What is Spiritualism and Shall Spiritualism have a creed by MARIA M. KING(1871)

WHAT IS SPIRITUALISM? AND SHALL SPIRITUALISTS HAVE A CREED?

IN

TWO LECTURES.

MRS. MARIA M. KING, BOSTON: WILLIAM WHITE AND COMPANY, BANNER OF LIGHT OFFICE,

158 Washington Street.

NEW YORK:—THE AMERICAN NEWS COMPANY, AGENTS.

119 Nassau Street.

WHAT IS SPIRITUALISM ?

LECTURE I.

The Spiritual Philosophy has been defined in books,
lectures, periodicals, etc., etc., many times since the advent
of the Dispensation; different writers and speakers ex¬
plaining it according to their own understanding of its prin¬
ciples. The various expositions that have been given
of it, in this manner, have served to enlighten the people,
somewhat, concerning its principles; they have answered
the same purpose that the same means do for any system
of philosophy or religion, viz : that of calling public atten¬
tion to it, and eliciting the desire, in multitudes of minds,
for more explicit declarations of the principles which are
claimed to be Spiritualism, by different exponents of it.
There is an imperative demand, at the present day, for con¬
cise declarations of the basic principles of the Spiritual
Philosophy, by the multitudes who have imbibed a love of it
from the meagre knowledge they have gained, in one way
and another, without studying the various works on the
subject with a view of learning its precise principles there¬
from. It is not to be expected that every one who would
know of the doctrines of Spiritualism, will take the trouble
of learning them from elaborate disquisitions on the Phi¬
losophy, or from the scattered essays and lectures which
abound, but to which all may not have access.

There is much complaint made by all classes, of the
vague, and often incomprehensible manner in which Spiritualism is taught; and there are very many who are repelled from it, because, as they aver, there is nothing to it that
they can understand. Teachers of this Dispensation owe it
to this class, as well as to all others, to give clear and com¬
prehensible statements of its basic principles; and definite
explanations of these. Spiritualism should be brought to
the comprehension of those to whom it is taught. It can
be, because spiritual things correspond to material in such
a degree that they can be explained by the latter. Minds
accustomed to the study of physical nature are prepared to
understand something of spiritual nature ; and Spiritualism,
correctly defined, and in language to which mankind are
accustomed, is as natural and comprehensible as physical
science. It is true, that materialism clouds the human in¬
tellect, at the present day, to the degree that the masses are
slow to comprehend intricate principles; and this fact has
caused it to be believed by many, that the science of Spir¬
itualism is something too incomprehensible to be under¬
stood. Ho valuable knowledge is to be acquired without
study; and whoever attempts to gain a knowledge of this
system of faith, must study it as he would the sciences, or
any other system of philosophy.

Concise statements of the principles of this faith, as dif¬
ferent individuals—mediums and others, understand them,
will be calculated to awaken a deeper interest in it, in
thinking minds, than has hitherto been exhibited by that
class. These will see, in such, something tangible for their
minds to grasp and act upon, without the preliminary labor
of wading through long treatises to find these principles.
Spiritualists themselves should have well digested prin¬
ciples as the basis of the faith they profess; and unless they
have these, it is worth little to them, or to the rest of the
world. They can neither practice nor preach a faith that
is undefined in their own minds in its basic principles.

I he human mind bases its action and its progress upon
principles clearly defined to itself; and, unless it has the
power to clearly define its position on certain principles
which must govern it, it is incapable of real progress. Its
action is too indefinite, when it originates in no basic principles, to promote actual intellectual growth ; but, under such circumstances, it is continually casting about, seeking
to lay a foundation on which intellect can build itself up.

Theories are all-important; for they underlie human
action directed to practical ends. It is altogether impos¬
sible for an individual to act wisely to any definite end, un¬
less he has a theory in his mind which directs and sustains
him in his acts. His reason and conscience will upbraid
him for doing what he disbelieves in. Conscience is the
monitor which whispers to every individual spirit, that it
has certain basic principles which must be its guide while
they remain so.

Theories on all subjects are imperatively demanded by
the intelligence of the age, as a means of inciting to thought
and investigation, and the practical application of princi¬
ples. Science, Philsophy, and Religion, are equally im¬
portant, in this age, when the tendency is to discover the
reasons of things, the powers which underlie nature’s action
in all her departments. Theories of the origin of force; of
the different qualities of matter; of the action of spirit
and matter combined; of the origin of life; of animal and
vegetable species ; of man ; of angels ; and of the nature
of God ; are all necessary in this progressive age, when
mind is asking questions regarding these things, and when
science is at fault concerning them. When man reasons
more of all things, he will be far wiser than he is at present.
When he understands better what God is, he will better
understand himself, his relations and obligations in the
universe; when he understands more definitely of angelic
intelligences, he will also know more of his own nature and
duties. When science has fathomed the problems of man’s
origin, and that of species of the kingdoms below him, and
the origin of life and force, it will have laid a foundation for
rapid progress of the race, intellectually and spiritually;
and not until then.

Some people have a habit of denouncing theories as being
detrimental to true progress. As though intellectual un-
foldment were not promoted by thought, and weighing
opinion against opinion on all questions that concern humanity! As though theories do not underlie progressive action of the human mind, as truth underlies progressive
principles ! The habit of thinking to no point, or from no
basis, is too common already among the people to need
encouragement from any class of teachers. On the other
hand, it should be the aim of teachers to insist on the
necessity of all having opinions of their own on all subjects;
and where any lack the necessary knowledge to form an
opinion, they should be taught to seek it—not ignore it.

I propose to offer a Declaration of Principles, which are
what I term, the basic principles of the Spiritual Philosophy.
In stating these principles, I do not hesitate to declare, that
they underlie my creed; for as one who has established in
his own mind a basis for belief and action, I have a creed—
what the English language defines as such. In defining
my own creed, I do not define that of any other individual,
unless some other one believes as I do. I do not attach any
authority to my creed more than reason gives it; I mean a
cultivated, an enlightened reason. I question the right of
none to choose for themselves the principles by which they
can walk among men and be good citizens. I concede the
right to none to deprive one of this privilege; therefore I
assume the right to state what I believe to be a safe guide
to individuals and socierty; a noble standard under which
all may rally, who conscientiously can, for the propagation
of the truth among the people.

Spiritualism comprehends the following basic Principles :

1st. It teaches a belief in God as an Overruling Intel¬
ligence in nature; and in correspondence with this, that
man has a Religious Nature which requires to be culti¬
vated in common with all his other faculties, that he may
aspire more and more after God, in whose image he is
created; that prayer, either as the spontaneous effusion of
the spirit in holy aspirations after truth and divine light,
unexpressed in language, or in the expressed desire—the
uttered prayer—is a necessary means of promoting progress
of the spirit, of developing it to a comprehension of truth.

It teaches that religion is so much the law of man’s nature
that he must worship and pray; and that law is fulfilled—
not changed—by his giving exercise to religious emotions
as a means of securing blessing.

2d. It teaches the Brotherhood of man ; and that man is
his brother’s keeper, in the sense that individuals are
responsible to each other and to society, and that society
is responsible to its individual members; that the civilized
and enlightened races are the guardians of those below them,
and commissioned by nature as their protectors and teachers,
in the same sense that the refined, educated, and influential,
are the natural teachers and guardians of the ignorant, the
weak, and the depraved.

3d. It teaches equality of rights of the whole brotherhood
of man; and allows no interference with individual opin¬
ions or acts, any further than the interests of good order in
society demand. It requires that the ignorant be taught
what is virtue and good order, and the vicious restrained
from preying upon society; and, at the same time, educated
into right doing. It favors just laws, and proclaims against
anarchy and license.

4th. It teaches that all men are under obligatian to ad¬
here to established social forms as far as the interests of good
order demand; and that man may not set up his own in¬
dividuality above law and the common interests of society;
that, as mankind are a brotherhood, individual rights can
not clash with those of the public ; for individuals make up
society; and an individual, in warring upon society, must
war upon himself; the interests of one being the interests
of all, in a well constituted community or government;
that social disorders only arise from the abuse of individual
privileges.

5th. It teaches that there are such things as vice and
virtue; as morality and immorality; as right and wrong; as
mankind understand and use these terms ; and that there is
a distinction between these; that the standard is established
in every individual’s nature which distinguishes virtue from
vice ; morality from immorality; right from wrong; but,
in many, nature is so perverted that they can not read them selves correctly ; and, consequently, society is under obligation to all its members to establish certain standards as
safeguards to the welfare and progress of the people. While
men are an imperfect “law unto themselves,” it plainly de¬
clares, that they must be subject to man-made laws, founded
upon God-made laws, as nearly as human legislation is
capable of doing it.

6th. It teaches that progress is the law in all nature ; and
that the human intellect passes through stages of progress,
outgrowing forms and opinions adopted in its infancy and
ignorance, and substituting for these such as are suited to
higher stages of growth; being a nearer approach to truth ;
therefore, it distinctly teaches, that dogmas and creeds can
never be authoritative over mind longer than reason makes
them so. Reason sits as judge among the human faculties,
according to this philosophy; and this, alone, is authori¬
tative with mind after it comes into full use.

7th. It teaches the equality of the sexes; declaring woman
to be as much a necessity to man as man to woman; and
that the spheres of the two are so combined as to form one
perfect sphere. It points out distinctive duties for men and
women, in consideration of the distinctiveness of their
natures and the peculiar fitness of each sex for the sphere
appointed it.

8th. It teaches that monogamic marriage is founded in
nature, and is a divine institution, in as strict a sense as any
institution can be said to be divine; that it is the most
sacred of all institutions which the intelligence of the In¬
finite Mind has established ; inasmuch as it lies at the
foundation of the progress of human beings through the
eternity of their existence. It teaches that the cooperative
creative principles in nature are embodied and personified
in the sexes; and that, in man and woman, these principles
have their highest expression. One result of marriage
being offspring in the physical state, it demands that parents
unite their care for these, eternally. It teaches that off¬
spring are not the only use of marriage, in the physical
state; but that the communion of the sexes, as man and
wife, creates magnetic conditions which favor progress of all nature, and that these must be propagated by this means in the first state, and all the states of existence through which
spirits pass; that this close relation of the sexes, being, for
eternity, sacred to uses which can be subserved by no other
means, marriage is for eternity. It also teaches that the
intercourse of the sexes in the common affairs of life, as
fathers and mothers, brothers and sisters, friends, neighbors,
and acquaintances, is necessary to the well-being and pro¬
gress of the human race; and also affects all nature below
man to stimulate its natural action; that the commingling
of the sexes in the animal creation also aids in promoting
the well-being of nature; and that this law is expressed
throughout nature by the equal distribution and the com¬
mingling of forms positive and negative to each other, and
designated male and female.

9th. It teaches that divorces are not according to nature;
yet, are allowable under certain circumstances; which cir¬
cumstances result from the undeveloped condition of indi¬
viduals and society in the physical state.

10th. It teaches that men and women should use the
utmost caution in choosing life-companions, both for their
own sakes and that of their offspring; that hasty marriages
conduce to disorder in society, by generating, as they are
apt to do, inharmonious conditions in families; that men
and women owe it to the generations to come, that they
qualify themselves for parentage before they assume its
responsibilities.

11th. It teaches that the habits of parents affect their off¬
spring for good or ill, according as these habits affect
the life-essences which are transmitted to offspring; that
ante-natal conditions decide, in a great degree, the char¬
acter of individuals—the strength of their propensities
to wrong doing, or their love of virtue and right. It teaches,
therefore, that every consideration for the good of society
demands, that people be educated into correct habits.

12th. It teaches that the character of the civilization of a
people depends in, a great degree, upon the quality of their
diet; that the essences of food and drink enter into the
nature of individuals, affecting their mentality, morality
and spirituality; and that, therefore, a gross diet is utterly
incompatible with refinement of morals, intellect, and spir¬
ituality; while the opposite is conducive to progress in all
that makes man truly manly and Godlike.

13th. It teaches that there are spheres of life, infinite in
number, through which man and the elements which
clothe outer nature pass on to perfection; that each suc¬
cessive sphere is a link which binds that below it to those
above; and that its influence is to elevate elements upon
the lower to its own plane. It teaches that it is the pre¬
rogative of the higher to reach down and elevate the lower,
not push it downward ; therefore,

14th. It teaches that the Devil of Old Theology is a
myth; and that evil spirits do not interfere with the children
of earth to degrade them with their malicious influences.

15th. It teaches that order is so much the law in the
second sphere, that the vicious can be restrained for their
own good and that of their fellow beings, in that and the
lower sphere. This order determines the use of efficient
means to elevate the degraded and every other class. It
teaches that the progress of every individual receives an
impetus upon his entrance into spirit-life, from the fact that
conditions there favor this.

16th. It teaches that the death of the physical body re¬
leases the spirit, which was its living principle; and that
the latter, after a short period of unconsciousness, revives
to conscious life, clothed in a body like unto its physical
form, but spiritual; that the spirit, now “ clothed upon ”
with spiritual powers which it can use, goes to the second
sphere, as to its home; conducted thither by spirits whose
pleasure it is to nurse, guard, and teach, the new-born
spirit; that the life of the individual continues as if un¬
broken, but by the single ripple called physical death, and
that progress through this sphere ensues, when it is pre¬
pared to enter upon life in the third sphere; and thus it
passes onward through the spheres, leaving behind it, for
ever, physical life, and progressing through successive stages
of spiritual life.

17th. It teaches the gradation of spiritual spheres to suit
the progressive life of spiritual man; and that the spheres
of each grade are infinite in number in the universe; that
spiritualized substance emanates from the surface of phys¬
ical planets of a single system of a certain grade, to form
a spiritual surface, which is a sphere, and termed the second
sphere, as succeeding the first or physical plane; and that
surface forms of the higher grades on these physical planets
transmit spiritual essences to compose forms to clothe this
spiritual surface ; that refined spiritual emanations from the
second sphere combine with others from the same grade of
spheres, and gravitate to a higher plane, there forming
spiritual surface and forms, which is the third sphere; and
that thus are successive spheres formed and clothed. It
teaches that spirit life is a continuation of the modes estab¬
lished in the first state of being; these modes being spirit¬
ualized, and adapted to higher planes of life—the spiritual;
that man, as a spirit, forever retains his identity, as all
nature does, in the sense that spiritual surface of every
grade of spheres is clothed in conformity to physical; that
man, in the spiritual state, finds scope for the use of all
his powers of body and mind; that his body is sustained
by the same modes by which it was in the first state, and
his mind acts, also, in the same manner; lower nature
being the agent upon which body and mind must draw to
support existence, and promote thought and progress; that
the spiritual body is not subject to disease, or the contin¬
gencies which in the physical state produce death; being
magnetic, and therefore repellant to whatever would inter¬
fere with its proper condition. It teaches that the change
which ushers spirits of one sphere into a higher, is a gradual
laying off of the outer elements of the form, until the indi¬
vidual is unclothed entirely of the grosser elements which
made its outer in that lower sphere, when it is unfitted to
remain longer there, but rises as naturally to a higher, as
the spirit, unclothed of flesh, gravitates to the second sphere;
that this change corresponds to physical death; being a
higher manifestation of the mode of changing spheres.

18th. It teaches that nature is, and God is, from eternity to eternity; that they are co-existent and reciprocally dependent upon each other for existence; and that all life, all
force, and all development, result from the cooperation of
spiritual and physical substance. It teaches that God,
through diversity, originates the life of nature ; God, or the
superior grade of spirit, being positive to all inferior nature,
and acting upon it as a positive upon a negative, to pro¬
mote action through attractive and repulsive force.

19th. It teaches that all action in nature results from its
trinity and the duality of its forces; that the two principles
constituting the duality of forces are the positive and neg¬
ative, or male and female principles; that spiritual and
physical nature cooperate as a dual force, promoting all
life and all action, as stated in a former proposition. It
teaches that the duality of force is exemplified in all nature
by male and female forms cooperating as creative forces,
and is expressed to man’s comprehension in many forms,
by the duality of organs which constitute the whole form
or being. It teaches that in spiritual, as in physical nature,
this law of duality of force prevails ; distinct grades of spir¬
itual cooperating with each other as positive and negative.

20th. It teaches a Trinity of principles in all nature, all
beings and forms, from God to the lowest form of inani¬
mate matter; and that all the phenomena of nature result
from the cooperation of these three principles; which are,
in man, the interior spirit; the soul-principle or vital forces,
which are the spiritual body ; and the physical part; and in
lower nature, principles which correspond to these; being
essential spirit of two grades, and physical substance. Each
principle being dual, the action of all nature is the express¬
ion of life through a trinity of principles acting upon each
other by virtue of the duality of the force composing each
one. Individual man is a trinity; but only as male and
female—the complete one—acts as a creative agent in na¬
ture. This illustrates the principle herein declared. To
illustrate further: Spirit acts with the physical part of
man’s nature to produce vitality; and yet, no expression
can be given by the interior spirit, only as it acts and re¬
acts upon the soul-principle and physical body.

21st. It teaches that Deity is Superintending Intelligence
within the universe, acting to promote the order therein;
and that, by law, the order of nature progresses as Intelli¬
gences outworks plans by which it can the better reveal
itself through matter. It teaches that there was a period,
in the eternities of the past, when the present order of na¬
ture was instituted—when Deity began to unfold His pres¬
ent method of manifestation. It teaches that the Trinity
of Deity is the trinity of nature; being perfected intelli¬
gence acting through an intermediate principle, which may
be denominated spiritual magnetic force upon physical na¬
ture ; illustrated by the manner in which man’s intelligence
acts through his spiritual body upon his physical body ;
that the duality of Deity is the duality of nature; being
the cooperation of spirit with physical substance for the
production of life, and all grades of action in nature. It
teaches that God is unity of power, wisdom, aud purpose,
for accomplishing development and progress; that, as in¬
telligence, He is the fountain of law, order, power, wis¬
dom, justice, and love. It teaches that, as man possesses
in his nature the germs of all the attributes of the Infinite,
he is destined, through an eternal course of progress,
(eternal here being used as a relative term,) to reach the
estate where he will exercise the attributes of his nature
perfected; and that, as individual man, he will combine his
intelligence with that of his fellows on the same plane, and
this combined intelligence of the perfected grade, will exer¬
cise omniscient wisdom, and omnipotent power, in nature, as
God; that the unity of the Godhead being, as stated, unity
of power, wisdom, and purpose, is displayed in the unity
of action of the highest—the perfected grade of individual¬
ized intelligences of the universe ; that the only consistent
manner of accounting for the phenomenon of mind, organ¬
ized and individualized, and the phenomenon of its action
upon nature in all the different stages of its progress, is to
invest it with Deific attributes, and accord to the perfected
grade of minds of the broad universe, together , the prerog¬
ative of Deity.

22d. It teaches that the Infinite Mind is connected with all nature through grades of forces affinitized and connected, like the links in a chain; and that there is no possibility
of separating a being, or an atom, of the universe from the
power of thi-s Mind, whose will acts upon all things below
It as dictated by Its intelligence; that spirit-communion,
or intercourse of departed spirits with man in the flesh, is
only a manifestation of the law by which God acts upon
nature in its various departments.

23d. It teaches that Mediumship is the universal law of
nature, governing in all the phenomena thereof; that all
mankind are mediumistic; but that in the present state of
mankind in the flesh, it requires special efforts on their
part, and on the part of their spirit guardians, to develop
medium powers sufficiently to be of practical value in de¬
claring truth to mankind from the spirit world, and illus¬
trating spiritual phenomena of various kinds.

24th. It teaches, that in order for mediumship to be of
practical value as an exponent of truth, the law governing
its development must be thoroughly understood; that there
is a possibility of perverting mediumship to ignoble pur¬
poses ; since all who use it are not wise; and that, there¬
fore, it is the duty of those who rely upon mediumship as a
source of light and truth from the spiritual sphere, to en¬
deavor to make it subserve the highest possible uses, not
only as an agent of revealing truth to the intellect of man,
but of assisting in the progress of his physical nature—of
aiding the healthy in the preservation of their health, and
in the acquirement of health by the diseased.

25th. It teaches that circles for producing spirit manifest¬
ations, or for the relief of the diseased, are useful, if prop¬
erly conducted; but, if not so conducted, they are deleterious
in the extreme; both to the health of the individuals
forming the circles, and to the cause of truth; because the
subversion of the perfect law of spirit-control, deprives
spirit-controllers of the power to manifest perfectly for any
object,—either for teaching important truths in language
through the organs of speech of a medium, or by writing
through the hand, or for producing convincing physical
manifestations, or for healing.

26th. It teaches that magnetism, physical and spiritual,
is the force that connects disembodied mind with em¬
bodied; that, through different grades of this ethereal ele¬
ment, spiritual beings communicate with physical nature,
and with mind embodied in physical forms; and through
the latter, give expression to their thoughts; the organs of
the physical man being put into requisition for the expres¬
sion of these thoughts to the senses of physical man. It
teaches that this element is universally diffused throughout
physical and spiritual nature, and as a graded force which
spirits of all grades use to operate upon nature below them,
constitutes the arm of the Omnipotent wherewith He sways
the sceptre over His universal empire.

27th. It teaches that the ministry of spirits is universal
in all departments of nature; individualized intelligences
being the agents through which God acts to perform His
will upon universal nature.

28th. It teaches the immutability of truth; and that man
is to grow up into all truth by searching throughout the
bounds of nature for principles, and evidences of principles,
which lie scattered over these bounds as thickly as the
leaves upon the forest trees, and the sands upon the sea
shore.

29th. It teaches, in fine, that truth has been revealed to
man as fast as he could receive it; that revelations have
been the order since man became sufficiently spiritualized
to be inspirational to the degree that he could understand
the promptings of spiritual beings ; and that, consequently,
all systems of religion the race has received, contain more
or less of truth, either symbolized vaguely in forms and
ceremonies fitted to a gross people, or expressed by the
visions of seers or the teachings of prophets ; that it com¬
prehends all of truth that every system has unfolded, and
reveals truths, new to the race, as it is qualified to receive
them ; thus making up a grand and perfect system adapted
to the present age, and all future ages, as it unfolds itself
to meet the wants of progressive man.

I have stated, as concisely asposssible, the basic principles
of the system which is being revealed to the world from
sages in spirit life through medifmship, as I understand
them. As an individual spirit, I have studied these prin¬
ciples on the spiritual plane, and comprehend them by my
powers of reasoning and investigating ; as those on the
earthly plane, to whom they are addressed, must, if they
comprehend them at all. I use mediumship as my means
of communicating these principles ; and mankind are left
to judge, both of the worth of the propositions, and the
means through which they are presented.

Some principles stated are plainly comprehensible, from
the fact that they have been long studied by many, and
proved by investigation and experimentation. Others are
of a more intricate character, not susceptible of proof as
readily as others, and requiring more extended investiga¬
tion to establish them. I claim, however, that nothing has
been stated in the foregoing propositions that can not be
established as agreeing with reason and analogy, by the
light which nature gives through the variety of phenomena
exhibited in her various departments, which man has it in
his power to study. For instance : Propositions are stated
relative to the nature of force, and of Deity, which seem in¬
tricate ; and are, in the sense that close study and investi¬
gation are necessary to prove them; yet, these are as sus¬
ceptible of proof as many that scientific men make, based
upon their knowledge of natural phenomena ; and are to be
established in the same manner as the latter, to the satisfac¬
tion of reasoning minds. If it cannot be believed, that the
Infinite Intelligence has provided the means whereby His
children, created in His own likeness, can gain a knowledge
of the most intricate principles concerned in nature’s ac¬
tion —which comprehends the principle of Deific Life and
action —then it can not be believed that adequate provision
has been made to promote the progress of intellect. If there
are secrets in nature which man has not the power to fathom
by his intellect, then he is not in the image of God, intel¬
lectually; for God compasses all knowledge; and the idea
expressed in the phrase, “in the image of God,” must signify that man’s powers ultimate in Deific. Whoever
sets hounds to the powers of the human intellect, or to its
privilege of expanding in the search and acquisition of
knowledge, is short-sighted, and puts an unworthy estimate
upon humanity and the wisdom of God.

Propositions like those I have stated are calculated to
awaken thought and stimulate investigation upon the most
important questions that can engage the human mind. The
principles involved in the Spiritual Philosophy are, emphat¬
ically, what concern man in every department of life. They
are what he must understand and act upon as he progresses;
and are what are so perfectly adapted to his nature and
necessities that he can not progress in sound knowledge
and true wisdom without making them his own. “ Know
thyself ,” is the first command of nature to man, in whom is
revealed, by his handy-work, the image of Deity. What
can stimulate human beings to improvement like a knowl¬
edge of what they are and are to become, according to this
Philosophy? Allied to Deity! “Heirs of God, and joint
heirs” with one another to the empire of the universe!
When once aspiring man becomes convinced that his des¬
tiny is indeed to be so grand, he is stimulated to use his
best endeavors to press forward towards it. As long as he
says: “I am a worm, and destined to eternal ignorance of
the source of my being and its Author, and of the eternal
laws which originate in God and control all nature,” so
long are his aspirations chilled, and his efforts to progress
weak, and almost fruitless. A worm , he will grovel; an
aspirant after Godlike wisdom and power, he will soar.

The sources of life, whence spring the living forms that
people nature in all her realms, the forces which impel and
stimulate action throughout the universe, are unrevealed to
man in the theology of the present age; and in its philos¬
ophy and science, likewise. Materialism yet so beclouds
the human understanding, that religion is deeply tinged
with superstition ; and philosophy is blind to the real causes
of things. Spirituality, as an element of force in nature, is
not recognized by materialism; and hence, philosophers and scientists stumble over the most important problems which the intelligence of the age is discussing. The prin¬
ciple, that spiritual force acts with physical for the produc¬
tion of all life and motion in nature , is the corner stone of
science and philosophy; the multifarious modes of action
in nature being dependent upon it. The interdependence
of mind and matter, of God and the physical universe, and
of spiritual and physical forces, are as plainly taught by the
Spiritual Philosophy as any other principle ; and whoever is
inclined to question the practical value of this philosophy,
should consider whether there is any practical value in
science, or in the modes which are established by Divine
Wisdom for carrying on the operations of nature.

Spiritualists are exercising what knowledge they possess
of their philosophy, in investigating spiritual phenomena,
and illustrating them to the world ; and it is all-important
that they understand, full} 7 , the extent of the obligations
resting upon them to see that no perversion of the laws of
mediumship, and of magnetic force, shall be allowed to in¬
terfere with the progress of true Spiritualism, where it is
possible for them to prevent it Perversion of the law of me¬
diumship, and of the uses of the magnetic forces which
spirits use to produce manifestations, is, to-day , hindering the
progress of the cause of truth ; and threatening the very life of
Spiritualism. Multitudes are asking the questions : “Where
is the fault? What is the cause of the great conflictions in
revealed Spiritualism, and of the unreliability of Spirit-
communica’tions ?” Misapplication of the law of medium-
ship, is the greatest fault that Spiritualists have committed,
and continue to commit; and this will appear evident to all
who thoroughly investigate the matter.

The world needs a theory of the method of Spirit-com¬
munion that can prove itself to be the true one, by applying
means to remedy the existing inconsistencies in Spiritual¬
ism. Circle manifestations need to be regulated by the law
that decides the influence of magnetic forces upon the
human organization for good or ill; and mediums need to
be controlled by a just sense of what is due to themselves—
their character for integrity and morality, and what is due to those who are asking of them communications or manifestations from the higher life, and also by a correct knowl¬
edge of the law of development. When Spiritualists—-
mediums and all others, are properly instructed in the law
of mediumistic development, the psychological laws, the
constitution of the human mind and brain, and the adapt¬
ability of certain constitutions to the practice of medium-
ship, and the unadaptability of others; then, Spiritualism
will have secured a strong basis; the rotten, crumbling,
stones having been removed from its foundation, and re¬
placed by others adapted to the place assigned them in the
structure.

Spiritualism is Law , Order , Morality , Virtue , and Religion ;
but it is sadly misunderstood by multitudes, who despise
it as a Godless system; having a tendency to demoralize,,
and propagate disorder and license in society. Let it be
understood what True Spiritualism is! I would exclaim in*
the ears of all believers in the faith; and then the pure
gold will be discerned from the dross—the true from the
spurious, in what is taught as this sacred philosophy. Let
it be understood, that Spiritualism recognizes that man is a
Religious Being, who must worship and pray, as one means-
of promoting his progress; and recognizes him as respons¬
ible to his brother man and to society , as well as to himself; and
it can no longer be said, with a shadow of truth, that the
system teaches that man sets up his own individuality as a
God to worship, and as above all obligations to constituted
authority in society.

T call attention, particularly, to the necessity of a clear
explanation of what Spiritualism is. I am well aware that it
is to some what it is not to others; but this fact should
stimulate every one who has a system of principles clearly
defined in his own mind, which he calls Spiritualism, to
show to the world what this is. Be they few or many, let
the creeds of Spiritualists be declared , that the world may
know what they are, and choose between them. This will
be a means of awakening a degree of thought and investih
gation of the Philosophy that has not been secured, as yet,
by all the means that have been put in practice by Spiritualists. It will give an impetus to the progress of the cause,such as it must receive before it can achieve a victory over
its most powerful antagonists in the scientific and religious
world.

Principles, declared by individuals or societies, serve as
nuclei around which minds gather for the purpose of inves¬
tigation. A system of principles attracts such a grade of
minds as it is suited to; and if there is any truth in it, its
advocates will be benefited by it, in a measure; it will be a
stepping-stone to them to a higher and better. Opinions
that are not established as authoritative by the mere power
of a Sect, State, or as of Divine origin, but only recom¬
mended as being founded in reason and nature, are rally¬
ing points for classes of men, from which they start out upon
a progressive career. In this career, they may often diverge
from the straight course in which truth would lead well
constituted minds, from the fact that there may be errors
in their creeds, and that their minds may not be well
balanced; nevertheless, those think to some purpose who
think from a basis of principles, and must progress, intellect¬
ually, from the exercise of the faculty of thought directed
to an end.

Principles need not be vague or unmeaning, as expressed
by Spiritualists, or any others. Nature gives clear light
upon all questions of her philosophy; and students who are
in earnest search for this light, who eschew bigotry and
prejudice, are sure to find it. The principles of nature, which
are the principles of .true Spiritualism, students of nature
can discover, clearly defined, if their powers of comprehen¬
sion are well developed. They may not discover them fully
revealed in musty tomes which disclose the wisdom of phi¬
losophers of past ages, neither in the theories of philosophers,
scientists, and theologians of the present; but they may
search all these for hints of important truths, and combine
these hints with the knowldge they can obtain from the
study of physical nature, revelation, and the phenomena of
mind, and thereby establish truths and principles to their
satisfaction, which they can define in a clear and compre¬
hensible manner. Thus, clear and comprehensive statements of the principles of Spiritualism , can be given , by those who have carefully studied them; having minds capable of dis¬
criminating between what is truth and what is error in the
received Spiritualism of the day; and thus avoiding incon¬
sistencies and contradictions in their statements of principles.

To gather up the scattered elements waiting for combina¬
tion and proper organization, is the work which awaits
Spiritualists in the near future; a work which can not he
long deferred. A beginning must be made soon upon the
living structure which is designed to replace the crumbling
edifices which are founded, in part, upon the ignorance and
superstition of the people. Knowledge is increasing; and,
in enlightened lands, ignorance and superstition must, ere
long, be succeeded by intelligence and enlightened reason;
and then there will be ample scope for the influence of a
system such as Spiritualism promises to be when it is well
understood by an intelligent people.

SHALL SPIRITUALISTS HAVE A CREED?

LECTURE II.

I shall preface my remarks by giving my definition of the
word Creed. It is that of Webster; viz : A definite sum*

MARY OF WHAT IS BELIEVED.

The question of organization is agitating the minds of
Spiritualists, at present, to a considerable extent; and also
that relative to the expediency of declaring the principles
of the Spiritual Philosophy plainly to the world. These
questions have been forced upon Spiritualists in considera¬
tion of the status of Spiritualism, and the evident necessity
of the inauguration of some strong measures to give an im¬
petus to the movement, and to insure its permanence and
ultimate success. For twenty-two years the phenomena of
spirit manifestations have been exhibited among the people ;
and mediums and others have been explaining the princi¬
ples of the Philosophy ; and multitudes of people have been
convinced of the reality of spirit communion, and of some
of the important principles connected with it. This period
has been one of disintegration of old sects, to some extent,
of tearing away the old supports upon which multitudes
have leaned, preparatory to supplying new and stronger
ones. It has been a period of transition; during which,
confusion was, necessarily, the order.

It must be apparent to every thoughtful mind, that the
conditions which have existed within these years, have been
a necessity of the situation; that order could not be at
once elicited in the new sect, which was composed of learn¬
ers only, and which was continually adding to its numbers
neophytes from the prevailing sects, who could not, at once,
define their belief, or understand the doctrines of a system
which was so new to the world that noue fairly understood
them. It required years of investigation of the phenomena,
to convince some minds of its reality; and years to sub¬
stantiate the fundamental principles of the Philosophy,
before a foundation could be laid to a system which might
be to the people a substitute for the prevailing ones.
Transition, according to nature, signifies confusion prepar¬
atory to higher order—a tearing away of the old, preparatory
to the substitution of the new.

In view of what has been done, and of the existing con¬
dition of things in the ranks of Spiritualists, and of pro¬
gressive minds outside this body, it becomes a matter for
serious consideration, whether disorganization shall con¬
tinue to be the condition throughout the. sect, or whether
the time has not arrived when organization of the scattered
elements and forces, on a sure basis, should commence in
earnest. It is a law of nature, that elements, or material in
a confused mass, disintegrate rapidly, and, ultimately, dis¬
solve and disappear; serving no purpose but to diffuse their
constituent parts throughout surrounding nature; whereas,
if they are properly combined, after being gathered, they
will form a durable structure, which will serve some pur¬
pose in nature better than the diffused, fragmentary elements
could. There is a possibility that the elements which have
been gathered during the past few years by the dissemina¬
tion of Spiritualism throughout the land, of which may be
formed an organized power which shall exercise a vast in¬
fluence for good over the generations to come, may be left
too long unorganized, and so be dissipated. A possibility
of this, I say; for unless the appropriate means are put in
operation to organize, and thus properly utilize this mass,
it must be dissipated into “thin air;” and the good which
might have accrued from its proper use, be deferred.

The cry of, “ no creeds or declarations of principles for
Spiritualists ;” “ no organizations but for business purposes,”
is reiterated with such pertinacity by many throughout the
ranks, that it would seem that the whole body has determined on the one course, which can result only in the complete disintegration of the whole mass, and the dissemination
of its elements among the sects who are waiting, with open
arms, to receive them. An opinion seems to be prevalent
among Spiritualists, that it is heresy to progressive ideas, to
declare distinctive principles, as such; to say to the world,
as a sect which has principles that make it a unity, and sepa¬
rate it, in a sense, from the rest of mankind, “ we believe
thus.” As though it could be in opposition to freedom of
thought and religious belief to possess distinctly defined
opinions, and to declare these to the world!

What is Spiritualism ? is the grand question which should
interest Spiritualists ; for it would seem, that with the mass,
it is either nothing that can be explained , clearly, comprehen¬
sibly, and briefly, in a Declaration of Principles or Creed,
or something which should not be so explained. It is plain that-
it is either something or nothing. If something, the world
is demanding to know what; if nothing, every consideration
of human welfare demands that it be henceforth discarded.
It is useless to point to dissertations on the philosophy found
in books, courses of lectures, newspaper articles, etc., etc.,
as being sufficient to define it to the world. People demand
brief, definite declarations of the principles of any faith
which they are asked to accept; for without such, they can
not comprehend them.

The fear lest Spiritualism be construed into an authorita¬
tive, or binding creed, is so great in the minds of many,
that they overlook the important truth, that a system that
does not commend itself by the consistency of the doctrines
it teaches, is worth nothing. Spiritualism can only com¬
mend itself to sensible minds, as being something definable
and practicable. If such can be persuaded that the name is all
there is of it worthy to be promulgated, they will seek some
other system of faith whereupon to build up their spiritual
natures—one which defines itself with sufficient clearness
to enable them “ to give a reason for the faith that is in
them.”

I make the assertion, broadly and plainly, in the face of
facts demonstrative of its truth, that in organization on a basis

of Principles , plainly declared, is the salvation of Spiritualism .
There is common ground upon which all Spiritualists can
meet and agree, and there is common ground where dis¬
tinct classes of Spiritualists can meet and agree. That all
who are called by this name, can not agree on one set of prin¬
ciples, is very well understood; and, therefore, it becomes
evident, that there are distinct sects comprised within the
great body of believers in spiritual manifestations. If these
sects do actually exist, where is the propriety in seeking to
disguise the fact ? Can the world be made to believe that
the great mass of Spiritualists are one in opinion, and laboring
to build up one faith ? As things are, does it not rather
appear to the outside world that Spiritualism “is a house
divided against itself”—that the undeclared sects, which
compose the great body, are as actually warring against
each other as though they were called by different names,
or had each declared a distinctive creed? There is the
spectacle of the sect that adopts the doctrine of pre-existence
and re-incarnation, contending against the one which op¬
poses this dogma; of that which accepts the doctrine of
Demoniacal possessions opposing itself to that which rejects
this doctrine; of that which believes in the existence of
God and a religious nature in man, opposing that which
declares the opposite; of the opposing parties upon the
questions of social reform, etc., etc., etc. Does it not ap¬
pear that the effort is vain to suppress creeds in Spiritualism,
since the intelligence of the people impels them to form
opinions on the various subjects presented for their consid¬
eration ?

Sectarian Spiritualism, as well as sectarian Christianity,
results from the diversity of minds composing the mass of
the people who accept these systems of faith. Minds do
not comprehend principles alike; and the effort to force
them to do this, is cramping to the human intellect. The
Church of Rome has tried for centuries, to force one creed
upon the people of Christendom. It declared that there
must be unity of belief throughout the Christian world;
and in its effort to compel this unity, it applied all the

power of the civil arm, of a bigoted priesthood, whose will
was law among the people, and of superstition, which could
be wielded by priests and potentates according to their
pleasure. The blood which has flowed in desolating tor¬
rents, the persecutions which have raged, causing such
inconceivable sufferings to humanity in Christian countries
in past centuries, bespeak the effort of a powerful sect to
establish a single faith throughout Christendom, and the
world. It was utterly inconsistent with the ideas of this
sect, that any should differ from them; or, if differing,
should declare the difference. When Christianity was
Popery, and the power of the civil government and the
sword was exercised to make all the people Christians, there
was a “harmony” throughout the ranks of the believers
which amounted to stagnation.

It was a thing far easier of accomplishment in the dark
ages, when the Romish Church held universal sway in
Christendom, to cause the people to accept, unquestioningly,
a name and a faith, than it is at present; although then,
there were those who would suffer all the torments malig¬
nant fiends could invent, before they would sacrifice their
principles to a name, or to a dogma, made authoritative by
the will of man. In the present age, intelligent people,
especially in a free country, can not be coerced into pro¬
fessing a faith which is not theirs—which their reason and
conscience forbids them to indorse. Thus it happens, that
all Christians, at the present day, are not Papists. They
dare be something else, if their reason forbids them to fol¬
low the ancient creed. Thus it happens, that all Spiritual¬
ists do not accept the same doctrines. WJien it is attempted
to suppress Declarations of Principles, to coerce a sentiment
in the body that forbids Spiritualistic organizations declar¬
ing their creeds, it is, in fact, reinstating the old method
pursued by the Romish Church, of forcing a unity of
opinion upon the mass of believers. If the same means
are not resorted to, to secure this unity in the former case
as in the latter, the same principle is involved; as must
appear on a close scrutiny of the subject. A public senti¬
ment that forbids individuals or societies declaring plainly

their opinions or creeds, rules of order, &c., is a “ Thumb¬
screw and Rack,” potent to perpetuate the rule of ignorance
and authority, in an age that calls for free discussion of all
principles.

It is nothing short of the grossest wrong to individuals
and societies, that they should be debarred, by any means,
from declaring their sentiments, freely, to the world; that
they may be understood and appreciated for what they are.
Whoever understands what Spiritualism is, in the view of
millions of intelligent people who reject it, and what it is in
reality, must feel that there are good reasons why consistent
Spiritualists should wish to declare their principles; indeed,
an urgent necessity for them to do so. No individual who
is not a hypocrite, is willing to “sail under false colors,” to
use a homely phrase. No one who attaches any value to
opinions and truths, is willing to be charged with believing
what appears to him to be error, and dangerous or foolish
doctrine. How many have forsaken the ranks of Spiritual¬
ists and taken refuge in the churches, to escape the odium
of being misunderstood on principles vital to the welfare of
society, the annals of Spiritualism will tell; they are very
many. How many in the churches, who have accepted the
revelations of Spiritualism, but would not come out and
declare themselves Spiritualists, for’the same reason, appears
from the statements of thousands who are of this number.
All this results from the delay of the different classes ot
Spiritualists in stating their creeds.

Humanity will have creeds. Every human being pos¬
sessed of common intelligence has a creed, which he mod¬
ifies as his intelligence increases. There is nothing so hor¬
rible about creeds as many are led to suppose, by the hue and
cry against them. They are simply the opinions adopted as
a basis of faith and action for the time. Without such a basis,
progress is impossible; for he who believes nothing knows
nothing; and can know nothing until he has come to some
conclusions in his own mind.

. In my former lecture on this subject, I stated the propo¬
sition, that theories are all-important , underlying, as they do,
human action; and theories upon all subjects which concern humanity. A theory, or in other language, a creed,which is an expression of opinions conceived by investiga¬
tion of any subject, can not, in the nature of things, be
authoritative, only over such minds as accept it by the force
of reason. Over such, it is authoritative so long as reason
makes it so, and no longer. When a new basis is formed,
the mind forsakes the old and accepts the new, being still
impelled by reason. Spiritualism distinctly disavows author¬
itative creeds , such as have enchained mind in the past; at
the same time that it proclaims the necessity of tenets as a
platform upon which individuals can stand while they are
further investigating nature’s principles, preparatory to
grasping more truth to incorporate into their platform of
principles, or to serve as a new platform, higher, more com¬
prehensive than the former.

The examples the world has had of the dwarfing, cramp¬
ing tendency of authoritative creeds—that style which de¬
rive their authority from other sources than man’s reason,
have put progressive minds on their guard against them.
Spiritualists repel the thought that a creed shall ever be
established for them that will become authoritative in a
manner to supersede the necessity for thought and reason,
and investigation of all principles. This danger must of
necessity be incurred, in a degree, in the present state of
society, whenever an individual or class of minds receive
opinions on any subject. The tendency of the human mind,
in its weak, undeveloped state, is to rest upon an opinion,
or a set of opinions, rather than incur the labor of sounding
those principles to their depths, and laying a new foundation
on higher ones, if these prove untenable. It is always by
dint of urgent effort on the part of advanced minds, that
the masses can be induced to think; and therefore, by com¬
mon consent, as it were, the means that have been used by
the Church to make creeds authoritative, have succeeded
with the masses. Intelligence alone will redeem a people
from the danger of succumbing to creeds. Schoolmen
have established creeds—dogmas, which have retarded hu¬
man progress in common with church creeds; but how
could it have been avoided ? Scientific men base conclusions upon phenomena; and these conclusions become authoritative with the masses, as originating with wise men.
Shall not wise men continue to study and declare to the
world their conclusions upon all subjects, that there may
be a basis for thought and action for society ? Surely they
must; or stagnation would result.

A system that declares its foundation principle to be
progress—perfect freedom of the human mind to change
its opinions upon all subjects, and establish new creeds as it
passes from stage to stage in its progressive career, obviates
much of the danger of its principles becoming authoritative
among men. It will be, indeed, a protecting aegis to those
who adopt it; for while it spreads out a solid platform
upon which humanity can stand, it forever points onward,
and beckons all men upward, to broader, firmer standing-
ground.

Freedom of thought and opinion is promoted, rather than
hindered, by the promulgation of opinions by the great
variety of minds which make up humanity. Thought and
investigation are awakened by the examination of different
creeds; and individual minds expand in the light they
draw from these, and become prepared to improve their
own platforms of principles. The chain once riven which
binds men to creeds made authoritative by superstition , the
civil , or ecclesiastical arm , and they progress through the
influence of another class—those creeds of which minds are
required to judge before they accept or reject them. It is
by comparison of opinions, dogmas, and systems of philos¬
ophy, science, and religion, that men become wise, at length.
By experimenting, and studying the effects, the influence,
of different.systems and creeds, individuals learn important
lessons; and it is by combining knowledge acquired in this
way with that attained by studying nature’s laws and
principles, that the mind is enriched with all necessary
knowledge.

The discussions which arose among theologians after the
Reformation had broken the power of the Papal despotism
sufficiently that men could begin to think for themselves
and express their opinions, elicited light, impelled to thought, and created a desire for greater freedom of opinion, and better advantages for studying everything that
would give light upon the Scriptures, the theology of the
Church, Church history, &c. A new era dawned upon the
ivorld , when sects separated themselves from the Romish Church
and declared their creeds , which differed from each other, and
from that of the Mother Church. The latter had been so all-
embracing, that it contained nearly as many Indfidels—
Atheists and Deists—as it did believers in God and Reve¬
lation ; as many who had no heart in Christianity, as of
those who were, from principle, devoted to the doctrines
of the Romish Church; and all these had been compelled
to silence on the subject of their differences of opinion;
the result being stagnation^ intellect among the masses,
as stated in a former connection.

Who, at the present day, that is not a bigoted sectarian
of the old school, deplores the establishment of sects at the
period of the Great Reformation ? Who will say, it had
been better if unity had been maintained throughout
Christendom in place of the diversity of opinion which has
since prevailed among Christians? What mind whose in¬
telligence is not warped and overshadowed by bigotry, but
will acknowledge that the divisions in the Protestant Church
have resulted in the promotion of intelligence, freedom of
thought, and truth, among the people of the different coun¬
tries where this faith has prevailed ? Luther, with his iron
will, contended that the consecrated wine and bread were
the actual blood and body of Jesus; and strove to make
his opinions authoritative among his brethren, who, with
him, dissented from Rome; but neither his will nor his
logic prevailed with the firm Swiss Reformers; and thus
a schism was created at the very outset of Protestantism.
Very few Protestants in America now regret the obstinacy
of Zwingle and his associates. Most Protestants now know,
that the dogma which Luther maintained with such obsti¬
nacy, was a superstition of the Old Church, and inconsist¬
ent with the progressive ideas of Protestantism. It is safe
to believe that the dissent of some of the Great Reformers
from Luther’s system, saved Protestantism from becoming another despotism in Europe. The Lutherans, Calvinists, Anabaptists, Episcopalians, Wesleyans, and other sects, suc¬
cessively, and in concert, exercised their influence to pre¬
vent the establishment of any one form of Protestantism as
the Protestant Church of Christendom.

In reviewing the history of Protestantism, and the pro¬
gress of the people of Christian Europe and America since
its establishment, the conclusion is irresistible, that sectari¬
anism has been a blessing, in the sense of its favoring the
expression of the diversity of opinion, which, necessarily, has
existed among Christians. It has developed freedom of
thought, starting out as it did upon the idea, that it was
man’s right to interpret Scripture for himself. This prin¬
ciple, which is the great idea of freedom, has overcome civil
and ecclesiastical despotisms, since it obtained a foothold at
the time of the Reformation; and is marching on, a resist¬
less power, destined to overcome everything that opposes it.
It prevails by virtue of the tendency of the human mind to
reason for itself on principles, and establish principles to
guide its action. Freedom of thought signifies liberty to choose
the principles by which one shall be guided ; not the liberty to
disregard all opinions and principles, and remain devoid of
any. The doctrines of sects are to be judged of by their
merits or demerits; and received or rejected, as different
minds measure their worth. The statement of a creed, is a
presentation to the world of certain principles or propositions of
which mankind are asked to judge. If this is heresy to the
principles of Reform and Progress which Spiritualism
teaches, then Spiritualism , as it is taught , is heresy to true pro –
gressive ideas.

The attitude Spiritualism assumes, in view of the most
consistent of its opposers, is that of a ship without a helm.
It has thus far proved itself a staunch vessel, able to breast
terrific storms, even, without such an important safeguard ;
yet there are storms which threaten it, more terrific than
any it has yet braved ; and to believe that it can outride
these unprovided with something it has, so far, lacked, is
to overlook the threatening dangers—to disregard premoni¬
tions which tell that a change of policy is necessary. While the work of gathering material for an organization was in progress, it was proper to defer organization until sufficient
could be gathered of the right quality to organize; but
now that this sufficiency has been gathered, and there are
multitudes of intelligent people waiting to see Spiritualism
organized and declared, in order that they may find in it a
home, and a people with whom they may cast their inter¬
ests and influence while going on in the search of truth, it
is suicidal to wait longer. The harvest time has come in the
vineyard of Spiritualism ; and if the harvest is not gathered,
it will surely be wasted ; wasted, I mean, to Spiritualism.

It is in the nature of men to seek association with their
like; association of such as believe alike , is as natural as that
parts proportioned to each other unite by a fixed law of nature.
Organization is the law everywhere in the universe. There
is not an atom, an element, or a fluid, of any nature, but
what acts strictly under the law of organization of force.
The diffused ethers of space, which seem to be scattered
broadcast, without reference to law or order, and fulfilling
their offices, as it were, haphazard, are organized forces, in
the sense that each separate grade is subject to attractive
force originating at its own central source, and circulates
as a current for the use of forms: serving nature’s pur¬
poses by diffusing itself in obedience to the attractive forces
of matter. Magnetic and electric fluids, the atmosphere, wa¬
ter, and earth, are organized ; flowing in regulated currents,
or stratified according to grade and position of qualities.

Nothing in nature is done at haphazard; every atom and
form having its appropriate place in an organization as per¬
fect as Infinite Wisdom could conceive. The “stupendous
whole,” which is the universe, is a harmonious whole, by
the law of organization; which regulates every grade of
action in nature, and causes all action to tend to harmony
of the whole. Concerted action is only possible through
organization ; which assigns particular duties to individuals,
and plans that all the work of an organization shall tend to
one object, or the accomplishment of certain ends.

The world has multitudes of examples of the power of
organizations to accomplish what they set themselves to do.

The Roman hierarchy is, to-day, a power which makes even
free Americans tremble for fear of what it may do. It has
been an organized ‘power from the period of its establishment
till the present, and its strength has consisted in the perfec¬
tion of its organization. The subtle forces it has ever been
able to exercise for the propagation of its Religion and its
Power, have been centralized in the Head of the Church,
and have drawn their life and support from thence. The
Jesuit Missionary in the wilds of North America, the jungles
of India, and the islands of the sea, is but an arm of this
grand machinery, extended to “the uttermost parts of the
earth,” to gather mankind into the fold of the Church.
Here is despotism displayed in all its strength; and yet,
here, also, is equally displayed, the power of perfect organ¬
ization.

There is not a church in Christendom but has derived
what prosperity it has enjoyed through the efficiency of its
organization. Sabbath-school unions, Missionary unions,
Tract Societies, Educational Associations, are all doing
powerful work, in the one way in which such work can be
done— by associated , organized effort. Colleges, Theological
Seminaries, Sabbath-schools, Tracts, Missionaries, and
Churches, are steadily exerting their power in sustaining
Christianity, and propagating it. Spiritualists are the most
inconsistent, and inefficient great sect in the enlightened
world, in their mode and means of propagating the inter¬
ests of their faith. They number thousands, at least, not
to say millions; and the taunt is cast at them, that they
.have not a single, school or college under their patronage.
It is a deserved rebuke to the great body, with whom is
wealth and intelligence enough to enable it io meet, on an
equal footing, any sect in the United States. This great
body of intelligent, earnest people are waiting to do the work
which is waiting for them. How shall they do it? At ran¬
dom, or without system ? Shall they meet the vast, organized,
well disciplined and generated armies of their opponents
as a rabble, each one fighting on his own responsibility,
and after his own plan ? By warring in this manner, they
can only annoy the opposing hosts, without doing them any
great injury. This is evident; for the latter have all the
enginery of war well directed by disciplined soldiers, mar¬
shaled under leaders in order of battle; while the former
lack all the enginery, the discipline, and the ordor, neces¬
sary to an army.

There is but one way in which Spiritualists can success¬
fully contend against organized Christendom for an equal
chance among the people to propagate their doctrines; and
that is, as an organized force. It is vain for them to expect
to succeed in establishing a New Religion on a firm basis,
without using the means to educate the people into it that
other sects use for propagating their doctrines. They need
teachers, trained and educated for their work as thoroughly
as those of other sects; they need organized effort to estab¬
lish schools where this training can be secured: and they
need funds to carry on the machinery of their organizations,
like other sects. Money is a power; but it is a power that
Spiritualism utterly lacks , to-day , with all the wealth in the
hands of individual Spiritualists. There is no treasury
wherein the widow can cast her mite, or the millionaire
his thousands, for the upbuilding of the cause of Spiritual¬
ism on a firm foundation; and so the cause goes begging
in vain for that support which it must have. The hundreds
of thousands that are yearly contributed by Christians to
support one of their organizations for the promotion of
Christianity, are a severe comment on the laxity of Spirit¬
ualists in the matter of doing their duty as intelligent peo¬
ple, who believe they have a Religion better adapted to
humanity than Christianity.

There is latent power in this great body that is waiting
for expression ; executive ability as great as that in any
organization in the land that makes its power felt in soci¬
ety. The question is, who shall set the ball in motion ?
Who shall devise a plan that will be acceptable to the great
body ? It is as plain as that twice two make four, that no
one can devise a plan that will suit the whole body; be¬
cause, as has been distinctly stated in the course of these
remarks, there are opposing sects in Spiritualism , as in Christianity. Catholics do not organize to support and propagate Unitarianism ; neither Methodists to propagate Uni-
versalism, or any ism but Methodism. Spiritualists may
convene in National and State Conventions, year after year,
to eternity, endeavoring to organize the incongruous ele¬
ments which compose the entire body in the Nation or in
the State. It can never be done. This effort is like mixing
up a variety of ingredients that will not affinitize, and
striving to force them into a compound. Any amount of
mixing and stirring will not force a chemical union of such
opposing elements. It is like mixing oil and water, which
will not unite chemically ; but, intermixed in the same
vessel, these two elements are lost, in the sense that they
will serve no proper use. The mixture is neither good
for oil nor water, or any other purpose, but to be submit¬
ted to a process which shall radically change, or separate
the ingredients.

As the result of the effort to organize incongruous elements, pursued year after year, disaffection and inharmonyis spreading in the great body, and multitudes are leaving
the ranks and joining other sects, or disavowing Spiritual¬
ism without so doing. This is a state of things to be
deplored. Spiritualism is strong enough to retain the
staunchest, strongest minded, who are now bitterly com¬
plaining of this state of things, and see no hope for a change
by the methods hitherto pursued; but it can retain them
only by being to them a foundation of principles , upon which
they can stand and work to some purpose , for the overthrow of
superstition and ignorance, which oppose themselves to
Spiritualism on every hand. There are multitudes who will
have principles to go by , and to be judged by , before the world ;
and these are complaining of the delay of the great body,
and its various, so called, organizations, in declaring them¬
selves—their principles—plainly to the world. “ We would
be understood,” say they ; “ we would know for what prin¬
ciples we are contending, or’ have the world know. As
things are, if we labor under the broad banner of unde¬
clared Spiritualism, we may be but contending against
errors of Old Theology to build up equally great errors which pass under the name of Spiritualism. We will shut our mouths and hold our peace, rather than be instrumental in propagating error.”

There are opposites in Spiritualism which can not be
reconciled; and the effort to make it appear that Spiritual¬
ists are harmonious, or a unity in belief, is a species of dis¬
honesty, which their doctrines do not sanction. What can
not stand upon its own merits, in the shape of doctrine,
ought to perish, for the good of community; and what is
calculated to stand the test of stern inspection, should, for
the same reason, live; therefore, it is imperatively demanded
that the world know what the various sects of Spiritualists
believe. It has a right to know what these doctrines are,
that it may have the benefit of what is good and saving in
them. The light of Spiritualism is “hidden under a
bushel,” as long as the different sects do not declare them¬
selves, and become identified as to their distinctive doctrines.

But multitudes will cry, “we shall be as sectarian as
Christians if we make Declarations of Principles.” I an¬
swer: In one sense you will be; but your sectarianism will
be vitally different from theirs, from the fact that Spiritual¬
ism ignores binding creeds; acknowledging no authority , in
matters of faith, but reason. It only asks its votaries to
adhere to certain principles while they can conscientiously;
to maintain membership with an association having a set
of principles, only while they adhere to those principles.
It is somewhat in advance of a certain Association of Spir¬
itualists, that adopted a resolution to the effect that a cer¬
tain article adopted by the Association should never be
amended; so far assuming to fix a permanent dogma, or
tenet of a creed, to bind the Association for all the future.
This is surely unprogressive Spiritualism, if there can be
said to be any such anomalous thing. Binding people—
associations or societies, to disavow creeds or tests of mem¬
bership, is after the same sort as binding them to any
other doctrine. Here is an example of well-intended effort
defeating itself, or the object it aims at acomplishing. If
Spiritualists attempt to make their principles binding or authoritative, as of Associations, men, or angels, they will fail entirely ; from the fact that the very spirit of Spiritualism is utterly opposed to this.

Rules of order, and Declarations of Principles, by Associations, interfere with no one’s liberty, in any sense. Every lover of order and principle, on due consideration, must
consider them indispensable to the prosperity of any society.
Individuals consistently associate in organizations, to work
to the same ends ; not to each work to a different end, or to
undo the others’ work. A company of builders who should
associate to erect an edifice, having each a different plan,
and each being resolved to work by bis own plan, will illus¬
trate the efficiency of an Association composed of Spiritual¬
ists of every shade of belief and variety of purpose. Such
an Association would be, ostensibly, for building up Spirit¬
ualism ; but it can build up nothing but discord; its chief
work i$ to propagate inharmony. Every one will be at
enmity with every other one in some sense, and be tearing
down his work; either publicly or secretly. The “ house
is divided against itself;” and the outside world rejoices in *
it, because it sees, in the continuation of this state of things,
the salvation of the old sects; or imagines it does. It re¬
quires but little foresight to understand, that the longer this
condition is continued, the feebler will be the power that
Spiritualism can exert in society as a regenerator.

I say, therefore, to Spiritualists; Declare your Principles TO THE WORLD ; ELEVATE YOUR STANDARDS IN VIEW OF ALL THE PEOPLE ; THAT THERE CAN BE NO MISUNDERSTANDING YOUR

principles ; and invite all to rally around them who can. Then
the trumpet of Spiritualism will give no uncertain sound, as
it marshals its hosts to battle for right and truth. Then it
will prove itself a power to oppose and overcome prevailing
errors and wrongs.

The good that will come from drawing distinctive lines
between the different sects of Spiritualits, is the same that
comes by drawing a distinctive line between Spiritualism
and Christianity, between Spiritualism and Mahomedanism,
Mormonism, or any other ism, that is not the system dis¬
pensed by the angel world as the Spiritual Philosophy. If
studying and comparing opinions, and the different systems of philosophy, science, and religion, the world affords, is useful as a means of directing mankind into the truth, then
nothing can be a more effectual means of promoting human
progress than for these distinctive lines to be drawn. Man¬
kind can not consider and discuss the different opinions
held by Spiritualists, until these are declared. The oppor¬
tunity for “ free discussion ” of all principles, which Spirit¬
ualists talk of so much, they withhold, while they withhold
declarations of their faith as distinct sects.

The standards once elevated to the public view, and the
greatest obstacles are removed, which now hinder the
progress of true Spiritualism; the most effectual weapons
wielded against it b}’ its opposers, are wrenched from their
grasp. There will be found to be the Purest Morality,
the most Exalted Devotion to the cause of Human Eights,
of Law and Order, and the Holiest Religion, in Spiritualism,
that the human mind is capable of exercising in its present
condition. It will be known to favor progress in every
direction ; and to go hand in hand with every cause that
• human intelligence and philanthropy favors in the present
age. It will be found to be no stickler for names, but for prin¬
ciples ; and will reveal itself hidden under many false names
in the present age, when progressive minds are making
discoveries of truth which former ages disavowed, or never
thought of. The truth is, Civilization as it advances , is tend¬
ing directly towards the unfoldment of the True Spiritual Phi¬
losophy ; and there is no power in the universe that can prevent
the triumph of True Spiritualism.

The Spiritualists of to-day, can, it is true, give into other
hands the work of organizing True Spiritualism, or the
True Religion of Nature, be that called by what name it
may. They can defer doing their own proper work until it
is taken out of their hands by some people or sect calling
itself by another name. Many are saying that Spiritualism
will not be permanent with the name it bears, because of
the load it has to carry which does not belong to it. If this
shall prove true, the more shame and sorrow to the present
generation of Spiritualists.

It lies with Spiritualists to decide, whether they will
be the standard-bearers of the system that is to embrace all the truly intelligent and enlightened in a future not very far distant, and push on the advance of civilization,
by keeping their standards in view ; or whether they will
throw away the banners heaven gives them, and allow them
to be trampled in the mire of sensuality, error, and a worn-
out theology, for want of the energy and foresight to make it
distinctly known that they are in advance of the rest of man¬
kind, as regards the foundation principles of their Philosophy.

Heaven uses men as its instruments to promulgate truth,
and advance civilization; and with men is the responsibil¬
ity of discovering and putting in operation means to pro¬
mote the progress of the race. With the leaders of the
people is this responsibility, and they cannot cast it off. In¬
telligent Spiritualists have more light than any other class
of people ; because they accept that which the Revelations
of the day afford, to add to that which they gain from the
sources upon which the rest of mankind depend. They are
called upon to use their superior advantages to promote a
degree of progress that could not be secured without the
light which the Revelations of the day afford. The ad¬
vanced Christian sects are seeking to dispossess Spiritualists
of their position as the advance guard of Civilization; and
they will succeed, unless the latter change their tactics.

Names are said to be of but little consequence ; but when
a name comprehends the substance or meaning of a thing,
that name may be considered essential. Language is signifi¬
cant, and should be comprehensive. Spiritualism—the Spir¬
itual Philosophy —these names comprehend the substance of
what must be the Religion and Philosophy of the great
future, when the intellect of the advanced races has un¬
folded to a clear comprehension of truth. It can not be
otherwise, in the nature of things. Therefore, I affirm,
that Spiritualists should cling to their name , and make it a
name of power in the land , and make their doctrines those of the
progressive minds of the advancing age.

Progress would be stayed, if it could be that Spiritualists
could prove false to the trust committed to them by God,
and the wise in spirit-life. Its sun would be eclipsed, for a
time, until some should take up the standards which they
had ingloriously thrown down.

I have not intimated that I despair of Spiritualism sur¬
viving its present confused, disorganized condition. I have
pointed out the dangers which beset it, as a means of arous¬
ing the thoughtful to the use of the sure means of saving
the ship from foundering. 0 ! the hopes and the hearts
t hat would be wrecked, were this ship to fail of reaching its
destined harbor! It is heavy freighted with the hopes of
humanity; and its going down would be like the settling
of a pall of darkness upon the race, that centuries could not
dissipate. I declare, by the power of an Inspiration I re¬
ceive from the Celestial Spheres, that this hark can not go
down in the stormy sea which it is bravely buffeting in
search of a secure haven ; for there is a power that rules
the waves, and that will say, “Peace, be still, and let my
beloved outride your surges in safety; that humanity’s
hopes be not blighted in the bud !”

To you, Spiritualists, who are the vanguard of progress,
the practical workers in the ranks, is committed the work
of giving an impetus to a cause whose well-being is vitally
important to the interests of the race. You are the instru¬
ments God and the angel world will use to organize from
Spiritualism as it is, a Spiritualism that will be a power “ to
overturn, and overturn, and overturn,” until society is re¬
organized on a basis where progress will be possible as it is
not now. I reiterate the sentiment to you, that the child of
hope is born which is to be a savior unto the race— the system
is inaugurated which is to overcome, finally, all opposing
systems, and to establish the reign of righteousness, peace,
and good will on earth. I will “ cry aloud and spare not,” for
the promotion of the sacred—the God-ordained truths of
Pure Spiritualism; and I repeat the sentiment so often ex¬
pressed in this lecture, that the time has arrived when Spirit¬
ualists should declare their doctrines , and begin the work of per¬
manent organization.

With Him who is All-wise, All-powerful, rest the inter¬
ests of this holy cause ; and with Him is the means to insure
its perpetuity and its rapid progress among the people in
the near future. Let our aspirations be to Him for wisdom
to do well that which He has committed to us to do.