THE VITAL MESSAGE
By
Sir Arthur Conan Doyle
CONTENTS:
CHAPTER
I THE TWO NEEDFUL READJUSTMENTS
CHAPTER
II THE DAWNING OF THE LIGHT
CHAPTER
III THE GREAT ARGUMENT
CHAPTER
V IS IT THE SECOND DAWN?
D.
THE CLAIRVOYANCE OF MRS. B.
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.
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
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
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
It has already been stated that of the three headings under which reforms are grouped, the exclusion of the old dispensation, the greater attention to Christ's life as compared to His death, and the new spiritual influx which is giving us psychic religion, it is only on the latter that one can quote the authority of the beyond. Here, however, the case is really understated. In regard to the Old Testament I have never seen the matter treated in a spiritual communication. The nature of Christ, however, and His teaching, have been expounded a score of times with some variation of detail, but in the main as reproduced here. Spirits have their individuality of view, and some carry over strong earthly prepossessions which they do not easily shed; but reading many authentic spirit communications one finds that the idea of redemption is hardly ever spoken of, while that of example and influence is for ever insisted upon. In them Christ is the highest spirit known, the son of God, as we all are, but nearer to God, and therefore in a more particular sense His son. He does not, save in most rare and special cases, meet us when we die. Since souls pass over, night and day, at the rate of about 100 a minute, this would seem self-evident. After a time we may be admitted to His presence, to find a most tender, sympathetic and helpful comrade and guide, whose spirit influences all things even when His bodily presence is not visible. This is the general teaching of the other world communications concerning Christ, the gentle, loving and powerful spirit which broods ever over that world which, in all its many spheres, is His special care.
Before passing to the new revelation, its certain proofs and its definite teaching, let us hark back for a moment upon the two points which have already been treated. They are not absolutely vital points. The fresh developments can go on and conquer the world without them. There can be no sudden change in the ancient routine of our religious habits, nor is it possible to conceive that a congress of theologians could take so heroic a step as to tear the Bible in twain, laying one half upon the shelf and one upon the table. Neither is it to be expected that any formal pronouncements could ever be made that the churches have all laid the wrong emphasis upon the story of Christ. Moral courage will not rise to such a height. But with the spiritual quickening and the greater earnestness which will have their roots in this bloody passion of mankind, many will perceive what is reasonable and true, so that even if the Old Testament should remain, like some obsolete appendix in the animal frame, to mark a lower stage through which development has passed, it will more and more be recognised as a document which has lost all validity and which should no longer be allowed to influence human conduct, save by way of pointing out much which we may avoid. So also with the teaching of Christ, the mystical portions may fade gently away, as the grosser views of eternal punishment have faded within our own lifetime, so that while mankind is hardly aware of the change the heresy of today will become the commonplace of tomorrow. These things will adjust themselves in God's own time. What is, however, both new and vital are those fresh developments which will now be discussed. In them may be found the signs of how the dry bones may be stirred, and how the mummy may be quickened with the breath of life. With the actual certainty of a definite life after death, and a sure sense of responsibility for our own spiritual development, a responsibility which cannot be put upon any other shoulders, however exalted, but must be borne by each individual for himself, there will come the greatest reinforcement of morality which the human race has ever known. We are on the verge of it now, but our descendants will look upon the past century as the culmination of the dark ages when man lost his trust in God, and was so engrossed in his temporary earth life that he lost all sense of spiritual reality.
Some sixty years ago that acute thinker Lord Brougham remarked that in the clear sky of scepticism he saw only one small cloud drifting up and that was Modern Spiritualism. It was a curiously inverted simile, for one would surely have expected him to say that in the drifting clouds of scepticism he saw one patch of clear sky, but at least it showed how conscious he was of the coming importance of the movement. Ruskin, too, an equally agile mind, said that his assurance of immortality depended upon the observed facts of Spiritualism. Scores, and indeed hundreds, of famous names could be quoted who have subscribed the same statement, and whose support would dignify any cause upon earth. They are the higher peaks who have been the first to catch the light, but the dawn will spread until none are too lowly to share it. Let us turn, therefore, and inspect this movement which is most certainly destined to revolutionise human thought and action as none other has done within the Christian era. We shall look at it both in its strength and in its weakness, for where one is dealing with what one knows to be true one can fearlessly insist upon the whole of the truth.
The movement which is destined to bring vitality to the dead and cold religions has been called "Modern Spiritualism." The "modern" is good, since the thing itself, in one form or another, is as old as history, and has always, however obscured by forms, been the red central glow in the depths of all religious ideas, permeating the Bible from end to end. But the word "Spiritualism" has been so befouled by wicked charlatans, and so cheapened by many a sad incident, that one could almost wish that some such term as "psychic religion" would clear the subject of old prejudices, just as mesmerism, after many years of obloquy, was rapidly accepted when its name was changed to hypnotism. On the other hand, one remembers the sturdy pioneers who have fought under this banner, and who were prepared to risk their careers, their professional success, and even their reputation for sanity, by publicly asserting what they knew to be the truth.
Their brave, unselfish devotion must do something to cleanse the name for which they fought and suffered. It was they who nursed the system which promises to be, not a new religion--it is far too big for that--but part of the common heritage of knowledge shared by the whole human race. Perfected Spiritualism, however, will probably bear about the same relation to the Spiritualism of 1850 as a modern locomotive to the bubbling little kettle which heralded the era of steam. It will end by being rather the proof and basis of all religions than a religion in itself. We have already too many religions--but too few proofs.
Those first manifestations at Hydesville
varied in no way from many of which we have record in the past, but the result
arising from them differed very much, because, for the first time, it occurred
to a human being not merely to listen to inexplicable sounds, and to fear them
or marvel at them, but to establish communication with them. John Wesley's father might have done the same
more than a century before had the thought occurred to him when he was a
witness of the manifestations at Epworth in 1726. It was only when the young Fox girl struck
her hands together and cried "Do as I do" that there was instant
compliance, and consequent proof of the presence of an INTELLIGENT invisible
force, thus differing from all other forces of which we know. The circumstances were humble, and even
rather sordid, upon both sides of the veil, human and spirit, yet it was, as
time will more and more clearly show, one of the turning points of the world's
history, greater far than the fall of thrones or the rout of armies. Some artist of the future will draw the
scene--the sitting-room of the wooden, shack-like house, the circle of
half-awed and half-critical neighbours, the child
clapping her hands with upturned laughing face, the dark corner shadows where
these strange new forces seem to lurk--forces often apparent, and now come to
stay and to effect the complete revolution of human thought. We may well ask why should such great results
arise from such petty sources? So argued the highbrowed philosophers of
We have a larger experience of such phenomena now, and we can define with some accuracy what it was that happened at Hydesville in the year 1848. We know that these matters are governed by law and by conditions as much as any other phenomena of the universe, though at the moment it seemed to the public to be an isolated and irregular outburst. On the one hand, you had a material, earth-bound spirit of a low order of development which needed a physical medium in order to be able to indicate its presence. On the other, you had that rare thing, a good physical medium. The result followed as surely as the flash follows when the electric battery and wire are both properly adjusted. Corresponding experiments, where effect, and cause duly follow, are being worked out at the present moment by Professor Crawford, of Belfast, as detailed in his two recent books, where he shows that there is an actual loss of weight of the medium in exact proportion to the physical phenomenon produced.[1] The whole secret of mediumship on this material side appears to lie in the power, quite independent of oneself, of passively giving up some portion of one's bodily substance for the use of outside influences. Why should some have this power and some not? We do not know--nor do we know why one should have the ear for music and another not. Each is born in us, and each has little connection with our moral natures. At first it was only physical mediumship which was known, and public attention centred upon moving tables, automatic musical instruments, and other crude but obvious examples of outside influence, which were unhappily very easily imitated by rogues. Since then we have learned that there are many forms of mediumship, so different from each other that an expert at one may have no powers at all at the other. The automatic writer, the clairvoyant, the crystal-seer, the trance speaker, the photographic medium, the direct voice medium, and others, are all, when genuine, the manifestations of one force, which runs through varied channels as it did in the gifts ascribed to the disciples. The unhappy outburst of roguery was helped, no doubt, by the need for darkness claimed by the early experimenters--a claim which is by no means essential, since the greatest of all mediums, D. D. Home, was able by the exceptional strength of his powers to dispense with it. At the same time the fact that darkness rather than light, and dryness rather than moisture, are helpful to good results has been abundantly manifested, and points to the physical laws which underlie the phenomena. The observation made long afterwards that wireless telegraphy, another etheric force, acts twice as well by night as by day, may, corroborate the general conclusions of the early Spiritualists, while their assertion that the least harmful light is red light has a suggestive analogy in the experience of the photographer.
[1] "The Reality of Psychic Phenomena."
"Experiences in Psychical Science." (Watkins.)
There is no space here for the history of the rise and
development of the movement. It provoked
warm adhesion and fierce opposition from the start. Professor Hare and Horace Greeley were among
the educated minority who tested and endorsed its truth. It was disfigured by many grievous incidents,
which may explain but does not excuse the perverse opposition which it
encountered in so many quarters. This
opposition was really largely based upon the absolute materialism of the age,
which would not admit that there could exist at the present moment such
conditions as might be accepted in the far past. When actually brought in contact with that
life beyond the grave which they professed to believe in, these people winced,
recoiled, and declared it impossible.
The science of the day was also rooted in materialism, and discarded all
its own very excellent axioms when it was faced by an entirely new and
unexpected proposition. Faraday declared
that in approaching a new subject one should make up one's mind a priori as to
what is possible and what is not! Huxley
said that the messages, EVEN IF TRUE, "interested him no more than the
gossip of curates in a cathedral city."
A great centre of proof and of inspiration lay during those
early days in Mr. D. D. Home, a Scottish-American, who possessed powers which
make him one of the most remarkable personalities of whom we have any
record. Home's life, written by his
second wife, is a book which deserves very careful reading. This man, who in some aspects was more than a
man, was before the public for nearly thirty years. During that time he never received payment
for his services, and was always ready, to put himself at the disposal of any
bona-fide and reasonable enquirer. His
phenomena were produced in full light, and it was immaterial to him whether the
sittings were in his own rooms or in those of his friends. So high were his principles that upon one
occasion, though he was a man of moderate means and less than moderate health,
he refused the princely fee of two thousand pounds offered for a single sitting
by the
As to his powers, they seem to have included every form of mediumship in the highest degree--self-levitation, as witnessed by hundreds of credible witnesses; the handling of fire, with the power of conferring like immunity upon others; the movement without human touch of heavy objects; the visible materialisation of spirits; miracles of healing; and messages from the dead, such as that which converted the hard-headed Scot, Robert Chambers, when Home repeated to him the actual dying words of his young daughter. All this came from a man of so sweet a nature and of so charitable a disposition, that the union of all qualities would seem almost to justify those who, to Home's great embarrassment, were prepared to place him upon a pedestal above humanity.
The genuineness of his psychic powers has never been
seriously questioned, and was as well recognised in
Apart from Home, another episode which marks a stage in the advance of this movement was the investigation and report by the Dialectical Society in the year 1869. This body was composed of men of various learned professions who gathered together to investigate the alleged facts, and ended by reporting that they really WERE facts. They were unbiased, and their conclusions were founded upon results which were very soberly set forth in their report, a most convincing document which, even now in 1919, after the lapse of fifty years, is far more intelligent than the greater part of current opinion upon this subject. None the less, it was greeted by a chorus of ridicule by the ignorant Press of that day, who, if the same men had come to the opposite conclusion in spite of the evidence, would have been ready to hail their verdict as the undoubted end of a pernicious movement.
In the early days, about 1863, a book was written by Mrs. de Morgan, the wife of the well-known mathematician Professor de Morgan, entitled "From Matter to Spirit." There is a sympathetic preface by the husband. The book is still well worth reading, for it is a question whether anyone has shown greater brain power in treating the subject. In it the prophecy is made that as the movement develops the more material phenomena will decrease and their place be taken by the more spiritual, such as automatic writing. This forecast has been fulfilled, for though physical mediums still exist the other more subtle forms greatly predominate, and call for far more discriminating criticism in judging their value and their truth. Two very convincing forms of mediumship, the direct voice and spirit photography, have also become prominent. Each of these presents such proof that it is impossible for the sceptic to face them, and he can only avoid them by ignoring them.
In the case of the direct voice one of the leading exponents
is Mrs. French, an amateur medium in
As to spirit photography, the most successful results are
obtained by the Crewe circle in
[2] See Appendix.
I have spoken of the need for careful and cool-headed
analysis in judging the evidence where automatic writing is concerned. One is bound to exclude spirit explanations
until all natural ones have been exhausted, though I do not include among
natural ones the extreme claims of far-fetched telepathy such as that another
person can read in your thoughts things of which you were never yourself
aware. Such explanations are not
explanations, but mystifications and absurdities, though they seem to have a
special attraction for a certain sort of psychical researcher, who is obviously
destined to go on researching to the end of time, without ever reaching any
conclusion save that of the patience of those who try to follow his
reasoning. To give a good example of
valid automatic script, chosen out of many which I could quote, I would draw
the reader's attention to the facts as to the excavations at
Before opening up this subject there is one consideration
which should have due weight, and yet seems continually to be overlooked. The differences between various sects are a
very small thing as compared to the great eternal duel between materialism and
the spiritual view of the Universe. That
is the real fight. It is a fight in
which the Churches championed the anti-material view, but they have done it so
unintelligently, and have been continually placed in such false positions, that
they have always been losing. Since the
days of Hume and Voltaire and Gibbon the fight has slowly but steadily rolled
in favour of the attack. Then came
The physical basis of all psychic belief is that the soul is a complete duplicate of the body, resembling it in the smallest particular, although constructed in some far more tenuous material. In ordinary conditions these two bodies are intermingled so that the identity of the finer one is entirely obscured. At death, however, and under certain conditions in the course of life, the two divide and can be seen separately. Death differs from the conditions of separation before death in that there is a complete break between the two bodies, and life is carried on entirely by the lighter of the two, while the heavier, like a cocoon from which the living occupant has escaped, degenerates and disappears, the world burying the cocoon with much solemnity by taking little pains to ascertain what has become of its nobler contents. It is a vain thing to urge that science has not admitted this contention, and that the statement is pure dogmatism. The science which has not examined the facts has, it is true, not admitted the contention, but its opinion is manifestly worthless, or at the best of less weight than that of the humblest student of psychic phenomena. The real science which has examined the facts is the only valid authority, and it is practically unanimous. I have made personal appeals to at least one great leader of science to examine the facts, however superficially, without any success, while Sir William Crookes appealed to Sir George Stokes, the Secretary of the Royal Society, one of the most bitter opponents of the movement, to come down to his laboratory and see the psychic force at work, but he took no notice. What weight has science of that sort? It can only be compared to that theological prejudice which caused the Ecclesiastics in the days of Galileo to refuse to look through the telescope which he held out to them.
It is possible to write down the names of fifty professors
in great seats of learning who have examined and endorsed these facts, and the
list would include many of the greatest intellects which the world has produced
in our time--Flammarion and Lombroso,
Charles Richet and Russel
Wallace, Willie Reichel, Myers, Zollner,
James, Lodge, and Crookes. Therefore the facts HAVE been endorsed by the
only science that has the right to express an opinion. I have never, in my thirty years of
experience, known one single scientific man who went thoroughly into this
matter and did not end by accepting the Spiritual solution. Such may exist, but I repeat that I have
never heard of him. Let us, then, with
confidence examine this matter of the "spiritual body," to use the
term made classical by
When a man has taken hashish or certain other drugs, he not infrequently has the experience that he is standing or floating beside his own body, which he can see stretched senseless upon the couch. So also under anaesthetics, particularly under laughing gas, many people are conscious of a detachment from their bodies, and of experiences at a distance. I have myself seen very clearly my wife and children inside a cab while I was senseless in the dentist's chair. Again, when a man is fainting or dying, and his system in an unstable condition, it is asserted in very many definite instances that he can, and does, manifest himself to others at a distance. These phantasms of the living, which have been so carefully explored and docketed by Messrs. Myers and Gurney, ran into hundreds of cases. Some people claim that by an effort of will they can, after going to sleep, propel their own doubles in the direction which they desire, and visit those whom they wish to see. Thus there is a great volume of evidence--how great no man can say who has not spent diligent years in exploring it--which vouches for the existence of this finer body containing the precious jewels of the mind and spirit, and leaving only gross confused animal functions in its heavier companion.
Mr. Funk, who is a critical student of psychic phenomena,
and also the joint compiler of the standard American dictionary, narrates a
story in point which could be matched from other sources. He tells of an American doctor of his
acquaintance, and he vouches personally for the truth of the incident. This doctor, in the course of a cataleptic
seizure in
I do not understand how any man can examine the many instances coming from various angles of approach without recognising that there really is a second body of this sort, which incidentally goes far to account for all stories, sacred or profane, of ghosts, apparitions and visions. Now, what is this second body, and how does it fit into modern religious revelation?
What it is, is a difficult question, and yet when science and imagination unite, as Tyndall said they should unite, to throw a searchlight into the unknown, they may produce a beam sufficient to outline vaguely what will become clearer with the future advance of our race. Science has demonstrated that while ether pervades everything the ether which is actually in a body is different from the ether outside it. "Bound" ether is the name given to this, which Fresnel and others have shown to be denser. Now, if this fact be applied to the human body, the result would be that, if all that is visible of that body were removed, there would still remain a complete and absolute mould of the body, formed in bound ether which would be different from the ether around it. This argument is more solid than mere speculation, and it shows that even the soul may come to be defined in terms of matter and is not altogether "such stuff as dreams are made of."
It has been shown that there is some good evidence for the existence of this second body apart from psychic religion, but to those who have examined that religion it is the centre of the whole system, sufficiently real to be recognised by clairvoyants, to be heard by clairaudients, and even to make an exact impression upon a photographic plate. Of the latter phenomenon, of which I have had some very particular opportunities of judging, I have no more doubt than I have of the ordinary photography of commerce. It had already been shown by the astronomers that the sensitized plate is a more delicate recording instrument than the human retina, and that it can show stars upon a long exposure which the eye has never seen. It would appear that the spirit world is really so near to us that a very little extra help under correct conditions of mediumship will make all the difference. Thus the plate, instead of the eye, may bring the loved face within the range of vision, while the trumpet, acting as a megaphone, may bring back the familiar voice where the spirit whisper with no mechanical aid was still inaudible. So loud may the latter phenomenon be that in one case, of which I have the record, the dead man's dog was so excited at hearing once more his master's voice that he broke his chain, and deeply scarred the outside of the seance room door in his efforts to force an entrance.
Now, having said so much of the spirit body, and having
indicated that its presence is not vouched for by only one line of evidence or
school of thought, let us turn to what happens at the time of death, according
to the observation of clairvoyants on this side and the posthumous accounts of
the dead upon the other. It is exactly
what we should expect to happen, granted the double identity. In a painless and natural process the lighter
disengages itself from the heavier, and slowly draws itself off until it stands
with the same mind, the same emotions, and an exactly similar body, beside the
couch of death, aware of those around and yet unable to make them aware of it,
save where that finer spiritual eyesight called clairvoyance exists. How, we may well ask, can it see without the
natural organs? How did the hashish
victim see his own unconscious body? How
did the
Having disengaged itself from grosser matter, what happens to this spirit body, the precious bark which bears our all in all upon this voyage into unknown seas? Very many accounts have come back to us, verbal and written, detailing the experiences of those who have passed on. The verbal are by trance mediums, whose utterances appear to be controlled by outside intelligences. The written from automatic writers whose script is produced in the same way. At these words the critic naturally and reasonably shies, with a "What nonsense! How can you control the statement of this medium who is consciously or unconsciously pretending to inspiration?" This is a healthy scepticism, and should animate every experimenter who tests a new medium. The proofs must lie in the communication itself. If they are not present, then, as always, we must accept natural rather than unknown explanations. But they are continually present, and in such obvious forms that no one can deny them. There is a certain professional medium to whom I have sent many, mothers who were in need of consolation. I always ask the applicants to report the result to me, and I have their letters of surprise and gratitude before me as I write. "Thank you for this beautiful and interesting experience. She did not make a single mistake about their names, and everything she said was correct." In this case there was a rift between husband and wife before death, but the medium was able, unaided, to explain and clear up the whole matter, mentioning the correct circumstances, and names of everyone concerned, and showing the reasons for the non-arrival of certain letters, which had been the cause of the misunderstanding. The next case was also one of husband and wife, but it is the husband who is the survivor. He says: "It was a most successful sitting. Among other things, I addressed a remark in Danish to my wife (who is a Danish girl), and the answer came back in English without the least hesitation." The next case was again of a man who had lost a very dear male friend. "I have had the most wonderful results with Mrs.
---- to-day. I cannot tell you the joy it has been to me. Many
grateful thanks for your
help." The next one says: "Mrs. ----was simply wonderful. If only more people knew, what agony they
would be spared." In this case the
wife got in touch with the husband, and the medium mentioned correctly five
dead relatives who were in his company.
The next is a case of mother and son.
"I saw Mrs. ---- to-day, and obtained very wonderful results. She told me nearly everything quite
correctly--a very few mistakes."
The next is similar. "We
were quite successful. My boy even
reminded me of something that only he and I knew." Says another:
"My boy reminded me of the day when he sowed turnip seed upon the
lawn. Only he could have known of
this." These are fair samples of
the letters, of which I hold a large number.
They are from people who present themselves from among the millions
living in
In my own case, this medium mentioned correctly the first name of a lady who had died in our house, gave several very characteristic messages from her, described the only two dogs which we have ever kept, and ended by saying that a young officer was holding up a gold coin by which I would recognise him. I had lost my brother-in-law, an army doctor, in the war, and I had given him a spade guinea for his first fee, which he always wore on his chain. There were not more than two or three close relatives who knew about this incident, so that the test was a particularly good one. She made no incorrect statements, though some were vague. After I had revealed the identity of this medium several pressmen attempted to have test seances with her--a test seance being, in most cases, a seance which begins by breaking every psychic condition and making success most improbable. One of these gentlemen, Mr. Ulyss Rogers, had very fair results. Another sent from "Truth" had complete failure. It must be understood that these powers do not work from the medium, but through the medium, and that the forces in the beyond have not the least sympathy with a smart young pressman in search of clever copy, while they have a very different feeling to a bereaved mother who prays with all her broken heart that some assurance may be given her that the child of her love is not gone from her for ever. When this fact is mastered, and it is understood that "Stand and deliver" methods only excite gentle derision on the other side, we shall find some more intelligent manner of putting things of the spirit to the proof.[3]
[3] See Appendix D.
I have dwelt upon these results, which could be matched by other mediums, to show that we have solid and certain reasons to say that the verbal reports are not from the mediums themselves. Readers of Arthur Hill's "Psychical Investigations" will find many even more convincing cases. So in the written communications, I have in a previous paper pointed to the "Gate of Remembrance" case, but there is a great mass of material which proves that, in spite of mistakes and failures, there really is a channel of communication, fitful and evasive sometimes, but entirely beyond coincidence or fraud. These, then, are the usual means by which we receive psychic messages, though table tilting, ouija boards, glasses upon a smooth surface, or anything which can be moved by the vital animal-magnetic force already discussed will equally serve the purpose. Often information is conveyed orally or by writing which could not have been known to anyone concerned. Mr. Wilkinson has given details of the case where his dead son drew attention to the fact that a curio (a coin bent by a bullet) had been overlooked among his effects. Sir William Barrett has narrated how a young officer sent a message leaving a pearl tie-pin to a friend. No one knew that such a pin existed, but it was found among his things. The death of Sir Hugh Lane was given at a private seance in Dublin before the details of the Lusitania disaster had been published.[4] On that morning we ourselves, in a small seance, got the message "It is terrible, terrible, and will greatly affect the war," at a time when we were convinced that no great loss of life could have occurred. Such examples are very numerous, and are only quoted here to show how impossible it is to invoke telepathy as the origin of such messages. There is only one explanation which covers the facts. They are what they say they are, messages from those who have passed on, from the spiritual body which was seen to rise from the deathbed, which has been so often photographed, which pervades all religion in every age, and which has been able, under proper circumstances, to materialise back into a temporary solidity so that it could walk and talk like a mortal, whether in Jerusalem two thousand years ago, or in the laboratory of Mr. Crookes, in Mornington Road, London.
[4] The details of both these latter cases are to be found in "Voices from the Void" by Mrs. Travers Smith, a book containing some well weighed evidence.
Let us for a moment examine the facts in this Crookes' episode. A small book exists which describes them, though it is not as accessible as it should be. In these wonderful experiments, which extended over several years, Miss Florrie Cook, who was a young lady of from 16 to 18 years of age, was repeatedly confined in Prof. Crookes' study, the door being locked on the inside. Here she lay unconscious upon a couch. The spectators assembled in the laboratory, which was separated by a curtained opening from the study. After a short interval, through this opening there emerged a lady who was in all ways different from Miss Cook. She gave her earth name as Katie King, and she proclaimed herself to be a materialised spirit, whose mission it was "to carry the knowledge of immortality to mortals.
She was of great beauty of face, figure, and manner. She was four and a half inches taller than Miss Cook, fair, whereas the latter was dark, and as different from her as one woman could be from another. Her pulse rate was markedly slower. She became for the time entirely one of the company, walking about, addressing each person present, and taking delight in the children. She made no objection to photography or any other test. Forty-eight photographs of different degrees of excellence were made of her. She was seen at the same time as the medium on several occasions. Finally she departed, saying that her mission was over and that she had other work to do. When she vanished materialism should have vanished also, if mankind had taken adequate notice of the facts.
Now, what can the fair-minded inquirer say to such a story as that--one of many, but for the moment we are concentrating upon it? Was Mr. Crookes a blasphemous liar? But there were very many witnesses, as many sometimes as eight at a single sitting. And there are the photographs which include Miss Cook and show that the two women were quite different. Was he honestly mistaken? But that is inconceivable. Read the original narrative and see if you can find any solution save that it is true. If a man can read that sober, cautious statement and not be convinced, then assuredly his brain, is out of gear. Finally, ask yourself whether any religious manifestation in the world has had anything like the absolute proof which lies in this one. Cannot the orthodox see that instead of combating such a story, or talking nonsense about devils, they should hail that which is indeed the final answer to that materialism which is their really dangerous enemy. Even as I write, my eye falls upon a letter on my desk from an officer who had lost all faith in immortality and become an absolute materialist. "I came to dread my return home, for I cannot stand hypocrisy, and I knew well my attitude would cause some members of my family deep grief. Your book has now brought me untold comfort, and I can face the future cheerfully." Are these fruits from the Devil's tree, you timid orthodox critic?
Having then got in touch with our dead, we proceed, naturally, to ask them how it is with them, and under what conditions they exist. It is a very vital question, since what has befallen them yesterday will surely befall us to-morrow. But the answer is tidings of great joy. Of the new vital message to humanity nothing is more important than that. It rolls away all those horrible man-bred fears and fancies, founded upon morbid imaginations and the wild phrases of the oriental. We come upon what is sane, what is moderate, what is reasonable, what is consistent with gradual evolution and with the benevolence of God. Were there ever any conscious blasphemers upon earth who have insulted the Deity so deeply as those extremists, be they Calvinist, Roman Catholic, Anglican, or Jew, who pictured with their distorted minds an implacable torturer as the Ruler of the Universe!
The truth of what is told us as to the life beyond can in its very nature never be absolutely established. It is far nearer to complete proof, however, than any religious revelation which has ever preceded it. We have the fact that these accounts are mixed up with others concerning our present life which are often absolutely true. If a spirit can tell the truth about our sphere, it is difficult to suppose that he is entirely false about his own. Then, again, there is a very great similarity about such accounts, though their origin may be from people very far apart. Thus though "non-veridical," to use the modern jargon, they do conform to all our canons of evidence. A series of books which have attracted far less attention than they deserve have drawn the coming life in very close detail. These books are not found on railway bookstalls or in popular libraries, but the successive editions through which they pass show that there is a deeper public which gets what it wants in spite of artificial obstacles.
Looking over the list of my reading I find, besides nearly a
dozen very interesting and detailed manuscript accounts, such published
narratives as "Claude's Book," purporting to come from a young
British aviator; "Thy Son Liveth," from an American soldier, "Private Dowding"; "Raymond," from a British soldier;
"Do Thoughts Perish?" which contains accounts from several British
soldiers and others; "I Heard a Voice," where a well-known K.C.,
through the mediumship of his two young daughters,
has a very full revelation of the life beyond; "After Death," with
the alleged experiences of the famous Miss Julia Ames; "The Seven
Purposes," from an American pressman, and many others. They differ much in literary skill and are
not all equally impressive, but the point which must strike any impartial mind
is the general agreement of these various accounts as to the conditions of
spirit life. An examination would show
that some of them must have been in the press at the same time, so that they
could not have each inspired the other.
"Claude's Book" and "Thy Son Liveth"
appeared at nearly the same time on different sides of the
Of all these accounts the one which is most deserving of study is "Raymond." This is so because it has been compiled from several famous mediums working independently of each other, and has been checked and chronicled by a man who is not only one of the foremost scientists of the world, and probably the leading intellectual force in Europe, but one who has also had a unique experience of the precautions necessary for the observation of psychic phenomena. The bright and sweet nature of the young soldier upon the other side, and his eagerness to tell of his experience is also a factor which will appeal to those who are already satisfied as to the truth of the communications. For all these reasons it is a most important document--indeed it would be no exaggeration to say that it is one of the most important in recent literature. It is, as I believe, an authentic account of the life in the beyond, and it is often more interesting from its sidelights and reservations than for its actual assertions, though the latter bear the stamp of absolute frankness and sincerity. The compilation is in some ways faulty. Sir Oliver has not always the art of writing so as to be understanded of the people, and his deeper and more weighty thoughts get in the way of the clear utterances of his son. Then again, in his anxiety to be absolutely accurate, Sir Oliver has reproduced the fact that sometimes Raymond is speaking direct, and sometimes the control is reporting what Raymond is saying, so that the same paragraph may turn several times from the first person to the third in a manner which must be utterly unintelligible to those who are not versed in the subject. Sir Oliver will, I am sure, not be offended if I say that, having satisfied his conscience by the present edition, he should now leave it for reference, and put forth a new one which should contain nothing but the words of Raymond and his spirit friends. Such a book, published at a low price, would, I think, have an amazing effect, and get all this new teaching to the spot that God has marked for it--the minds and hearts of the people.
So much has been said here about mediumship
that perhaps it would be well to consider this curious condition a little more
closely. The question of mediumship, what it is and how it acts, is one of the most
mysterious in the whole range of science.
It is a common objection to say if our dead are there why should we only hear of them through people by no means
remarkable for moral or mental gifts, who are often paid for their
ministration. It is a plausible
argument, and yet when we receive a telegram from a brother in