Part of working on a platform is educative, this is a talk I gave back in July 2012 which has been edited to add some source material and work alone for the forum. It has also been expanded to include new knowledge and ideas that have arrived over time.
The original foundation of Spiritualism was that Survival of the individual was proven beyond that which we call death. This was first proven on March 31st 1848 when the spirit of a murdered pedlar communicated with firstly the Fox family, or more correctly with the parents and two youngest children Kate and Maggie, then with a group of neighbours headed by a Mr Duesler. Most vital to this is that the most important communications were with the neighbours over some days AFTER the Margaretta Katie and their mother had left to go and stay at their Brothers house. Indeed Mr Duesler’s part was pivotal in the actual communication.
A unique event because 11 days later a lawyer, turned journalist, took witness statements from those present. These were gathered together in a booklet which was published by the end of April 1848, a pamphlet called “A REPORT OF THE MYSTERIOUS NOISES, HEARD IN THE HOUSE OF MR. JOHN D. FOX”,. You can find this here at Psypioneer http://www.iapsop.com/psypioneer/psypioneer_v1_n12_apr_2005.pdf. Critically this and other research has enabled us to clear up some errors which have been repeated through the popular versions of our history.
These were errors were primarily caused by the embellishments made by Anne Leah Fox Fish Brown Underhill, the eldest sister, who was not present at Hydesville in her reminiscences’ about the event. First given to Robert Dale Owen and published in 1859 in his book Footfalls on The Boundary of Another World ( https://archive.org/details/foot00fallsonboundowenrich ). These included the youngest sister asking the Spirit here Mr Splitfoot, do as I do, when there was no mention of Splitfoot and it was the eldest sister.
She repeated these items, among other embellishments and changes in the ages of the daughter in her own 1885 book “The Missing Link in Spiritualism” ( https://archive.org/details/missinglinkinmod00underich ) . Sadly it is these versions which have been picked up and used widely as the source of our history. More can be found out about this issue here http://www.iapsop.com/psypioneer/psypioneer_v5_n9_sep_2009.pdf
and about their ages in Riddle of the records here http://www.iapsop.com/psypioneer/psypioneer_v4_n9_sep_2008.pdf . This can be read on the forum here if the psypioneer link is down https://www.spiritualismlink.com/t295-the-fox-sisters-riddle-of-the-records. The changes to ages, Leah losing 20 years of age between 1848 and 1885 and each of the girls getting younger each census is another cause of dispute.
The impact of this confusion can be seen in one recent act. When the Fox Sisters headstone was renovated the dates of their births were altered as part of the work, because the organiser felt she had information from the family, from contacts provided to her by Lis and I, which changed those dates. This even though an old friend of Margaretta had paid for the headstones.
The friend, Titus Merritt, obtained the actual dates from Margaretta just before her death, additionally the ages and dates were a constant feature of all of their Mothers statements (whereas the girls age changed at each census, reducing their ages, which would have then impacted upon the later families true knowledge as their birth certificates were lost in Canada. Add to this that Paul Gaunt, then Psypioneer Editor, also the Archivist of the Arthur Findlay College library and the SNU’s official historian, described the research by Lis in Riddle of the Records as the definitive record after meticulous research. So future generations, who visit the headstone, will be presented not with the original one renovated, but a new version of the stone.
Returning to the first of those two Psypioneer articles, that I gave links for in the paragraph before t last, they also mentions the issue of the pedlar’s name, which is always quoted as Rosna. However, it is almost certain this could be Rasme, as I discovered during extensive newspaper research from 1848 to 1853 you can see the details in my blog here https://spiritualistblog.wordpress.com/2012/08/21/the-hydesville-peddler/ .
On the other hand the EE Lewis report only has one reference to the name being sought, in the statement by Mr Duesler , who asked the question late on the first night when Mrs Fox and the sisters had left the cottage. His precise statement was I commenced with A, and asked if that was the initial of its first name? there was no rapping. When I came to C, the rapping was heard, and at no other letter in the alphabet. I then asked in the same way,” in regard to the initial of its sir-name; and when I asked if it was B? the rapping commenced. We then tried all the other letters, but could get no answer by the usual rapping. I then asked if we could find out the whole name by reading over all the letters of the alphabet? and there was no rapping.”. We only have the initials CB which in some way became Charles Rosna or Rasme.
In Psypioneer Paul Gaunt reviews this and the fact the name was not seen as important initially ( http://psypioneer.iapsop.com/psypioneer_v8_n1_jan_2012.pdf ) . It may be to much emphasis has been placed upon creating a name for the pedlar and placing the Fox Sisters as the people who received this information. In doing so the sheer importance of the greater communication occurring between the neighbours and the Spirit, while the girls were not present, is missed. It is that fact that makes any charges the girls committed fraud at Hydesville invalid because they did not participate in the communication for very long.
After the Hydesville events the Fox family never moved back into the Cottage. At first they lived in the house of their son David before the eldest sister Anne Leah Fox Fish arrived and took Kate back to Rochester with her, the Mother and Margaret followed them soon afterwards. In Rochester the rapping’s continued with the Fox sisters gathering a group of close supporters, who believed in the truth of communication with Spirit.
Their closest supporters in Rochester, friends from before the Hydesville days, were Isaac and Amy Post, two Quakers they had known in the past and some others who were drawn in by the Hydesville events, or their relationships to the Post’s. Isaac and Amy, along with R. D. Jones, John E. Robinson and George Willets, were among the original group of five people who first met regularly at the Fox’s’ house to investigate the source of the “Rochester Rappings” ( https://rbscp.lib.rochester.edu/exhibits/show/post-family-papers/the-posts.
George Willets was a cousin of Isaac Post, and they were joined by Eliab Capron. Indeed Kate was to move to Auburn to stay with the Capron family in 1849, in an attempt to stabilise her young life away from these activities. This step was to be in vain because rapping’s also then started in Auburn soon after she arrived there, it may appear, from her personal history, that Katie was, in fact, the most powerful medium of the two Fox sisters.
The circle they formed was regularly joined by other people and, because the Posts were heavily involved in the anti-slavery movement (their house was one of the stops on the Underground Railway moving escaping slaves to the north and safety https://education.nationalgeographic.org/resource/underground-railroad ) and also with the Burgeoning Women’s Rights Movement, this included many of the leaders of those groups.
At this time there was no deeper philosophical interpretation put upon this communication by a Spirit. It was purely proof that all of us survived beyond death with our individual memories and personality. This was reconfirmed by subsequent communication both with the Fox Family and other, as they were called, media. However, although these discoveries attracted the widespread attention of a range of people from different but predominantly Christian, religious denominations, it was likely to have become one of history’s curiosities had Spirit not decided to take a decisive step.
By November 1849 only Maggie, Anne Leah and the mother were in Rochester and they were holding regular circles to communicate with Spirit. At this stage Spirit made a very important request, that they make a public demonstration of their mediumship in Rochester challenging the attendees to make a full investigation of their claims. A letter Marc Demarest came upon is very enlightening, written by George Willets in 1850, it confirmed that the only medium present at that time was Maggie; Leah had no mediumship skills whatsoever. indeed when the SDSK was formed (see below) Leah was just described as a Speaker, Katie as a medium, Maggie true to her promise to Elisha Kent Kane was not working . ( good on Marc for finding it first I came upon it the day his blog appearedhttp://ehbritten.blogspot.com.au/2014/09/spirit-conductors-letter-from-george.html )
This was arranged for the largest hall in Rochester, the newly opened Cleveland Hall, the event was well advertised and on the evening of the 14th November the hall was packed to hear firstly a lecture on the history of the “mysterious noises” then the demonstration with raps sounding resoundingly from every section of the Hall. A committee of notable citizens was formed to investigate the phenomena and report back on the next night. This went on for 3 days with each new committee finding no fraud or apparent reason for the knockings, except potentially Spirit communication. ( https://www.spiritualismlink.com/t311-1849-the-corinthian-hall-investigations-of-the-fox-sisters ) and of course the original book concerning the events at Rochester By Eliab Capron and Henry Barron in 1850 https://archive.org/details/cu31924008149118
The events were widely reported and led to the Fox sisters setting off touring various cities, arriving in mid-1850 at Barnum’s Hotel New York City (never to be confused with the entirely separate P T Barnum’s circus). Here they conducted sittings and séances which convinced the citizens that Spirit was communicating. Their most notable supporter was Horace Greeley the editor of the New York Tribune which reported widely on the events in a manner which helped spread awareness of their integrity and the fact of communication with Spirit.
It was these events which first saw the term Spiritualists used for those who believed in communication from Spirit. For them communication was a truth. Even then there was no deep philosophy propounded by the Spirits. It was enough that they made us aware of their presence. That life continued, for everyone, good and bad, rich, or poor, regardless of race or religion. Indeed 1850 saw the first address on Spiritualism, by Samuel Byron Brittan ( https://www.spiritualismlink.com/t110-the-first-lecture-explanatory-of-spiritual-philosophy-1850 )
Even though the events at Rochester drew many more adherents to this new belief, including many very influential citizens, these supporters still had their own basis of belief. The Posts were Quakers, Samuel Byron Brittan one of the foremost proponents of the fledgling movement was a Unitarian minister who had once been a follower of Andrew Jackson Davis. Davis himself had been a follower of the ideas of Swedenborg’s New Church but had formulated his own Harmonial Philosophy Association.
Despite the gathering of so many people from different backgrounds there was no overall thrust to see Spiritualism become a new religion. Indeed, when a new organisation was formed in Boston in 1854, the New England Spiritualists’ Association, it published its list of officers, constitution and an address concerning Spiritualism. This include an important statement;
“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, belongs to them as individuals, and not necessarily as Spiritualists. We seem to be saying but little; yet it may be no small matter to utter unitedly the five simply words—Spirits do communicate with man.” (the full document is here https://archive.org/details/constitutionbyla01newe )
This simple phrase re affirmed the original concept of the communications at Hydesville and Rochester. Spirit had affirmed our continued existence and their ability to communicate with us no more and no less.
An alternative approach was followed by the Society for the Diffusion of Spiritual Knowledge also founded in 1854 with a definite philosophy and leaning towards Christian Spiritualism. Kate Fox worked as a medium at their headquarters, Emma Hardinge Britten was choir master, Leah was just described as a Speaker confirming her lack of mediumship skills, Maggie, keeping to her promise to Elisha Kent Kane, was not working (indeed she was living at the house of Horace Greeley editor of the New York Tribune. Details can be found here – http://spirithistory.iapsop.com/1854_society_for_diffusion_of_spiritual_knowledge.html and their weekly newsletter The Christian Spiritualist here http://www.iapsop.com/archive/materials/christian_spiritualist/ .
However, by this stage Spiritualism was attracting great attention both in America and Europe. It drew many adherents, with numbers rapidly rising over the million. Books, magazines and newspapers were appearing with great rapidity, and these would reflect a wide range of views. (just look at the listing of the archive at IAPSOP http://iapsop.com/archive/materials/ what a wonderful job that team has made in recovering so much history for us that they freely share).
It became clear that there were many viewpoints about what Spiritualism meant. There was a group, including Samuel Byron Brittan, a Supreme Court Judge, John Edmonds, and Andrew Jackson Davis who saw it as an entirely new revelation. Although each may have differences in their view of what should or should not be included in the creed they saw it as replacing and sweeping away the old for a new rationally based religion.
Other Spiritualist’s saw it as a new element of Christianity, a revelation that was consistent with Biblical teachings and could be incorporated into their own form of Christian Worship.
A further group, as indicated by the New England Spiritualists, clearly saw it as new information which could be included in any religion. This was not something which swept away old religious belief but the new revelation, life continued beyond death, could be shared with everyone. Indeed, it was a simple, provable truth which should be open to every living person on Earth. Currently there are atheists who have accepted this proof and believe in survival even if not God, a visit to the Campaign for Philosophical Freedom run by Michael Roll will give a flavour of their thinking.
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I have left out another element, there were many people in Victorian times who were students of the esoteric and the occult. It was the era of Ghost Stories and occult societies. To them the continuation of life beyond death was an addition to those esoteric studies. Many of these people mingled freely with the other Spiritualists. Madam Blavatsky was to lead the first split off from Spiritualism to form a society more representative with these ideas The Theosophical Society (Emma Hardinge Britten was formerly a friend of Blavatsky and was a member of the founding committee of the Theosophists). However, on many occasions members of this and other societies often remained in the Spiritualist movement (Emma is equally revered in the Hermetic Brotherhood of Light https://adepts.light.org/2020/10/09/ancestral-chart-explained/).
Andrew Jackson Davis spoke about these three strands in a 30th anniversary address in 1878 (https://www.spiritualismlink.com/t656-the-three-strands-of-spiritualism-andrew-jackson-davis? )
However Spiritualism, through its publications did create a vvery influential version of its Principles which clearly become a part of Emma Hardinge Brittend fianl version.
By 1857 a new publication appeared which was the first of a series of The Annual Spiritualist Register, about what Spiritualism is, its publications, mediums, speakers, and the organisations. Plus the numbers of Spiritualists registered to those bodies. Fascinating as thisis it also gave a view of the principles https://archive.org/details/spiritualist-register-1857
By 1861 this had been amended to include the principles laid dowm by AE Newton, who also defined what Spiritualism is http://iapsop.com/spirithistory/what_is_spiritualism.html
These principles were then included in the 1861 edition of the Annual Spirtualist Register https://archive.org/download/annual-spiritualist-register-1861/Annual_Spiritualist_Register_1861.pdf . This version then spread into England being included in the Seed Corn Tracts published by Medium and Daybreak in 1872 http://iapsop.com/ssoc/1872__various___seed_corn_tracts_on_spiritualism____1-7.pdf
It is against this varied backdrop that Spiritualism was to develop. The very first attempt at a national association, in the USA, tried to remain focused upon the phenomena and the contact from Spirit. Founded in 1864 it ran until a fateful annual general meeting in 1872. As an organisation it never adopted principles to define what Spiritualism was, but attempted to guide the development of the movement. In 1872 it finally split because its then President Victoria Woodhull propounded a direction incorporating socialist principles (she was the first person to publish an American version of the Communist Manifesto), women’s rights and free love.
It was Victoria Woodhull’s involvement with Spiritualism , the direction she was taking and her determination to stand as President (although as a woman not allowed by the constitution to do so) in an election, where Horace Greeley was another candidate, which caused him to withdraw his support from the Spiritualist movement.
It would not be until the 1890’s that Spiritualism would again seek to formally organise on a National basis in both the UK and the USA, although some looser associations formed in both countries.
The delay was because of the fundamental differences in the position of the varying groups of Spiritualists. However, by 1890 it was clear that the traditional religious groups were not going to revise their theologies to incorporate the truth of life after death that Spiritualism’s mediums were proving because, by and large, they considered this as an evil act reflecting the influences of Satan and evil Spirits.
Spiritualism was suffering from persecution and found itself unable to present a concerted rebuttal of the views that were opposing them. In America they organised in 1893, forming what was to become the National Spiritualist Association of Churches. Even long-term opponents of organisation, like the famous medium Cora Scott Richmond, now spoke entirely in favour of organisation. Very soon after formation they adopted their first declaration of principles and registered formerly as a religion.( http://iapsop.com/spirithistory/1893_national_delegate_convention_of_spiritualists.html )
In the UK the formation of the British National Spiritualist Association in 1873 set in train the gradual evolvement to the Spiritualist National Union of Great Britain in 1901. This adopted the 7 principles which had progressively evolved through the work of Emma Hardinge Britten over several decades. They began to be mentioned by her, in their full form, in 1888 and were most famously recorded at an address laying the foundation stone for Oldham Spiritual Temple (see p 13 http://www.snu.org.uk/documents/pdf/SNU%20PIONEER%2001_01.pdf). The adoption of a formal statement of belief was a vital step in registering as a Religion and gaining charitable status.
More can be found about the principles in several places; https://www.spiritualismlink.com/t131-the-seven-principles-a-discussion-on-their-creation , http://www.iapsop.com/psypioneer/psypioneer_v2_n5_may_2006.pdf FoundedbyLesliePrice.pdf and http://www.iapsop.com/psypioneer/psypioneer_v6_n9_sep_2010.pdf
Even then the new organisations were the home of elements that had very different views about what Spiritualism was. The schism with a Christian viewpoint was to see separate organisations formed to represent the concepts of Christian Spiritualism. In the UK this occurred after a move by Sir Arthur Conan Doyle, a committed Spiritualist, to add an 8th Principle “The Christ Principle” to the SNU’s 7, failed by a narrow margin. http://www.iapsop.com/psypioneer/psypioneer_v1_n7_nov_2004.pdf . A similar path was taken in the USA as Christian Spiritualist formed their own organisations, when the proposal to adopt a Christian Base for the National Spiritualist Association of Churches (NSAC) was rejected in convention.
Interestingly the removal of all non-white members of the NSAC, on segregation grounds, in 1922, also saw the formation of a rather dynamic new group of Churches in the USA often embracing a broad range of belief systems. A brief review can be found here http://www.readersandrootworkers.org/wiki/Category:Working_Within_the_Spiritualist_Tradition. This is not a bad version of the variations in Spiritualism either. The 1922 events and the effect on those forced from the NSAC and the way their Churches developed is something I may well write about separately because it intrigues me. It also highlights the rather uncomfortable relationship between our principles and the reality of our personal prejudices, or our toleration, so we fall within the norms of society, even when our moral position tells us it is wrong. The pioneering Spiritualists, who were often heavily involved in the equality and anti-slavery movement must, in Spirit, have been horrified.
In the USA a further rift was to occur when one group rejected the refusal to allow any teachings about reincarnation. This is the policy of not just the NSAC but also the SNU’s… The lack of proof positive for reincarnation and past lives leaving the organisations to remain neutral on these areas. It also focuses Spiritualism on a life review after returning to Spirit and a rejection of the concept behind Karma.
Interestingly one of the only references to this split is https://web.archive.org/web/20141002032315/http://spiritualallianceusa.org:80/About.html , this organisation, whilst retaining the principles of the NSAC, accepted the precept of reincarnation also remaining a non-Christian approach.
What we can see is that Spiritualism is now a Religion. It is still a matter of conjecture about whether it was meant to be one, or just a philosophy of Spirit open to all. The problem with Religions is they tend to develop rules and theology. Spiritualism never had Ministers until the NSAC was formed, indeed in the UK the SNU only introduced this status several decades after its foundation. Spiritualism could easily be seen as many different religions’. However, my position about Modern Spiritualism is within the arena of the SNU and NSAC principles. I still have issues about the principle of a Ministry which creates visions of people who have control over the philosophy.
Conceptually organisations can be of great benefit to any movement. They can help to educate, promote, and form reliable standards. If they are run correctly, they can encourage research, investigation and foster informed growth in the knowledge base of the movement. I suspect that it was this ideal that was behind the pioneers of Spiritualism, both before organisation and immediately afterwards, when the movement encompassed many different views.
Personally I see Spiritualism as a philosophy, the words we have received from Spirit can help us guide our lives. The teachings can lead us to endeavour to raise our standards of behaviour and try to be of service both to others and Spirit. Finally, I see it as a religion because I believe in one unprovable being God, The Fatherhood of God but I look at this in a much broader way because in some way we are a part of the creator with a spark of that Spirit within every person, animal, and object on this planet. However creation continues, new star systems and planets are being formed far away from us, on the far side of the universe. We are not God’s only concern, indeed that creator is still busy building our expanding universe. So busy that perhaps mankind is being left to create our own heaven or hell, on our planet and the Spirits of those who have gone before try to give us guidance to enable life to continue. It would explain much about the nature of events, manmade and natural, that seem to reflect little about the presence of a loving, caring God. Devoted just to our one tiny spec of dust in the vastness of a universe filled with billions or trillions of planets and stars.
Jim 8/7/2012 edited on 29/4/2014 and 3/12/23 Jim & Lis Warwood
Since this time psypioneer revisited this story
http://www.iapsop.com/psypioneer/psypioneer_v8_n1_jan_2012.pdf
After my discovery that George Willets released the name Charles Rasme to the press in 1849, shortly before the Corinthian Hall demonstration Marc Demarest came upon a very enlightening letter, written by Willets in 1850 http://ehbritten.blogspot.com.au/2014/09/spirit-conductors-letter-from-george.html
The Philosophy and History of Spiritualism 