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The Pamphlet Collection of Sir Robert Stout: Volume 13

Discussion on Literature

page 38

Discussion on Literature.

Mr Spear remarked on the relative merits of English and American spiritual literature. This was the mother country, and the movements were more slow and thorough; whilst the Americans, being the offspring, got the new ideas and went ahead at greater speed. He referred to the various classes of writers—the philosophical tone of Davis, the religious, devotional spirit of Harris, &c. He believed that in this country the practical adaptation of the truths of Spiritualism would be carried out. Davis was an ennunciator of truths and principles, but it required a few comprehensive minds to deduce practical uses and present a new order of things adapted to the wants of society. He thought the joint action of the English and American mind would yet effect this, and that it was well a distinction existed, instead of them being similar. He thought a good weekly publication would be more useful than a monthly; the former kept the subject fresh in the minds of its readers without interruption, whilst the latter gave too much opportunity for other interests to interpose. He hoped they would not overlook the services of the human voice in public lectures, in their earnestness for publications. In America they both worked together for good. The usefulness of publications was much enhanced by the interest created by public lectures.

Mr Burns said his connection with the literature of Spiritualism might excuse him for making a few remarks. The American books had a greater circulation in this country than even the English ones, and the interest they created was of a far more deep and progressive tendency. English spiritualists, like their books, were so barren of principles that each successive relay of "facts," in the shape of rappings and ghost stories, set up a new discussion founded on like stories of a traditionary nature. Why not go to Nature at once—that infallible revelation of God, and see the unalterable course of things as there manifested. But no. Some chose to look into old books and misrepresented incidents for their information, and tried to make the living facts of to-day and the wisdom they teach, coincide with the mystic stories and superstitious speculations of the past. This was neither Spiritualism nor progress, but priestcraft—the blind puppets of a modern sectarianism taking advantage of the existence of Spiritualism, to show that their bag of wonders was all in all, and that it was neither safe nor necessary to look beyond. This is an issue which Spiritualism must prevent if it has any power for good at all. The new dispensation must not be based on credulity, but intelligence. Hence, the facts which enlighten the mind respecting man's inner nature and its relationships are not the specula- page 39 tions of the past, hut the ever present verities as laid down in man's spiritual nature, and accessible by experiment and scientific research. Matters pertaining to man's eternal well-being and future are not theological dogmas supported by miracles, but great natural and scientific truths made apparent by reason and experiment. The speaker rejoiced that the books that most fully and rigidly interrogated nature were the most extensively read and had the most influence.

Mr Burns then referred to the schemes for supplying the spiritualists with a periodical. He said that the cause was not at all served by what already existed. There was no free press or popular organ; those in existence did not serve the people, but wanted the people to serve them; they were not the organs of truth or investigation, but of a sect. The speaker deprecated that anonymous journalism which put a sheet of printed paper before you as if from the hand of an automaton. This was only the ghost of what a periodical should be, having the advocacy of a great truth at stake, and enjoying the co-operation of hearty, earnest men. But what do these papers care for the truth? Why, the first question with them all is, their paltry individual existence. The good will of their subscribers is of more importance to them than the greatest law or principle that ever emanated from the Divine mind. They dare not even advertise a book that is accredited to advocate a sentiment ahead of the old-womanisms that pass current with their constitutents; and their declared policy is to exclude all articles tending to explode theological errors—the roots of sectarian tyrannies. And does such a miserable system pay financially? No. The publications already in existence in this country subsist on charity; not one of them earn their bread. An out and out progressive broadsheet could not fare worse. Such an organ is wanted and living real men that are not ashamed of being its editors or publishers. It is rather an incongruity to be laughed at for being a spiritualist and have to defend its facts and principles every time you go to buy its books at these business publishers. Even their trade terms are stiff and illiberal, showing that it is a matter of no consequence to them whether the books have a chance or not. A lady came to this country from California; she had a great desire to meet with some spiritualists; she called at the office of the Spiritual Magazine, to find out the editor, but beyond a polite, cold business reply she got nothing; and no wonder! It is not such a publisher's work to "believe in Spiritualism," but to earn his 10 per cent, on sales. But if we would succeed, the will and the deed must go together. This lady found that the editor was a myth, and she would have found out other "spiritual" unsubstantialities if she had gone further. It must be a poor chance page 40 for a cause when those connected with it and its literature dare not avow such connection outside of their own clique.

The speaker did not mean to imply that the existing periodicals had not been of some service, yet he contended that they were open to the objections he had stated. They might even be useful in promoting a "respectable" form of "Christian Spiritualism;" but when the object contended for was truth and progress, and not foregone conclusions and the "powers that be," it would be seen that they were worthless. He knew that the promoters of these journals were gentlemen of honour and respectability; he made no personal allusion to them, but to the periodicals as they were. He thought that such a criticism was healthy and was wanted. Candour and honesty was a better policy than selfish conservatism—the quality which he found fault with in those papers, which would rather sacrifice the truth than their own success or reputation. He was a friend of politeness, suavity, and fraternity, and had experienced much kindness from the promoters of these journals; but he considered it cowardly and a desertion of duty to cry "Peace, peace, when there was no peace," and in the end was neither kindness nor justice.

When the speaker first became a spiritualist, and had schemes for popularising the literature, he humbly presented himself to a celebrated pioneer connected with things as they are. He was received very suspiciously, and was asked if he wished to make money by it. From all these facts and evidences, the speaker inferred that neither the Convention nor the cause had much to hope for from the present institutions. He, however, saw no clear way for the present, but threw out these suggestions with the hope that they might stir up to effort at some future day. Co-operation he declared to be a spiritual and progressive mode of action; and whenever the friends of mankind became spiritual and progressive enough, they would adopt it, in the form of a joint-stock company or otherwise, for the purpose of diffusing progressive literature; but for the present he had no practical suggestions on that point, and as an individual would do all he could, till some one occupied the field and did it better.

Mr Hodge stated that he had written to the managers of both the Spiritual Magazine and the Spiritual Times, requesting them to insert an advertisement of the Convention, for payment at the usual scale of charges; but no notice was taken of his communications.* He thought this contrasted curiously with America, where there page 41 were a number of papers devoted to progress, and to the aid of those who were making such efforts.

After a general conversation on the subject of printing and publishing, which was merely an exchange of thought and information, Mr Burns was called upon to read the paper which he had prepared, and which he entitled

* It is quite likely that Mr Hodge's communications never reached the proper quarters. The Magazine gave a friendly announcement of the Convention, and The Times published the Call, free, as news, though the editor never received the copy sent officially by Mr Hodge.—J. B.