The New Revelation - Arthur Conan Doyle (best large ereader TXT) 📗

his fellows, was at last to put his head out of the window to see what sort of place it was, what would happen? Some naughty boy would probably say something rude. Anyhow, he would see nothing of the wisdom or greatness of the world. He would draw his head in thinking it was a very poor place. That is just what you have done. In a mixed seance, with no definite aim, you have thrust your head into the next world and you have met some naughty boys. Go forward and try to reach something better.” That was General Drayson’s explanation, and though it did not satisfy me at the time, I think now that it was a rough approximation to the truth. These were my first steps in Spiritualism. I was still a sceptic, but at least I was an inquirer, and when I heard some old-fashioned critic saying that there was nothing to explain, and that it was all fraud, or that a conjuror was needed to show it up, I knew at least that that was all nonsense. It is true that my own evidence up to then was not enough to convince me, but my reading, which was continuous, showed me how deeply other men had gone into it, and I recognised that the testimony was so strong that no other religious movement in the world could put forward anything to compare with it. That did not prove it to be true, but at least it proved that it must be treated with respect and could not be brushed aside. Take a single incident of what Wallace has truly called a modern miracle. I choose it because it is the most incredible. I allude to the assertion that D. D. Home—who, by the way, was not, as is usually supposed, a paid adventurer, but was the nephew of the Earl of Home—the assertion, I say, that he floated out of one window and into another at the height of seventy feet above the ground. I could not believe it. And yet, when I knew that the fact was attested by three eye-witnesses, who were Lord Dunraven, Lord Lindsay, and Captain Wynne, all men of honour and repute, who were willing afterwards to take their oath upon it, I could not but admit that the evidence for this was more direct than for any of those far-off events which the whole world has agreed to accept as true.

 

I still continued during these years to hold table seances, which sometimes gave no results, sometimes trivial ones, and sometimes rather surprising ones. I have still the notes of these sittings, and I extract here the results of one which were definite, and which were so unlike any conceptions which I held of life beyond the grave that they amused rather than edified me at the time. I find now, however, that they agree very closely, with the revelations in Raymond and in other later accounts, so that I view them with different eyes. I am aware that all these accounts of life beyond the grave differ in detail—I suppose any of our accounts of the present life would differ in detail—but in the main there is a very great resemblance, which in this instance was very far from the conception either of myself or of either of the two ladies who made up the circle. Two communicators sent messages, the first of whom spelt out as a name “Dorothy Postlethwaite,” a name unknown to any of us.

She said she died at Melbourne five years before, at the age of sixteen, that she was now happy, that she had work to do, and that she had been at the same school as one of the ladies. On my asking that lady to raise her hands and give a succession of names, the table tilted at the correct name of the head mistress of the school. This seemed in the nature of a test.

She went on to say that the sphere she inhabited was all round the earth; that she knew about the planets; that Mars was inhabited by a race more advanced than us, and that the canals were artificial; there was no bodily pain in her sphere, but there could be mental anxiety; they were governed; they took nourishment; she had been a Catholic and was still a Catholic, but had not fared better than the Protestants; there were Buddhists and Mohammedans in her sphere, but all fared alike; she had never seen Christ and knew no more about Him than on earth, but believed in His influence; spirits prayed and they died in their new sphere before entering another; they had pleasures—music was among them. It was a place of light and of laughter.

She added that they had no rich or poor, and that the general conditions were far happier than on earth.

 

This lady bade us good-night, and immediately the table was seized by a much more robust influence, which dashed it about very violently. In answer to my questions it claimed to be the spirit of one whom I will call Dodd, who was a famous cricketer, and with whom I had some serious conversation in Cairo before he went up the Nile, where he met his death in the Dongolese Expedition. We have now, I may remark, come to the year 1896 in my experiences. Dodd was not known to either lady. I began to ask him questions exactly as if he were seated before me, and he sent his answers back with great speed and decision. The answers were often quite opposed to what I expected, so that I could not believe that I was influencing them. He said that he was happy, that he did not wish to return to earth.

He had been a free-thinker, but had not suffered in the next life for that reason. Prayer, however, was a good thing, as keeping us in touch with the spiritual world. If he had prayed more he would have been higher in the spirit world.

 

This, I may remark, seemed rather in conflict with his assertion that he had not suffered through being a free-thinker, and yet, of course, many men neglect prayer who are not free-thinkers.

 

His death was painless. He remembered the death of Polwhele, a young officer who died before him. When he (Dodd) died he had found people to welcome him, but Polwhele had not been among them.

 

He had work to do. He was aware of the Fall of Dongola, but had not been present in spirit at the banquet at Cairo afterwards. He knew more than he did in life. He remembered our conversation in Cairo.

Duration of life in the next sphere was shorter than on earth. He had not seen General Gordon, nor any other famous spirit. Spirits lived in families and in communities. Married people did not necessarily meet again, but those who loved each other did meet again.

 

I have given this synopsis of a communication to show the kind of thing we got—though this was a very favourable specimen, both for length and for coherence.

It shows that it is not just to say, as many critics say, that nothing but folly comes through. There was no folly here unless we call everything folly which does not agree with preconceived ideas. On the other hand, what proof was there that these statements were true? I could see no such proof, and they simply left me bewildered. Now, with a larger experience, in which I find that the same sort of information has come to very, many people independently in many lands, I think that the agreement of the witnesses does, as in all cases of evidence, constitute some argument for their truth. At the time I could not fit such a conception of the future world into my own scheme of philosophy, and I merely noted it and passed on.

 

I continued to read many books upon the subject and to appreciate more and more what a cloud of witnesses existed, and how careful their observations had been.

This impressed my mind very much more than the limited phenomena which came within the reach of our circle. Then or afterwards I read a book by Monsieur Jacolliot upon occult phenomena in India.

Jacolliot was Chief Judge of the French Colony of Crandenagur, with a very judicial mind, but rather biassed{sic} against spiritualism. He conducted a series of experiments with native fakirs, who gave him their confidence because he was a sympathetic man and spoke their language. He describes the pains he took to eliminate fraud. To cut a long story short he found among them every phenomenon of advanced European mediumship, everything which Home, for example, had ever done. He got levitation of the body, the handling of fire, movement of articles at a distance, rapid growth of plants, raising of tables. Their explanation of these phenomena was that they were done by the Pitris or spirits, and their only difference in procedure from ours seemed to be that they made more use of direct evocation. They claimed that these powers were handed down from time immemorial and traced back to the Chaldees. All this impressed me very much, as here, independently, we had exactly the same results, without any question of American frauds, or modern vulgarity, which were so often raised against similar phenomena in Europe.

 

My mind was also influenced about this time by the report of the Dialectical Society, although this Report had been presented as far back as 1869. It is a very cogent paper, and though it was received with a chorus of ridicule by the ignorant and materialistic papers of those days, it was a document of great value. The Society was formed by a number of people of good standing and open mind to enquire into the physical phenomena of Spiritualism. A full account of their experiences and of their elaborate precautions against fraud are given. After reading the evidence, one fails to see how they could have come to any other conclusion than the one attained, namely, that the phenomena were undoubtedly genuine, and that they pointed to laws and forces which had not been explored by Science. It is a most singular fact that if the verdict had been against spiritualism, it would certainly have been hailed as the death blow of the movement, whereas being an endorsement of the phenomena it met with nothing by ridicule. This has been the fate of a number of inquiries since those conducted locally at Hydesville in 1848, or that which followed when Professor Hare of Philadelphia, like Saint Paul, started forth to oppose but was forced to yield to the truth.

 

About 1891, I had joined the Psychical Research Society and had the advantage of reading all their reports. The world owes a great deal to the unwearied diligence of the Society, and to its sobriety of statement, though I will admit that the latter makes one impatient at times, and one feels that in their desire to avoid sensationalism they discourage the world from knowing and using the splendid work which they are doing. Their semi-scientific terminology also chokes off the ordinary reader, and one might say sometimes after reading their articles what an American trapper in the Rocky Mountains said to me about some University man whom he had been escorting for the season. “He was that clever,” he said, “that you could not understand what he said.” But in spite of these little peculiarities all of us who have wanted light in the darkness have found it by the methodical, never-tiring work of the Society. Its influence was one of the powers which now helped me to shape my thoughts. There was another, however, which made a deep impression upon me. Up to now I had read