These verses were evolved one day in automatic writing. What their origin neither F.B.B. nor J.A. know—neither can recall having read them. Owing to their beauty and suggestiveness, they were incorporated in the Address in a form slightly modified from the original.
[ON AUTOMATISM]
The essential objection to the methods and practices of the spiritualists, and the ground of that instinctive repugnance which is normally felt towards these methods, is undoubtedly that they imply a surrender of the will and powers of self-control to activities which, for good or evil, are outside the personal sphere of the medium. The higher spiritual gifts are those in which the recipient acts as a conscious participator in the act of transmission. Between these two extremes is a class intermediate in nature, which is apparently recognised by St. Paul in the first Epistle to the Corinthians,[6] the typical instance quoted being that of the "gift of tongues" whose exercise, whilst not discouraged by him, was nevertheless noted as of inferior value, since it did not tend always to the edification of the Church. But it was one phase of a form of inspiration then known, probably as a common phenomenon, and there can be little or no doubt that it was accompanied by others of a similar sort, and that inspirational writing was possibly one of the most ordinary of these. The one necessarily follows from the other. There is even a possible element of the kind to be weighed in any satisfying theory of Biblical inspiration, and the prophetic utterances connected therewith, and it will have to be considered fairly and apart from theological preconceptions.
It is clear from the chapter in Corinthians (1 Cor. xiv.) that in the exercise of the gift of tongues the speaker generally knew little or nothing of the meaning of what he was saying, though it is not necessary to assume that the utterance was beyond his control. But it implies the action of what, in modern language, has been spoken of as a supraliminal part of the mind, when, to quote the Apostle, "the understanding is unfruitful."
The exercise of automatism—a controlled automatism—in the production of writing seems to the author a reasonable parallel, and, where the result is capable of ready interpretation, there, according to the Apostolic dictum, is the hope of "edification" by its means. And for those prepared and ready for its exercise the gift of prophecy in those days awaited manifestation through them. And it is not necessary to suppose that the gifts then bestowed were unique, in the sense that they were afterwards to be withdrawn for all time. On the contrary, it is quite clear from Scripture itself that a great revival of them was to be expected in later days, as Peter says in Acts ii. 17, quoting the prophet Joel:
"And it shall come to pass in the last days, saith God, I will pour out My Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams."
Are we not led to believe that there is no limitation to the "liberal gifts" of the spirit nor to the variety in the nature of the spiritual gifts which may be exercised? They may be concerned with any possible branch of mental activity, and all new ideas, whether in art, science, philosophy, politics, religion, or what not, must be held to be included. Nor need the manner or method of such inspiration concern us as of primary importance, however unusual such may chance to appear. The one test is the quality of its message, whether it be truthful or otherwise, edifying or lacking in helpful qualities. If a message of this nature be found true, it cannot be dictated by a spirit of falsehood; if sane, then not by insanity; if wholesome and moral, then not by a vicious or depraved intelligence. Men do not gather grapes of thorns, or figs of thistles.
The germination of new and profitable ideas in the mind may in this respect be brought about, firstly, by a suitable system of mental exercise and culture; secondly, by a willingness to hold back all mental preferences and preconceptions, and to restrain also the surface activities of the brain, so that the channel of pure "idea" which resides in the subconscious mind may be maintained, and the finer activities allowed to percolate. Then surely may be hoped for the reaction of those energies sent forth by previous effort of the mind and will, and ideas will flow back, not singly and alone, but accompanied by a spiritual reinforcement which may include elements new and of great value, from sources beyond the ken of the individual mind.