Spiritualism, says Peebles, “simply lifts the Eastern curtains and quietly lets in the morning radi ance.” Then he adds the sweeping generalization that “in n:) possible way does Spiritualism antagonize true and pure Christianity.” 2525) Ibid., p. 378. The purported reason makes his contention obvious. According to Peebles, unpolluted, original Christianity was “pure Spiritualism.” And his allusion to the “Eastern curtains” has obviously occult implications that should not be missed, for Peebles had definite theosophical affiliations, as well. 2626) See Who Was Who in America (1960), vol. 1, p. 953. However, despite his assertions Spiritualism completely nullifies every fundamental of the true Christian faith, as has been shown elsewhere. 2727) See this work, chapter 52. Here is more on the Eastern angle. CFF2 1117.5
Peebles’ depiction of the continuing activities of the great masters of the East, in an after-death teaching capacity in the nether spheres, is likewise explicit. In this connection Buddha is characteristically placed along with Christ. Observe first this general statement: “The philosophers and reformers of all ages, when passing into higher spheres, continue their teaching and preaching to spirits in prison.” 2828) Peebles, The Demonism of the Ages, p. 377. CFF2 1118.1
It is into this category that Peebles not only puts “Jesus,” but likewise “Buddha, the light of Asia,” who, he says, “doubtless preached for centuries to Asiatic spirits in prison.” 2929) Ibid. 30. That relationship is characteristic of Spiritualism. CFF2 1118.2
But in discussing Chinese, Hindu, Greek, and aboriginal “demonism,” as well as Judean obsessions in New Testament times, Peebles continues to place “Spiritism and Demonism” over against “Spiritualism and Angel Ministries.” 3030) Ibid., p. 318. From this he never deviates. CFF2 1118.3