SPIRITUALISM; IDEOLOGY, INDIVIDUALITY AND PRINCIPLES
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SPIRITUALISM; IDEOLOGY, INDIVIDUALITY AND PRINCIPLES
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SPIRITUALISM; IDEOLOGY, INDIVIDUALITY AND PRINCIPLES
The First Demonstration of Mediumship, by Margaretta Fox. at the Corinthian Hall, Rochester on the 14th of November 1849 was widely reported, both in America and then rapidly on in many other countries.
It was also important because it refreshed the story of the original Rappings, in the Fox Cottage at Hydesville, on March 31st, 1848, events which, except for the few in the circle around the Fox Sisters, were nearly forgotten.
The original reports from the Rochester Demonstration were followed by numerous newspaper articles, syndicated throughout the USA, and a wealth of correspondence printed by those papers. Stories and letters either in support of the mysterious noises, or denying them, suggesting many strange causes for the sounds.
After the Corinthian Hall Demonstration, the Fox Sisters began to travel visiting various Cities to promote their work. They arrived in New York on the first or 2nd June 1850 staying at Barnum’s Hotel. During this visit they met many influential figures with an entirely positive outcome. Their circles and readings received numerous favourable reports in the newspapers particularly from The New York Tribune, especially from Horace Greeley 1 who was the editor and owner of that paper.
Indeed, in the New York Tribune of the 10th of August 1850, the day they left New York, Greeley wrote this testimony.
“We devoted what time we could spare from our duties out of three days to this subject, and it would be the basest cowardice not to say that we are convinced beyond a doubt of their perfect integrity and good faith in the premises. Whatever may be the origin or the cause of the * Rappings,' the ladies in whose presence they occur do not make them. We tested this thoroughly and to our entire satisfaction.
Their conduct and bearing are as unlike that of deceivers as possible; and we think no one acquainted with, them could believe them at all capable of engaging in so daring, impious and shameful a juggle as this would be if they caused the sounds.”
+
1 As a result of his experiences Greeley would maintain his support until 1873 when the National Spiritualist Association, under its President Victoria Woodhull proposed a militant
free love platform for Spiritualist causing the Association to collapse.
Woodhull had already annoyed Greeley by standing against him in his campaign to become President of the USA (although under the then law she was not entitled to) and for the publication of the first English version of Marx’s Communist Manifesto by her publication, Woodhull & Claflin's Weekly. This act would also cause her vastly wealthy backer Vanderbilt to withdraw his funding from her. Woodhull would go on to live in the UK marry a wealthy Banker John Biddulph Martin becoming more involved in both eugenics and educational reform in the village schools.
By this time interest in the phenomena had exploded. The numbers of people interested is reflected in the appearance of some journals and in the number of newspaper articles appearing both for and against the Rappings.’
Then in November 1850, Rev. Samuel B. Brittan gave a public presentation in New York City entitled “The First Lecture Explanatory of the Spiritual Philosophy.” 2
Brittan was of the view that “a new era in the history of humanity” had begun. What had previously been perceived as unexplained mysteries, miracles and even ‘witchcraft’ were now being revealed “as the work of human spirits, ever aiming to communicate with the earth-friends they have left behind, and ever striving to impart that knowledge of spiritual life and possibilities.”
While he could not, at this stage, dare to predict where these amazing newly discovered powers might lead, he was convinced of their value as they proved “the fact of immortality,” gave an assurance “that the good or evil done will determine our happiness or misery hereafter,” and brought consolation in the face of the agonising bereavements of death.
In his lecture, Brittan spoke of the many different states of existence in the spirit realms and of his belief that a person, on dying, resided in a particular realm in accordance with “the good or evil they had done on earth.”
Yet, even those who initially found themselves in the lowest realms filled with darkness and sorrow, even those who were the most fallen and guilty souls, were, due to the divine love and mercy that permeated to the very lowest depths of the spirit world, assisted, even compelled, “to tread those paths of good and progress, which would ultimately lead them to become purified and bright, as the highest angels of heaven.”
In short, Brittan claimed a fundamental part of Spiritualist philosophy included not only the fact of survival over physical death, but, importantly, how people lived their lives determined how they fared in the spirit world and that spiritual progress was eternal and open to every soul.
From now on we would find the followers of these Spiritual Communications defined as Spiritualists and the movement Spiritualism
Of course, the views expressed by Samuel Brittan, did not necessarily reflect those held by all Spiritualists at this time. From the outset, there existed a division between those that sought the creation of an organized movement with a clearly defined philosophical framework and guiding principles and others, who fiercely maintained a strict reliance on individual freedom in investigating spiritual matters, and in the interpretation of the meaning and value of spirit communication.
2 (https://www.spiritualismlink.com/t110-the-first-lecture-explanatory-of-spiritual-philosophy-
1850)
Many contemplated that the adoption of a creed, or any distinctive articles of faith, beyond a simple definition of terms employed, was likely to fence in or wall up their field of action; to confine or even define their faith, resources and purposes would prevent the movement from remaining vibrant, progressive, and open to new revelations and understandings. They were frightened that man made theology would take over from the word from Spirit just as in every other World religion.
The extreme individualistic approach of many Spiritualists, coupled with the idea of individual autonomy and equality, meant freedom of interpretation of spirit communication was viewed as essential by most Spiritualists in the first two decades of the movement’s existence.
Such a view was not surprising, given many who were drawn to Spiritualism in the early years had escaped the bondage of religious organizations, or had been rejected by their previous religious affiliations, because of their investigation of the phenomena associated with Spiritualism.
The constant tension between these two viewpoints was often reflected in the records of the many Spiritualist conventions held around America. This tension extended into the first National Association of Spiritualists, which lasted from 1864 to 1873 and could never agree either on a need for principles, or on what these may be.
In September 1852 what was described by the ‘The New York Times’ as a “Spirit-Rappers Convention” was held in Worcester, Massachusetts. Nearly 800 people attended the afternoon session where resolutions were put recommending regular mass meetings, the formation of Harmonial Brotherhoods and spirit circles, while in the evening Andrew Jackson Davis “lectured on Spiritualism, its influences, developments, effects and probable consequences”.
The metaphysical ideas and ‘Harmonial Philosophy’ of Andrew Jackson Davis, founded on the teachings of Emmanuel Swedenborg, and describing the nature of the Spiritual Realms found favour with many Spiritualists.
Davis, though not a Spiritualist, often spoke at Spiritualist Conventions, and his ideas, as expressed in his Ten Declarations of Independence, drawn up in 1851 when his Harmonial Brotherhood was formed, would have a significant impact on Spiritualist ideology. in 1851 Davis declared.
“The Principles of Nature. The Constitution of the Harmonial Brotherhood; as Written by Andrew Jackson Davis, and Delivered before the Brotherhood, May 4th, 1851,” The Spirit Messenger, June 21, 1851: 365-367.
In this AJ Davis delivered a Declaration of Independence one part of which says.
"And furthermore—until we feel and comprehend greater truths—we hereby declare that—
Our Book is Nature. Our Master is Reason.
Our Law is Love to Man. Our Religion is Justice. Our Light is Truth.
Our Structure is Association. Our Path is Progression.
Our Works are Development. Our Heaven is Harmony.
Our God is the Universal Father! "
In November 1854, an address given at a public meeting of the newly formed New England Spiritualist Association, noted that nearly two million people in America, together with hundreds of thousands in other lands, were already believers in Spiritualism. After, outlining the ‘teachings and foundations of Spiritualism, the speaker encouraged all to undertake extensive and thorough investigation, and to prepare some systematic course of effort to disseminate the truths contained within Spiritualism. 3
Though an association had been formed, and was viewed as a necessary step, it was clearly feared that in doing so there was the potential risk that “association may tend to sink the individual – to lessen his personal efforts – and dispose him to follow where others lead, rather than judge for himself.” For this early group of Spiritualists Spiritualism had “sprung up – an infant giant – and in less than seven years had made its power felt in all parts of the civilized world” and this it had done “by its own inherent energies” unaided by associations” or guiding principles.
The speaker stated the doctrines and plans of those who professed a belief in Spiritualism were still to mature and at that time the philosophy of Spiritualism should be stated no more fully than: “Our creed is simple. Spirits do communicate with man – that is the creed. The legitimate consequences of belief in that single fact are all that can be chargeable upon Spiritualism. All else that Spiritualists may believe and do, belong to them as individuals, and not necessarily as Spiritualists.”
Significantly in the same year a new organisation also appeared in New Yok, the Society for the Diffusion of Spiritual Knowledge. This new organisation caught many of the existing Spiritualists out with the speed it was created.
The charter for this gave the following definition.
3 see the constitution and address here https://archive.org/download/constitutionbyla01newe/constitutionbyla01newe.pdf
The undersigned therefore certify—
First. That the name or title by which the Society shall be known in law shall be "The Society for the Diffusion of Spiritual Knowledge."
Secondly. That the business and objects of the Society shall be—
1. The diffusion of the knowledge of the phenomena and principles of Spiritualism.
2. The defence and protection of believers and inquirers in the freedom of thought and inquiry against all opposition and oppression.
3. The relief of the suffering, the distressed, and the erring, so far as to enable them to lead pure and upright lives.4
To give further credence to the aims of the society it was based on Broadway, New York City, Kate Fox was one of the mediums working at this building, a young Emma Hardinge Britten was the choir master and Leah Fox was a speaker. They produced a weekly newspaper “The Christian Spiritualist” in the first editions they pronounced their philosophy and principles. 5
At the Rutland Convention, held in the state of Vermont in June 1858, Jackson Davis again spoke, to explain “the fundamental principles of Spiritualism.” Fifteen resolutions were presented at the Convention that year.
Significant among them was the affirmation that the “authority of each individual soul is absolute and final, in deciding all questions as to what is true or false in principle, and right or wrong in practice.”
The continuing strong insistence of many Spiritualists that the individual was “the ultimate vehicle of truth,” made any move toward either national organization, or comprehensive definitions of Spiritualism’s main tenets particularly difficult.
In addition, not all Spiritualists were happy to place reliance on the work of Davis, believing that this would limit freedom of thought.
At a Convention held in August 1859 in Plymouth, Massachusetts, these differences were made clear in a statement. “We believe that Spiritualism should not be confounded with the Harmonial philosophy of Andrew Jackson Davis …. nor the individual theories of any other writer, whether prominent among Spiritualists or not; nor even with the teachings of disembodied spirits themselves.” These remarks regarding Davis formed part of a Spiritualist “creed” adopted at the Convention.
There is a fabulous Spiritualist Register, published annually from 1857 to 1861, this shows various events in Spiritualism, the numbers involved in the movement by states and a register of all the known mediums and speakers.
4 The full charter and list of the eminent members of the society I, including one Federal Judge can be found here http://iapsop.com/spirithistory/1854_society_for_diffusion_of_spiritual_knowledge.html
5 http://iapsop.com/archive/materials/christian_spiritualist/
Every year there was some form of principles, or statement about what is Spiritualism. By 1861 this had progressed to one which appears to have become widely accepted and remained in use almost up until the 7 Principles in the UK. This was known as A. E. Newton's Tract No. 2.and a copy can be found on pages 18 and 19 of the 1861 register https://archive.org/download/annual-spiritualist-register- 1861/Annual_Spiritualist_Register_1861.pdf 6
6 The other registers are https://archive.org/download/spiritualist-register- 1857/Spiritualist_Register_1857.pdf https://archive.org/download/spiritualist-register-1858- 1859/Spiritualist_Register_1858-1859.pdf https://archive.org/download/spiritual-register- 1859/Spiritual_Register_1859.pdf https://archive.org/download/annual-spiritual-register- 1860/Annual_Spiritual_Register_1860.pdf
Differences of opinion could not, however, hold back others from trying to define what Spiritualism was about. On July 24, 1864, ‘The First Association of Spiritualists of Philadelphia,’ an organization founded in January 1852, accepted as part of its formal constitution, a Declaration of Six Principles.
These represent the first time any Spiritualist organization attempted to define and adopt a clear statement of the principles of Spiritualism.
As such the six declarations are of immense historical significance. It is also very interesting that Cora Lodencia Veronica Scott-Richmond, one of the most influential mediums and trance speakers in the USA, was part of this organisation and voted in favour of adopting the principle., Subsequently she opposed the adoption of Principles in the national Organisation, after its formation, because they would limit the freedom of individuals.
Without doubt the principles agreed upon reflect, in part at least, some of the ideas contained in Davis’s ‘Harmonial philosophy,’ though other equally significant, and generally agreed ideas, common amongst Spiritualists of the time, can be seen in the wording.
It might also be said that, in essence, they also contained most of the fundamental concepts as are found in the present SNU Seven Principles of Spiritualism and, indeed, in the American National Spiritualist Association of Churches Nine Principles.
The principles agreed upon in 1864 are worth examining in full. I have made bold certain phrases in these principles that I think are particularly significant.
1. A beneficent power and wise intelligence pervades and controls the universe, sustaining toward all human beings the intimate relation of parent, whose revelation is nature, whose interpreter is science, and who’s most acceptable worship is doing good to all.
2. All truth is sacred and its authority absolute to the individual that apprehends it, but while one may aid another in the perception of truth and duty, no one can determine for another, what is truth hence each human being must believe and act upon individual responsibility.
3. All action, according to its quality results in suffering or in joy, by the
operation of inherent laws, physical and spiritual.
4. All human beings are destined to a continued individual existence in a future state, for which the experiences and attainments of the present life are preparatory; hence it is the duty of all to perfect themselves in knowledge, wisdom and love, making a right use of all the means obtainable, for developing completeness and beauty of character, for aid in which divine inspirations and spiritual gifts are ever available to mankind.
5. Realized communication with those who have gone before us to the invisible world is practicable under suitable conditions and is a privilege of high value to those who use it wisely.
6. The human race is one family or brotherhood, whose interests are forever inseparable; hence it is the duty of each individual not only to refrain from whatever would wrong or harm another, but also to live for the good of all, seeking especially to aid the unfortunate, the ignorant, the inharmonious and the suffering whatever race or condition.7
In August 1864, just three weeks after the Philadelphia association adopted the Declaration of Six Principles of Spiritualism, the first, truly National Convention of Spiritualists was held in Boston, Massachusetts, with almost six hundred delegates present from all parts of the country.
While declaring “that Spiritualism was something more than table-tipping and trumpet-blowing, trance-speaking and sight-seeing” and that its meaning and purpose were “human elevation and redemption,” the meeting did not address the issue of principles, despite delegates from the Philadelphia Association being present.
The main focus at the 1864 Convention was undoubtedly that of ‘National Organization’. Some had come to urge the immediate adoption of plan of organization, as the legitimate work of the Convention, but while a majority of members of the Convention were interested in organization as a topic few were yet ready to see such a step taken.
As noted in the journal ‘The Friend of Progress’ in November that year, few felt the immediate national organization of Spiritualism was wise or practical, and “few, if any, contemplated the adoption of a creed, or any distinctive articles of faith, beyond a simple definition of terms employed.”
The second National Convention of Spiritualists held in Philadelphia in October 1865 saw the establishment of the American Association of Spiritualists, an organization that had a short and stormy life. Dying in 1973 because of protests and defection when an extreme platform, proposed by its then President Victoria Woodhull, was accepted by delegates, this included both Free Love and Workers Rights based upon the thoughts of Marx.
7 https://www.spiritualismlink.com/t127-1864-and-the-first-accepted-principles-of-spiritualism
Woodhull had, through her own publishing company, published the first English version of Karl Marx Das Kapital in the USA
Just as the American Association of Spiritualists died in the USA the first steps were taken to form a truly National organisation in the UK. In 1873 the British National Association of Spiritualist was formed. It attempted to encompass all elements of Spiritualist groups whatever their sect or belief. In those early days, the founding principles tended to be those from Newton’s tract mentioned above.
The search for both principles and a balance for personal freedom would continue. There were similarities between the thoughts in the USA and the UK which is hardly surprising because the UK’s development of its principles was dominated by Emma Hardinge Britten, who frequently travelled between the countries and avidly read all the major journals. She, like many Americans, were believers in the need for national organisations.
Emma developed her principles over time and did not, contrary to the main story told about them, deliver them in full at a talk in a meeting at Cleveland Hall on the 30th April 1871, and reported in Medium and Daybreak on the 5th May 1871 8 ,“THE CREED OF THE SPIRITS AND THE INFLUENCE OF THE RELIGION OF SPIRITUALISM. A LECTURE DELIVERED BY MRS. EMMA HARDINGE, AT CLEVELAND HALL, ON SUNDAY EVENING, APRIL 30.
Summarizing this, she said at this talk. “I believe in God.
I believe in the immortality of the human Soul:
I believe in right and wrong.
I believe in the communion of spirits as Ministering angels.” She described this as her creed “all of them 1 have proved”.
She also added “Spiritualism is wholly unselfish. It proclaimed from the first the Fatherhood of God - that you all admit; and with it the Brotherhood of Man
- and that you don't all admit.”
She talks about the stern laws of compensation and retribution and then says: “But Spiritualism teaches of that God who is a spirit, of that immortality which constitutes the very gist of human existence, of that life – practice for which religious systems have been established as a guide.
What more do we require to constitute the elements of a religion?9”
8 This material and a full report can be found here http://iapsop.com/archive/materials/medium_and_daybreak/medium_and_daybreak_v2_n57_may_5_1 871.pdf
9 https://www.spiritualismlink.com/t131-the-seven-principles-a-discussion-on-their-creation
Then in the USA In the 1876 American Spiritual Magazine, edited by Samuel Watson, reproduced from the Religio Philosophical Journal, on pages 260 to 263 we find this very interesting piece.
“A PLEA FOR ORGANISATION
In every department of life, whether in business, party politics, or in the promulgation of the Christian religion, experience has fully demonstrated the fact, that to be successful, systemized organization is necessary …….
To organize Spiritualists successfully it must be on the basis of pure, simple Spiritualism, and nothing else. There is doubtless much to be revealed yet from the Spirit world to the denizens of earth life; but the following cardinal or fundamental points of Spiritualistic doctrine are generally accepted by Spiritualists, and, if so, what objection can there be to organize on such a platform, for a beginning at least?
1. The Fatherhood of God
2. The Brotherhood of Man
3. The Communion of Spirits
4. The Ministration of Angels
5. The Resurrection of the Spiritual Body.
6. Unfolding Progression through all Eternity
7. Rewards and Punishments.
That is, the spirit on laying aside the mortal body enters spirit life no better or worse but becomes subjected to the natural law of unfolding progression, suffering pain and condemnation, or pleasure and happiness, in proportion to the inner life built up when in the mortal body.
If Spiritualists can organize as a body in America, it will prove a tower of strength.
J. Edwards Washington, D.C., 923 9th Street.”
Essentially Emma Hardinge’s 7 Principles, pulled together 11 years before she summarised them at a talk at Oldham Spiritualist Temple in 1887, (a talk that left out the Ministry of angels), In 1887 the full set of Principles went into the Lyceum Manual. They went on to be adopted by the Spiritual National Union of the UK (SNU) when it was registered in 1901. They have remained largely unchanged since then despite an attempt in 1928, by Sir Arthur Conan Doyle to add an eighth Christ principle. 10[/color
Of course, this version is very different to the one told by the SNU, until very recently. This one seems to come out of Emma Hardinge Britten’s Auto Biography, which was finalised by her sister following Emma’s death. This, probably one of the most fanciful works about her life, has Robert Owen delivering the Seven Principles at a séance held in about 1861/62 with his son Robert Dale, Leah Fox Fish Brown Underhill & Emma. 11 It is interesting that this claims Leah was a powerful medium whereas all the prior evidence, from the people in the circle in Rochester at the Posts in 1848/49 categorically stated she had no mediumship ability.
By error, this information seems to have been transmuted into those Seven Principles that were given to Emma at Cleveland Hall in 1871. Albeit there12 may be a case that Emma may have made this up as a later story.
10 http://iapsop.com/psypioneer/psypioneer_v7_n4_apr_2011.pdf
11 http://iapsop.com/ssoc/1900 britten autobiography.pdf p107
12 http://iapsop.com/psypioneer/psypioneer_v6_n9_sep_2010.pdf p230
Returning to America the moves to develop a National Organisation came to fruition in September 1983 when the National Spiritualist Association of the United States of America (NSA, now the NSAC) was formed after a three-day convention in Chicago.13
They adopted their first six principles in 1899 and over time these have changed and been amended’ ending up with the current nine principles. 14
1. We believe in Infinite Intelligence.
2. We believe that the phenomena of Nature, both physical and spiritual, are the expression of Infinite Intelligence.
3. We affirm that a correct understanding of such expression and living in accordance therewith, constitute true religion.
4. We affirm that the existence and personal identity of the individual continue after the change called death.
5. We affirm that communication with the so-called dead is a fact, scientifically proven by the phenomena of Spiritualism.
6. We believe that the highest morality is contained in the Golden Rule: “Do unto others as you would have them do unto you.”
7. We affirm the moral responsibility of individuals and that we make our own happiness or unhappiness as we obey or disobey Nature’s physical and spiritual laws.
8. We affirm that the doorway to reformation is never closed against any soul here or hereafter.
9. We affirm that the precepts of Prophecy and Healing are Divine attributes proven through Mediumship.
The adoption of principles was an essential step in the legal processes to obtain registration as a religious charitable body, with its own standing as a corporate body. This safeguarded both members and officers of the organisation. In addition, it gave the legal right to own property.
We can see a nod to the past, with a respect for individualism, by the suggestion that each person has a liberty to interpret the principles in their own way. Unfortunately, the law would not recognise such inconsistency so people should remember that, to maintain the legal privileges, interpretation should be minimal and capable of being reconciled to the written words.
At this stage we now have a formal set of principles, which at that stage covered the World’s largest Spiritualist Societies.
13 http://iapsop.com/spirithistory/1893_national_delegate_convention_of_spiritualists.html
14 https://nsac.org/what-we-believe/principles/
I hasten to add that this is Modern Spiritualism, not to be confused with Spiritism the organisation that was founded to follow the teachings of Allan Kardec. This follows a series of books, Kardec assembling the automatic writings of a variety of mediums from around the world in the way he felt was intuitively guided by Spirit. There are more differences than commonalities
between the two organisations and their view of spirit communication and the afterlife (Kardec insisted reincarnation was forced, occurred almost immediately and included both reward and sometimes sever punishment by the nature of the body the Spirit was incarnated into).
After the failure of Sir Arthur Conan Doyle’s Christ Principle neither the SNU, nor what was now the NSAC included Christian Teachings, indeed the Bible may be in the library for study of comparative religions but would not be on the platform and a display of the cross was discouraged.
The action of the SNU meant that the Christian Spiritualist Churches’, which
had been part of the organisation, split off into new associations.
Similarly. In the USA they had already parted company and then the movement split again when segregation caused the NSAC to separate the Coloured Spiritualist Auxiliaries into a new Coloured National Spiritualist Association of Churches. A step totally against the origins as a major part of the anti-slavery movement.
The split meant that there were many forms of differing principles as people managed the inclusion of a Christian Saviour, the Holy Trinity, Heaven, and Hell into a picture of Spiritualism. These are not a part of the doctrine of the SNU, the NSAC or any organisation, either allied with them, or following the same teachings.
The only major group to form was the Greater World Christian Spiritualist Association. Founded by Winifred Moyes in 1931 it had grown out of her 1920’s Zodiac Circle, where Moyes was the trance medium who brough teachings from her guide entity "Zodiac," who was described as a temple scribe at the time of Christ.15
It grew quickly and impacted upon the SNU for a while. It is based upon different understandings albeit it promoted continued existence beyond Death. The website, given in the reference in the preceding paragraph, indicates the principles it follows.
Beliefs:
• We believe that God manifests through the power of Holy Spirit.
• And that each soul survives, as an individual, after physical death.
• Like the disciples of old, we believe in direct communion with God, with His angelic ministers and souls functioning in conditions other than the earth life.
• In fact, we believe that all forms of life created by God intermingle, are interdependent and evolve until spiritual perfection is attained.
• We believe in the perfect justice of the Divine laws governing all life.
• And that sins committed can only be rectified by the sinner through the redemptive power of Jesus the Christ, by repentance and service to others.
Pledge:
• At all times we endeavour to be guided in our thoughts, words and deeds by the teaching and example of Jesus the Christ.
Objectives:
• Our aim is to spread in all directions the truth of survival after death, of spirit communion, of healing by the power of Holy Spirit and to disseminate the teachings received from highly evolved messengers.
So, by 1933 the Principles of Spiritualism were defined and, apart from some to the NSAC nine, have remained unchanged (the NSAC ones saw the golden rule of Confucius amended, removed, and then returned into them.)
15 https://www.greaterworld.net/
Arthur Findley, when writing about the Seven Principles in his 1933 book ‘Rock of Truth’ 16 said of the Seven Principles that they contained “all that is needed by the average man or woman. They act as a guide to our conduct on earth, they give the necessary urge for improving our conduct and strengthening our character, they give us something to live for and they give the basis for an understanding of man’s origin and destiny. No one need fear getting old, as age is only an earth condition. Lastly, they give comfort in sorrow, especially in sorrow occasioned by parting because of death.” 17
Indeed, in reflecting on the various early Declarations of Spiritualist Principles, one might consider Findlay’s words could fit many of the versions found along the way. It does not matter that the wording is old, that the 7 Principles are written in a very Victorian way, it is the underlying meaning that is critical.
We accept a God, albeit this must now be seen as not a God in whose image we are created. It is a God that is still creating the universe; one so far beyond our knowledge that we cannot comprehend its nature,18
16 Borrowable online by joining here https://archive.org/details/rockoftruthorspi0000find
17 Quote comes from p190 in the Rock of Truth, link above
18 https://ia802505.us.archive.org/12/items/spirit-teachings/Spirit%20Teachings.pdf p50 bottom Do you know more of God than you did on earth ?
Because we know that every being has the spark of that divine energy in it, as does everything on our planet and within the universe, we know that we all are a part of Spirit that, just as we share a common genealogical construction, we all share the same spiritual energy. We are all the same family, we should treasure this, respecting each other and embracing the differences between us, not fearing them.
We know that in suitable conditions we can contact the Spirits of those that have lived a life on a physical life. Those contacts with friends, relatives and loved ones demonstrate that they still have their earthly memories, personality, and character. We know that they still have a bond with us from that other realm.
We also know that they wish to help us, and some advanced Spirits try to communicate in a way that could benefit humanity and our planet. The more advanced among them will try to function as if they are ministering angels.
Maybe in our planet they can help us whilst contact with God would be impossible for those in human form, indeed many of those Spirits that contact remind us that even those who are far advanced still cannot comprehend the nature of God.
By this communication with Spirit, we realise that there is a continuous existence of our spirit. The individual being does not disappear but may move on and grow in its new plane of existence.
We are all made aware of our personal responsibility for every act, those good, those bad and the inaction that brings about harm to others.
Humankind understands we have free will, only bound by humanities rules, expressed differently around the world. Spirit has made it clear to us that we should support, respect, and treat rightly all other members of humanity.
Our principles remind us that at some time we will have to review our physical life, once we are in the Spirit Realms, to revisit those events to bring an understanding of how we lived impacted upon others. We will be supported by this, and it may wait until we are ready to face these challenges. As one Spirit said, reaching out to a loved one during a private reading, "there may be no hell but reviewing my life felt like one."
Our principles also remind us that, once this phase of life is over, then eternal progress is available to every soul at their own pace, and as they choose it.
Spirit have assured us that there are many ways in which that can be achieved and returning to a physical life would be unusual. 19
Looking at the principles in this light takes away the problems of age, of both Victorian and masculine words. They remain a simple set of principles to live life by, without excessive restrictions or rules.
Jim & Lis Warwood
Jim Warwood 10th March 2024
.
19 Stainton Moses Spirit Teachings p60 return to earth top of page https://ia802505.us.archive.org/12/items/spirit-teachings/Spirit%20Teaching[/color]
The First Demonstration of Mediumship, by Margaretta Fox. at the Corinthian Hall, Rochester on the 14th of November 1849 was widely reported, both in America and then rapidly on in many other countries.
It was also important because it refreshed the story of the original Rappings, in the Fox Cottage at Hydesville, on March 31st, 1848, events which, except for the few in the circle around the Fox Sisters, were nearly forgotten.
The original reports from the Rochester Demonstration were followed by numerous newspaper articles, syndicated throughout the USA, and a wealth of correspondence printed by those papers. Stories and letters either in support of the mysterious noises, or denying them, suggesting many strange causes for the sounds.
After the Corinthian Hall Demonstration, the Fox Sisters began to travel visiting various Cities to promote their work. They arrived in New York on the first or 2nd June 1850 staying at Barnum’s Hotel. During this visit they met many influential figures with an entirely positive outcome. Their circles and readings received numerous favourable reports in the newspapers particularly from The New York Tribune, especially from Horace Greeley 1 who was the editor and owner of that paper.
Indeed, in the New York Tribune of the 10th of August 1850, the day they left New York, Greeley wrote this testimony.
“We devoted what time we could spare from our duties out of three days to this subject, and it would be the basest cowardice not to say that we are convinced beyond a doubt of their perfect integrity and good faith in the premises. Whatever may be the origin or the cause of the * Rappings,' the ladies in whose presence they occur do not make them. We tested this thoroughly and to our entire satisfaction.
Their conduct and bearing are as unlike that of deceivers as possible; and we think no one acquainted with, them could believe them at all capable of engaging in so daring, impious and shameful a juggle as this would be if they caused the sounds.”
+
1 As a result of his experiences Greeley would maintain his support until 1873 when the National Spiritualist Association, under its President Victoria Woodhull proposed a militant
free love platform for Spiritualist causing the Association to collapse.
Woodhull had already annoyed Greeley by standing against him in his campaign to become President of the USA (although under the then law she was not entitled to) and for the publication of the first English version of Marx’s Communist Manifesto by her publication, Woodhull & Claflin's Weekly. This act would also cause her vastly wealthy backer Vanderbilt to withdraw his funding from her. Woodhull would go on to live in the UK marry a wealthy Banker John Biddulph Martin becoming more involved in both eugenics and educational reform in the village schools.
By this time interest in the phenomena had exploded. The numbers of people interested is reflected in the appearance of some journals and in the number of newspaper articles appearing both for and against the Rappings.’
Then in November 1850, Rev. Samuel B. Brittan gave a public presentation in New York City entitled “The First Lecture Explanatory of the Spiritual Philosophy.” 2
Brittan was of the view that “a new era in the history of humanity” had begun. What had previously been perceived as unexplained mysteries, miracles and even ‘witchcraft’ were now being revealed “as the work of human spirits, ever aiming to communicate with the earth-friends they have left behind, and ever striving to impart that knowledge of spiritual life and possibilities.”
While he could not, at this stage, dare to predict where these amazing newly discovered powers might lead, he was convinced of their value as they proved “the fact of immortality,” gave an assurance “that the good or evil done will determine our happiness or misery hereafter,” and brought consolation in the face of the agonising bereavements of death.
In his lecture, Brittan spoke of the many different states of existence in the spirit realms and of his belief that a person, on dying, resided in a particular realm in accordance with “the good or evil they had done on earth.”
Yet, even those who initially found themselves in the lowest realms filled with darkness and sorrow, even those who were the most fallen and guilty souls, were, due to the divine love and mercy that permeated to the very lowest depths of the spirit world, assisted, even compelled, “to tread those paths of good and progress, which would ultimately lead them to become purified and bright, as the highest angels of heaven.”
In short, Brittan claimed a fundamental part of Spiritualist philosophy included not only the fact of survival over physical death, but, importantly, how people lived their lives determined how they fared in the spirit world and that spiritual progress was eternal and open to every soul.
From now on we would find the followers of these Spiritual Communications defined as Spiritualists and the movement Spiritualism
Of course, the views expressed by Samuel Brittan, did not necessarily reflect those held by all Spiritualists at this time. From the outset, there existed a division between those that sought the creation of an organized movement with a clearly defined philosophical framework and guiding principles and others, who fiercely maintained a strict reliance on individual freedom in investigating spiritual matters, and in the interpretation of the meaning and value of spirit communication.
2 (https://www.spiritualismlink.com/t110-the-first-lecture-explanatory-of-spiritual-philosophy-
1850)
Many contemplated that the adoption of a creed, or any distinctive articles of faith, beyond a simple definition of terms employed, was likely to fence in or wall up their field of action; to confine or even define their faith, resources and purposes would prevent the movement from remaining vibrant, progressive, and open to new revelations and understandings. They were frightened that man made theology would take over from the word from Spirit just as in every other World religion.
The extreme individualistic approach of many Spiritualists, coupled with the idea of individual autonomy and equality, meant freedom of interpretation of spirit communication was viewed as essential by most Spiritualists in the first two decades of the movement’s existence.
Such a view was not surprising, given many who were drawn to Spiritualism in the early years had escaped the bondage of religious organizations, or had been rejected by their previous religious affiliations, because of their investigation of the phenomena associated with Spiritualism.
The constant tension between these two viewpoints was often reflected in the records of the many Spiritualist conventions held around America. This tension extended into the first National Association of Spiritualists, which lasted from 1864 to 1873 and could never agree either on a need for principles, or on what these may be.
In September 1852 what was described by the ‘The New York Times’ as a “Spirit-Rappers Convention” was held in Worcester, Massachusetts. Nearly 800 people attended the afternoon session where resolutions were put recommending regular mass meetings, the formation of Harmonial Brotherhoods and spirit circles, while in the evening Andrew Jackson Davis “lectured on Spiritualism, its influences, developments, effects and probable consequences”.
The metaphysical ideas and ‘Harmonial Philosophy’ of Andrew Jackson Davis, founded on the teachings of Emmanuel Swedenborg, and describing the nature of the Spiritual Realms found favour with many Spiritualists.
Davis, though not a Spiritualist, often spoke at Spiritualist Conventions, and his ideas, as expressed in his Ten Declarations of Independence, drawn up in 1851 when his Harmonial Brotherhood was formed, would have a significant impact on Spiritualist ideology. in 1851 Davis declared.
“The Principles of Nature. The Constitution of the Harmonial Brotherhood; as Written by Andrew Jackson Davis, and Delivered before the Brotherhood, May 4th, 1851,” The Spirit Messenger, June 21, 1851: 365-367.
In this AJ Davis delivered a Declaration of Independence one part of which says.
"And furthermore—until we feel and comprehend greater truths—we hereby declare that—
Our Book is Nature. Our Master is Reason.
Our Law is Love to Man. Our Religion is Justice. Our Light is Truth.
Our Structure is Association. Our Path is Progression.
Our Works are Development. Our Heaven is Harmony.
Our God is the Universal Father! "
In November 1854, an address given at a public meeting of the newly formed New England Spiritualist Association, noted that nearly two million people in America, together with hundreds of thousands in other lands, were already believers in Spiritualism. After, outlining the ‘teachings and foundations of Spiritualism, the speaker encouraged all to undertake extensive and thorough investigation, and to prepare some systematic course of effort to disseminate the truths contained within Spiritualism. 3
Though an association had been formed, and was viewed as a necessary step, it was clearly feared that in doing so there was the potential risk that “association may tend to sink the individual – to lessen his personal efforts – and dispose him to follow where others lead, rather than judge for himself.” For this early group of Spiritualists Spiritualism had “sprung up – an infant giant – and in less than seven years had made its power felt in all parts of the civilized world” and this it had done “by its own inherent energies” unaided by associations” or guiding principles.
The speaker stated the doctrines and plans of those who professed a belief in Spiritualism were still to mature and at that time the philosophy of Spiritualism should be stated no more fully than: “Our creed is simple. Spirits do communicate with man – that is the creed. The legitimate consequences of belief in that single fact are all that can be chargeable upon Spiritualism. All else that Spiritualists may believe and do, belong to them as individuals, and not necessarily as Spiritualists.”
Significantly in the same year a new organisation also appeared in New Yok, the Society for the Diffusion of Spiritual Knowledge. This new organisation caught many of the existing Spiritualists out with the speed it was created.
The charter for this gave the following definition.
3 see the constitution and address here https://archive.org/download/constitutionbyla01newe/constitutionbyla01newe.pdf
The undersigned therefore certify—
First. That the name or title by which the Society shall be known in law shall be "The Society for the Diffusion of Spiritual Knowledge."
Secondly. That the business and objects of the Society shall be—
1. The diffusion of the knowledge of the phenomena and principles of Spiritualism.
2. The defence and protection of believers and inquirers in the freedom of thought and inquiry against all opposition and oppression.
3. The relief of the suffering, the distressed, and the erring, so far as to enable them to lead pure and upright lives.4
To give further credence to the aims of the society it was based on Broadway, New York City, Kate Fox was one of the mediums working at this building, a young Emma Hardinge Britten was the choir master and Leah Fox was a speaker. They produced a weekly newspaper “The Christian Spiritualist” in the first editions they pronounced their philosophy and principles. 5
At the Rutland Convention, held in the state of Vermont in June 1858, Jackson Davis again spoke, to explain “the fundamental principles of Spiritualism.” Fifteen resolutions were presented at the Convention that year.
Significant among them was the affirmation that the “authority of each individual soul is absolute and final, in deciding all questions as to what is true or false in principle, and right or wrong in practice.”
The continuing strong insistence of many Spiritualists that the individual was “the ultimate vehicle of truth,” made any move toward either national organization, or comprehensive definitions of Spiritualism’s main tenets particularly difficult.
In addition, not all Spiritualists were happy to place reliance on the work of Davis, believing that this would limit freedom of thought.
At a Convention held in August 1859 in Plymouth, Massachusetts, these differences were made clear in a statement. “We believe that Spiritualism should not be confounded with the Harmonial philosophy of Andrew Jackson Davis …. nor the individual theories of any other writer, whether prominent among Spiritualists or not; nor even with the teachings of disembodied spirits themselves.” These remarks regarding Davis formed part of a Spiritualist “creed” adopted at the Convention.
There is a fabulous Spiritualist Register, published annually from 1857 to 1861, this shows various events in Spiritualism, the numbers involved in the movement by states and a register of all the known mediums and speakers.
4 The full charter and list of the eminent members of the society I, including one Federal Judge can be found here http://iapsop.com/spirithistory/1854_society_for_diffusion_of_spiritual_knowledge.html
5 http://iapsop.com/archive/materials/christian_spiritualist/
Every year there was some form of principles, or statement about what is Spiritualism. By 1861 this had progressed to one which appears to have become widely accepted and remained in use almost up until the 7 Principles in the UK. This was known as A. E. Newton's Tract No. 2.and a copy can be found on pages 18 and 19 of the 1861 register https://archive.org/download/annual-spiritualist-register- 1861/Annual_Spiritualist_Register_1861.pdf 6
6 The other registers are https://archive.org/download/spiritualist-register- 1857/Spiritualist_Register_1857.pdf https://archive.org/download/spiritualist-register-1858- 1859/Spiritualist_Register_1858-1859.pdf https://archive.org/download/spiritual-register- 1859/Spiritual_Register_1859.pdf https://archive.org/download/annual-spiritual-register- 1860/Annual_Spiritual_Register_1860.pdf
Differences of opinion could not, however, hold back others from trying to define what Spiritualism was about. On July 24, 1864, ‘The First Association of Spiritualists of Philadelphia,’ an organization founded in January 1852, accepted as part of its formal constitution, a Declaration of Six Principles.
These represent the first time any Spiritualist organization attempted to define and adopt a clear statement of the principles of Spiritualism.
As such the six declarations are of immense historical significance. It is also very interesting that Cora Lodencia Veronica Scott-Richmond, one of the most influential mediums and trance speakers in the USA, was part of this organisation and voted in favour of adopting the principle., Subsequently she opposed the adoption of Principles in the national Organisation, after its formation, because they would limit the freedom of individuals.
Without doubt the principles agreed upon reflect, in part at least, some of the ideas contained in Davis’s ‘Harmonial philosophy,’ though other equally significant, and generally agreed ideas, common amongst Spiritualists of the time, can be seen in the wording.
It might also be said that, in essence, they also contained most of the fundamental concepts as are found in the present SNU Seven Principles of Spiritualism and, indeed, in the American National Spiritualist Association of Churches Nine Principles.
The principles agreed upon in 1864 are worth examining in full. I have made bold certain phrases in these principles that I think are particularly significant.
1. A beneficent power and wise intelligence pervades and controls the universe, sustaining toward all human beings the intimate relation of parent, whose revelation is nature, whose interpreter is science, and who’s most acceptable worship is doing good to all.
2. All truth is sacred and its authority absolute to the individual that apprehends it, but while one may aid another in the perception of truth and duty, no one can determine for another, what is truth hence each human being must believe and act upon individual responsibility.
3. All action, according to its quality results in suffering or in joy, by the
operation of inherent laws, physical and spiritual.
4. All human beings are destined to a continued individual existence in a future state, for which the experiences and attainments of the present life are preparatory; hence it is the duty of all to perfect themselves in knowledge, wisdom and love, making a right use of all the means obtainable, for developing completeness and beauty of character, for aid in which divine inspirations and spiritual gifts are ever available to mankind.
5. Realized communication with those who have gone before us to the invisible world is practicable under suitable conditions and is a privilege of high value to those who use it wisely.
6. The human race is one family or brotherhood, whose interests are forever inseparable; hence it is the duty of each individual not only to refrain from whatever would wrong or harm another, but also to live for the good of all, seeking especially to aid the unfortunate, the ignorant, the inharmonious and the suffering whatever race or condition.7
In August 1864, just three weeks after the Philadelphia association adopted the Declaration of Six Principles of Spiritualism, the first, truly National Convention of Spiritualists was held in Boston, Massachusetts, with almost six hundred delegates present from all parts of the country.
While declaring “that Spiritualism was something more than table-tipping and trumpet-blowing, trance-speaking and sight-seeing” and that its meaning and purpose were “human elevation and redemption,” the meeting did not address the issue of principles, despite delegates from the Philadelphia Association being present.
The main focus at the 1864 Convention was undoubtedly that of ‘National Organization’. Some had come to urge the immediate adoption of plan of organization, as the legitimate work of the Convention, but while a majority of members of the Convention were interested in organization as a topic few were yet ready to see such a step taken.
As noted in the journal ‘The Friend of Progress’ in November that year, few felt the immediate national organization of Spiritualism was wise or practical, and “few, if any, contemplated the adoption of a creed, or any distinctive articles of faith, beyond a simple definition of terms employed.”
The second National Convention of Spiritualists held in Philadelphia in October 1865 saw the establishment of the American Association of Spiritualists, an organization that had a short and stormy life. Dying in 1973 because of protests and defection when an extreme platform, proposed by its then President Victoria Woodhull, was accepted by delegates, this included both Free Love and Workers Rights based upon the thoughts of Marx.
7 https://www.spiritualismlink.com/t127-1864-and-the-first-accepted-principles-of-spiritualism
Woodhull had, through her own publishing company, published the first English version of Karl Marx Das Kapital in the USA
Just as the American Association of Spiritualists died in the USA the first steps were taken to form a truly National organisation in the UK. In 1873 the British National Association of Spiritualist was formed. It attempted to encompass all elements of Spiritualist groups whatever their sect or belief. In those early days, the founding principles tended to be those from Newton’s tract mentioned above.
The search for both principles and a balance for personal freedom would continue. There were similarities between the thoughts in the USA and the UK which is hardly surprising because the UK’s development of its principles was dominated by Emma Hardinge Britten, who frequently travelled between the countries and avidly read all the major journals. She, like many Americans, were believers in the need for national organisations.
Emma developed her principles over time and did not, contrary to the main story told about them, deliver them in full at a talk in a meeting at Cleveland Hall on the 30th April 1871, and reported in Medium and Daybreak on the 5th May 1871 8 ,“THE CREED OF THE SPIRITS AND THE INFLUENCE OF THE RELIGION OF SPIRITUALISM. A LECTURE DELIVERED BY MRS. EMMA HARDINGE, AT CLEVELAND HALL, ON SUNDAY EVENING, APRIL 30.
Summarizing this, she said at this talk. “I believe in God.
I believe in the immortality of the human Soul:
I believe in right and wrong.
I believe in the communion of spirits as Ministering angels.” She described this as her creed “all of them 1 have proved”.
She also added “Spiritualism is wholly unselfish. It proclaimed from the first the Fatherhood of God - that you all admit; and with it the Brotherhood of Man
- and that you don't all admit.”
She talks about the stern laws of compensation and retribution and then says: “But Spiritualism teaches of that God who is a spirit, of that immortality which constitutes the very gist of human existence, of that life – practice for which religious systems have been established as a guide.
What more do we require to constitute the elements of a religion?9”
8 This material and a full report can be found here http://iapsop.com/archive/materials/medium_and_daybreak/medium_and_daybreak_v2_n57_may_5_1 871.pdf
9 https://www.spiritualismlink.com/t131-the-seven-principles-a-discussion-on-their-creation
Then in the USA In the 1876 American Spiritual Magazine, edited by Samuel Watson, reproduced from the Religio Philosophical Journal, on pages 260 to 263 we find this very interesting piece.
“A PLEA FOR ORGANISATION
In every department of life, whether in business, party politics, or in the promulgation of the Christian religion, experience has fully demonstrated the fact, that to be successful, systemized organization is necessary …….
To organize Spiritualists successfully it must be on the basis of pure, simple Spiritualism, and nothing else. There is doubtless much to be revealed yet from the Spirit world to the denizens of earth life; but the following cardinal or fundamental points of Spiritualistic doctrine are generally accepted by Spiritualists, and, if so, what objection can there be to organize on such a platform, for a beginning at least?
1. The Fatherhood of God
2. The Brotherhood of Man
3. The Communion of Spirits
4. The Ministration of Angels
5. The Resurrection of the Spiritual Body.
6. Unfolding Progression through all Eternity
7. Rewards and Punishments.
That is, the spirit on laying aside the mortal body enters spirit life no better or worse but becomes subjected to the natural law of unfolding progression, suffering pain and condemnation, or pleasure and happiness, in proportion to the inner life built up when in the mortal body.
If Spiritualists can organize as a body in America, it will prove a tower of strength.
J. Edwards Washington, D.C., 923 9th Street.”
Essentially Emma Hardinge’s 7 Principles, pulled together 11 years before she summarised them at a talk at Oldham Spiritualist Temple in 1887, (a talk that left out the Ministry of angels), In 1887 the full set of Principles went into the Lyceum Manual. They went on to be adopted by the Spiritual National Union of the UK (SNU) when it was registered in 1901. They have remained largely unchanged since then despite an attempt in 1928, by Sir Arthur Conan Doyle to add an eighth Christ principle. 10[/color
Of course, this version is very different to the one told by the SNU, until very recently. This one seems to come out of Emma Hardinge Britten’s Auto Biography, which was finalised by her sister following Emma’s death. This, probably one of the most fanciful works about her life, has Robert Owen delivering the Seven Principles at a séance held in about 1861/62 with his son Robert Dale, Leah Fox Fish Brown Underhill & Emma. 11 It is interesting that this claims Leah was a powerful medium whereas all the prior evidence, from the people in the circle in Rochester at the Posts in 1848/49 categorically stated she had no mediumship ability.
By error, this information seems to have been transmuted into those Seven Principles that were given to Emma at Cleveland Hall in 1871. Albeit there12 may be a case that Emma may have made this up as a later story.
10 http://iapsop.com/psypioneer/psypioneer_v7_n4_apr_2011.pdf
11 http://iapsop.com/ssoc/1900 britten autobiography.pdf p107
12 http://iapsop.com/psypioneer/psypioneer_v6_n9_sep_2010.pdf p230
Returning to America the moves to develop a National Organisation came to fruition in September 1983 when the National Spiritualist Association of the United States of America (NSA, now the NSAC) was formed after a three-day convention in Chicago.13
They adopted their first six principles in 1899 and over time these have changed and been amended’ ending up with the current nine principles. 14
1. We believe in Infinite Intelligence.
2. We believe that the phenomena of Nature, both physical and spiritual, are the expression of Infinite Intelligence.
3. We affirm that a correct understanding of such expression and living in accordance therewith, constitute true religion.
4. We affirm that the existence and personal identity of the individual continue after the change called death.
5. We affirm that communication with the so-called dead is a fact, scientifically proven by the phenomena of Spiritualism.
6. We believe that the highest morality is contained in the Golden Rule: “Do unto others as you would have them do unto you.”
7. We affirm the moral responsibility of individuals and that we make our own happiness or unhappiness as we obey or disobey Nature’s physical and spiritual laws.
8. We affirm that the doorway to reformation is never closed against any soul here or hereafter.
9. We affirm that the precepts of Prophecy and Healing are Divine attributes proven through Mediumship.
The adoption of principles was an essential step in the legal processes to obtain registration as a religious charitable body, with its own standing as a corporate body. This safeguarded both members and officers of the organisation. In addition, it gave the legal right to own property.
We can see a nod to the past, with a respect for individualism, by the suggestion that each person has a liberty to interpret the principles in their own way. Unfortunately, the law would not recognise such inconsistency so people should remember that, to maintain the legal privileges, interpretation should be minimal and capable of being reconciled to the written words.
At this stage we now have a formal set of principles, which at that stage covered the World’s largest Spiritualist Societies.
13 http://iapsop.com/spirithistory/1893_national_delegate_convention_of_spiritualists.html
14 https://nsac.org/what-we-believe/principles/
I hasten to add that this is Modern Spiritualism, not to be confused with Spiritism the organisation that was founded to follow the teachings of Allan Kardec. This follows a series of books, Kardec assembling the automatic writings of a variety of mediums from around the world in the way he felt was intuitively guided by Spirit. There are more differences than commonalities
between the two organisations and their view of spirit communication and the afterlife (Kardec insisted reincarnation was forced, occurred almost immediately and included both reward and sometimes sever punishment by the nature of the body the Spirit was incarnated into).
After the failure of Sir Arthur Conan Doyle’s Christ Principle neither the SNU, nor what was now the NSAC included Christian Teachings, indeed the Bible may be in the library for study of comparative religions but would not be on the platform and a display of the cross was discouraged.
The action of the SNU meant that the Christian Spiritualist Churches’, which
had been part of the organisation, split off into new associations.
Similarly. In the USA they had already parted company and then the movement split again when segregation caused the NSAC to separate the Coloured Spiritualist Auxiliaries into a new Coloured National Spiritualist Association of Churches. A step totally against the origins as a major part of the anti-slavery movement.
The split meant that there were many forms of differing principles as people managed the inclusion of a Christian Saviour, the Holy Trinity, Heaven, and Hell into a picture of Spiritualism. These are not a part of the doctrine of the SNU, the NSAC or any organisation, either allied with them, or following the same teachings.
The only major group to form was the Greater World Christian Spiritualist Association. Founded by Winifred Moyes in 1931 it had grown out of her 1920’s Zodiac Circle, where Moyes was the trance medium who brough teachings from her guide entity "Zodiac," who was described as a temple scribe at the time of Christ.15
It grew quickly and impacted upon the SNU for a while. It is based upon different understandings albeit it promoted continued existence beyond Death. The website, given in the reference in the preceding paragraph, indicates the principles it follows.
Beliefs:
• We believe that God manifests through the power of Holy Spirit.
• And that each soul survives, as an individual, after physical death.
• Like the disciples of old, we believe in direct communion with God, with His angelic ministers and souls functioning in conditions other than the earth life.
• In fact, we believe that all forms of life created by God intermingle, are interdependent and evolve until spiritual perfection is attained.
• We believe in the perfect justice of the Divine laws governing all life.
• And that sins committed can only be rectified by the sinner through the redemptive power of Jesus the Christ, by repentance and service to others.
Pledge:
• At all times we endeavour to be guided in our thoughts, words and deeds by the teaching and example of Jesus the Christ.
Objectives:
• Our aim is to spread in all directions the truth of survival after death, of spirit communion, of healing by the power of Holy Spirit and to disseminate the teachings received from highly evolved messengers.
So, by 1933 the Principles of Spiritualism were defined and, apart from some to the NSAC nine, have remained unchanged (the NSAC ones saw the golden rule of Confucius amended, removed, and then returned into them.)
15 https://www.greaterworld.net/
Arthur Findley, when writing about the Seven Principles in his 1933 book ‘Rock of Truth’ 16 said of the Seven Principles that they contained “all that is needed by the average man or woman. They act as a guide to our conduct on earth, they give the necessary urge for improving our conduct and strengthening our character, they give us something to live for and they give the basis for an understanding of man’s origin and destiny. No one need fear getting old, as age is only an earth condition. Lastly, they give comfort in sorrow, especially in sorrow occasioned by parting because of death.” 17
Indeed, in reflecting on the various early Declarations of Spiritualist Principles, one might consider Findlay’s words could fit many of the versions found along the way. It does not matter that the wording is old, that the 7 Principles are written in a very Victorian way, it is the underlying meaning that is critical.
We accept a God, albeit this must now be seen as not a God in whose image we are created. It is a God that is still creating the universe; one so far beyond our knowledge that we cannot comprehend its nature,18
16 Borrowable online by joining here https://archive.org/details/rockoftruthorspi0000find
17 Quote comes from p190 in the Rock of Truth, link above
18 https://ia802505.us.archive.org/12/items/spirit-teachings/Spirit%20Teachings.pdf p50 bottom Do you know more of God than you did on earth ?
Because we know that every being has the spark of that divine energy in it, as does everything on our planet and within the universe, we know that we all are a part of Spirit that, just as we share a common genealogical construction, we all share the same spiritual energy. We are all the same family, we should treasure this, respecting each other and embracing the differences between us, not fearing them.
We know that in suitable conditions we can contact the Spirits of those that have lived a life on a physical life. Those contacts with friends, relatives and loved ones demonstrate that they still have their earthly memories, personality, and character. We know that they still have a bond with us from that other realm.
We also know that they wish to help us, and some advanced Spirits try to communicate in a way that could benefit humanity and our planet. The more advanced among them will try to function as if they are ministering angels.
Maybe in our planet they can help us whilst contact with God would be impossible for those in human form, indeed many of those Spirits that contact remind us that even those who are far advanced still cannot comprehend the nature of God.
By this communication with Spirit, we realise that there is a continuous existence of our spirit. The individual being does not disappear but may move on and grow in its new plane of existence.
We are all made aware of our personal responsibility for every act, those good, those bad and the inaction that brings about harm to others.
Humankind understands we have free will, only bound by humanities rules, expressed differently around the world. Spirit has made it clear to us that we should support, respect, and treat rightly all other members of humanity.
Our principles remind us that at some time we will have to review our physical life, once we are in the Spirit Realms, to revisit those events to bring an understanding of how we lived impacted upon others. We will be supported by this, and it may wait until we are ready to face these challenges. As one Spirit said, reaching out to a loved one during a private reading, "there may be no hell but reviewing my life felt like one."
Our principles also remind us that, once this phase of life is over, then eternal progress is available to every soul at their own pace, and as they choose it.
Spirit have assured us that there are many ways in which that can be achieved and returning to a physical life would be unusual. 19
Looking at the principles in this light takes away the problems of age, of both Victorian and masculine words. They remain a simple set of principles to live life by, without excessive restrictions or rules.
Jim & Lis Warwood
Jim Warwood 10th March 2024
.
19 Stainton Moses Spirit Teachings p60 return to earth top of page https://ia802505.us.archive.org/12/items/spirit-teachings/Spirit%20Teaching[/color]
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