The Complete Spiritual Works of Sir Arthur Conan Doyle (Illustrated Edition). Ðртур Конан ДойлЧитать онлайн книгу.
of heaven and hell. Hell, I may say, drops out altogether, as it has long dropped out of the thoughts of every reasonable man. This odious conception, so blasphemous in its view of the Creator, arose from the exaggerations of Oriental phrases, and may perhaps have been of service in a coarse age where men were frightened by fires, as wild beasts are seared by the travellers. Hell as a permanent place does not exist. But the idea of punishment, of purifying chastisement, in fact of Purgatory, is justified by the reports from the other side. Without such punishment there could be no justice in the Universe, for how impossible it would be to imagine that the fate of a Rasputin is the same as that of a Father Damien. The punishment is very certain and very serious, though in its less severe forms it only consists in the fact that the grosser souls are in lower spheres with a knowledge that their own deeds have placed them there, but also with the hope that expiation and the help of those above them will educate them and bring them level with the others. In this saving process the higher spirits find part of their employment. Miss Julia Ames in her beautiful posthumous book, says in memorable words: “The greatest joy of Heaven is emptying Hell.”
Setting aside those probationary spheres, which should perhaps rather be looked upon as a hospital for weakly souls than as a penal community, the reports from the other world are all agreed as to the pleasant conditions of life in the beyond. They agree that like goes to like, that all who love or who have interests in common are united, that life is full of interest and of occupation, and that they would by no means desire to return. All of this is surely tidings of great joy, and I repeat that it is not a vague faith or hope, but that it is supported by all the laws of evidence which agree that where many independent witnesses give a similar account, that account has a claim to be considered a true one. If it were an account of glorified souls purged instantly from all human weakness and of a constant ecstasy of adoration round the throne of the all powerful, it might well be suspected as being the mere reflection of that popular theology which all the mediums had equally received in their youth. It is, however, very different to any preexisting system. It is also supported, as I have already pointed out, not merely by the consistency of the accounts, but by the fact that the accounts are the ultimate product of a long series of phenomena, all of which have been attested as true by those who have carefully examined them.
In connection with the general subject of life after death, people may say we have got this knowledge already through faith. But faith, however beautiful in the individual, has always in collective bodies been a very two- edged quality. All would be well if every faith were alike and the intuitions of the human race were constant. We know that it is not so. Faith means to say that you entirely believe a thing which you cannot prove. One man says: “My faith is THIS.” Another says: “My faith is THAT.” Neither can prove it, so they wrangle for ever, either mentally or in the old days physically. If one is stronger than the other, he is inclined to persecute him just to twist him round to the true faith. Because Philip the Second’s faith was strong and clear he, quite logically, killed a hundred thousand Lowlanders in the hope that their fellow countrymen would be turned to the all-important truth. Now, if it were recognised that it is by no means virtuous to claim what you could not prove, we should then be driven to observe facts, to reason from them, and perhaps reach common agreement. That is why this psychical movement appears so valuable. Its feet are on something more solid than texts or traditions or intuitions. It is religion from the double point of view of both worlds up to date, instead of the ancient traditions of one world.
We cannot look upon this coming world as a tidy Dutch garden of a place which is so exact that it can easily be described. It is probable that those messengers who come back to us are all, more or less, in one state of development and represent the same wave of life as it recedes from our shores. Communications usually come from those who have not long passed over, and tend to grow fainter, as one would expect. It is instructive in this respect to notice that Christ’s reappearances to his disciples or to Paul, are said to have been within a very few years of his death, and that there is no claim among the early Christians to have seen him later. The cases of spirits who give good proof of authenticity and yet have passed some time are not common. There is, in Mr. Dawson Roger’s life, a very good case of a spirit who called himself Manton, and claimed to have been born at Lawrence Lydiard and buried at Stoke Newington in 1677. It was clearly shown afterwards that there was such a man, and that he was Oliver Cromwell’s chaplain. So far as my own reading goes, this is the oldest spirit who is on record as returning, and generally they are quite recent. Hence, one gets all one’s views from the one generation, as it were, and we cannot take them as final, but only as partial. How spirits may see things in a different light as they progress in the other world is shown by Miss Julia Ames, who was deeply impressed at first by the necessity of forming a bureau of communication, but admitted, after fifteen years, that not one spirit in a million among the main body upon the further side ever wanted to communicate with us at all since their own loved ones had come over. She had been misled by the fact that when she first passed over everyone she met was newly arrived like herself.
Thus the account we give may be partial, but still such as it is it is very consistent and of extraordinary interest, since it refers to our own destiny and that of those we love. All agree that life beyond is for a limited period, after which they pass on to yet other phases, but apparently there is more communication between these phases than there is between us and Spiritland. The lower cannot ascend, but the higher can descend at will. The life has a close analogy to that of this world at it its best. It is pre- eminently a life of the mind, as this is of the body. Preoccupations of food, money, lust, pain, etc., are of the body and are gone. Music, the Arts, intellectual and spiritual knowledge, and progress have increased. The people are clothed, as one would expect, since there is no reason why modesty should disappear with our new forms. These new forms are the absolute reproduction of the old ones at their best, the young growing up and the old reverting until all come to the normal. People live in communities, as one would expect if like attracts like, and the male spirit still finds his true mate though there is no sexuality in the grosser sense and no childbirth. Since connections still endure, and those in the same state of development keep abreast, one would expect that nations are still roughly divided from each other, though language is no longer a bar, since thought has become a medium of conversation. How close is the connection between kindred souls over there is shown by the way in which Myers, Gurney and Roden Noel, all friends and co-workers on earth, sent messages together through Mrs. Holland, who knew none of them, each message being characteristic to those who knew the men in life—or the way in which Professor Verrall and Professor Butcher, both famous Greek scholars, collaborated to produce the Greek problem which has been analysed by Mr. Gerald Balfour in The Ear of Dionysius, with the result that that excellent authority testified that the effect COULD have been attained by no other entities, save only Verrall and Butcher. It may be remarked in passing that these and other examples show clearly either that the spirits have the use of an excellent reference library or else that they have memories which produce something like omniscience. No human memory could possibly carry all the exact quotations which occur in such communications as The Ear of Dionysius.
These, roughly speaking, are the lines of the life beyond in its simplest expression, for it is not all simple, and we catch dim glimpses of endless circles below descending into gloom and endless circles above, ascending into glory, all improving, all purposeful, all intensely alive. All are agreed that no religion upon earth has any advantage over another, but that character and refinement are everything. At the same time, all are also in agreement that all religions which inculcate prayer, and an upward glance rather than eyes for ever on the level, are good. In this sense, and in no other—as a help to spiritual life—every form may have a purpose for somebody. If to twirl a brass cylinder forces the Thibetan to admit that there is something higher than his mountains, and more precious than his yaks, then to that extent it is good. We must not be censorious in such matters.
There is one point which may be mentioned here which is at first startling and yet must commend itself to our reason when we reflect upon it. This is the constant assertion from the other side that the newly passed do not know that they are dead, and that it is a long time, sometimes a very long time, before they can be made to understand it. All of them agree that this state of bewilderment is harmful and retarding to the spirit, and that some knowledge of the actual truth upon this side is the only way to make sure of not being dazed upon the other. Finding conditions entirely