It has frequently struck me, especially in connexion with certain investigations that I have been making during the last few years, that Spiritualism is going through much the same phases as Positivism. It seemed at first impossible that the Positive Philosophy of Auguste Comte could culminate in a highly ornate Religion of Humanity, with its fall ritual, its ninefold sacramental system. It is even curious to notice that it was the death of Clotilde which brought about the change, by revealing to him the gap which Philosophy always does leave between the present and the future. So too Spiritualism is beginning to "organize" and exhibits some symptoms of formulating a Creed and Articles of Belief. The British National Association of Spiritualists, which has honoured me by placing my name on its Council, thus states its principles, under the mottoes:—

"He that answereth a matter before he heareth it, it is folly and shame unto him."—Proverbs xviii. 13.

"In Scripture we are perpetually reminded that the Laws of the Spiritual World are, in the highest sense, Laws of Nature."—Argyll.

"He who asserts that, outside of the domain of pure Mathematics, anything is impossible, lacks a knowledge of the first principles of Logic."—Arago.

DECLARATION OF PRINCIPLES AND PURPOSES.

"Spiritualism implies the recognition of an inner nature in man. It deals with facts concerning that inner nature, the existence of which has been the subject of speculation, dispute, and even of denial, amongst philosophers in all ages; and in particular, with certain manifestations of that inner nature which have been observed in persons of peculiar organizations, now called Mediums or Sensitives, and in ancient times Prophets, Priests, and Seers.

"Spiritualism claims to have established on a firm scientific basis the immortality of man, the permanence of his individuality, and the Open Communion, under suitable conditions, of the living with the so-called dead, and affords grounds for the belief in progressive spiritual states in new spheres of existence.

"Spiritualism furnishes the key to the better understanding of all religions, ancient and modern. It explains the philosophy of Inspiration, and supersedes the popular notion of the miraculous by the revelation of hitherto unrecognised laws.

"Spiritualism tends to abrogate exaggerated class distinctions; to reunite those who are now too often divided by seemingly conflicting material interests; to encourage the co-operation of men and women in many new spheres; and to uphold the freedom and rights of the individual, while maintaining as paramount the sanctity of family life.

"Finally, the general influence of Spiritualism on the individual is to inspire him with self-respect, with a love of justice and truth, with a reverence for Divine law, and with a sense of harmony between man, the universe, and God.

"The British National Association of Spiritualists is formed to unite Spiritualists of every variety of opinion, for their mutual aid and benefit; to promote the study of Pneumatology and Psychology; to aid students and inquirers in their researches, by placing at their disposal the means of systematic investigation into the now recognised facts and phenomena, called Spiritual or Psychic; to make known the positive results arrived at by careful scientific research; and to direct attention to the beneficial influence which those results are calculated to exercise upon social relationships and individual conduct. It is intended to include spiritualists of every class, whether members of Local and Provincial Societies or not, and all inquirers into psychological and kindred phenomena.

"The Association, whilst cordially sympathizing with the teachings of Jesus Christ, will hold itself entirely aloof from all dogmatism or finalities, whether religious or philosophical, and will content itself with the establishment and elucidation of well-attested facts, as the only basis on which any true religion or philosophy can be built up."

This last clause has, I believe, been modified to suit certain members of my profession who were a little staggered by its apparent patronizing of Christianity. For myself (but then, I am unorthodox) I care little for these written or printed symbola. Having strained my conscience to join the Dialecticians, I allow my name, without compunction, to stand on the Council of the Association,—and shall be really glad if it does them any good. The fact is, I care little for formal creeds, but much for the fruit of those creeds. I stand by that good old principle—"By their fruits ye shall know them;" and that reminds me that to my shreds and patches of "experience" I am to append some pros and cons of this matter. They have cropped up incidentally as we have gone on: but I could with advantage collect them if my limits admitted of sermonizing.

As to the fruits of Spiritualism, I can only say that I have never witnessed any of these anti-Christianizing effects which some persons say arise from a belief in Spiritualism. They simply have not come within the sphere of my observation, nor do I see any tendency towards them in the tenets of Spiritualism—rather the reverse.

Then again, to pass from practice to faith, Spiritualism professes to be the reverse of exclusive. In addressing the Conference of 1874, and defending my position as a clerical inquirer, I was able to say:—"On the broad question of theology I can conceive no single subject which a clergyman is more bound to examine than that which purports to be a new revelation, or, at all events, a large extension of the old; and which, if its claims be substantiated, will quite modify our notions as to what we now call faith. It proposes, in fact, to supply in matters we have been accustomed to take on trust, something so like demonstration, that I feel not only at liberty, but actually bound, whether I like it or not, to look into the thing.

* * * * *

Whether your creed is right or wrong is not for me to tell you; but it is most important for me that I should assure myself. And while I recognise that my own duty clearly is to examine the principles you profess, I find this to be eminently their characteristic, that they readily assimilate with those of my own Church. I see nothing revolutionary in them. You have no propaganda. You do not call upon me, as far as I understand, to come out of the body I belong to and join yours, as so many other bodies do; but you ask me simply to take your doctrines into my own creed, and vitalize it by their means. That has always attracted me powerfully towards you. You are the broadest Churchmen I find anywhere."

I am not writing thus in any sense as the apologist of Spiritualism. I am not offering anything like an Apologia pro vita mea in making the inquiries I have done, am doing, and hope to do. I have elected to take, and I elect to maintain, a neutral position in this matter. All I have done is to select from the Pros and Cons that present themselves to my mind. If the Pros seem to outweigh the Cons—or vice versa—be it so. I cannot help it. I have scarcely decided for myself yet, and I am a veteran investigator. Others may be more speedy in arriving at a conclusion.

Among the more obvious "Cons" are the oft-quoted facts that some people have lost their heads and wasted a good deal of their time on Spiritualism. But people lose their heads by reading classics or mathematics, or overdoing any one subject however excellent—even falling in love: and the ingenuity displayed in wasting time is so manifold that this is an objection that can scarcely be urged specially against Spiritualism, though I own Dark Seances do cut terribly into time.

Then again one is apt to be taken in by mediums or even by spirits. Yes; but this only imposes the ordinary obligation of keeping one's eyes open. I know spiritualists who believe in every medium qua medium, and others who accept as unwritten gospel the idiotic utterances of a departed buccaneer or defunct clown: but these people are so purely exceptional as simply to prove a rule. Do not accept as final in so-called spiritual what you would not accept in avowedly mundane matters. Keep your eyes open and your head cool, and you will not go far wrong. These are the simple rules that I have elaborated during my protracted study of the subject.

"We do not believe, we know," was, as I said, the proud boast a spiritualist once made to me. And if the facts—any of the facts—of Spiritualism stand as facts, there is no doubt that it would form the strongest possible counterpoise to the materialism of our age. It presses the method of materialism into its service, and meets the doubter on his own ground of demonstration—a low ground, perhaps, but a tremendously decisive one, the very one perhaps on which the Battle of Faith and Reason will have to be fought out.

If—let us not forget that pregnant monosyllable—if the assumptions of Spiritualism be true, and that we can only ascertain by personal investigation, I believe the circumstance would be efficacious in bringing back much of the old meaning of the word [Greek: pistis] which was something more than the slipshod Faith standing as its modern equivalent. It would make it really the substance of things hoped for, the evidence of things not seen.

Even if the dangers of Spiritualism were much greater than they are—aye, as great as the diabolical people themselves make out—I should still think (in the cautious words of the Dialecticians) Spiritualism was worth looking into, if only on the bare chance, however remote, of lighting on some such Philosophy as that so beautifully sketched by Mr. S. C. Hall in some of the concluding stanzas of his poem "Philosophy," with which I may fitly conclude—

And those we call "the dead" (who are not dead— Death was their herald to Celestial Life)— May soothe the aching heart and weary head In pain, in toil, in sorrow, and in strife.

That is a part of every natural creed— Instinctive teaching of another state: When manacles of earth are loosed and freed— Which Science vainly strives to dissipate.

In tortuous paths, with prompters blind, we trust One Guide—to lead us forth and set us free! Give us, Lord God! all merciful and just! The FAITH that is but Confidence in Thee!

THE END.

FOOTNOTES:

[2] Alluded to above, p. 350.

Transcriber's Notes: Page 36: Single closing quote mark after "He will accept you" sic Page 79: "next my boy" sic Page 110: Wormwood Scrubbs sic; platform amended to platforms Page 185: anatotomized amended to anatomized; full stop following "few friends" removed Page 186: hooping cough sic Page 234: umpromising amended to unpromising Page 244: "vary scrubby ground" amended to "very scrubby ground" Page 338: flabbergastered sic Page 341: facile princeps amended to facile princeps Page 360: scarely amended to scarcely Page 365: closing parenthesis added after "particular shape" Page 370: invesgator amended to investigator Page 388: closing parenthesis added after "assumption of omniscience" In the last essay, while there are paragraphs numbered 1 and 3, there is no paragraph numbered 2 in the original. Hyphenation has generally been standardized. However, when hyphenated and unhyphenated versions of a word each occur an equal number of times, both versions have been retained (beershop/beer-shop; nowadays/now-a-days; reaction/re-action; reassumption/re-assumption).

THE END