baxter was right so long as he was prompted by the spirit, and wrong in his Satanic inferences. This pamphlet is interesting as containing letters from various people who possessed the gift of tongues, showing that they were earnest-minded folk who were incapable of any conscious deception.