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The Pamphlet Collection of Sir Robert Stout: Volume 13

The Fifth Session, July 27

The Fifth Session, July 27.

Business was commenced by James Colthurst reading a short series of propositions which he had published in a Cork paper, and upon which he made many instructive comments; after which the resolutions prepared by the "Resolution Committee," appointed on the previous evening, came on for consideration. It was not intended that these resolutions should take the form of a creed or fixed form of belief; but as many new and progressive ideas had been thrown out by the various speakers, it was felt to page 61 be important that these sentiments, diffused through the body of the proceedings, should be summarised and presented to the public in a concise and logical manner. The discussion of such resolutions was also looked forward to as a golden opportunity for the expression of individual opinion and for mutual edification. But the result was a failure, as far as the discussion of principles or the elimination of truth was concerned. One of the members of committee busied himself previous to their meeting with a series of resolutions, which there was not time to discuss in committee. J. M. Spear proposed that the resolutions of last year, as suggested by him, should be taken as a basis, but the flight of time called the committee from their labours before a more definite result could be arrived at. When the time came for this committee to report to the Convention, J. Burns, as chairman, was called upon to read the resolutions he penned. He said he had much pleasure in doing so, as he believed them to be true, and could enter heartily into their discussion. Ho said a few preliminary observations were necessary. As a body of reformers they rejected many opinions, dogmas, and modes of action sanctioned at present by the religious world, and it was for them to throw out some suggestions as to what they did believe, what was their rule of faith, and how they intended to act in the accomplishment of their mission. Many ideas had been thrown out by the various speakers, and these ideas ought to indicate something, and such indications it was the business of the resolutions to pourtray. It would first be necessary, however, to search them narrowly and see if they were on the side of truth, and if the action based upon them would be beneficent and elevating to humanity. He then read the following series of propositions :—

Preamble.

Whereas the popular theories respecting the nature of man, physical and moral, and theologies professing to explain the character of God and his moral government, also the plans of salvation and thoughts respecting the future destiny and nature of the human soul, are incompatible with the ascertained facts of science, principles of nature, tenets of sound philosophy, and the progress of true religion; submerging society and individuals in an ocean of ignorance, disease, vice, and spiritual darkness, producing individual misery and social evils deplored by all sects and portions of the community :

Resolved, that the British Association of Progressive Spiritualists institute a movement for the purpose of spreading knowledge on the nature of man and his relations—physical, social, mental, moral, and spiritual—so as to disperse the dark ignorance and injurious systems that at present prevail; and with a view to the better understanding of our new positions and effectual performance of our progressive page 62 work, we beg to submit the following propositions for the consideration of all interested in human progress.

I. Respecting God.

(a) That all nature is a manifestation of motive, vital, intellectual, and spiritual power inherent or inseparably incorporated with that substance called "matter," which takes forms and exercises functions in accordance with its degree of molecular development and adaptation for the exhibition of this inherent spiritual power in its various degrees.

(b) That we cannot as yet determine the nature of this Universal Spirit—neither can we of matter—or intelligent power which, conjoined with external nature, is the father and mother of all created forms. We can only arrive at the nature of this Spirit through its attributes, and thus we recognise it as the self-sustaining fountain of all forces, powers, and degrees of consciousness in the universe, be they mechanical, chemical, vital, intellectual, moral, or spiritual.

Ii. Respecting Man.

(a) That nature is the only exponent of God, and man in his entirety the highest form and combination of principles and powers in nature, taking him in his various degrees of development, terrestrial and celestial. Therefore to understand God we must study man, as the highest revelation of his nature and will; all so-called literary revelations of God being through the instrumentality of the human mind, and no more a revelation of God than any other functional work of the human soul, all of which, with everything else in creation, are revelations of God.

(b) That the powers which constitute the human consciousness or soul are immortal in their individualised state. That the fullest and most perfect development of man's organisation gives the possessor an indisputable consciousness of this future life, to which all nations and tribes of men, with few exceptions, in all ages have shaped their lives and motives for action.

(c) That man is therefore naturally a religious being, and governed entirely by his moral and spiritual results and necessities; living for high, holy, and eternal purposes, and not for the gratification of individual functions and powers; thus living for the normal gratification of all his parts under the control of and in harmony with the highest and most enduring.

III. God and Man.

(a) Man being thus constituted, God must be so also; hence his government of the universe cannot be for any selfish exercise of his own power or will; nor can man render him any pleasure or service apart from man's own eternal interests and normal modes of action, God and man being together equally amenable to the same laws and principles, and both harmoniously at work in carrying out the same great aims and purposes.

(b) That all men and all parts of nature being parts of God, they cannot be arrayed against each other, but must all be actuated by the page 63 moral laws of goodness, justice, and truth, and the spiritual laws of desire for the sacred maintenance of instituted conditions, and aspirations toward holier states.

(c) Therefore the moral government of the universe is that of Development, not Punishment; all so-called sin and its consequences arising from inharmonious conditions and eccentricity of action, hut exciting the sufferer to efforts to procure a change of circumstances and a higher position in the scale of action; in short, to profit by experience, and thus ultimately carry out the full purpose of his creation.

(d) That true prayer is an aspiration of the mind towards its highest plane of action, and not an influence to alter the will of God, though it may attract the sympathy and cooperation of spirits; all selfish beggings being degrading to man and ungratefully oblivious of the blessings of a good providence that has placed all tilings within our reach, as we grow to attain them.

IV. Our Duty.

The attitude of all men and women towards their fellows should be regulated by the same motives as are displayed by God in his government; and we as constituting an association embodying the most approved means of benefiting our fellow-men, and therefore of serving God, hereby propose to undertake the following educational labours.

(a) To spread information of all kinds respecting the nature of man as a scientific fact organically, believing that much misapprehension and ignorance exists in this respect, producing bad and unphysiological habits of eating and drinking, neglect of sanitary laws, perversion of the social feelings, prodigality and poverty, resulting in vice, misery, crime, disease, and all that is low, gross, and incompatible with progress in every form. A knowledge of man's mental powers, emotions, and innate faculties should also be taught, which would introduce man to himself as a reality, would be a great educational triumph, and remove many gross superstitions respecting his nature, motives, and destiny.

(b) To investigate and teach the nature of man's soul, and its relations to the body and the future life, also the relations of the spirit world to this external sphere; accepting as scientific facts the elucidations afforded by clairvoyance, sensitives, seers, superior states, communications with the spirit world, and the developed intuitions of the human mind, knowing and believing that such faculties and means of communication do exist.

V. Our Mode of Action.

(a) By the holding of circles and the development of mediums of various kinds, so as to avail ourselves of the aid, information, and testimony of those who are already in the summer land.

(b) The systematic employment of literature, by the establishment of libraries and the circulation of books, periodicals, tracts, and other publications.

(c) By exercising the missionary character constantly, persistently, page 64 yet judiciously, and thus bring the whole phalanx of individual influence of those who are "apt to teach" to bear on the community in a fraternal and consistent manner.

(d) That a place may be made for woman as well as man in all positions, employments, and liberties, as her tastes and capabilities may suit or impel her.

(e) By giving lectures and popular expositions of all the sciences that inform the people of the nature of man, physical, phrenological, and spiritual.

(f) By the employment of missionary mediums, whose consistent lives, devotion, and capabilities consecrate them to the work of oral and conversational teaching, addressing meetings, and the exhibition of phenomena. By the cooperation of spiritualists through this association, many of such useful pioneers might be kept constantly employed; and their operations could be facilitated and directed by resident brethren in the localities where they visited, who would at the same time be glad to find entertainment for these instructors.

(g) By the establishment of a free and independent weekly or monthly periodical for the "discovery and application of truth," and as a means of communication amongst reformers.

(h) By the holding of an annual convention, and the wide diffusion of the report of proceedings thereat.

(i) By deputing delegates as speakers or mediums to attend the usual meetings of societies or circles, to foster the formation of new circles, to attend district conventions and special meetings, and otherwise by their experience lead and encourage all action that may be taken in the cause of human progress, within reach of their several localities.

J. Burns having finished reading and expounding the nature and bearings of these propositions, said that they blamed no one, nor bound no one, but were suggested for the consideration of the Convention, so as to elicit their best thoughts upon fundamental principles and practical operations; and if, on examination, they were found to contain truth and practicality, they might, in like manner, be offered to the public as an indication of the necessities of the times, with suggestions for supplying them.

These propositions were listened to with considerable uneasiness and manifest signs of opposition. The preamble and first and second sections were passed by vote with apparent indifference, but on the third being read, the clouds of opposition gathered thicker and darker, followed by a descending torrent of various forms of objections, but not one sentence of reasonable argument. Several speakers were afraid of lending their influence in "limiting God." Others said the proposition was not true, but did not show how. Another would object, that though there might be an abstract truth in it, yet it would not be expedient to page 65 tell the world the truth, for they could not appreciate it. Several discussionists wonderfully changed their tactics during the storm, and allowed themselves to float supinely on the billows of overruling opinion. And the last, but not the least, item of the "Discussion" was personal missiles levelled at the devoted individuality who proposed the resolutions.

During these proceedings J. Burns several times rose, and quietly and logically defended the truth embodied in the proposition. He said he believed it to be truth; and though the position was much against his feelings and popularity, yet he dared not to compromise or shelve an irresistible necessity. If there was anything objectionable or untrue he would be glad of the correction, as it was to elicit truth that the resolutions were proposed. Had he known that they would have been received in the manner they were, he would never have proposed them; but as he was cooperating with a Convention of Progressive Spiritualists, he thought that truth would be preferred to expediency, and, at least, be favoured with a calm and dispassionate hearing.

The popular voice declared that the proposition should be thrown out without any further discussion. The proposer then said his task was accomplished. While it was the order of the meeting that the proposition was under consideration, it was his duty to defend it, and devote his best services to the cause of truth; but now that the meeting had thrown it out, his duties in that capacity were at an end, and he would gladly listen to the productions of other minds. It was then suggested that the other propositions should be proceeded with, rejecting (a) of Proposition III.; but J. Burns said this could not be, as the propositions were so related to one another that if one was accepted, the other necessarily followed. If we took one brick from an arch the whole structure would fall. In fact, the rejected clause was a necessary consequent to the propositions that had just been accepted, and he felt the necessity of warning them from proceeding in a course that would appear illogical on future examination. During this part of the proceedings the Convention adjourned for tea, after which the