Sexual Immorality and Other Personal and Social Consequences of Occult Involvement – Part 2

By: Dr. John Ankerberg and Dr. John Weldon; ©2003

Spiritism is increasingly advocated today and often claims to be morally based. The spirits themselves may appear moral, especially in something like so-called “Christian” spiritualism where the spirits are seeking to reach those with at least a nominal Christian perspective. Unfortunately, this is another ruse whereby the spirits only seek to entrap people by appealing to their moral character.

Sexual Immorality and Other Personal and Social Consequences of Occult Involvement – Part 2 – Spiritism and Immorality

Now let us consider spiritism—or more popularly, channeling. Spiritism is in­creasingly advocated today and often claims to be morally based. Thus, in the minds of most practitioners, “Spirit guides are usually perceived as beings on a high level of consciousness development, with superior intelligence and extraordinary moral integrity.”^[1] The spirits themselves may appear moral, especially in something like so-called “Christian” spiritualism where the spirits are seeking to reach those with at least a nominal Christian perspective. For example, in his life as a medium, Victor Ernest recalls that, for the most part, the spirits he spoke to were very moral­istic. “Amoah and Emoah, my control spirits, lectured me often on what was wrong in my thoughts, morals, and manners. They even stressed physical health and cleanliness.”^[2]

Unfortunately, this is another ruse whereby the spirits only seek to entrap people by appealing to their moral character. With the morally inclined, the spirits may indeed be moral, at least initially. But the fact is that spiritism—in all its forms— sooner or later leads to moral demise. This, too, is the goal of the spirits.

In her comprehensive Modern American Spiritualism, medium Emma Harding noted:

One marked result of spirit influence has been to externalize character, and develop into sudden prominence the hidden traits, perhaps scarcely known to their possessors…. It is certain that latent evil tendencies are not unfrequently matured into ugly prominence by the effects of [spiritism].^[3]

In The Haunted Mind, psychoanalyst and authority on the psychic Dr. Nandor Fodor also observes the sexual perversity possible through mediumism:

That in mediumship sexual energies may furnish the fuel for many physical, and perhaps also for mental, manifestations, is established by the scientific findings I have quoted…. I have known male mediums who were homosexuals. One in England was jailed because his spirit control persuaded a young boy to yield to him…. While it is not more shocking for a medium to be homosexual than for any other man, an unusual element emerges when a male medium has a female control and this female control, in a “materialized” shape, tried to make love to the male sitters.^[4]

John A. Keel is the author of several books on UFOs and other occult phenom‑ena. He spent a great deal of time personally investigating occult ritual and practice:

Sex is heavily intermixed with cultist rites and beliefs, particularly in black magic, witchcraft, and even spiritualism. A number of famous spirit mediums admit to the practice of having sexual intercourse just before a big séance.^[5]

M. Lamar Keene was a fraudulent medium for 13 years. He eventually renounced his deceptions, but he also noted that the general outlook among mediums was frequently immoral:

Some of the mediums I knew were virtually psychic prostitutes. In the séance room Brenda Hummel took on all comers. For a price. One whole family of second-generation mediums, male and female, were invited to leave Camp Chesterfield [a spiritist haven] because their sexual escapades in the séance room were too open and notorious.^[6]

Keene emphasizes the amoral attitude of most mediums, and states it is legiti­mate to ask

… just how common such sexual séances really are. More common, perhaps than even I suspect. To me, of course, sex in the séance room is merely a logical, though particularly nasty, extension of the basic fraudulent mediumship: Give the customer what he (or she) wants. What it is doesn’t matter; what it pays does.^[7]

The late Olga and Ambrose Worral were both “Christian” mediumistic “healers” having wide experience with the spirit world. In an interview they stated: “We have had overwhelming evidence of lower spirit entities possessing the minds of those still living as a means to sensually experience physical appetites and feelings again.”^[8]

They observe the spirit first poses as a highly evolved, moral spirit and assures the person they have an important job for him to perform. Then the spirit’s entire character undergoes a change and it begins to make sexual remarks and to stimulate the person sexually. The voice never lets up, night or day, and “tries to upset relations between husband and wife, and urges whoever it controls to commit suicide so the two can be together in the same dimension.”^[9] In their work, the Worrals encountered so many cases like this that they believe the situation is very serious. And yet as mediums themselves (operating out of a Methodist church) they continued to advocate spiritism.

Carolee Collins refers to one case:

A heretofore reasonably happily married man, father of several children, was informed that he had been married in another life to an attractive woman whom he met in the psychic’s “clinic,” and that they were “soulmates” destined always to be together. The woman was married and had a family but the two left their spouses and promptly set up housekeeping together—because it had been legal in a previous existence and was their destiny!^[10]

(to be continued)

Notes

1. ↑ Stanislav and Christina Grof, “Spiritual Emergency: Understanding Evolutionary Crisis,” in Stanislav and Christina Grof, Spiritual Emergency: When a Personal Transformation Becomes a Crisis (Los Angeles: J. P. Tarcher, 1989), p. 21.
2. ↑ Victor Ernest, I Talked With Spirits (Wheaton, IL: Tyndale House, 1970), p. 38.
3. ↑ Emma Harding, Modern American Spiritualism (New Hyde Park, NY: University Books, 1970), p. 208.
4. ↑ Nandor Fodor, The Haunted Mind: The Psychoanalyst Looks at the Supernatural (New York: Signet, 1968), p. 184.
5. ↑ John A. Keel, Our Haunted Planet (Fawcett Gold Medal, 1971), p. 160.
6. ↑ M. Lamar Keene as told to Allen Spraggett in The Psychic Mafia (New York: St. Martin’s, 1976), p. 133.
7. ↑ Ibid., p. 140.
8. ↑ Interview in Harold Sherman, Your Power to Heal (Greenwich, CT: Fawcett, 1973), p. 154-155.
9. ↑ Ibid.
10. ↑ Carolee Collins, “Reincarnation as Alibi,” in Martin Ebon, The Satan Trap, (Garden City, NY: Doubleday, 1976), p. 140.

Read Part 3