27. THE SPREAD OF SPIRITISM

Humanism, having sprung out of the economic or industrial conditions of our age, and being primarily concerned only with the *material* prosperity of human beings, has been itself utterly *materialistic*. Its close intellectual ally has been the evolutionary concept of the universe, so widely accepted among the wise of this world, and itself likewise utterly materialistic. Where then was the necessary supernatural element to come from? We have now the clear answer to that question, and we see also the Devil's purpose in keeping alive, until the time was ripe, that once despised and dreaded cult of Spiritism. This is evidently the source of the supernatural component of the religion of Humanity, and which furnishes the last and deadliest element to that brew of abominations.

II

The spirits are likewise extending their influence in the sphere of professing Christianity, where but a short time ago Spiritism was regarded with aversion and contempt. Of course, so long as the Bible was acknowledged as having authority over professing Christians, none of these would think of consulting familiar spirits. But again, with the relaxation of the authority of the Bible, a great change has taken place, so that the door is wide open for the reception by professing Christians of spirit communications.

As an indication of this it will suffice to mention a single incident of recent occurrence as reported in the daily press.

A meeting was lately held in London to celebrate the "union" of several Methodist societies which previously had maintained a separate existence. At this meeting the Rev. W. B. Lark asked permission to read one of a number of extraordinary communications which he had received. The letter, as read and reported in the public press, was as follows:—

"MANSION No. 4, NEW JERUSALEM,

"1709 to 1907.

"Congratulations on the union of free and progressive Methodism. We are in hearty sympathy with your best aspirations. Be sure to be true to the inner light, the larger hope, the higher criticism and universal redemption, and victory is assured.

"JOHN AND CHARLES WESLEY.

"P.S.—Oh, that the world might taste and see

The riches of His grace!

The arms of love that bind them

Would all mankind embrace.

"Further, the Conference may be glad to know we have learned a great deal since our translation to the higher life."

This incident is very instructive. Not only does it illustrate the encroachment of Spiritism upon professing

"DOCTRINES OF DEMONS"

Christian organizations, but it calls attention expressly to those "doctrines of demons" which the hosts of wickedness in heavenly places are most desirous of propagating. The first of these is the doctrine of the "inner light," i.e. the doctrine of God within, which New Theology emphasizes, and which is the unifying article of religious faith around which mankind is to be consolidated. Then comes the "larger hope," which is also spoken of as "universal redemption," that is to say, the doctrine of the salvation of all men. And finally, we have "the higher criticism," which Satan has so successfully used in setting aside the authority of the Bible.

This triad of evil doctrines, in support of which the respected and beloved names of John and Charles Wesley are used, brings to mind the vision of the three unclean spirits, like frogs, which came out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, which were the spirits of demons going forth unto the kings of the earth and unto the whole world, to gather them to the battle of that great day of God Almighty (Rev. xvi. 13, 14).

It is very evident that the founders of English Methodism must not only have "learned a great deal" since their "translation to the higher life," but must have unlearned a great deal, before they could have issued such a message as this.

It is not to be supposed that this communication was received by the assemblage to whom it was read with any degree of favour or credulity. But the astonishing thing is that it should have been received and read at all. Such an occurrence would not have been possible a few years ago.

And finally, the incident shows us what a serviceable engine of deception has been made available to Satan through the recognition which Spiritism has recently received in certain high places. Through this means the great Deceiver may now promulgate whatever doctrines best serve his malign purposes, and may gain credence for such doctrines by forging thereto the names of men who, in their lifetime, were prominent and influential teachers of Christian truth.

III

The essential characteristic of Spiritism on its experimental or subjective side, is what may be called DISPLACED OR SUBSTITUTED PERSONALITY; that is to say, the personality of the man or woman (in a very large majority of cases the latter) who is the subject of the experience, is temporarily dislodged, and is replaced by that of the spirit or invisible intelligence, who then exercises a more or less complete control over the mind and body of such individual. In this con-

SUBSTITUTED PERSONALITY nection the word "control" has acquired a technical significance.

Closely allied to this experience of substituted personality are the phenomena classed under the general names of Hypnotism or Mental Suggestion. In these phenomena the personality, will, or understanding of the "subject" is set aside, and his (or her) mind is subordinated to the "suggestions" of another. The main difference between these phenomena and those of Spiritism is that while the "subject" in both cases surrenders, wholly or partially, his own volition and the control of his own thoughts and actions, the control thereof is exercised, in this case, not by a demon but by another human being. In both cases, however, we have the phenomenon of displaced and substituted personality, either partial or complete, whereby a person is constrained by the will of another to think and say and do things he would not otherwise think or say or do.

The standing which this phenomenon of substituted personality has secured may be judged from the following language of Sir Oliver Lodge:—

"I am going to assume, in fact, that our bodies can, under certain exceptional circumstances, be controlled directly, or temporarily possessed, by another or foreign intelligence, operating either on the whole or on some limited part of it. The question lying behind such a hypothesis, and justifying it or negativing it, is the root question of identity—the identity of the control."

This is indeed the important question; and herein lies the danger, even to Christians, of being deceived and led into error of doctrine and into immoral practices; for the "lying spirits" do not scruple to use sacred formulæ, speaking even of the Blood of Christ and the Coming of the Lord, in order to gain the coveted "control." This brings us to the next point, which is highly important.

Perhaps the most serious phase of these allied movements of Spiritism and Hypnotism is that the leading phenomena and prominent incidents of spiritistic and hypnotic séances are now repeated in certain gatherings of Christian people, and are, by those who seek such experiences, attributed to the operation of the Spirit of God. Especially is the experience of a substituted personality that which is most eagerly sought by those who frequent meetings of this kind, their main object and effort being to part with their own personality and to come under the "control" of an unseen personality. These "seekers" are apparently not to be deterred from agonizing for the desired experience by the fact that Scripture gives no instance of a man's personality being displaced by the Holy Spirit, whereas the phenomenon of substituted personality is the very essence of demonism. And as in the case of Spiritism and Hypnotism, it is

"SUGGESTIVE THERAPEUTICS"

found that an exceedingly large majority of those who succeed in coming "under the power" or "control" are women. It is well to recall in this connection that it was through the female side of humanity that Satan originally established his "control" over the race.

In like manner, the practices and phenomena of Hypnotism have gained admission, in the form of methods of healing nervous and kindred disorders, into gatherings which are, nominally at least, Christian. A number of reputable physicians have lent their aid and countenance to these new departures in religious practice, while others have very strongly opposed and severely criticized them.

It is not strange that the almost universal departure of Christian people from faith in Christ as the Healer of the body, coupled with the conspicuous inadequacy of "medical science" to furnish effective curative remedies, should have prepared the way for the acceptance of methods of healing which, but a short time ago, were viewed in the same quarters with aversion and even with horror.

The present results (bad as they are) of these new inroads of demonism are not so serious as will be the future conditions for which they are paving the way. One advantage which the great Deceiver has gained by means of them is, that people are becoming accustomed to manifestations and occurrences of a sort which, until now, would have excited suspicion and alarm. Thus, there is in progress a general breaking down of the barriers which once safeguarded the mass of the people from teachings accredited by supernatural manifestations. And by this means the way is being rapidly prepared for the acceptance, as Divine credentials, of those signs and wonders of falsehood which are to accompany Satan's great assault upon humanity when he shall come down in person to the earth, having great wrath because he knows that his time is short (Rev. xii. 12).

IV

Finally, these supernatural demonstrations are working with other evil agencies to weaken the authority of the Bible. One group of religious leaders says plainly: "Never mind what the Bible says about this or that." Another set lauds the intelligence and progress of the age because it has delivered itself from "bondage to the Book." Another set concedes that the Bible writings were inspired, but puts other writings on the same level with them. And the deceived class we are now considering claim to have newer and more timely revelations directly from the Spirit of God. By all these means the unwary are diverted from the Word of Truth, from its warnings which are so needed at the present time, and particularly from those pro-

A STRANGE FELLOWSHIP phecies which clearly predict the activities of the present day and their outcome.¹

¹ In the course of revising the proofs of this volume, a paragraph in the London Daily Telegraph, 5th June 1909, came to my notice, and I here quote it as a striking confirmation of the proposition that the seemingly diverse and independent religious movements we have been examining are in reality but different phases of the same movement, or are, in the language of the newspaper item, "fundamentally one." The item shows, too, that the different elements of this great forward movement of humanity are coming to recognize their kinship, and are drawing together into co-operative fellowship. Most significant is it to see the portentous blend of Physical Science and Spiritism, represented by Sir Oliver Lodge, in working association with England's foremost Modernist, "Father" Tyrrell, with the leading exponent of the New Theology, Rev. R. J. Campbell, with the well-known higher critic, Dr Cheyne of Oxford, with the Very Rev. the Dean of Durham, and with other Church dignitaries, members of Parliament, and prominent laymen. This is the item:—

"PROGRESSIVE THEOLOGY

"An interesting announcement regarding the progressive movement in theology is made by the Christian Commonwealth, a weekly newspaper which is closely identified with the teachings of the City Temple, but in the administration and direction of which, it is now stated, the Rev. R. J. Campbell has not hitherto taken any part. What has now been done is to form an editorial board, under the chairmanship of Mr. Campbell, with the object of giving expression as far as possible to all phases of the movement which, though many-sided, it is claimed is fundamentally one. 'Modernism in the Church of Rome, the Liberal movement in the Church of England, the "New Theology" in Nonconformity, the new spirit in Unitarianism, the Reform movement in Judaism, the spirit of modern scientific inquiry as represented by Sir Oliver Lodge, are,' says the announcement, 'all more or less akin.'

"The new editorial board is to demonstrate the essential unity of the movement. Its other members are as follows: The Rev. K. C. Anderson, D.D., Dundee; the Rev. Professor T. K. Cheyne, D.D., Oxford; the Rev. Stopford A. Brooke, LL.D., London; the Rev. Professor Duff, D.D., Bradford; the Rev. A. W. Hutton, rector of St. Mary-le-Bow, London; Professor L. P. Jacks, Oxford; the Very Rev. G. W. Kitchin, D.D., Dean of Durham; the Rev. E. W. Lewis, Clapham; Mr. Philip Snowdon, M.P.; Sir Richard Stapley, London; the Rev. J. M. Lloyd Thomas, Nottingham; and the Rev. T. Rhondda Williams, Brighton. In addition, Sir Oliver Lodge, Canon Barnett, Father Tyrell, the Rev. A. L. Lilley, and the Rev. Isidore Harris are named as occasional contributors."

SECTION III

We now turn our attention to what we have called the Economic Field of human activity. It is easier to trace the movements which are in progress in this field than those in the religious field; and moreover, the majority of reading people are more familiar with them, for two reasons: first, because they have more interest in them; and second, because the economic events of the times are prominent subjects of discussion in all the numerous periodicals upon which the multitude rapaciously feed.

It follows that the main facts which bear upon our general subject are matters of well-nigh universal information. Among these facts are the following:—

1. That the energies of mankind—tremendously augmented by the energies of nature which have been brought under human control—are being concentrated, more and more, upon the production and distribution of commodities, insomuch that practically all the great problems of the day are economic problems.

2. That the employment of these energies has produced an unprecedented increase of wealth.

3. That the distribution of this rapidly accumulating wealth is very uneven, there being a decided tendency towards the concentration thereof into the hands of a small and decreasing number of people; so that the present social order is characterized by colossal fortunes of the few and straitened circumstances of the many.

4. That the present economic system is further characterized by periodic industrial convulsions, which profoundly affect all classes of society, and whose consequences are felt most severely by those who are least able to endure them.

5. That the development of commercialism is characterized by an increasingly insistent demand for a radical change of the social conditions, and for the introduction of an economical order which shall insure a better and fairer distribution of the wealth produced by the collective efforts of mankind.

6. That the demand for a better economic system is not merely a political movement, but is taking decidedly the form of a religious movement.

Thus, in one great field of human activity (the religious field) we see the prominent religious movements becoming steadily more practical, and aspiring to regulate the temporal concerns of men; while in the