Swedenborg
Swedenborg is an article written by Arthur Conan Doyle published in Light in two parts on 7 & 14 february 1925.
The article presents Emanuel Swedenborg as an extraordinary intellectual and psychic pioneer whose lasting importance lies less in his complex theology than in his mediumistic experiences and detailed descriptions of the spirit world, which the author argues closely anticipate later Spiritualist teachings. It portrays him as a foundational figure in modern psychic thought, insisting that his visions, clairvoyance, and reported communication with the dead should be understood as part of the broader history of mediumship rather than as an isolated religious phenomenon.
The article was collected in june 1926 in chapter I of Arthur Conan Doyle's The History of Spiritualism.
Swedenborg
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 Emanuel Swedenborg, a 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 realise some part of his life more clearly than he could do 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 from which his Church in its narrowness would withhold him.
Swedenborg was a contradiction in some ways to our psychic generalisations, for it has been the habit to say that great intellect stands in the way of personal psychic experience. The clean slate is 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 pastorate 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 of 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 er cathedra with his cardinals around him. Swedenborg's infallibility would be universal and unrestricted. 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, n flame signifies improvement, and so on and on through countless symbols we seem to be in a realm of ingenious 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 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 communications 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 Church 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 upon 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 n 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 sixteen guests who made valuable witnesses. The story was investigated by no less a person than the philosopher Kant, who was a contemporary and in a sense a compatriot, for Pomerania at that time belonged to Sweden.
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 1743. 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 his 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 a sign from his Guardian that they disapproved of his diet, and was accompanied by 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 signs 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, rather, 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 parent of the whole line of mediums, that he was subject to all 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 considers 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 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 connection 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 present writer 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 seems to have been 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 the main facts were 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 dwelt, 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 newcomer into his fresh existence. Such newcomers had an immediate period of complete rest. They regained complete consciousness in a few days of our time.
There are both angels and devils, but they are not of another order to ourselves. They are all human beings who have lived on earth and who are either undeveloped souls, as devils, or highly developed souls, as angels.
We do not change in any way at death. Man loses nothing by death but is still a man in all respects, though more perfect than when in the body. He takes with him not only his powers but also his acquired modes of thought, his beliefs and his prejudices.
All children are received equally, whether baptised or not. They grow up in the other world. Young women mother them until the mother comes across.
There is no eternal punishment. Those who are in the hells can work their way out if they have the impulse. Those in the heavens are also in no permanent place, but are working their way to something higher. No one ever becomes worse than they were in this world.
There is marriage 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 is 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 material things denied it is hard to see.
Those who leave this world old, decrepit and diseased or deformed, renew their youth, and gradually assume their full vigour. Married couples continue together if their feelings towards each other are close and sympathetic. If not, the marriage is 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 since 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 recognised, 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 back-water instead of keeping its rightful place as the original current of psychic knowledge. When the Spiritualistic movement broke out in 1848, and when men like 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. As a fact every Spiritualist should honour Swedenborg, and his bust should be in every Spiritualist temple, ss being the first and greatest of modern mediums. On the other hand the New Church should sink any small points of difference and should join heartily in the new movement, contributing their churches and organisation to the common cause.
It is difficult on examining Swedenborg's life to discover what the causes are 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: "Brake 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 philosophy 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 thirty-six 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 bear 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 realise 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.
Some little personal account of Swedenborg may fitly end this brief review of his doctrines, which is primarily intended to indicate his position on the general scheme. He must have been a most frugal, practical, hardworking and energetic young man, and a most lovable old one. Life seems to have mellowed him into a very gentle and venerable creature. He was placid, serene, and ever ready for conversation, which did not take a psychic turn unless his companions so desired. The material of such conversations was always remarkable, but he was afflicted with a stammer which hindered his enunciation. In person he was tall and spare, with a spiritual face, blue eyes, a wig down to his shoulders, dark clothing, knee-breeches, buckles and a cane. It may be quoted as an example of psychometry, if of nothing deeper, that when the author was lecturing at Brighton, at a time when he had been thinking a good deal about Swedenborg, a clairvoyant in the audience claimed to have seen a figure which obtruded itself upon the platform. At the author's request she wrote down the following description: "The figure of an old gentleman seemed to take your place. He had on what appeared to be a white wig and he had a very long, thin pointed face. He wore a black satin coat and knee-breeches." The coincidence, if it was indeed a coincidence, was remarkable.
Swedenborg claimed that a heavy cloud was formed round the earth by the psychic grossness of humanity and that from time to time there was a judgment and a clearing up, even as the thunderstorm clears the material atmosphere. He saw that the world, even in his day, was drifting into a dangerous position owing to the unreason of the Churches on the one side and the reaction towards absolute want of religion which was caused by it. Modern psychic authorities, notably Vale Owen, have spoken of this ever accumulating cloud, and there is a very general feeling that the necessary cleansing process will not be long postponed.
In conclusion, a notice of Swedenborg from the Spiritualistic standpoint may be best concluded by an extract from his own diary. He says, "All confirmations in matters pertaining to theology are, as it were, glued fast into the brains, and can with difficulty be removed, and while they remain genuine truths can find no place." He was a very great seer, a great pioneer of psychic knowledge, and his weakness lay in those very words which he has written.
The general reader who desires to go further will find Swedenborg's most characteristic teachings in his "Hell and Heaven," "The New Jerusalem" and his "Arcana Celestia." His life has been admirably done by Garth Wilkinson, Trobridge, and Brayley Hodgetts, the present President of the Swedenborg Society.
∴ The second article of this series, to appear next week, entitled, "The First Movements of the Spirit," gives an account of the psychic phenomena among the Shaker Community in America, and the work of Elder Evans.
