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The Pamphlet Collection of Sir Robert Stout: Volume 13

[introduction]

August 27, 1865, 9.30 a.m.—The Convention met one half-hour earlier this morning to allow more time for the consideration of all the topics that might be brought forward. Dr M'Leod was voted to the chair, who, after some preliminary arrangements, called on Mr Gardner to read his paper on "The Literature of Spiritualism; how to Procure it and how to Promote its Sale in this Country."

Mr Gardner spoke as follows:—The Literature of Spiritualism has been suggested to me as a subject of great importance to be brought before the Convention. We are much dependent upon it for the means of bringing our principles before the public, and we should see that our principles are adequately represented by the spiritual press. We do not think the conductors of the spiritual publications are bound to consult our wishes as to what they publish, but probably if we throw a few straws into the water they may see which way the stream is running, and as wise pilots they may steer their barks accordingly. One thing is patent, of which any superficial observer will feel conscious, that there is a great difference between the English and American spiritual publications. We seem content to announce a fact or tell a story; they reduce it to a philosophy, proclaim a principle, and then shape it into a practical page 31 use. The Americans have facts, but they make them speak in tones of eloquence all the progressive principles of the age, and contrive to give them a niche in the temple of science. Our facts are expected to speak for themselves; but poor dumb things, they have no mouths, they are only good substantial facts, about which people are left to form their own opinions, and it comes to pass that most people are not accustomed to form opinions for themselves, and if anything else occurs, they attach the opinions of our opponents to the facts we have prepared for them. But we are conservative in our spiritual literature, while the Americans are radical. They are not afraid to speak contrary to certain dignities, while we seem only anxious that the same sort of dignities should speak well of us. We think spiritualism looks very well with a creed about its neck, while the spiritualists of America have been pulverising and destroying all the creeds they could lay hold of for the last 16 years. Our spiritual literature is very harmless, and might be swallowed by almost any sect with perfect impunity. Theirs is fatal to orthodoxy wherever it is received. In fact, ours only claims to be a higher kind of Christianity, which is no more than what every other sect claims. But American spiritual literature has gone a long way to prove that Christianity is not the religion of spiritualists, but of sectarians, who deny there is any way to appease the wrath of God but by the death of his Son. Some of our writers affirm that spiritualism is based on Christianity, and others boast that no English spiritualist denies the divine authority of the Bible; neither of which positions could have been retained by the writers themselves if they had paid any attention to the more advanced literature of America. If spiritualism was based on Christianity, how is it that it existed before its foundation was laid? If they would content themselves by saying the first Christians were spiritualists, they would save themselves from much inconsistency. And if they would simply affirm, speaking of the Bible, that it contains many accounts of ancient spiritual manifestations, no one could charge them with using duplicity. Now, the consequence of all this bowing and scraping to orthodoxy is obvious. Mediumship is developed in America to an extent we scarcely can conceive of in this country, while hundreds of persons are engaged in lecturing, besides other means of teaching. But alas! who would attempt to lecture in this country without first obtaining the support of the spiritual press for the reformatory and progressive principles naturally and necessarily connected with spiritualism. I know some people suppose a lecture on spiritualism should consist of a number of anecdotes about floating tables, &c., but you might as well lecture about nothing as a dry fact in spiritualism; and if the page 32 spiritual press of this country cannot or will not point but the uses, and philosophy, and practical application of spiritualism, we think the time for lecturing is not yet. Some may wonder why the spiritual press of this country is not so decided in its tone and progressive in its tendency as the American literature. Well, I will tell you why it is said to be so. They think if they were to be so radical as to deny the old systems, their publications would be strangled. We think that could be prevented if spiritualists would say it should be; and I think many spiritualists would be glad to support a paper that fully echoed their own principles against the conservatisms of orthodoxy. I dont't think strangulation and death would supervene if the whole truth was brought out by our publications. It did not do so in America, and progressive thinkers are always ill at ease with any publication that seems to be on the side of conservatism in theology. We literally don't know our strength in this country, as the nets have not been cast on the right side. Thousands of people have outgrown the churches and would be easily induced to examine the spiritual philosophy if they saw their own rational principles advocated in our publications. Objective raps may bring some to inquire, but ideas rap louder, and produce the most beneficial results. The American spiritual press has taken advantage of the spiritual manifestations to reckon with the theological tyrannies which had usurped the dominion of mind everywhere; and the spirits of the departed have helped them in this great battle. We have had some skirmishing with the press, and no doubt some of our writers have done and said valiant things in defence of abstract spiritualism. Where shall they find weapons and arms to contend with the pulpit? They are all ready in the arsenal of nature, but we cannot do better than see how skilfully our transatlantic friends have used them before us. With very few exceptions, they don't contend for any dogma or form of religion, but have fought their way out of all sectarian bonds. The mysteries of religion have been traced to their source, and we have had abundant proof that many of them existed even before the Hebrew nation. Indeed, we are indebted to rude and barbarous nations who lived before Adam and Eve were thought of, for the dogmas imposed upon the world as the word of God, by the churches of this age. One thing is clear, that spiritualism has made more progress among freethinkers than among Christians, and the reason is plain, seeing freethinkers were more accessible to the truth, having already disposed of their theological errors, and had no objections to oppose to a fair examination of the foundations of religion. It would be imposssible to find anything very marvellous connected with the birth and life of Jesus that had not been told of some page 33 other renowned man who had lived hundreds of years before. The best commentary that could be published on the Bible would be the parallel texts taken from the sacred books that existed before the Christian era;—there is the foundation of all we have in the Bible, both as regards marvels and morals. The fundamental doctrines of Christianity are essentially pagan in their origin, and can be traced to the older systems.

Our literature is only defensive; the Americans have been aggressive. They have questioned the soundness of the doctrines taught by their religious opponents; at the same time they have taught a philosophy more rational and scientific. And I am very much satisfied that they have done right, and that we will have to adopt the same method before the world will hear us. The way to meet the case is not to blot out the Bible, but to throw the light of other sacred books upon it, and explain it by a reference to ancient Spiritualism. We discover that God is no respecter of persons and nations, and that the peculiar people was only peculiar bigotry. Colenso and Renan are appreciated in America by spiritualists, and find a place as reformers and co-workers in the cause of human progress; but we seem afraid lest biblical criticism, or a more readable history of Jesus, should militate against the truth. There can be no greater mistake than to ignore honest criticism, for it always implies a desire for progress, and shows that the mind is in search of new truth, and anxious to throw off the incubus of old errors. Spiritualists are not interested in anything but truth, but we have seemed as if we were interested in supporting the Bible, as if our philosophy was to fall whenever it could be shaken. The Americans have no such ideas, but look on every honest critic as a worker in the cause of progress, and give him credit for all the truth he discovers to the age.

Our literature has been much made up with extracts from old historical records, which makes it sometimes interesting to a few men of letters, who are conversant with old authors. But the American spiritualists deal in new clothes, and there is a freshness about their publications which I think we cannot give ourselves credit for. They have always seen something, and done something too, themselves, which they speak of with a spirit you cannot get out of an old book generally. I think these old stories had better be left alone till the transcribers of them agree upon a philosophical interpretation of them; for if they cannot do so, how are the sceptics, as they call them, to understand. I believe they are generally misconstrued, when not doubted altogether. There is no way to gain the key of spiritual mysteries but by practical Spiritualism. I should have no objection to see an old book quoted, if it would page 34 illustrate a law or principle of spiritual science better than the manifestations which are of daily occurrence now among mediums. If the thousands of spiritualists in this country have no experience worth receiving, then may there be some excuse for going abroad to fish for stories wherewith to fill the columns of spiritual publications. The truth is, men do not like to say much unless they can give a reason why; and our reasons why don't suit the spiritual press. Now, I will just say what I think spiritual literature should consist of. The elementary writings should be explanatory of the arts of clairvoyance, clairaudience, automatic writing and drawing, and such like rudimentary experiences as we never fail to see developed in young persons who are disposed to pay attention to our instruction. I have not yet seen a book exactly to my mind, suited as a guide to young mediums; but I have no doubt many will be much pleased with a recent publication of Mr Bertolacci's. When Spiritualism begins to be taught as an art or a science, the spiritual press of this country will do justice to such books; but we are only making books for the public here, and Bertolacci made his for spiritualists, who in general don't want systematic development, being more engrossed in satisfying the organ of Wonder than in watching the evolution of laws and principles. Educational literature is very much needed in this country; and if some of our talented friends, as William Howitt, Thomas Brevior, and others, would turn their attention to this much neglected field of labour, I think they would be doing a service to the cause of Spiritualism they will not perform by wrangling with the press. They don't need to harness themselves like gladiators for mortal combat in the performance of this duty; they only need study the best known methods of development, deriving their information not only from their own experience, but from all they can, who have had any practice in teaching spiritual development. The subject seems lying in chaos for want of some master hands to put the whole into order, and show that every phenomenon is subject to law. The very way the subject is treated in our publications, increases rather than otherwise the difficulty to all but those well instructed. The generality of readers see nothing but an incongruous and heterogenous mass of crude matter, or to them unlikely stories, which they attribute to superstition or anything else. Such a book as Adin Ballou's is very much suited for persons who are merely seeking conviction, without personal development. Judge Edmonds Tracts are still better adapted for such as are seeking information respecting mediumship. But those who can appreciate Andrew Jackson Davis will be most instructed by following him in the course of his own personal development, by reading his "Magic Staff," or autobiography, with his numerous other writings, as they become page 35 capable of understanding them. Hudson Tuttle's "Arcana of Nature" meets the men of science on their own ground, and probably we have no better book for the careful perusal of such.

Spiritualism, in all the arts and sciences, will work a revolution in the minds of men of education such as the world never knew in any age. Spiritualism is the guardian angel of all the refining arts, and the perfect guide to all who study science. But science is not confined to the crude materials of the earth alone: the imponderable substances of the invisible world are also its legitimate domain; and boundaries are not to be set to the mind by the scientific dogmatist any more than by the teacher of theology. The arts and sciences are necessary for our progress and welfare in this life, and therefore elementary books on Spiritualism should contain instructions for their acquirement. That is the true way of instructing mediums. It is folly to expect that the spirits will undertake to cultivate the minds of young mediums, if we do not give them all possible aid from the books we publish. There are cases where the spirits have done much without external help, but they are exceptions. Physical mediumship calls the attention of many to the subject of Spiritualism, and so may ghost stories; but a higher class of mediumship can only be attained through educational means. The nearer mediums can come up to the capacity of the communicating spirit, the better in all respects. The mere mechanical medium is likelier to blunder and misconstrue the manifestations, than one whose intuitions are trained and whose understanding is enlightened.

Our spiritual literature has not yet taken up the idea that Spiritualism is intended to promote a thorough education, beginning with the rudiments of external knowledge, and leading the mind on by degrees to the interior, and to communication with the invisible guides to knowledge. Hence, as a matter of course, we have no Lyceums for the young; and no effort seems to be made to deliver them from the bonds of sectarian Sunday schools. So that when such youths are by any chance mediumized, they are more or less unfitted for spiritual mediumship through being full of the deadly poison of false theology, and very seldom instructed in anything else. We have no literature in this country adapted to the minds of youth, except what is impregnated with theological poison; and I question whether they might not as well remain ignorant of religion altogether, as to imbibe such Lethean draughts as are obtained through Sunday-school books and teaching. Many a time have we been told the object of Spiritualism is to convince sceptics of a future state, and all our literature seems to be constructed on this principle. But that is only the commencement of its career, for its object is to destroy all errors, to elevate man to page 36 the communion of angels in the present life, and thus establish the kingdom of heaven on earth.

There are many speakers and writers whose letters, essays, and books contain the cream and essence of spiritual literature in America, whose principles are never named in this country. George Stearns, Professor Denton, the anonymous writer C. M. P., are among the most talented and even profoundly learned men of the age, and such men are never found grovelling after one idea, but, each in his own way, presents you with the most advanced ideas of this progressive movement. Lizzy Doten, Ascha C. Sprague, Emma Hardinge, Cora Wilburn, and some scores besides, pour forth torrents of inspired poetry, and their magnificent prose writings should have been better known in this country among spiritualists. We have not begun at the right end of the work : we have begun to convince sceptics, instead of developing mediums. Another reason is this, the spiritualists of this country are not represented in the literature, only a few are, and they are not a fair sample. But that is not all; there is always manifest a decided hostility to rationalism, and as much dread of science as the theologian has. The creed of our literature seems to be this, spiritualism is true, and we must appear to be Christians, and the world will believe us; or if it does not, we will' contend with it on Scriptural ground, and not sacrifice an inch of our own respectability. But if ever we should go further east, we will say there is one God, and Mahomet is his prophet. The truth is, we have had no principles announced in this country having a progressive tendency, and it is very much to be feared we never will, unless we take up the matter of publication for ourselves, by forming a Limited Liability Company, and then we should be able to command both capital and all the talent required for a first-class paper. There is no doing great things by small means, and capital to a large extent can be raised on the associative principle without danger to any one's individual interest. The most gigantic undertakings in manufactures and commerce are carried out with success on this principle, when no other means would accomplish the results. There are other reasons for publish-a paper on the associative principle, besides the accumulation of capital sufficient for a large undertaking. It would interest a larger number of individuals, who would assist in promoting its sale and contributing to its columns. It would represent a larger number of progressive men, who would say what they meant by Spiritualism, and not be bound to repeat other people's ideas, lest they should be condemned to silence. A large paper would sell belter. Spiritualism is cosmopolitan, and we want to know what is doing all over the world. We could then show to the English page 37 people that the gospel of Spiritualism has been prevalent in India and other fields of missionary labour for ages bygone, and that the Hindoos do to this day more marvellous things than is said to have been done by the first apostles of Christianity. The spiritualists on the Continent are publishing a number of papers, and we would be able to keep our readers well up in whatever was of particular interest in France, Germany, Italy, and other countries, by extracts from their papers. Such news is nothing but necessary to the man who believes that Spiritualism is a universal principle, and that it cannot be limited to any sect or country. But is it practicable? Well. I don't know. It is not impossible, and I should not think it even difficult, if a few men were to agree to set the subject clearly before the spiritualists of this country. Would there be any objections made to such a plan of publishing spiritual papers? I think there would; and it is most likely that the proposition would be treated by many with an ominous silence more significant than any words of disapprobation, signifying a dislike to co-operation as being too plebeian and democratic. Much has been said about organisation among spiritualists; we have not arrived at anything more definite than co-operation for special objects. We have no central organisation, and perhaps we never shall, but we are in circumstances to see the necessity of united effort whenever any special object is to be sought. What we want to secure to all is perfect independent individuality, while we do not lose any of the benefits of union so much valued by all the sects of religion. We are not a religious sect, in my idea, for that limits Spiritualism, which is universal, but we are not the less capable of co-operation and union for the performance of any great office required in promoting the progress of the world. The Spiritual Times, of June 10th, has an editorial article on organisation, in which a very strong appeal is made to spiritualists. We think that the Spiritual Times would be willing to take up any suggestion this Convention might make in the way of devising a plan of co-operative publishing. Mr Cooper, proprietor of the Spiritual Times has done much as an individual, but I believe he would prefer to be relieved from a part of his responsibility, especially if he saw a greater good could be effected by any other plan. I have got a plan, but some one else may have got a dozen, and may be very anxious to try them, so we had better have as many plans brought forward as possible, and then we will have the means of judging which is most suitable for our purpose. Simplicity is an attribute to be aimed at, and there is nothing more simple than a Limited Liability Company, which can be legally established by a hundred or a thousand co-operators at so much per share.