Delphi Complete Works of Sir Arthur Conan Doyle (Illustrated)

by SIR ARTHUR CONAN DOYLE

  These remarks may well seem a digression from the actual experience of the Shakers, but the difficulties raised in the mind of the inquirer arise largely from the number of new facts, without any order or explanation, which he is forced to encounter. His mind has no possible pigeon-hole into which they can be fitted. Therefore, the author will endeavour in these pages to provide so far as possible from his own experience, or from that of those upon whom he can rely, such sidelights as may make the matter more intelligible, and give at least a hint of those laws which lie behind, and are as binding upon spirits as upon ourselves. Above all, the inquirer must cast away for ever the idea that the discarnate are necessarily wise or powerful entities. They have their individuality and their limitations, even as we have, and these limitations become the more marked when they have to manifest themselves through so foreign a substance as matter.

  The Shakers had among them a man of outstanding intelligence named F. W. Evans, who gave a very clear and entertaining account of all this matter, which may be sought by the curious in the NEW YORK DAILY GRAPHIC of November 24, 1874, and has been largely copied into Colonel Olcott’s work, “People From the Other World.”

  Mr. Evans and his associates after the first disturbance, physical and mental, caused by this spirit irruption, settled down to study what it really meant. They came to the conclusion that the matter could be divided into three phases. The first phase was the actual proving to the observer that the thing was real. The second phase was one of instruction, as even the humblest spirit can bring information as to his own experience of after-death conditions. The third phase was called the missionary phase and was the practical application. The Shakers came to the unexpected conclusion that the Indians were there not to teach but to be taught. They proselytized them, therefore, exactly as they would have done in life. A similar experience has occurred since then in very many Spiritualistic circles, where humble and lowly spirits have come to be taught that which they should have learned in this world had true teachers been available. One may well ask why the higher spirits over there do not supply this want? The answer given to the author upon one notable occasion was, “These people are very much nearer to you than to us. You can reach theta where we fail.”

  It is clear from this that the good Shakers were never in touch with the higher guides-possibly they did not need guidance-and that their visitors were on a low plane. For seven years these visitations continued. When the spirits left they informed their hosts that they were going, but that presently they would return, and that when they did so they would pervade the world and enter the palace as well as the cottage. It was just four years later that the Rochester knockings broke out. When they did so, Elder Evans and another Shaker visited Rochester and saw the Fox sisters. Their arrival was greeted with great enthusiasm from the unseen forces, who proclaimed that this was indeed the work which had been foretold.

  One remark of Elder Evans is worth transcribing. When asked, “Don’t you think your experience is much the same as that of monks and nuns in the Middle Ages?” he did not answer. “Ours were angelic but these others were diabolical,” as would have been said had the situation been reversed, but he replied with fine candour and breadth of mind, “Certainly. That is the proper explanation of them through all the ages. The visions of Saint Theresa were Spiritualistic visions just such as we have frequently had vouchsafed to the members of our society.” When further asked whether magic and necromancy did not belong to the same category, he answered, “Yes. That is when Spiritualism is used for selfish ends.” It is clear that there were men living nearly a century ago who were capable of instructing our wise men of to-day.

  That very remarkable woman, Mrs. Hardinge Britten, has recorded in her “Modern American Spiritualism” how she came in close contact with the Shaker community, and was shown by them the records, taken at the time, of their spiritual visitation. In them it was stated that the new era was to be inaugurated by an extraordinary discovery of material as well as of spiritual wealth. This is a most remarkable prophecy, as it is a matter of history that the goldfields of California were discovered within a very short time of the psychic outburst. A Swedenborg with his doctrine of correspondences might perhaps contend that the one was complementary to the other.

  This episode of the Shaker manifestations is a very distinct link between the Swedenborg pioneer work and the period of Davis and the Fox sisters. We shall now consider the career of the former, which is intimately associated with the rise and progress of the modern psychic movement.

  CHAPTER III

  THE PROPHET OF THE NEW REVELATION

  ANDREW JACKSON DAVIS was one of the most remarkable men of whom we have any exact record. Born in 1826 on the banks of the Hudson, his mother was an uneducated woman, with a visionary turn which was allied to vulgar superstition, while his father was a drunken worker in leather. He has written the details of his own childhood in a curious book, “The Magic Staff,” which brings home to us the primitive and yet forceful life of the American provinces in the first half of last century. The people were rude and uneducated, but their spiritual side was very much alive, and they seem to have been reaching out continually for some new thing. It was in these country districts of New York in the space of a few years that both Mormonism and modern Spiritualism were evolved.

  There never could have been a lad with fewer natural advantages than Davis. He was feeble in body and starved in mind. Outside an occasional school primer he could only recall one book that he had ever read up to his sixteenth year. Yet in that poor entity there lurked such spiritual forces that before he was twenty he had written one of the most profound and original books of philosophy ever produced. Could there be a clearer proof that nothing came from himself, and that he was but a conduit pipe through which flowed the knowledge of that vast reservoir which finds such inexplicable outlets? The valour of a Joan of Arc, the sanctity of a Theresa, the wisdom of a Jackson Davis, the supernormal powers of a Daniel Home, all come from the same source.

  In his later boyhood, Davis’s latent psychic powers began to develop. Like Joan, he heard voices in the fields-gentle voices which gave him good advice and comfort. Clairvoyance followed this clairaudience. At the time of his mother’s death, he had a striking vision of a lovely home in a land of brightness which he conjectured to be the place to which his mother had gone. His full capacity was tapped, however, by the chance that a travelling showman who exhibited the wonders of mesmerism came to the village and experimented upon Davis, as well as on many other young rustics who desired to experience the sensation. It was soon found that Davis had very remarkable clairvoyant powers.

  These were developed not by the peripatetic mesmerist, but by a local tailor named Levingston, who seems to have been a pioneer thinker. He was so intrigued by the wonderful gifts of his subject, that he abandoned his prosperous business and devoted his whole time to working with Davis and to using his clairvoyant powers for the diagnosis of disease. Davis had developed the power, common among psychics, of seeing without the eyes, including things which could not be seen in any case by human vision. At first, the gift was used as a sort of amusement in reading the letters or the watches of the assembled rustics when his eyes were bandaged. In such cases all parts of the body can assume the function of sight, and the reason probably is that the etheric or spiritual body, which possesses the same organs as the physical, is wholly or partially disengaged, and that it registers the impression. Since it might assume any posture, or might turn completely round, one would naturally get vision from any angle, and an explanation is furnished of such cases as the author met in the north of England, where Tom Tyrrell, the famous medium, used to walk round a room, admiring the pictures, with the back of his head turned towards the walls on which they were hung. Whether in such cases the etheric eyes see the picture, or whether they see the etheric duplicate of the picture, is one of the many problems which we leave to our descendants.

  Levingston used Davis at first for me
dical diagnosis. He described how the human body became transparent to his spirit eyes, which seemed to act from the centre of his forehead. Each organ stood out clearly and with a special radiance of its own which was dimmed in case of disease. To the orthodox medical mind, with which the author has much sympathy, such powers are suspect as opening a door for quackery, and yet he is bound to admit that all that was said by Davis has been corroborated within his own experience by Mr. Bloomfield, of Melbourne, who described to him the amazement which he felt when this power came suddenly upon him in the street, and revealed the anatomy of two persons who were walking in front of him. So well attested are such powers that it has been not unusual for medical men to engage clairvoyants as helpers in diagnosis. Hippocrates says, “The affections suffered by the body the soul sees with shut eyes.” Apparently, then, the ancients knew something of such methods. Davis’s ministrations were not confined to those who were in his presence, but hi; soul or etheric body could be liberated by the magnetic manipulation of his employer, and could be sent forth like a carrier pigeon with the certainty that it would come home again bearing any desired information. Apart from the humanitarian mission on which it was usually engaged it would sometimes roam at will, and he has described in wonderful passages how he would see a translucent earth beneath him, with the great veins of mineral beds shining through like masses of molten metal, each with its own fiery radiance.

  It is notable that at this earlier phase of Davis’s psychic experience he had no memory when he returned from trance of what his impressions had been. They were registered, however, upon his subconscious mind, and at a later date he recalled them all clearly. For the time he was a source of instruction to others but remained ignorant himself.

  Until then his development had been on lines which are not uncommon, and which could be matched within the experience of every psychic student. But then there occurred an episode which was entirely novel and which is described in close detail in the autobiography. Put briefly, the facts were these. On the evening of March 6, 1844, Davis was suddenly possessed by some power which led him to fly from the little town of Poughkeepsie, where he lived, and to hurry off, in a condition of semi-trance, upon a rapid journey. When he regained his clear perceptions he found himself among wild mountains, and there he claims to have met two venerable men with whom he held intimate and elevating communion, the one upon medicine and the other upon morals. All night he was out, and when he inquired his whereabouts next morning he was told that he was in the Catskill Mountains and forty miles from his home. The whole narrative reads like a subjective experience, a dream or a vision, and one would not hesitate to place it as such were it not for the details of his reception and the meal he ate upon his return. It is a possible alternative that the flight into the mountains was a reality and the interviews a dream. He claims that he afterwards identified his two mentors as Galen and Swedenborg, which is interesting as being the first contact with the dead which he had ever recognised. The whole episode seems visionary, and had no direct bearing upon the lad’s remarkable future.

  He felt higher powers stirring within him, and it was remarked to him that when he was asked profound questions in the mesmeric trance he always replied, “I will answer that in my book.” In his nineteenth year he felt that the hour for writing the book had come. The mesmeric influence of Levingston did not, for some reason, seem suited for this, and a Dr. Lyon was chosen as the new mesmerist. Lyon threw up his practice and went with his singular protege to New York, where they presently called upon the Rev. William Fishbough to come and act as amanuensis. The intuitional selection seems to have been justified, for he also at once gave up his work and obeyed the summons. Then, the apparatus being ready, Lyon threw the lad day after day into the magnetic trance, and his utterances were taken down by the faithful secretary. There was no money and no publicity in the matter, and even the most sceptical critic cannot but admit that the occupation and objects of these three men were a wonderful contrast to the money-making material world which surrounded them. They were reaching out to the beyond, and what can man do that is nobler?

  It is to be understood that a pipe can carry no more than its own diameter permits. The diameter of Davis was very different from that of Swedenborg. Each got knowledge while in an illuminated state. But Swedenborg was the most learned man in Europe, while Davis was as ignorant a young man as could be found in the State of New York. Swedenborg’s revelation was perhaps the greater, though more likely to be tinged by his own brain. The revelation of Davis was incomparably the greater miracle.

  Dr. George Bush, Professor of Hebrew in the University of New York, who was one of those present while the trance orations were being taken down, writes:

  I can solemnly affirm that I have heard Davis correctly quote the Hebrew language in his lectures, and display a knowledge of geology which would have been astonishing in a person of his age, even if he had devoted years to the study. He has discussed, with the most signal ability, the profoundest questions of historical and biblical archeology, of mythology, of the origin and affinity of language, and the progress of civilization among the different nations of the globe, which would do honour to any scholar of the age, even if in reaching them he had the advantage of access to all the libraries in Christendom. Indeed, if he had acquired all the information he gives forth in these lectures, not in the two years since he left the shoemaker’s bench, but in his whole life, with the most assiduous study, no prodigy of intellect of which the world has ever heard would be for a moment compared with him, yet not a single volume or page has he ever read.

  Davis has a remarkable pen-picture of himself at that moment. He asks us to take stock of his equipment. “The circumference of his head is unusually small,” says he. “If size is the measure of power, then this youth’s mental capacity is unusually limited. His lungs are weak and unexpanded. He had not dwelt amid refining influences-manners ungentle and awkward. He has not read a book save one. He knows nothing of grammar or the rules of language, nor associated with literary or scientific persons.” Such was the lad of nineteen from whom there now poured a perfect cataract of words and ideas which are open to the criticism not of simplicity, but of being too complex and too shrouded in learned terms, although always with a consistent thread of reason and method beneath them.

  It is very well to talk of the subconscious mind, but this has usually been taken as the appearance of ideas which have been received and then submerged. When, for example, the developed Davis could recall what had happened in his trances during his undeveloped days, that was a clear instance of the emerging of the buried impressions. But it seems an abuse of words to talk of the unconscious mind when we are dealing with something which could never by normal means have reached any stratum of the mind, whether conscious or not.

  Such was the beginning of Davis’s great psychic revelation which extended eventually over many books and is all covered by the name of the “Harmonica Philosophy.” Of its nature and its place in psychic teaching we shall treat later.

  In this phase of his life Davis claims still to have been under the direct influence of the person whom he afterwards identified as Swedenborg-a name quite unfamiliar to him at the time. From time to time he received a clairaudient summons to “go up into the mountain.” This mountain was a hill on the farther bank of the Hudson opposite Poughkeepsie. There on the mountain he claims that he met and spoke with a venerable figure. There seems to have been none of the details of a materialisation, and the incident has no analogy in our psychic experience, save indeed-and one speaks with all reverence-when the Christ also went up into a mountain and communed with the forms of Moses and Elias. There the analogy seems complete.

  Davis does not appear to have been at all a religious man in the ordinary conventional sense, although he was drenched with true spiritual power. His views, so far as one can follow them, were very critical as regards Biblical revelation, and, to put it at the lowest, he was no believer in literal interpretation.
But he was honest, earnest, unvenal, anxious to get the truth and conscious of his responsibility in spreading it.

  For two years the unconscious Davis continued to dictate his book upon the secrets of Nature, while the conscious Davis did a little self-education in New York with occasional restorative visits to Poughkeepsie. He had begun to attract the attention of some serious people, Edgar Allan Poe being one of his visitors. His psychic development went on, and before he reached his twenty-first year he had attained a state when he needed no second person to throw him into trance but could do it for himself. His subconscious memory too was at last opened, and he was able to go over the whole long vista of his experiences. It was at this time that he sat by a dying woman and observed every detail of the soul’s departure, a wonderful description of which is given in the first volume of the “Great Harmonia.” Although this description has been issued as a separate pamphlet it is not as well known as it should be, and a short epitome of it may interest the reader.