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- Herausgeber: Booksell-Verlag
- Kategorie: Religion und Spiritualität
- Sprache: Englisch
In "The History of Spiritualism, Vol. I," Arthur Conan Doyle delves into the origins and evolution of spiritualist movements, providing a comprehensive examination of the cultural, scientific, and philosophical underpinnings that shaped this fascinating phenomenon. With a narrative style marked by both meticulous research and engaging prose, Doyle interweaves historical accounts with personal anecdotes, creating a rich tapestry that situates spiritualism within the broader discourse of belief and skepticism in the late 19th and early 20th centuries. This volume not only documents significant events and key figures in spiritualism but also reflects Doyle's own experiences and encounters with the unseen, inviting readers to ponder the intersection of the metaphysical and the empirical. Arthur Conan Doyle, best known as the creator of Sherlock Holmes, was a man of many interests, including the advocacy of spiritualism which deeply influenced his later writings. His personal loss and the desire to reconcile the grief of losing loved ones motivated him to explore spiritualism as a means of connecting with the afterlife. Doyle's meticulous investigation into this topic is not merely an academic pursuit but a heartfelt inquiry shaped by his own profound experiences with loss and the supernatural. For readers intrigued by the complexities of belief systems, "The History of Spiritualism, Vol. I" offers an insightful exploration of a movement that captivated a generation. Through Doyle's lens, one gains a deeper understanding of spiritualism's lasting impact on society and culture, making this book a vital read for scholars, practitioners, and curious minds alike. In this enriched edition, we have carefully created added value for your reading experience: - A succinct Introduction situates the work's timeless appeal and themes. - The Synopsis outlines the central plot, highlighting key developments without spoiling critical twists. - A detailed Historical Context immerses you in the era's events and influences that shaped the writing. - An Author Biography reveals milestones in the author's life, illuminating the personal insights behind the text. - A thorough Analysis dissects symbols, motifs, and character arcs to unearth underlying meanings. - Reflection questions prompt you to engage personally with the work's messages, connecting them to modern life. - Hand‐picked Memorable Quotes shine a spotlight on moments of literary brilliance. - Interactive footnotes clarify unusual references, historical allusions, and archaic phrases for an effortless, more informed read.
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Veröffentlichungsjahr: 2021
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The History of Spiritualism, Vol. I
Table of Contents
Katie Leah Underhill.
Introduction
"There is no greater tragedy than the death of hope; for hope is the very essence of our humanity." These poignant words by Arthur Conan Doyle resonate deeply as we embark on an exploration of 'The History of Spiritualism, Vol. I.' This quote encapsulates the existential journey of humanity seeking connection with the beyond—a journey that intertwines faith, reason, and the longing for answers in a world often shrouded in mystery. Through these pages, Doyle invites us to confront the complex web of spiritual beliefs and practices that have captivated countless souls across the ages.
Regarded as a classic in both the literary and spiritual domains, 'The History of Spiritualism' holds a singular place in the discussion of the paranormal and metaphysical inquiry. Written in the early 20th century, Doyle's work not only documents the rise of spiritualism but also critiques the era's skepticism regarding life after death. Its literary merit lies in Doyle’s articulate prose, compelling arguments, and his ability to weave anecdote with analysis, creating a tapestry that continues to intrigue scholars and spiritual seekers alike.
Arthur Conan Doyle, famed creator of Sherlock Holmes, undertook this ambitious literary journey beginning in 1919, during the post-World War I period—a time rife with questions about life, death, and the possibility of an afterlife. The book serves as a historical overview of spiritualism's rise, offering a broad array of case studies, personal testimonials, and analyses of mediumistic practices. Its purpose extends beyond mere documentation; Doyle seeks to validate spiritualism's significance in comprehending humanity's persistent quest for transcendence.
Doyle's treatment of spiritualism represents a unique intersection between the realms of science and faith, engaging readers with a blend of inquiry and skepticism. He meticulously documents various figures in the spiritualist movement, including notable mediums and the influence of key events that shaped public perception. This rich narrative captures the enthusiasm and conviction of those who sought solace in the belief of communicating with the departed, as well as the criticisms levied against them by skeptics of the time.
One of the hallmarks of Doyle's writing is his ability to instill authenticity in his subjects. His interviews with mediums and rigorous investigations into séances ground the text in lived experience, allowing readers to ponder the veracity of these practices themselves. Doyle endeavored to bring a sense of legitimacy to a movement that often faced derision, and this dedication resonates with anyone who has sought their own answers to life’s great mysteries, reinforcing the timeless nature of these inquiries.
As an emblematic work of the early 20th century, 'The History of Spiritualism' reflects a cultural milieu characterized by rapid change, including advancements in science, technology, and a growing interest in the supernatural. Doyle's critical examination of spiritualism provides insight into a society grappling with the consequences of modernity and increasingly bereft of religious certainties. His exploration serves as a reminder of humanity's persistent need for meaning, community, and understanding amidst the turbulence of change.
Doyle's arguments reflect a deep-seated conviction that spiritualism plays a critical role in affirming the survival of the human spirit beyond corporeal existence. He encourages skepticism towards blind faith while simultaneously advocating for an open-minded exploration of the unknown. In doing so, he challenges readers to confront their own beliefs and experiences related to life after death, potentially igniting a personal spiritual journey within them as they wrestle with the profound questions posed.
The chapters of this book serve not only as an exploration of spiritualism's history but also as a manifesto for its future. Doyle believed that the movement could offer valuable insights into the spiritual essence of humanity, which might ultimately enrich lives. His goal was to elevate spiritualism from a mere curiosity to a respected field of inquiry, thereby endowing it with the dignity it deserves in a skeptical world.
Given its profound thematic explorations and rich historical context, 'The History of Spiritualism' remains an influential touchstone for both literature and the spiritualist community. Numerous later authors, artists, and philosophers have drawn inspiration from Doyle’s work, fueling ongoing conversations about the nature of existence, consciousness, and the afterlife. The pervasive themes of loss, hope, and connection lend it an enduring quality that transcends time and culture.
The narrative structure of the book invites readers on an odyssey through the lives of remarkable figures like the Fox sisters and other mediums who significantly influenced the growth of spiritualism. By presenting personal testaments intertwined with scholarly discourse, Doyle crafts a compelling voice that encourages reflection on the nature of existence. This narrative approach not only serves to inform but also to evoke empathy and understanding for the movement's adherents.
Another enduring appeal of Doyle's work lies in his ability to spark discussions surrounding the philosophy of science and the boundaries of human understanding. By blending personal experience with empirical evidence, he invites readers to evaluate the intersections between rationality and belief. This philosophical engagement remains relevant today as contemporary discussions around topics like consciousness and the afterlife continue to evolve in intriguing ways.
The book also probes the societal implications of spiritualism in the context of early 20th-century attitudes toward gender, class, and mysticism. By examining how these factors shaped the reception of spiritualist practices, Doyle often uncovers layers of social dialogue pertinent to today's discourse on power and belief. Themes of empowerment, particularly for women who often occupied roles as mediums, are woven throughout, showcasing the movement’s implications beyond mere spiritual inquiry.
Doyle’s own personal journey towards spiritualism adds a poignant layer to the narrative. His evolution mirrors that of the movement itself, providing readers with direct insight into the motivations and emotional undertones that underpin the historical discourse. By sharing his revelations and struggles, Doyle invites readers to partake in a mutual journey of discovery, making the work exceedingly personal, intimate, and relatable.
As society grapples with existential questions amidst rapid scientific advancements, 'The History of Spiritualism' resonates with audiences seeking insights into the human experience's deeper dimensions. The quest for answers surrounding the afterlife continues to remain relevant; thus, readers today may find themselves captivated by the promise of connection and understanding that spiritualism offers. The emotional currency of longing and hope depicted in these pages reverberates through time, striking a chord in contemporary hearts.
The themes within Doyle's work encourage an open dialogue about belief and skepticism that invites individuals to explore their own spiritual beliefs without reservation. As we confront a world characterized by increasing complexity and uncertainty, the explorations contained within this book become a refuge for all who yearn for a deeper understanding of life beyond physical confines. It remains a beacon for those navigating the twilight between certainty and doubt, science and faith.
Finally, 'The History of Spiritualism, Vol. I' stands as a testament to the enduring human quest for meaning. It bridges the gap between historical analysis and personal exploration, delivering a compelling narrative that transcends its time. Through Doyle's unearthing of the stories interwoven within spiritualism’s fabric, readers are compelled to reflect on their own beliefs about existence, the supernatural, and the fragile line that separates life from the hereafter—an inquiry that is as pertinent today as it was over a century ago.
In conclusion, the relevance of Arthur Conan Doyle’s 'The History of Spiritualism, Vol. I' lies not only in its historical authenticity or literary significance; it resides in its capacity to inspire ongoing inquiry into the depths of our understanding of life itself. This book opens a window into our spirituality, urging us to confront the essential questions that lie at the core of our humanity. It beckons readers of all backgrounds to embark on a journey, whether skeptical or believing, towards understanding the great mysteries that await beyond the veil.
Synopsis
In 'The History of Spiritualism, Vol. I', Arthur Conan Doyle embarks on an extensive exploration of the spiritualist movement that gained prominence in the 19th and early 20th centuries. He articulates the origins of spiritualism, tracing it back to the early phenomena that captivated public attention, notably the Fox sisters' seances in Hydesville, New York. Doyle sets the stage by recounting the social and cultural context of the time, emphasizing how events and societal shifts contributed to the rise of a belief system centered on communication with the afterlife.
Doyle delves into key figures within the spiritualism movement, detailing their contributions and influence. He highlights prominent mediums, including the Fox sisters, who initiated mass interest in spiritualist practices. By offering biographical sketches of these figures, Doyle not only narrates individual stories but elucidates their impact on the broader acceptance of spiritualism. The text examines how their experiences and public demonstrations of purported supernatural abilities triggered a wave of spiritual awakening across diverse communities.
The book also brings to light the scientific investigations of spiritualism during its heyday. Doyle outlines the work of early pioneers in parapsychology and the scientific community's responses to spiritualist claims. Through meticulous documentation, he illustrates both the skepticism and the validation attempts faced by mediums. Critical assessments by individuals such as Harry Houdini and other magicians are noted, as they sought to debunk fraudulent practices while grappling with the complex interaction between science and the supernatural realm.
Doyle discusses the philosophical underpinnings of spiritualism, examining how it resonated with contemporary beliefs in progress and enlightenment. He articulates the notion that spiritualism offered a moral framework, emphasizing the importance of ethical living and the potential for personal transformation. This philosophical lens allowed many adherents to find a connection between their spiritual experiences and the larger narrative of human advancement, illustrating how spiritualism became a mode of understanding existence beyond mere materialism.
Throughout the text, Doyle addresses significant events that shaped the movement's trajectory, such as the rise of spiritualist organizations and the establishment of schools dedicated to mediumship. These institutions were pivotal in providing structure and legitimacy to spiritualist practices, as well as fostering community among practitioners. Doyle meticulously documents the evolution of these organizations, noting how they contributed to an expanding cultural phenomenon and played vital roles in disseminating spiritualist beliefs to the wider public.
Doyle does not shy away from exploring the controversies and criticisms surrounding spiritualism. He devotes sections of the narrative to the backlash from various quarters, including religious groups and scientific skeptics who viewed spiritualism as a threat or a deception. Through this lens, the author presents an analytic view of the challenges faced by spiritualists, illustrating the turbulent relationship between faith, evidence, and skepticism that characterized much of the movement's history.
In addition to individual accounts, Doyle highlights the global spread of spiritualism, tracing its influence across continents. He examines how distinct cultural contexts shaped the practice of spiritualism in different regions, adapting to local beliefs and traditions. By showcasing diverse spiritualist movements, Doyle underscores the adaptable nature of spiritualism, revealing how it resonated with people from various backgrounds and contributed to a shared quest for understanding and connection beyond the physical world.
The concluding sections of Volume I reflect on the legacy of spiritualism as it intersects with broader trends in society. Doyle suggests that the cultural and spiritual questions raised by the movement continue to resonate in contemporary discussions on existence and spirituality. He argues that the questions posed by spiritualism about life, death, and the afterlife illustrate an enduring human curiosity and the desire to find meaning beyond the tangible, marking a significant chapter in human thought.
Overall, 'The History of Spiritualism, Vol. I' by Arthur Conan Doyle presents a comprehensive examination of spiritualism's emergence, evolution, and cultural significance. While firmly rooted in historical documentation, the book also conveys a deep respect for the experiences of those who engaged with spiritualism, offering insights into the complexities of belief, identity, and the pursuit of knowledge. Ultimately, Doyle invites readers to reflect on the interplay between skepticism and belief, urging them to consider the broader implications of a phenomenon that has persisted through time.
Historical Context
Arthur Conan Doyle’s account of spiritualism is set against the backdrop of the late 19th and early 20th centuries, an era of rapid industrialization, scientific advance and social change. In Victorian England, debates over empiricism and the limits of reason coincided with growing urbanization, class tensions and a search for meaning beyond material progress. Spiritualism took shape in this milieu, offering many people a way to explore metaphysical questions and to seek comfort amid the upheavals of modern life. For Doyle, these ideas provided both a personal refuge and a subject for his broader arguments about realities that lay beyond strict scientific skepticism.
The American movement that began in 1848 with the Fox sisters in Hydesville, New York, became the first large-scale manifestation of modern spiritualism. Their reported communications with spirits captured public attention and inspired travelling séances and demonstrations across North America and Europe by the mid-1850s. Doyle’s narrative traces how this early wave of mediums reshaped popular religious beliefs and helped families in mourning to imagine continued bonds with loved ones.
The Industrial Revolution, which unfolded over the 19th century, brought unprecedented factory growth, mechanized transport and crowded cities. Alongside greater productivity came social dislocation and a sense of alienation; traditional communities were disrupted and many individuals felt powerless in the face of technological change. Spiritualist gatherings and séances offered participants a sense of agency and community, a means to assert that human consciousness and sympathy extended beyond the mechanical forces transforming daily life.
The American Civil War intensified public interest in communicating with the dead. Immense battlefield casualties left countless households in grief, and numerous mediums claimed to convey messages from soldiers who had fallen in battle. Doyle observes how this surge of wartime mediumship underscored spiritualism’s appeal as a therapeutic practice—one that promised solace, continuity and emotional relief in the aftermath of collective trauma.
In England, the Society for Psychical Research was founded in 1882 to examine phenomena such as apparitions, trance states and mediumship through systematic inquiry. Doyle joined the society several years later and served on its council, contributing accounts of experiments and testimonies he collected. He argued that rigorous, open-minded investigation could bridge the gap between scientific methods and the study of alleged supernatural occurrences.
The publication of On the Origin of Species in 1859 challenged prevailing doctrines about creation and the human place in nature. Doyle acknowledges that evolutionary theory forced many to rethink orthodox religious narratives, yet he maintains that scientific progress need not negate an afterlife. He frames spiritualism as a complementary discourse that invites dialogue between empirical discovery and questions of consciousness beyond physical death.
Women played a prominent role as mediums and organizers within the movement, at a time when broader campaigns for women’s suffrage and social reform were gathering strength. Doyle notes that female practitioners often found in spiritualism a platform to exercise authority and to be heard on matters of religion and ethics—areas where they were otherwise marginalized.
As the British Empire expanded, spiritualist circles sometimes incorporated or appropriated practices and stories drawn from colonized cultures. Doyle refers to anecdotes of spirit communications said to echo non-European traditions, though he treats these cross-cultural influences cautiously and without endorsing wholesale appropriation.
Urban growth in the later 19th century concentrated large populations in often alienating environments. Spiritualist meetings in city halls and theatres became collective rituals that countered feelings of isolation by fostering shared experience and reinforcing the belief in unseen bonds among participants.
Technological innovations such as the telegraph and early photography also shaped the presentation of mediumship. Spirit photography in particular gained notoriety, as photographers and mediums collaborated to produce images purporting to show deceased persons. Doyle discusses these techniques as double-edged—capable of enhancing credibility when handled honestly, yet vulnerable to fraud if unscrupulous operators intervened.
The First World War, with its vast loss of life between 1914 and 1918, renewed public engagement with spiritualism. Doyle’s reflections on this period emphasize spiritualism’s continuing function as a means of coping with grief and existential uncertainty, as bereaved families sought reassurance that death was not an absolute end.
Emerging studies of consciousness and human psychology also intersected with spiritualist interests. Doyle refers to contemporary debates—some influenced by early psychological research—about trance phenomena, subconscious perception and the nature of subjective experience, suggesting that these inquiries held promise for deepening understanding of mediumistic states.
During these decades a parallel revival of occult and esoteric societies took place. Doyle himself joined one such organization and drew links between its ritual practices and the séance room, viewing both as different expressions of humanity’s quest to grasp unseen dimensions of reality.
Personal loss—among family members and close friends—motivated Doyle’s lifelong search for evidence of survival after death. His own grief informed the empathy with which he presents accounts of hopeful families, and it underpins his plea for respectful, methodical investigation of spiritual claims.
Spiritualism also resonated in literature and art of the time. Writers such as Arthur Machen explored supernatural themes in their fiction, reflecting a broader cultural fascination with realms beyond everyday perception. Doyle situates his own work within this environment of imaginative experimentation, where artistic and investigatory impulses overlapped.
Finally, the movement’s appeal cut across social divisions. Doyle observes that people of varying economic and educational backgrounds engaged with spiritualist ideas, finding in them a shared language for questioning materialist assumptions and for envisioning more egalitarian spiritual connections.
Author Biography
Introduction
Arthur Conan Doyle (1859–1930) was a Scottish physician-turned-author whose creation of Sherlock Holmes reshaped modern detective fiction. Across novels and scores of short stories, he fused lucid prose with a devotion to observation, logic, and emerging forensic ideas, making Holmes and Dr. Watson enduring cultural figures. Beyond detective tales, Doyle produced admired historical romances, pioneering science fiction featuring Professor Challenger, war reportage, biography, and essays. A prominent public intellectual, he engaged vigorously with the social questions of his time. Knighted in the early 1900s, he stood at the intersection of popular entertainment and public debate, leaving a legacy felt across literature and screen.
Education and Literary Influences
Doyle received a classical education at Jesuit schools before studying medicine at the University of Edinburgh. As a medical student and young doctor, he served as a ship’s surgeon on voyages that broadened his horizons, then established a general practice on England’s south coast. Clinical training cultivated his methodical habits, close attention to detail, and interest in scientific explanation. At Edinburgh, he encountered clinicians whose diagnostic acuity left a lasting impression, most famously Dr. Joseph Bell, whose keen powers of observation and inference later informed Sherlock Holmes. Medicine taught Doyle to sift evidence and to distinguish fact from conjecture—skills he transposed to fiction.
Doyle’s reading nourished a versatile literary temperament. He admired Edgar Allan Poe’s ratiocinative tales and the detective tradition developing in France, while also absorbing the narrative sweep of historical romance associated with Walter Scott. He enjoyed adventure narratives and travel literature, which harmonized with his own experience at sea. Philosophically, he was drawn to rational inquiry yet remained open to metaphysical speculation, a tension reflected in his later spiritual writings. These converging influences—clinical empiricism, Poe’s methodical puzzles, and the grandeur of romantic history—produced a writer equally at home with deductive mysteries, swashbuckling medieval campaigns, and speculative science.
Literary Career
While building a medical practice, Doyle began contributing stories to magazines. In the late 1880s he published A Study in Scarlet, introducing Sherlock Holmes and Dr. Watson. A follow-up, The Sign of the Four, quickly consolidated the pair’s appeal. In the 1890s, short stories in The Strand Magazine—later collected as The Adventures of Sherlock Holmes and The Memoirs of Sherlock Holmes—made Holmes a phenomenon. Readers admired the crisp narration, Watson’s humane perspective, and Holmes’s blend of chemistry, footprints, tobacco ash, and logic. The elegant illustrations that accompanied these tales helped cement the detective’s iconic image and broadened his international audience.
Eager not to be defined solely by one character, Doyle attempted to end the Holmes saga in The Final Problem during the early 1890s. The decision provoked an intense public outcry and affected The Strand’s readership. He eventually revived Holmes, first with a novel set earlier, The Hound of the Baskervilles, and then with The Return of Sherlock Holmes. Further collections, including His Last Bow and The Case-Book of Sherlock Holmes, extended the canon into the early twentieth century. The series refined key conventions of the genre: the brilliant yet fallible sleuth, the loyal chronicler, and a city—often London—rendered with atmospheric specificity.
Doyle regarded his historical fiction as central to his achievement. Micah Clarke, The White Company, and its companion, Sir Nigel, showcased his relish for martial adventure, chivalric codes, and robust period detail. The Brigadier Gerard stories, set during the Napoleonic Wars, offered humor and bravado alongside meticulous research. Critics frequently praised the vigor and clarity of his historical narratives, which combined action with moral reflection. Although overshadowed in popular memory by Holmes, these works underscored Doyle’s range and his commitment to disciplined storytelling, animated dialogue, and vivid scene-setting grounded in careful reading of chronicles and military history.
Doyle also helped pioneer British science fiction. The Professor Challenger series—beginning with The Lost World and continuing with works such as The Poison Belt and The Land of Mist—explored scientific discovery, cataclysm, and the boundaries between reason and belief. He wrote macabre and supernatural tales, sea stories, and experiments for the stage, and he welcomed theatrical and later cinematic adaptations of his characters. His fiction frequently staged contests between skepticism and wonder, dramatizing the excitement of new technologies while questioning their limits. This breadth revealed an author alert to the changing scientific landscape and keen to test storytelling across forms and media.
Doyle’s nonfiction was equally prominent. His writings on the South African War, including The Great Boer War and a widely circulated defense of British conduct, complemented volunteer medical service and contributed to his knighthood in the early 1900s. He produced travel sketches, memoiristic reflections, and essays on politics and society, and twice stood—unsuccessfully—for Parliament as a Liberal Unionist. The mix of bestselling fiction and topical commentary made him a public figure whose opinions carried weight. Reviewers often debated his positions, but even critics acknowledged his clarity, energy, and willingness to engage difficult issues in direct, forthright prose.
Beliefs and Advocacy
Doyle’s most controversial commitment was to Spiritualism. From the 1910s onward he argued for the survival of consciousness after death, publishing The New Revelation, The Vital Message, and the two-volume History of Spiritualism. He lectured widely in Britain and abroad, convening with mediums and debating skeptics in newspapers and halls. He defended certain séance phenomena and, at times, endorsed claims later disputed, positions that drew both fervent support and sharp criticism. For Doyle, investigating psychic evidence was consistent with a scientist’s spirit of inquiry: hypotheses should be tested, data gathered, and conclusions revised in light of experience.
He also pursued civic and humanitarian causes. Outraged by reports from central Africa, he wrote The Crime of the Congo to expose atrocities and press for reform. In Britain, he championed legal redress in contested convictions, notably advocating for wrongly accused individuals in high-profile cases. He supported national efforts during the South African War, combining on-the-ground medical work with public argument. Although he did not enter Parliament, his campaigns showed a consistent moral thread: evidence-based critique, a belief in fair procedure, and a willingness to use fame in the service of justice, even when it invited controversy.
Final Years & Legacy
In his later years Doyle continued to publish Holmes stories—culminating in The Case-Book of Sherlock Holmes—and to tour widely on behalf of Spiritualism. He remained active as an essayist and correspondent, addressing legal and political questions while defending his psychical research. By the late 1920s his health had declined, but he kept up an energetic public schedule. He died in England in 1930. Obituaries praised his storytelling mastery, acknowledged the seismic popularity of Sherlock Holmes, and registered the contentious debates surrounding his spiritual beliefs, recognizing a figure who combined scientific habits with an enduring fascination for the unseen.
Doyle’s influence is vast. Sherlock Holmes shaped the grammar of detective fiction: the centrality of observation, the forensic clue, the loyal narrator, and the adversarial genius. His narratives helped popularize scientific reasoning in everyday culture and inspired generations of writers, dramatists, and screen adaptors. The historical romances and Professor Challenger tales remain landmarks of adventure and speculative fiction. Beyond literature, his interventions in public controversies model an author’s potential civic role. Continual adaptations, scholarly editions, and global fan communities attest to his staying power. Today he stands as a foundational architect of modern popular narrative and rational inquiry.
The History of Spiritualism, Vol. I
PREFACE
THIS work has grown from small disconnected chapters into a narrative which covers in a way the whole history of the Spiritualistic movement. This genesis needs some little explanation. I had written certain studies with no particular ulterior object save to gain myself, and to pass on to others, a clear view of what seemed to me to be important episodes in the modern spiritual development of the human race. These included the chapters on Swedenborg, on Irving, on A. J. Davis, on the Hydesville incident, on the history of the Fox sisters, on the Eddys and on the life of D.D. Home. These were all done before it was suggested to my mind that I had already gone some distance in doing a fuller history of the Spiritualistic movement than had hitherto seen the light—a history which would have the advantage of being written from the inside and with intimate personal knowledge of those factors which are characteristic of this modern development.
It is indeed curious that this movement, which many of us regard as the most important in the history of the world since the Christ episode, has never had a historian from those who were within it, and who had large personal experience of its development. Mr. Frank Podmore brought together a large number of the facts, and, by ignoring those which did not suit his purpose, endeavoured to suggest the worthlessness of most of the rest, especially the physical phenomena, which in his view were mainly the result of fraud. There is a history of Spiritualism by Mr. McCabe which turns everything to fraud, and which is itself a misnomer, since the public would buy a book with such a title under the impression that it was a serious record instead of a travesty. There is also a history by J. Arthur Hill which is written from a strictly psychic research point of view, and is far behind the real provable facts. Then we have "Modern American Spiritualism: A Twenty Years' Record," and "Nineteenth Century Miracles," by that great woman and splendid propagandist, Mrs. Emma Hardinge Britten, but these deal only with phases, though they are exceedingly valuable. Finally—and best of all —there is "Man's Survival After Death," by the Rev. Charles L. Tweedale; but this is rather a very fine connected exposition of the truth of the cult than a deliberate consecutive history. There are general histories of mysticism, like those of Ennemoser and Howitt, but there is no clean-cut, comprehensive story of the successive developments of this world-wide movement. Just before going to press a book has appeared by Campbell-Holms which is a very useful compendium of psychic facts, as its title, "The Facts of Psychic Science and Philosophy," implies, but here again it cannot claim to be a connected history.
It was clear that such a work needed a great deal of research—far more than I in my crowded life could devote to it. It is true that my time was in any case dedicated to it, but the literature is vast, and there were many aspects of the movement which claimed my attention. Under these circumstances I claimed and obtained the loyal assistance of Mr. W. Leslie Curnow, whose knowledge of the subject and whose industry have proved to be invaluable. He has dug assiduously into that vast quarry; he has separated out the ore from the rubbish, and in every way he has been of the greatest assistance. I had originally expected no more than raw material, but he has occasionally given me the finished article, of which I have gladly availed myself, altering it only to the extent of getting my own personal point of view. I cannot admit too fully the loyal assistance which he has given me, and if I have not conjoined his name with my own upon the title-page it is for reasons which he understands and in which he acquiesces.
Arthur Conan Doyle. The Psychic Bookshop, Abbey House, Victoria Street, S.W.
I. — THE STORY OF SWEDENBORG
Emanuel Swedenborg[1].
IT is impossible to give any date for the early appearances of external intelligent power of a higher or lower type impinging upon the affairs of men. Spiritualists are in the habit of taking March 31, 1848, as the beginning of all psychic things, because their own movement dates from that day. There has, however, been no time in the recorded history of the world when we do not find traces of preternatural interference and a tardy recognition of them from humanity. The only difference between these episodes and the modern movement is that the former might be described as a case of stray wanderers from some further sphere, while the latter bears the sign of a purposeful and organized invasion. But as an invasion might well be preceded by the appearance of pioneers who search out the land, so the spirit influx of recent years was heralded by a number of incidents which might well be traced to the Middle Ages or beyond them. Some term must be fixed for a commencement of the narrative, and perhaps no better one can be found than the story of the great Swedish seer, Emanuel Swedenborg, who has some claim to be the father of our new knowledge of supernal matters.
When the first rays of the rising sun of spiritual knowledge fell upon the earth they illuminated the greatest and highest human mind before they shed their light on lesser men. That mountain peak of mentality was this great religious reformer and clairvoyant medium, as little understood by his own followers as ever the Christ has been.
In order fully to understand Swedenborg one would need to have a Swedenborg brain, and that is not met with once in a century. And yet by our power of comparison and our experience of facts of which Swedenborg knew nothing, we can realize some part of his life more clearly than he could himself. The object of this study is not to treat the man as a whole, but to endeavour to place him in the general scheme of psychic unfolding treated in this work, from which his own Church in its narrowness would withhold him.
Swedenborg was a contradiction in some ways to our psychic generalizations, for it has been the habit to say that great intellect stands in the way of personal psychic experience. The clean slate is certainly most apt for the writing of a message. Swedenborg's mind was no clean slate, but was criss-crossed with every kind of exact learning which mankind is capable of acquiring. Never was there such a concentration of information. He was primarily a great mining engineer and authority on metallurgy. He was a military engineer who helped to turn the fortunes of one of the many campaigns of Charles XII of Sweden. He was a great authority upon astronomy and physics, the author of learned works upon the tides and the determination of latitude. He was a zoologist and an anatomist. He was a financier and political economist who anticipated the conclusions of Adam Smith. Finally, he was a profound Biblical student who had sucked in theology with his mother's milk, and lived in the stern Evangelical atmosphere of a Lutheran pastor during the most impressionable years of his life. His psychic development, which occurred when he was fifty-five, in no way interfered with his mental activity, and several of his scientific pamphlets were published after that date.
With such a mind it is natural enough that he should be struck by the evidence for extra-mundane powers which comes in the way of every thoughtful man, but what is not natural is that he should himself be the medium for such powers. There is a sense in which his mentality was actually detrimental and vitiated his results, and there was another in which it was to the highest degree useful. To illustrate this one has to consider the two categories into which his work may be divided.
The first is the theological. This seems to most people outside the chosen flock a useless and perilous side of his work. On the one hand he accepts the Bible as being in a very particular sense the work of God. Upon the other he contends that its true meaning is entirely different from its obvious meaning, and that it is he, and only he, who, by the help of angels, is able to give the true meaning. Such a claim is intolerable. The infallibility of the Pope would be a trifle compared with the infallibility of Swedenborg if such a position were admitted. The Pope is at least only infallible when giving his verdict on points of doctrine ex cathedra with his cardinals around him. Swedenborg's infallibility would be universal and un restricted. Nor do his explanations in the least commend themselves to one's reason. When, in order to get at the true sense of a God-given message, one has to suppose that a horse signifies intellectual truth, an ass signifies scientific truth, a flame signifies improvement, and so on and on through countless symbols, we seem to be in a realm of make-believe which can only be compared with the ciphers which some ingenious critics have detected in the plays of Shakespeare. Not thus does God send His truth into the world. If such a view were accepted the Swedenborgian creed could only be the mother of a thousand heresies, and we should find ourselves back again amid the hair-splittings and the syllogisms of the mediaeval schoolmen. All great and true things are simple and intelligible. Swedenborg's theology is neither simple nor intelligible, and that is its condemnation.
When, however, we get behind his tiresome exegesis[2] of the Scriptures, where everything means something different from what it obviously means, and when we get at some of the general results of his teaching, they are not inharmonious with liberal modern thought or with the teaching which has been received from the Other Side since spiritual communication became open. Thus the general proposition that this world is a laboratory of souls, a forcing-ground where the material refines out the spiritual, is not to be disputed. He rejects the Trinity in its ordinary sense, but rebuilds it in some extraordinary sense which would be equally objectionable to a Unitarian. He admits that every system has its divine purpose and that virtue is not confined to Christianity. He agrees with the Spiritualist teaching in seeking the true meaning of Christ's life in its power as an example, and he rejects atonement and original sin. He sees the root of all evil in selfishness, yet he admits that a healthy egoism, as Hegel called it, is essential. In sexual matters his theories are liberal to the verge of laxity. A Church he considered an absolute necessity, as if no individual could arrange his own dealings with his Creator. Altogether, it is such a jumble of ideas, poured forth at such length in so many great Latin volumes, and expressed in so obscure a style, that every independent interpreter of it would be liable to found a new religion of his own. Not in that direction does the worth of Swedenborg lie.
That worth is really to be found in his psychic powers and in his psychic information which would have been just as valuable had no word of theology ever come from his pen. It is these powers and that information to which we will now turn.
Even as a lad young Swedenborg had visionary moments, but the extremely practical and energetic manhood which followed submerged that more delicate side of his nature. It came occasionally to the surface, however, all through his life, and several instances have been put on record which show that he possessed those powers which are usually called "travelling clairvoyance," where the soul appears to leave the body, to acquire information at a distance, and to return with news of what is occurring elsewhere. It is a not uncommon attribute of mediums, and can be matched by a thousand examples among Spiritualistic sensitives, but it is rare in people of intellect, and rare also when accompanied by an apparently normal state of the body while the phenomenon is proceeding. Thus, in the oft-quoted example of Gothenburg, where the seer observed and reported on a fire in Stockholm, 300 miles away, with perfect accuracy, he was at a dinner-party with six teen guests, who made valuable witnesses. The story was investigated by no less a person than the philosopher Kant, who was a contemporary.
These occasional incidents were, however, merely the signs of latent powers which came to full fruition quite suddenly in London in April of the year 1744 It may be remarked that though the seer was of a good Swedish family and was elevated to the Swedish nobility, it was none the less in London that his chief books were published, that his illumination was begun and finally that he died and was buried. From the day of his first vision he continued until his death, twenty-seven years later, to be in constant touch with the other world. "The same night the world of spirits, hell and heaven, were convincingly opened to me, where I found many persons of my acquaintance of all conditions. Thereafter the Lord daily opened the eyes of my spirit to see in perfect wakefulness what was going on in the other world, and to converse, broad awake, with angels and spirits."
In his first vision Swedenborg speaks of "a kind of vapour steaming from the pores of my body. It was a most visible watery vapour and fell downwards to the ground upon the carpet." This is a close description of that ectoplasm which we have found to be the basis of all physical phenomena. The substance has also been called "ideoplasm," because it takes on in an instant any shape with which it is impressed by the spirit. In this case it changed, according to his account, into vermin, which was said to be a sign from his Guardians that they disapproved of his diet, and was accompanied by a clairaudient warning that he must be more careful in that respect.
What can the world make of such a narrative? They may say that the man was mad, but his life in the years which followed showed no sign of mental weakness. Or they might say that he lied. But he was a man who was famed for his punctilious veracity. His friend Cuno, a banker of Amsterdam, said of him, "When he gazed upon me with his smiling blue eyes it was as if truth itself was speaking from them." Was he then self-deluded and honestly mistaken? We have to face the fact that in the main the spiritual observations which he made have been confirmed and extended since his time by innumerable psychic observers. The true verdict is that he was the first and in many ways the greatest of the whole line of mediums, that he was subject to the errors as well as to the privileges which mediumship brings, that only by the study of mediumship can his powers be really understood, and that in endeavouring to separate him from Spiritualism his New Church has shown a complete misapprehension of his gifts, and of their true place in the general scheme of Nature. As a great pioneer of the Spiritual movement his position is both intelligible and glorious. As an isolated figure with incomprehensible powers, there is no place for him in any broad comprehensive scheme of religious thought.
It is interesting to note that he considered his powers to be intimately connected with a system of respiration. Air and ether being all around us, it is as if some men could breathe more ether and less air and so attain a more etheric state. This, no doubt, is a crude and clumsy way of putting it, but some such idea runs through the work of many schools of psychic thought. Laurence Oliphant, who had no obvious connexion with Swedenborg, wrote his book "Sympneumata" in order to explain it. The Indian system of Yoga depends upon the same idea. But anyone who has seen an ordinary medium go into trance is aware of the peculiar hissing intakes with which the process begins and the deep expirations with which it ends. A fruitful field of study lies there for the Science of the future. Here, as in other psychic matters, caution is needed. The author has known several cases where tragic results have followed upon an ignorant use of deep-breathing psychic exercises. Spiritual, like electrical power, has its allotted use, but needs some knowledge and caution in handling.
Swedenborg sums up the matter by saying that when he communed with spirits he would for an hour at a time hardly draw a breath, "taking in only enough air to serve as a supply to his thoughts." Apart from this peculiarity of respiration, Swedenborg was normal during his visions, though he naturally preferred to be secluded at such times. He seems to have been privileged to examine the other world through several of its spheres, and though his theological habit of mind may have tinctured his descriptions, on the other hand the vast range of his material knowledge gave him unusual powers of observation and comparison. Let us see what were the main facts which he brought back from his numerous journeys, and how far they coincide with those which have been obtained since his day by psychic methods.
He found, then, that the other world, to which we all go after death, consisted of a number of different spheres representing various shades of luminosity and happiness, each of us going to that for which our spiritual condition has fitted us. We are judged in automatic fashion, like going to like by some spiritual law, and the result being determined by the total result of our life, so that absolution or a death-bed repentance can be of little avail. He found in these spheres that the scenery and conditions of this world were closely reproduced, and so also was the general framework of society. He found houses in which families lived, temples in which they worshipped, halls in which they assembled for social purposes, palaces in which rulers might dwell.
Death was made easy by the presence of celestial beings who helped the new-comer into his fresh existence. Such new-comers had an immediate period of complete rest. They regained consciousness in a few days of our time.
There were both angels and devils, but they were not of another order to ourselves. They were all human beings who had lived on earth and who were either undeveloped souls, as devils, or highly developed souls, as angels.
We did not change in any way at death. Man lost nothing by death, but was still a man in all respects, though more perfect than when in the body. He took with him not only his powers but also his acquired modes of thought, his beliefs and his prejudices.
All children were received equally, whether baptized or not. They grew up in the other world. Young women mothered them until the real mother came across.
There was no eternal punishment. Those who were in the hells could work their way out if they had the impulse. Those in the heavens were also in no permanent place, but were working their way to something higher.
There was marriage in the form of spiritual union in the next world. It takes a man and a woman to make a complete human unit. Swedenborg, it may be remarked, was never married in life.
There was no detail too small for his observation in the spirit spheres. He speaks of the architecture, the artisans' work, the flowers and fruits, the scribes, the embroidery, the art, the music, the literature, the science, the schools, the museums, the colleges, the libraries and the sports. It may all shock conventional minds, though why harps, crowns and thrones should be tolerated and other less material things denied, it is hard to see.
Those who left this world old, decrepit, diseased, or deformed, renewed their youth, and gradually assumed their full vigour. Married couples continued together if their feelings towards each other were close and sympathetic. If not, the marriage was dissolved. "Two real lovers are not separated by the death of one, since the spirit of the deceased dwells with the spirit of the survivor, and this even to the death of the latter, when they again meet and are reunited, and love each other more tenderly than before."
Such are some gleanings out of the immense store of information which God sent to the world through Swedenborg. Again and again they have been repeated by the mouths and the pens of our own Spiritualistic illuminates. The world has so far disregarded it, and clung to outworn and senseless conceptions. Gradually the new knowledge is making its way, however, and when it has been entirely accepted the true greatness of the mission of Swedenborg will be recognized, while his Biblical exegesis will be forgotten.
The New Church, which was formed in order to sustain the teaching of the Swedish master, has allowed itself to become a backwater instead of keeping its rightful place as the original source of psychic knowledge. When the Spiritualistic movement broke out in 1848, and when men like Andrew Jackson Davis supported it with philosophic writings and psychic powers which can hardly be distinguished from those of Swedenborg, the New Church would have been well advised to hail this development as being on the lines indicated by their leader. Instead of doing so, they have preferred, for some reason which is difficult to understand, to exaggerate every point of difference and ignore every point of resemblance, until the two bodies have drifted into a position of hostility. In point of fact, every Spiritualist should honour Swedenborg, and his bust should be in every Spiritualist temple, as being the first and greatest of modern mediums. On the other hand, the New Church should sink any small differences and join heartily in the new movement, contributing their churches and organization to the common cause.
It is difficult on examining Swedenborg's life to discover what are the causes which make his present-day followers look askance at other psychic bodies. What he did then is what they do now. Speaking of Polhem's death the seer says: "He died on Monday and spoke with me on Thursday. I was invited to the funeral. He saw the hearse and saw them let down the coffin into the grave. He conversed with me as it was going on, asking me why they had buried him when he was alive. When the priest pronounced that he would rise again at the Day of judgment he asked why this was, when he had risen already. He wondered that such a belief could obtain, considering that he was even now alive."
This is entirely in accord with the experience of a present-day medium. If Swedenborg was within his rights, then the medium is so also.
Again: "Brahe was beheaded at 10 in the morning and spoke to me at 10 that night. He was with me almost without interruption for several days."
Such instances show that Swedenborg had no more scruples about converse with the dead than the Christ had when He spoke on the mountain with Moses and Elias.
Swedenborg has laid down his own view very clearly, but in considering it one has to remember the time in which he lived and his want of experience of the trend and object of the new revelation. This view was that God, for good and wise purposes, had separated the world of spirits from ours and that communication was not granted except for cogent reasons—among which mere curiosity should not be counted. Every earnest student of the psychic would agree with it, and every earnest Spiritualist is averse from turning the most solemn thing upon earth into a sort of pastime. As to having a cogent reason, our main reason is that in such an age of materialism as Swedenborg can never have imagined, we are endeavouring to prove the existence and supremacy of spirit in so objective a way that it will meet and beat the materialists on their own ground. It would be hard to imagine any reason more cogent than this, and therefore we have every right to claim that if Swedenborg were now living he would have been a leader in our modern psychic movement.
Some of his followers, notably Dr. Garth Wilkinson, have put forward another objection thus: "The danger of man in speaking with spirits is that we are all in association with our likes, and being full of evil these similar spirits, could we face them, would but confirm us in our own state of views."
To this we can only reply that though it is specious it is proved by experience to be false. Man is not naturally bad. The average human being is good. The mere act of spiritual communication in its solemnity brings out the religious side. Therefore as a rule it is not the evil but the good influence which is encountered, as the beautiful and moral records of séances will show. The author can testify that in nearly forty years of psychic work, during which he has attended innumerable séances in many lands, he has never on any single occasion heard an obscene word or any message which could offend the ears of the most delicate female. Other veteran Spiritualists bring the same testimony. Therefore, while it is undoubtedly true that evil spirits are attracted to an evil circle, in actual practice it is a very rare thing for anyone to be incommoded thereby. When such spirits come the proper procedure is not to repulse them, but rather to reason gently with them and so endeavour to make them realize their own condition and what they should do for self-improvement. This has occurred many times within the author's personal experience and with the happiest results.
