Delphi Complete Works of Sir Arthur Conan Doyle (Illustrated)

by SIR ARTHUR CONAN DOYLE

  From this period until the time of the War I continued in the leisure hours of a very busy life to devote attention to this subject. I had experience of one series of seances with very amazing results, including several materialisations seen in dim light. As the medium was detected in trickery shortly afterwards I wiped these off entirely as evidence. At the same time I think that the presumption is very clear, that in the case of some mediums like Eusapia Palladino they may be guilty of trickery when their powers fail them, and yet at other times have very genuine gifts. Mediumship in its lowest forms is a purely physical gift with no relation to morality and in many cases it is intermittent and cannot be controlled at will. Eusapia was at least twice convicted of very clumsy and foolish fraud, whereas she several times sustained long examinations under every possible test condition at the hands of scientific committees which contained some of the best names of France, Italy, and England. However, I personally prefer to cut my experience with a discredited medium out of my record, and I think that all physical phenomena produced in the dark must necessarily lose much of their value, unless they are accompanied by evidential messages as well. It is the custom of our critics to assume that if you cut out the mediums who got into trouble you would have to cut out nearly all your evidence. That is not so at all. Up to the time of this incident I had never sat with a professional medium at all, and yet I had certainly accumulated some evidence. The greatest medium of all, Mr. D. D. Home, showed his phenomena in broad daylight, and was ready to submit to every test and no charge of trickery was ever substantiated against him. So it was with many others. It is only fair to state in addition that when a public medium is a fair mark for notoriety hunters, for amateur detectives and for sensational reporters, and when he is dealing with obscure elusive phenomena and has to defend himself before juries and judges who, as a rule, know nothing about the conditions which influence the phenomena, it would be wonderful if a man could get through without an occasional scandal. At the same time the whole system of paying by results, which is practically the present system, since if a medium never gets results he would soon get no payments, is a vicious one. It is only when the professional medium can be guaranteed an annuity which will be independent of results, that we can eliminate the strong temptation, to substitute pretended phenomena when the real ones are wanting.

  I have now traced my own evolution of thought up to the time of the War. I can claim, I hope, that it was deliberate and showed no traces of that credulity with which our opponents charge us. It was too deliberate, for I was culpably slow in throwing any small influence I may possess into the scale of truth. I might have drifted on for my whole life as a psychical Researcher, showing a sympathetic, but more or less dilettante attitude towards the whole subject, as if we were arguing about some impersonal thing such as the existence of Atlantis or the Baconian controversy. But the War came, and when the War came it brought earnestness into all our souls and made us look more closely at our own beliefs and reassess their values. In the presence of an agonized world, hearing every day of the deaths of the flower of our race in the first promise of their unfulfilled youth, seeing around one the wives and mothers who had no clear conception whither their loved ones had gone to, I seemed suddenly to see that this subject with which I had so long dallied was not merely a study of a force outside the rules of science, but that it was really something tremendous, a breaking down of the walls between two worlds, a direct undeniable message from beyond, a call of hope and of guidance to the human race at the time of its deepest affliction. The objective side of it ceased to interest for having made up one’s mind that it was true there was an end of the matter. The religious side of it was clearly of infinitely greater importance. The telephone bell is in itself a very childish affair, but it may be the signal for a very vital message. It seemed that all these phenomena, large and small, had been the telephone bells which, senseless in themselves, had signalled to the human race: “Rouse yourselves! Stand by! Be at attention! Here are signs for you. They will lead up to the message which God wishes to send.” It was the message not the signs which really counted. A new revelation seemed to be in the course of delivery to the human race, though how far it was still in what may be called the John-the-Baptist stage, and how far some greater fulness and clearness might be expected hereafter, was more than any man can say. My point is, that the physical phenomena which have been proved up to the hilt for all who care to examine the evidence, are really of no account, and that their real value consists in the fact that they support and give objective reality to an immense body of knowledge which must deeply modify our previous religious views, and must, when properly understood and digested, make religion a very real thing, no longer a matter of faith, but a matter of actual experience and fact. It is to this side of the question that I will now turn, but I must add to my previous remarks about personal experience that, since the War, I have had some very exceptional opportunities of confirming all the views which I had already formed as to the truth of the general facts upon which my views are founded.

  These opportunities came through the fact that a lady who lived with us, a Miss L. S., developed the power of automatic writing. Of all forms of mediumship, this seems to me to be the one which should be tested most rigidly, as it lends itself very easily not so much to deception as to self-deception, which is a more subtle and dangerous thing. Is the lady herself writing, or is there, as she avers, a power that controls her, even as the chronicler of the Jews in the Bible averred that he was controlled? In the case of L. S. there is no denying that some messages proved to be not true — especially in the matter of time they were quite unreliable. But on the other hand, the numbers which did come true were far beyond what any guessing or coincidence could account for. Thus, when the Lusitania was sunk and the morning papers here announced that so far as known there was no loss of life, the medium at once wrote: “It is terrible, terrible — and will have a great influence on the war.” Since it was the first strong impulse which turned America towards the war, the message was true in both respects. Again, she foretold the arrival of an important telegram upon a certain day, and even gave the name of the deliverer of it — a most unlikely person. Altogether, no one could doubt the reality of her inspiration, though the lapses were notable. It was like getting a good message through a very imperfect telephone.

  One other incident of the early war days stands out in my memory. A lady in whom I was interested had died in a provincial town. She was a chronic invalid and morphia was found by her bedside. There was an inquest with an open verdict. Eight days later I went to have a sitting with Mr. Vout Peters. After giving me a good deal which was vague and irrelevant, he suddenly said: “There is a lady here. She is leaning upon an older woman. She keeps saying ‘Morphia.’ Three times she has said it. Her mind was clouded. She did not mean it. Morphia!” Those were almost his exact words. Telepathy was out of the question, for I had entirely other thoughts in my mind at the time and was expecting no such message.

  Apart from personal experiences, this movement must gain great additional solidity from the wonderful literature which has sprung up around it during the last few years. If no other spiritual books were in existence than five which have appeared in the last year or so — I allude to Professor Lodge’s Raymond, Arthur Hill’s Psychical Investigations, Professor Crawford’s Reality of Psychical Phenomena, Professor Barrett’s Threshold of the Unseen, and Gerald Balfour’s Ear of Dionysius — those five alone would, in my opinion, be sufficient to establish the facts for any reasonable enquirer.

  Before going into this question of a new religious revelation, how it is reached, and what it consists of, I would say a word upon one other subject. There have always been two lines of attack by our opponents. The one is that our facts are not true. This I have dealt with. The other is that we are upon forbidden ground and should come off it and leave it alone. As I started from a position of comparative materialism, this objection has never had any meaning for me, but to
others I would submit one or two considerations. The chief is that God has given us no power at all which is under no circumstances to be used. The fact that we possess it is in itself proof that it is our bounden duty to study and to develop it. It is true that this, like every other power, may be abused if we lose our general sense of proportion and of reason. But I repeat that its mere possession is a strong reason why it is lawful and binding that it be used.

  It must also be remembered that this cry of illicit knowledge, backed by more or less appropriate texts, has been used against every advance of human knowledge. It was used against the new astronomy, and Galileo had actually to recant. It was used against Galvani and electricity. It was used against Darwin, who would certainly have been burned had he lived a few centuries before. It was even used against Simpson’s use of chloroform in child-birth, on the ground that the Bible declared “in pain shall ye bring them forth.” Surely a plea which has been made so often, and so often abandoned, cannot be regarded very seriously.

  To those, however, to whom the theological aspect is still a stumbling block, I would recommend the reading of two short books, each of them by clergymen. The one is the Rev. Fielding Ould’s Is Spiritualism of the Devil, purchasable for twopence; the other is the Rev. Arthur Chambers’ Our Self After Death. I can also recommend the Rev. Charles Tweedale’s writings upon the subject. I may add that when I first began to make public my own views, one of the first letters of sympathy which I received was from the late Archdeacon Wilberforce.

  There are some theologians who are not only opposed to such a cult, but who go the length of saying that the phenomena and messages come from fiends who personate our dead, or pretend to be heavenly teachers. It is difficult to think that those who hold this view have ever had any personal experience of the consoling and uplifting effect of such communications upon the recipient. Ruskin has left it on record that his conviction of a future life came from Spiritualism, though he somewhat ungratefully and illogically added that having got that, he wished to have no more to do with it. There are many, however — quorum pars parva su — who without any reserve can declare that they were turned from materialism to a belief in future life, with all that that implies, by the study of this subject. If this be the devil’s work one can only say that the devil seems to be a very bungling workman and to get results very far from what he might be expected to desire.

  CHAPTER II.

  THE REVELATION

  I can now turn with some relief to a more impersonal view of this great subject. Allusion has been made to a body of fresh doctrine. Whence does this come? It comes in the main through automatic writing where the hand of the human medium is controlled, either by an alleged dead human being, as in the case of Miss Julia Ames, or by an alleged higher teacher, as in that of Mr. Stainton Moses. These written communications are supplemented by a vast number of trance utterances, and by the verbal messages of spirits, given through the lips of mediums. Sometimes it has even come by direct voices, as in the numerous cases detailed by Admiral Usborne Moore in his book The Voices. Occasionally it has come through the family circle and table-tilting, as, for example, in the two cases I have previously detailed within my own experience. Sometimes, as in a case recorded by Mrs. de Morgan, it has come through the hand of a child.

  Now, of course, we are at once confronted with the obvious objection — how do we know that these messages are really from beyond? How do we know that the medium is not consciously writing, or if that be improbable, that he or she is unconsciously writing them by his or her own higher self? This is a perfectly just criticism, and it is one which we must rigorously apply in every case, since if the whole world is to become full of minor prophets, each of them stating their own views of the religious state with no proof save their own assertion, we should, indeed, be back in the dark ages of implicit faith. The answer must be that we require signs which we can test before we accept assertions which we cannot test. In old days they demanded a sign from a prophet, and it was a perfectly reasonable request, and still holds good. If a person comes to me with an account of life in some further world, and has no credentials save his own assertion, I would rather have it in my waste-paperbasket than on my study table. Life is too short to weigh the merits of such productions. But if, as in the case of Stainton Moses, with his Spirit Teachings, the doctrines which are said to come from beyond are accompanied with a great number of abnormal gifts — and Stainton Moses was one of the greatest mediums in all ways that England has ever produced — then I look upon the matter in a more serious light. Again, if Miss Julia Ames can tell Mr. Stead things in her own earth life of which he could not have cognisance, and if those things are shown, when tested, to be true, then one is more inclined to think that those things which cannot be tested are true also. Or once again, if Raymond can tell us of a photograph no copy of which had reached England, and which proved to be exactly as he described it, and if he can give us, through the lips of strangers, all sorts of details of his home life, which his own relatives had to verify before they found them to be true, is it unreasonable to suppose that he is fairly accurate in his description of his own experiences and state of life at the very moment at which he is communicating? Or when Mr. Arthur Hill receives messages from folk of whom he never heard, and afterwards verifies that they are true in every detail, is it not a fair inference that they are speaking truths also when they give any light upon their present condition? The cases are manifold, and I mention only a few of them, but my point is that the whole of this system, from the lowest physical phenomenon of a table-rap up to the most inspired utterance of a prophet, is one complete whole, each attached to the next one, and that when the humbler end of that chain was placed in the hand of humanity, it was in order that they might, by diligence and reason, feel their way up it until they reached the revelation which waited in the end. Do not sneer at the humble beginnings, the heaving table or the flying tambourine, however much such phenomena may have been abused or simulated, but remember that a falling apple taught us gravity, a boiling kettle brought us the steam engine, and the twitching leg of a frog opened up the train of thought and experiment which gave us electricity. So the lowly manifestations of Hydesville have ripened into results which have engaged the finest group of intellects in this country during the last twenty years, and which are destined, in my opinion, to bring about far the greatest development of human experience which the world has ever seen.

  It has been asserted by men for whose opinion I have a deep regard — notably by Sir William Barratt — that psychical research is quite distinct from religion. Certainly it is so, in the sense that a man might be a very good psychical researcher but a very bad man. But the results of psychical research, the deductions which we may draw, and the lessons we may learn, teach us of the continued life of the soul, of the nature of that life, and of how it is influenced by our conduct here. If this is distinct from religion, I must confess that I do not understand the distinction. To me it IS religion — the very essence of it. But that does not mean that it will necessarily crystallise into a new religion. Personally I trust that it will not do so. Surely we are disunited enough already? Rather would I see it the great unifying force, the one provable thing connected with every religion, Christian or non-Christian, forming the common solid basis upon which each raises, if it must needs raise, that separate system which appeals to the varied types of mind. The Southern races will always demand what is less austere than the North, the West will always be more critical than the East. One cannot shape all to a level conformity. But if the broad premises which are guaranteed by this teaching from beyond are accepted, then the human race has made a great stride towards religious peace and unity. The question which faces us, then, is how will this influence bear upon the older organised religions and philosophies which have influenced the actions of men.

  The answer is, that to only one of these religions or philosophies is this new revelation absolutely fatal. That is to Materialism. I do not say this
in any spirit of hostility to Materialists, who, so far as they are an organized body, are, I think, as earnest and moral as any other class. But the fact is manifest that if spirit can live without matter, then the foundation of Materialism is gone, and the whole scheme of thought crashes to the ground.

  As to other creeds, it must be admitted that an acceptance of the teaching brought to us from beyond would deeply modify conventional Christianity. But these modifications would be rather in the direction of explanation and development than of contradiction. It would set right grave misunderstandings which have always offended the reason of every thoughtful man, but it would also confirm and make absolutely certain the fact of life after death, the base of all religion. It would confirm the unhappy results of sin, though it would show that those results are never absolutely permanent. It would confirm the existence of higher beings, whom we have called angels, and of an ever-ascending hierarchy above us, in which the Christ spirit finds its place, culminating in heights of the infinite with which we associate the idea of all-power or of God. It would confirm the idea of heaven and of a temporary penal state which corresponds to purgatory rather than to hell. Thus this new revelation, on some of the most vital points, is NOT destructive of the beliefs, and it should be hailed by really earnest men of all creeds as a most powerful ally rather than a dangerous devil-begotten enemy.

  On the other hand, let us turn to the points in which Christianity must be modified by this new revelation.

  First of all I would say this, which must be obvious to many, however much they deplore it: Christianity must change or must perish. That is the law of life — that things must adapt themselves or perish. Christianity has deferred the change very long, she has deferred it until her churches are half empty, until women are her chief supporters, and until both the learned part of the community on one side, and the poorest class on the other, both in town and country, are largely alienated from her. Let us try and trace the reason for this. It is apparent in all sects, and comes, therefore, from some deep common cause.