Chapter 29 

Jerry and Pat Westfall lived about six miles east of Mendocino off the Compte-Ukiah Road on a beautiful tract of forested land they called Antioch Ranch.¹ 

In Antioch of Syria followers of Jesus were first called Christians. This wonderful Christian couple made space for others to stay there and turned the place into a kind of Christian retreat. 

At some point in 1968, Jerry heard of us in some way and visited us at Soul Inn. His retreat ranch was ready for guests, and Jerry wanted us to know that we could send folks up his way. We did just that. 

I will never forget the first trip I made to the ranch. It was October 31, 1968, Halloween Day. I was hitchhiking, and it took me all day long to get to Mendocino. It was raining hard, and I was thoroughly soaked. My last ride took me right into the town of Mendocino, where I stepped out of the car door and into a driving rain. A bell somewhere chimed midnight, and I wondered how in the world I was going to make it the last stretch to the ranch. The town was dead quiet, with no one around, but I didn’t have time to fret, as I heard a voice calling out my name. It was Jerry, and he had been waiting for hours for me to show up. It was a happy ride down the twisty country road to the safe haven of Antioch Ranch. 

One of the first to go up to Antioch Ranch was Ira Monroe, a Canadian, who had come to America to avoid military service there.² 

2 After his conversion to Christ, some years after, Ira went back home, turned himself in, and spent some time in prison. He came right off Haight Street, a brand new Christian with long blond hair and a serious demeanor. Ira was a real hippie, and everybody loved the guy.  

A number of others followed, and I made the trek myself a number of times, sometimes to teach and baptize, and one time to help tear down an old building in downtown Mendocino. We did the job for free, just to get the old redwood out of it to build dorms on the ranch’s property. That was one of my favorite memories. It was a bright but brisk day, and we were up on the second floor, with the Pacific Ocean behind us, the wooded hills opposite us, and the white and glistening little town all around us. How I wish I could go back or at least have photographs of that day, as I can still see myself carefully pulling out the hundred year old square nails, gently handling the long planks of redwood siding, and working alongside a bunch of ex-dopers singing Jesus songs. 

Money was always tight on the ranch, and one way we made money for it was to cut down redwood and pine trees and make coffee tables from the wood. I had the great pleasure of making a number of these myself, even cutting down smaller trees for the legs. We carted them to Marin and sold them to the parents of the kids who came to the Bible studies. I still have four of those tables. The legs are pine logs, the tops usually three-inch thick slabs of gorgeous redwood, and on each I laid seven layers of clear varnish. They are as solid and beautiful now, really more so, than they were then. 

Jerry and Pat were members of a Presbyterian Church in Mendocino, and I attended there whenever I spent the weekend. At that time, I was not pastor of a church, so it was possible for me to do this. That congregation welcomed the hippies and provided a real church home for them. I do not remember the name of the pastor, but he and I got along very well. 

Jerry himself was a wonderful and competent Bible teacher, and I still recall one of his studies. Seated in a deep leather chair in the large, rustic front room of the main house, he plainly, lovingly, taught verse by verse through long passages of Scripture, and we stayed there as long as he cared to go on, not noticing the passage of time. 

Jerry and Pat were a great gift to me and to many others. At the time of this writing, they are still up there at Antioch Ranch in Mendocino welcoming folks to their beautiful retreat. You can find it by means of a Google search.  

Other Jesus People in Northern California 

As time went on, we began to hear of other Jesus freaks in other places. Of course, in our various journeys around the country, we discovered other folks engaged in the same or similar ministries as ours. We knew of things going on in Los Angeles, mostly in Hollywood, but of special interest was what we heard was going on in Eureka and Chico. 

Jim Durkin was a real estate agent in Eureka, and a rather large flock of young believers formed around him. (Jim’s son, Jim Durkin, Jr., wrote a piece about his father, which appears in the Bio section of this book.) We knew of the work in Eureka as Gospel Outreach, but also as the Lighthouse Ranch. There was some cross-pollinization, but I never made a trip up north to visit these people. 

Sometime in 1970, however, we worked out a plan via telephone to have a gathering of the Jesus People in Petaluma. We rented out the KOA campground just north of Petaluma and went about inviting Jesus People from far and wide. Gospel Outreach was a big part of it, and it was here I finally got a chance to meet Jim. The Eureka bunch arrived fully organized. They set up a large white tent, put in Army style cots, and had nurses and medics ready with all the necessary equipment. Everyone was amazed. They also brought about two dozen young guys wearing armbands with “SERVANT” on them, and they patrolled the grounds ready to help out with anything that needed to be done. 

It was a special time as the “tribes” gathered from San Jose to Eureka, with hundreds of Jesus people all having a wonderful time. Several leaders spoke at the teaching times, and I can still see Jim Durkin, a quiet, thoughtful, patient, loving, big man, full of years and experience, being a kind of father to the rest of us. This one event was the only time I can recall when we were together, but it was something I will never forget. 

A leader I had only heard of was Gaylord Enns of Ivy House in Chico. The first time I met Gaylord in person was recently in the summer of 2013. Scott McCarrel and I had gotten to know each other a couple of years previously, and Scott was a close friend of Gaylord and arranged for the three of us to meet for a lunch in Mill Valley. My son Vernon and I had a wonderful lunch with Scott and Gaylord at the India Palace, and as soon as we sat down, I asked Gaylord when he first experienced the JPM. He said, “1967.” I was shocked to hear someone else make that identification; I said nothing but went on to a follow-up question: “When did it end?” He said, “1972.” 

Not able to contain myself, I burst out, “That is exactly my experience, too!” This confirmation was stunning, as it corresponded with what I had thought over the years; but here was a person, a leader in the JPM, living not far from the Bay Area, who held the same impression. Gaylord is a special guy, who wrote a wonderful book titled, The Love Revolution, which I keep a supply of to give away. He reminds us of the command of Jesus to love one another, a message that resonates with all who read it. 

Scott, Gaylord, and a close friend of Scott’s, Randy Sager, and I have teamed up under Scott’s leadership to have conferences for people who lived through the JPM, in order to talk about that time of the outpouring of the Holy Spirit, encourage those who made “shipwreck” following the JPM, and think and pray about another awakening in the future, if God would so will. I will bring this up once again at the end of the book.

Hello Everyone, yesterday I read an incredible article in the current edition of The Atlantic––I am still in awe, and dazzled.

The magazine, started publication in 1857, is quite political, which you know I shy away from, but I keep up as best as possible and examine many sources, and the article attached here is somewhat political, but fabulous. You know I do my best to stay away from politics, and I don’t know how I will vote in the coming year or even if I will vote. That aside, this is the most incredible article I have ever read in The Atlantic going back many years. Tim Alberta is a solid Christian and how and why The Atlantic folks would allow this to be published is kind of a miracle to me. Please do not think I am pushing a political agenda here, but you will likely be very pleased to read this, and those who regularly receive the magazine will be presented with a wonderful Gospel/Christian message. Kent

Essay Thirteen

War it is and of two kinds.

One Kind of War

Sadly, the killings go on daily. Who is waging this war? The jihadists—not all of Islam—are at war, or so we say. But some say we are in a real war with Islam itself. That is both accurate and inaccurate at the same time.

Islam’s core doctrine is that Sharia Law must rule the world. There is no question about it, and any knowledgeable Muslim would concede this. While many if not most Muslims care little about Islam being the only true religion in the world, these moderates or progressives are not the shot-callers and have little real authority or power. We must therefore recognize to whom we are referring when we speak of war.

According to Islam, from the super pious to the moderates, the West is corrupt. What is to be done? While most Muslims want to live and let live, there is a sizable faction, perhaps as much as 5%, who are willing to go to battle. This 5% equates to around 500,000 dedicated warriors.

Another Kind of War

Christians are at war, too. In fact, we are called to take up the armor of God.

Finally, be strong in the Lord and in the strength of his might. Put on the whole armor of God, that you may be able to stand against the schemes of the devil (Ephesians 6:10–11).

For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers of this present darkness, against the spiritual forces of evil in the heavenly places (Ephesians 6:12).

Paul admits the existence of a war, but it is a spiritual war fought against an army mightier than any that humans could raise. He is referring to Satan and his minions. Fallen angels are the troops, and they possess spiritual power. C.S. Lewis used the term “hideous strength” in speaking of the ungodly power arrayed against the people who profess Jesus as Lord. If Christians think about this too long, we can become fearful, except that we recall 1 John 3:8: “The reason the Son of God appeared was to destroy the works of the devil.”

John the Apostle wrote about the works of the devil and points out that the devil has been defeated—active yes, but nonetheless defeated, and in at least two ways. One, our sin—that which screams at us that we are no good and destined to live in hell forever—has been utterly removed, not in part but the whole, and it has been nailed to the cross. So our sin—all of it, past, present, and future—is wiped out, cleansed, washed away by the blood of the Lamb. Incredible, but a fact.

Then two, the enemy called death has been conquered. Not physical death, because we will all die unless Jesus returns before we physically die, but the real death is the eternal death.

Hellfire is very frequently found in the Qur’an, most often used as a threat and a warning, and thus hellfire is very present in the Muslim mind. On this point there is a connection with Biblical Christianity. There is a hell, most definitely, and it was created for the devil and his angels, for there must be a place apart for that which is unholy.

Physical death is but a moment in time; spiritual death, however, is eternal. It is plain which is the real enemy. It is no wonder why John 3:16 has for so many centuries been the one verse most Christians have memorized: “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.”

It should be noted here, that in Islam Allah determines the moment and means of death. If a Muslim dies, it is the will of Allah. Biblical Christianity is far different. That we all die is plain enough, as we find in Hebrews 9:27–28:

“And just as it is appointed for man to die once, and after that comes the judgment, so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.”

It is not the moment or means of death that God appoints but that death is a reality that comes with being human. Muslims may take comfort that death is in the hands of Allah, but Christians have the promise of being forgiven and having everlasting life based on what Jesus has already accomplished.

Still Another Kind of War-Game

A convict told me years ago that to make it in prison you must have a mission. A mission, a cause, a reason for living, without which one might go crazy. Could it be that jihad becomes not just the means to accomplish the mission but the mission itself?

War-games are exciting to play. The secrecy, the codes, the manipulations, extortions, intimidations—war games. And the stakes are extremely high, making life all the more interesting.

When one has nothing or next to nothing, and the future looks bleak, and so many others seem to be living the good life, one stops caring and will bet everything on a cause, and Allah is the highest of all causes for pious Muslims. As General Patton is reported to have said, “Compared to war all else pales.”

My point in this little aside is, maybe it is not religion that draws a religionist to the war.

The Weapons of Our Warfare

Back now to Ephesians chapter six and the weapons of the Christian’s warfare, which are not bombs, knives, swords, or guns. Here is the list:

“Stand therefore having fastened on the belt of truth” (6:14a). Here truth is not a “what” but a “Who,” and that Who is Jesus, who is the way, the truth and the life (see John 14:6).

“Having put on the breastplate of righteousness” (6:14b). Jesus Himself is our righteousness, we have none of our own but have His as a free gift.

“As shoes for your feet, having put on the readiness given by the gospel of peace” (6:15). The soldier stands secure knowing that he has no battle with God but is settled in the finished work of Jesus Christ on the cross. That war is over and there is peace.

“In all circumstances take up the shield of faith, with which you can extinguish all the flaming darts of the evil one” (6:16). Since Satan’s power over us has been nullified though the work of Jesus, we stand behind Him trusting in the triumphant Lamb of God.

“And take the helmet of salvation” (17a). The head, the most vulnerable part of the body, is totally protected in the salvation we have in Jesus, which cannot under any circumstance be taken from us. Our position in Christ is secure to all eternity, and even we ourselves cannot change that.

“And the sword of the Spirit, which is the word of God” (6:17b). “Word” is both the living and written word of God, Jesus Himself and the Scripture, the Bible from Genesis to Revelation. It is a sword, a spiritual sword, and it is sharper than any two-edged blade. The word is truth and there is great power in truth.

“Praying at all times in the Spirit with all prayer and supplication” (6:18a). We pray, not necessarily by rote, which is acceptable and a Biblical way to pray—I am thinking of the Lord’s Prayer here—but saying to our heavenly Father what is on our heart and mind. The Christian is never alone; always walking with us is the Triune God, Father, Son, and Holy Spirit.

Oddly, or not, the equipment is not heavy and may be borne by the young and old, weak and strong.

This is our kind of war, one that has already been won. The only blow struck was inflicted a long time ago while Jesus was on Calvary.

The following material was taken from several different internet sites. Much of it has been shortened or is in outline form only for brevity’s sake and also to reduce the possibility that this book will be used as promotion for these practices. The reason for presenting this material is to show the reader what proponents of mindfulness are saying rather than a critique from those who disavow it, such as the authors of this book. And the reason we stand against it, despite its growing popularity, is that the practices easily lead to being invaded by demonic spirits. Yes, here is another popular trend that has hidden dangers. Please evaluate the evidence.

We will make comments throughout this chapter, presented in this font. 

Mindfulness Practices

While some people may still consider the mind-body connection New Age theory, it’s emerged as a bonafide medical phenomenon with evidence-based science to support it. At the core of the mind-body connection, mindfulness has enjoyed a tremendous surge in popularity in the past decade, moving from a mostly obscure Buddhist concept founded about 2,600 years ago to mainstream psychotherapy.

Scientists have discovered that mindfulness techniques can help improve physical health in several ways, including relieving stress, treating heart disease, lowering blood pressure, reducing chronic pain, improving sleep, and alleviating gastrointestinal difficulties. While it’s not a panacea, mindfulness has also been found to decrease migraine attacks and pain.

What is Mindfulness?

The term mindfulness can be defined as a moment-to-moment awareness of one’s experience without judgment. It can be promoted by certain practices or activities, such as meditation, but it is not equivalent to or synonymous with them. There are multiple ways to cultivate and practice mindfulness.  

Mindfulness Techniques 

The goal of any mindfulness technique is to achieve a state of alert, focused relaxation. That’s accomplished by deliberately paying attention to emotions, thoughts, and sensations (free of judgment) to enable the mind to refocus on the present moment. All mindfulness techniques are a form of meditation. 

“Meditation” is the key concept here. Meditation is not prayer, which is focused attention on and communion with God. Prayer is truly mindful, fully conscious talking to our Lord. It is in states brought on by meditation that opens one up to the presence of demonic spirits. And the various breathing techniques are the path to an altered state of consciousness making the meditator vulnerable. 

Basic mindfulness meditation 

Sit quietly and focus on your natural breathing or one other area of focus listed below. You will notice that your mind will wander into thinking since this is what our minds do. The practice is to notice when this happens and bring your awareness back to the breath or other focus choice. 

• Body sensations 

Notice body sensations, such as tingling, pulsing, or even no feeling, and allow some exploration of the sensation. Pay attention to each part of your body in succession from head to toe. 

• Sensory 

Detect sights, sounds, smells, tastes, and touches, and then let them stay in your awareness as long as you would like without judgment. When the mind begins to stray from the immediate sensation, bring your attention back to your choice of focus. 

• Emotions 

Allow emotions to be present. Practice a steady and relaxed naming of emotions: “joy,” “anger,” “frustration.” Accept their presence and let them go. 

• Urge surfing 

Cope with cravings (for addictive substances or behaviors) and notice how that changes and eventually may pass. Observe how your body feels as the craving enters. Replace the wish for the craving to go away with the knowledge that it will subside as you continue to focus on the sensations, emotions, and thoughts brought forth from the craving. 

Mindfulness Practices 

You can conduct mindfulness practices on your own. 

• Art Therapy 

Remember how much fun it was to paint, draw, or mold things out of clay when you were a child? It turns out that making art can be a powerful therapeutic tool for adults, especially in the treatment and management of pain. Called art therapy, this type of psychotherapy can help modify your response to emotional and physical problems related to pain. 

In a study of almost 200 people hospitalized for a medical issue or surgery, researchers found that participating in art therapy for an average of 50 minutes significantly improved their moods and lowered levels of pain and anxiety. 

• Meditation 

Meditation has been practiced for thousands of years to help deepen understanding of life’s sacred and mystical forces. Today, meditation is also commonly used for relaxation and stress reduction. 

Meditation is an umbrella term for various ways to accomplish focused attention and may even lead to a relaxed state. There are many types of meditation and relaxation techniques that have meditation components. These practices have been shown to reduce stress, which may help cultivate better health outcomes. 

A sense of calm, peace, and balance achieved through meditation can benefit your emotional well-being and overall health. The great news is that the benefits of meditation don’t end when the session ends. It can continue to bring tranquility to you throughout the day and help prevent over-reactive behaviors when the going gets rough. 

• Tai chi 

The ancient form of gentle Chinese martial arts called Tai chi (TIE-CHEE) is sometimes referred to as meditation in motion. It promotes serenity through gentle, flowing movements. The self-paced series of postures or movements are done slowly and gracefully while practicing deep breathing. 

There is growing evidence that this mind-body practice has value in treating or preventing many health problems. And you can get started even if you aren’t in top shape or the best of health. The movements are usually circular and never forced, the muscles are relaxed rather than tensed, the joints are not fully extended or bent, and connective tissues are not stretched. Tai chi can be easily adapted for anyone, from the most physically fit to people who use wheelchairs or recovering from surgery. 

• Yoga 

Derived from the Sanskrit word “Yuji,” meaning yoke or union, yoga is an ancient Indian practice that brings the mind and body together. Multiple studies have confirmed that yoga offers many mental and physical benefits. Increasing evidence shows that yoga could be a useful adjunct therapy to help reduce migraine frequency. Research suggests that practicing yoga may help stimulate the vagus nerve, shown to be effective in relieving migraine symptoms.

Let’s start with meditation. 

Meditation is a way of altering our state of mind and mood so we can become more tranquil and centered in the core strengths of our inner life. By exercising our attention and attitude with easy steps, a more tranquil and detached state of awareness can be achieved for both the body and mind. 

Proponents of meditation are largely unaware, or will not admit, that it moves a person, unconsciously, to a place or state where the demonic kingdom takes advantage. And the end result is demon possession. At first, the experience or awareness of the supernatural is exciting and surreal. This is at first, and may last for a long period of time, but the demons will eventually express themselves, exerting themselves, in ways that provoke fear and confusion. 

One of the first phases of meditation is to gently redirect our thoughts to become more aware of the peaceful quietness that already exists within us. The initial use of meditation is ideal for those who seek a haven of peacefulness to rest and recover from the tensions in our outer life. This inner meditative state is also a place for healing mental and emotional disturbances as we release anxieties, disappointments, and irritations into this peaceful state. . . . 

Benefits of a regular meditation practice 

• Stay Calm: Be more effective in pressure situations like exams & sports. . . . 

• Creative Thinking: More original and innovative thinking and problem solving. . . . 

• Excellent Memory: Retain new information and recall stored information better. . . . 

Mindfulness: an essential aspect of effective meditation 

Mindfulness is a state of awareness that allows us to make sense of what is happening to us. . . . Mindfulness is a practice of becoming detached from our usual state of mind and mood so we can review our choices of response. 

In our ordinary waking state, our automatic habits and reactions tend to dominate. While this frame of mind is essential most of the time, we also need to review what we are doing and whether some improvements would be useful. . . . 

Mindfulness is a way of using a detached perspective to evaluate our own behavior and attitudes . . . 

Mindfulness in Active Meditation 

Mindfulness is used in all of the exercises and meditations in Active Meditation. In this manner, mindfulness provides these benefits: 

1. It leads to a more expanded frame of mind that is detached from our usual attitudes, beliefs, and mindset. . . . 
2. When mindfulness is combined with the active meditations, it becomes possible to mobilize the support of our Higher Self to supply the healing force of compassion, hopes, and courage. . . . 
3. Mindfulness in Active Meditation can assist us in recognizing and removing our blind spots . . . 
4. Mindfulness in Active Meditation allows us to recognize and correct the many limiting beliefs we formed when we were naïve and inexperienced. . . 
5. The extraordinary benefits of mindfulness are incorporated into every Active Meditation exercise. . . .[I]t becomes possible to add the support and influence of our Higher Self. 
6. Mindfulness is the basic human ability to be fully present, aware of where we are and what we’re doing, and not overly reactive or overwhelmed by what’s going on around us. 
7. While mindfulness is something we all naturally possess, it’s more readily available to us when we practice on a daily basis. 
8. Whenever you bring awareness to what you’re directly experiencing via your senses, or to your state of mind via your thoughts and emotions, you’re being mindful. . . . 
9. The goal of mindfulness is to wake up to the inner workings of our mental, emotional, and physical processes. 
10. Meditation is exploring. It’s not a fixed destination. Your head doesn’t become vacuumed free of thought, utterly undistracted. It’s a special place where each and every moment is momentous. . . . 
11. Mindfulness meditation asks us to suspend judgment and unleash our natural curiosity about the workings of the mind. . . . 
12. Mindfulness is available to us in every moment, whether through meditations and body scans, or mindful moment practices like taking time to pause and breathe when the phone rings instead of rushing to answer it. 

The Basics of Mindfulness Practice 

Mindfulness helps us put some space between ourselves and our reactions, breaking down our conditioned responses. Here’s how to tune into mindfulness throughout the day: 

1. Set aside some time. . . . 
2. Observe the present moment as it is. . . .
3.  

1. Let your judgments roll by. . . . 
2. Return to observing the present moment as it is. . . . 
3. Be kind to your wandering mind. Don’t judge yourself for whatever thoughts crop up, just practice recognizing when your mind has wandered off, and gently bring it back. 

That’s the practice. It’s often been said that it’s very simple, but it’s not necessarily easy. The work is to just keep doing it. Results will accrue. 

A Simple Meditation Practice [shortened for brevity in this book]. 

1. Sit comfortably. 

2. Notice what your legs are doing. 

3. Straighten your upper body—but don’t stiffen. 

4. Notice what your arms are doing. 

5. Soften your gaze. 

6. Feel your breath. 

7. Notice when your mind wanders from your breath. 

8. Be kind about your wandering mind. 

9. When you’re ready, gently lift your gaze. 

COMMON MINDFULNESS QUESTIONS 

1. Is there a wrong way to meditate? A right way to meditate? People think they’re messing up when they’re meditating because of how busy the mind is. But getting lost in thought, noticing it, and returning to your chosen meditation object— breath, sound, body sensation, or something else—is how it’s done. . . . 
2. Are there more formal ways to take up mindfulness practice? Mindfulness can be practiced solo, anytime, or with like-minded friends . . . 
3. Do I have to practice every day? No, but being that it’s a beneficial practice, you may well find that the more you do it, the more you’ll find it beneficial to your life. 
4. How do I find a meditation instructor? If you want to make mindfulness a part of your life, you’ll probably want to consider working with a meditation teacher or instructor. . . . 
5. How do yoga and mindfulness work together? There are a number of yoga poses that will help you with your mindfulness meditation practice. . . . 

We have not listed these. 

1. What are the benefits of meditation? Of course, when we meditate it doesn’t help to fixate on the benefits, but rather just to do the practice. That being said, there are plenty of benefits. Here are five reasons to practice mindfulness. 

• Understand your pain. 

• Connect better. 

• Lower stress. 

• Focus your mind. 

• Reduce brain chatter. 

1. What exactly is mindfulness? Mindfulness is a type of meditation in which you focus on being intensely aware of what you’re sensing and feeling in the moment, without interpretation or judgment. Practicing mindfulness involves breathing methods, guided imagery, and other practices to relax the body and mind and help reduce stress. 

Excerpts from Wikipedia April 6, 2022 

Mindfulness 

Mindfulness is the practice of purposely bringing one’s attention in the present moment without evaluation, a skill one develops through meditation or other training. Mindfulness derives from sati, a significant element of Buddhist traditions, and is based on Zen, Vipassanā, and Tibetan meditation techniques. Though definitions and techniques of mindfulness are wide-ranging, Buddhist traditions explain what constitutes mindfulness such as how past, present, and future moments arise and cease as momentary sense impressions and mental phenomena. Individuals who have contributed to the popularity of mindfulness in the modern Western context include Thích Nhất Hạnh, Herbert Benson, Jon Kabat-Zinn, Richard J. Davidson, and Sam Harris. 

• Shortcomings 

• The popularization of mindfulness as a “commodity” has been criticized, being termed “McMindfulness” by some critics. According to Safran, the popularity of mindfulness is the result of a marketing strategy: “McMindfulness is the marketing of a constructed dream; an idealized lifestyle; an identity makeover.” The psychologist Thomas Joiner argues that modern mindfulness meditation has been “corrupted” for commercial gain by self-help celebrities, and suggests that it encourages unhealthy narcissistic and self-obsessed mindsets. 

• According to Purser and Loy, mindfulness is not being used as a means to awaken to insight in the “unwholesome roots of greed, ill will and delusion,” but reshaped into a “banal, therapeutic, self-help technique” that has the opposite effect of reinforcing those passions. While mindfulness is marketed as a means to reduce stress, in a Buddhist context it is part of an all-embracing ethical program to foster “wise action, social harmony, and compassion.” The privatization of mindfulness neglects the societal and organizational causes of stress and discomfort, instead propagating adaptation to these circumstances, according to Bhikkhu Bodhi, “Absent a sharp social critique, Buddhist practices could easily be used to justify and stabilize the status quo, becoming a reinforcement of consumer capitalism.” The popularity of this new brand of mindfulness has resulted in the commercialization of meditation through self-help books, guided meditation classes, and mindfulness retreats. 

» • Mindfulness is said to be a $4 billion industry. More than 60,000 books for sale on Amazon have a variant of “mindfulness” in their title, touting the benefits of Mindful Parenting, Mindful Eating, Mindful Teaching, Mindful Therapy, Mindful Leadership, Mindful Finance, a Mindful Nation, and Mindful Dog Owners, to name just a few. 

» • Buddhist commentators have criticized the movement as being presented as equivalent to Buddhist practice, while in reality it is very possibly denatured with undesirable consequences, such as being ungrounded in the traditional reflective morality and therefore, astray from traditional Buddhist ethics. Criticisms suggest it to be either de-moralized or re-moralized into clinically based ethics. The conflict is often presented in concern to the teacher’s credentials and qualifications, rather than the student’s actual practice. Reformed Buddhist-influenced practices are being standardized and manualized in a clearly distinct separation from Buddhism seen as a religion based in monastic temples, as expressed as mindfulness in a new psychology ethic practiced in modern meditation centers. 

» • Risks 

» • In media reports, people have attributed unexpected effects of increasing fear and anxiety, panic, or “meltdowns” after practicing, which they suggest could expose bipolar vulnerability or repressed PTSD symptoms. However, according to published peer-reviewed academic articles, these negative effects of meditation are rare for mindfulness meditation and appear to happen due to a poor understanding of what actually constitutes mindfulness/meditation practices. 

It is easy to see why so many are attracted to mindfulness and attendant meditation techniques. It is popular, praised, and considered essential to living in the world as it is. 

Will this chapter do much to cause someone to evaluate mindfulness? Will readers buy into the demonic connection to mindfulness and meditation? Maybe or maybe not, especially when it comes from someone who is part of the Christian community. The downward spiral of Christianity and religion in general plays a large role here. Spirituality is approved and applauded, but not biblically oriented Christian spirituality. Still, the Christian community must speak out on these issues—it is being prophetic, caring, and evangelistic all at the same time. 

Mindfulness/meditation are a part of the Christian experience. Every Sunday we write a “Gospel Meditation” for our church’s bulletin. These are based on the passage being considered for the sermon. It is mindful, it is meditation, and it is alert, focused, thoughtful, conscious, and perfectly biblical. And here is the best part, it is safe from invasion by demonic spirits.

When Moishe Rosen showed up in 1968, in the days before he founded Jews for Jesus, he and I organized large-scale events involving hundreds of Jesus People. Moishe was the actual brains behind the demonstrations; I served as his lieutenant. I remember the time that Moishe (I knew him as Martin then) and I agreed to descend on San Francisco’s Broadway Street in North Beach1 to create a stir and promote an event where Hal Lindsay of The Late Great Planet Earth fame was to preach in front of Big Al’s. In two days we mustered a couple hundred Jesus People from our Marin County base alone and set them to creating dozens of placards and hundreds of “broadsides” (tracts). At another of these evange- listic demonstrations, we pick- eted and marched in front of Adam and Eve’s on Broadway in North Beach on a Friday night. We persisted for a long time, and it was plain we were inter- fering with customers enter- ing the strip joint. Toward ten o’clock some goons came out of the place and began yelling at us. I stepped forward aggressively and started “talking” to a guy, not knowing he was the The area is where all the strip clubs operate, bordering Chinatown, it has long been a mecca for various sorts of thrill seekers. Carol Doda, Big Al’s—real sleaze stuff but made to look glitzy. owner, Michael Savage.He took a swing at me, hit me in the face, and knocked my glasses off. Having been alerted, cops had already arrived, seen the scuffle and then jumped in. We were both taken to the North Beach Police Station, where we ended up declaring the incident “mutual combat,” making it possible for us to avoid further difficulties. When I got back to Broadway, the demonstration was still underway.

Enter the CWLF Sometime in 1969 a higher degree of organization crept into the JPM. There were conferences and large campouts featuring music and preaching. In the Bay Area there were several times when JPM lead- ers met together to plan evangelistic outreaches, much of which was stimulated by or held in conjunction with the Christian World Liberation Front (known to us as CWLF), led by Jack Sparks, Pat Matrisciana, Brooks Alexander, and Billy Squires, among others. I believe CWLF started up in early 1969. Moishe and I both loved working with these folks, fellow travelers who were, in terms of background and education, much more like us than many of the other Jesus People leaders. The flagship school of the University of California system was located in Berkeley, which was sometimes referred to as “Berzerkeley,” not a flattering term. Berkeley was the absolute center of not only leftwing political thought in the U.S., but also of the East Bay’s hippie movement. People’s Park, just off Telegraph Avenue and a few blocks away from the university, was the place where the action took place. Here the hippies camped out, smoked dope, and tried to live the free and enlightened life. Berkeley’s hippies were definitely not the same bunch as the uni- versity students, but we attempted to evangelize both groups. CWLF lead in this effort, with Jack and Pat, who were both at that time conservative radio personality. One of the very best gatherings of Jesus People in the Bay Area was held at the KOA Campground in Petaluma. Jim Durkin from Eureka was much involved in this one and brought a hundred-plus Jesus People with him for the event. The CW LF and Holy Hubert nected with Campus Crusade for Christ, focused on the university in particular and the hippie element as a sort of tangential target group. They gathered around them a capable and dedicated group that included the above-mentioned Billy and Brooks. Many others, includ- ing very talented women, contributed their efforts, and they estab- lished what became the most read publication of the JPM, Right On. Right On was political yet non-political at the same time. Some of the best articles for the Gospel could be found in that newspaper, although it was sometimes hard to tell at first glance if Right On was even Christian. A careful read, however, made it clear it was and very biblically so. It was Right On that Ollie, Paul and I handed out on col- lege campuses from California to Alabama in 1969. We must have stuffed a couple thousand of the papers into the red VW bug. From time to time, I drove over to Berkeley to visit Jack, Pat, and the others at their offices. Afterward, I liked to walk over to the gate leading into the university at Telegraph and Bancroft Way. Maybe seventy-five yards inside was Sproul Hall and the famous steps of Sproul Hall, where many of the sixties radicals delivered fiery anti-establish- ment speeches to the crowds who stood and listened in Sproul Plaza. Ludwig’s Fountain bordered the plaza, and in its pool we conducted baptisms. The pool was shallow, and I had to get down on my knees along with the person to be baptized, gently laying the new believer’s head under the water. This usually attracted a crowd of students, and we took advantage of this by handing out copies of Right On, while honing our open air preaching skills. The student union opposite Sproul Hall was a large building with a café and rest rooms, and it was the perfect place to retreat, freshen up, and spend precious moments instructing new Christians. It is now called the Martin Luther King Student Union, but I don’t recall it being called that then.

Enter “Holy” Hubert 

An amazing street preacher who would place himself at the gate leading into the university, right there at Telegraph and Bancroft Way, was Holy Hubert. He would climb up on a portion of the large concrete gate and hold forth. Hubert was well into his fifties, or so I thought at the time, and was small of stature and large of heart—maybe courageous is a good description of him as well. Hubert had no front teeth, and that was because he was regularly punched in the face by angry listeners, most of whom where hippie street people. To say Hubert was a throwback would be an understatement. He was John the Baptist, Elijah the Prophet, John Wesley, and George Whitfield all rolled into one. Whenever I was there I would stand in front of him as a kind of bodyguard. Things got ugly once in a while. 

It was claimed, but not by Hubert, that he had memorized the whole of the Bible. On a couple of occasions I tried to find out about this without directly questioning him. There were a couple of times, however, when right in the middle of an impromptu sermon out would flow, and perfectly, chapter after chapter of Scripture, even passages in the Law that were rough going at best. I guess the legend was true. 

Holy Hubert yelled at the hippies and students things like: “You dirty filthy fornicating drug addicts,” or “You brood of vipers, whores and whore mongers, you will burn in hell.” Easy to see why he had so few teeth. Oddly, people would be converted, sometimes right on the spot, and I baptized a few of those who apparently needed to hear what Hubert had to proclaim. It takes all kinds, and Hubert was able to penetrate the defenses some of the hippies used to justify their behavior. It was nothing short of miraculous to see some of those who were yelling for Hubert to be crucified suddenly drop to their knees and begin to repent. 

After a few years Hubert stopped showing up, and I never learned what happened to him. Like many used of God in the JPM, he suddenly appeared, and just as quickly he disappeared. 

The CWLF also dissolved, but not as quickly. When Jack Sparks embraced Eastern Orthodoxy,⁴ 

I talked to Jack about the situation, and it seemed to me that he wanted to see order and a predictable theology instead of the chaos and confusion that became the hallmark of much of the JPM. His motivation now strikes me as being many of the young kids who had started showing up at CWLF to serve the Lord were thrown into a precarious place. The leadership was divided also, and gradually the whole thing ground to a halt. Some of those involved continued to do what they could, but it was over. Actually, it morphed into another ministry, which proved to be very important, a ministry centered on apologetics lead by Tal Brooke, a very capable and interesting person. 

This, too, indicates a crucial characteristic about the JPM. There was a time of its beginnings and a time of its endings. As I have often indicated, no one knows exactly when it began or when it ended, and you get different opinions, depending on where a person lived. The very same can be said of the first, second, and third awakenings in America. This seems to be a mark of a genuine outpouring of the Holy Spirit who, like the wind, blows when and where He will. 

Essay Fourteen

Local Honor Brigades

In a nearby town is a tight knit community of Muslims, mostly from Thailand, Pakistan, and India, among others. Several years ago, a person who lived there asked me for help in moving her out of that area. In the process, I asked her why she was moving. She said it was to get away from the young toughs who were accosting women caught outside and not wearing a head covering. She described pushing and shoving, loud name calling, and more. These bands of young Muslim men and boys did this on a regular basis, and she was scared to death they would attack her, even though she was not a Muslim. A neighbor told her that she could be picked on, since they did not want non-Muslims in their community anyway.

What is this all about?

This sort of grouping of mostly young males is not officially sanctioned but is very real none-the-less. They can be found in every community where Muslims are the majority. Those who engage in these “brigades” are either real believers, convinced it is their duty to enforce Sharia law, or they follow along out of fear of being the object of the brigades themselves; they must show loyalty.

Based on my personal experience, I have found that a percentage of those born and raised Muslim do not believe in Allah at all. They are virtual atheists. They perform religious duties and rituals to be accepted by their Muslim families, friends, and communities. They would escape Islam if they could. But, so very often, they cannot.

How do I know this is so? By speaking with them in places away from the mosque. It is a sad thing, and I am surprised when they are interested in hearing about Jesus. Yet, to let this be known would certainly bring unwanted attention and concern from members of the brigade. It is not an easy thing to be a Muslim.

Being a Muslim is a full-time job. If one were to faithfully follow all the commands and prohibitions of that faith, there would be little time for anything else. The early Muslims did not live as most on the planet today have to live in order just to survive. With the necessity of earning a living, with families to look after, dwellings to keep up, and so on, there is not enough time and space to do all that is required to remain a virtuous Muslim. Therefore, many Muslims look to local, state, and national assistance.

Attending the local Sunni Mosque over the years, I observed week after week, that at least half of the congregation rushes in to be part of the service, if even for a minute or less. And their presence must be seen by either fellow Muslims, the imam, or even Allah. Those to impress are the local honor brigade plus the good angel who is sitting on the right shoulder taking notes and the jinn (demon) sitting on the left shoulder, who is also taking notes.

National Honor Brigades

Local honor brigades are hardly known to most people outside Muslim-dominated communities. This is not so in some countries, like England, where ninety-plus communities are blatantly only for Muslims, and in which Sharia law dominates. Local law enforcement agencies from the surrounding areas in England do not engage within the boundaries of those ghettos.

Operating largely under the radar in America are the large national organizations that function as honor brigades. These are collections of academics, activists, bloggers, and others, whose mission it is to protect and defend the honor of “true Islam.” One of the familiar themes of such organizations is that Muslim violent extremists or terrorists do not represent Islam, and any person or organization that declares otherwise is guilty of “Islamophobia,” which is the fear of Muslims.

Today the face of the honor brigade is seen in American academic institutions, non-profit organizations, and the media in general, who present a kind of soft propaganda aimed at silencing any criticism of Islam. Part of the mission of these groups is to discredit anyone who speaks or writes about Muslim extremism, intimating with the accusation of them having an irrational fear of Islam. Some of these Islamic groups are: The Council on American-Islamic Relations, known as CAIR, Muslim Advocates, the Muslim Public Affairs Council, and the Islamic Council of North America. These organizations use the words “racists,” “bigots,” “Islamaphobes,” and other derogatory terms to describe those, like myself, who dare to present extremist Islam as it really is. And there is no question, despite the misrepresentations, that for these groups, their sole objective is to bring the entire world under subjection to Islamic Sharia law, meaning that all non-Muslims must either convert to Islam, be subservient to Muslims, or be killed.

These organizations are often funded by large and wealthy Muslim countries like Saudi Arabia, Qatar, and Iran. Yes, here Sunni and Shia branches of Islam will cooperate.

There is a Muslim Reform Movement whose mission is not to make excuses for Muslim terrorist activities, but to uphold an “Islam of grace.” And there are some within this movement who want to have Islam seen as a religious faith along with others like Christianity, Hinduism, and Buddhism. However, this approach will not pacify or appease many Muslims, as they realize that at the core of Islam is the requirement that it must dominate and control and purge the world of opposing religions. This is seen in the sayings of the Muhammad of Medina, not the Muhammad of Mecca, who changed from being cooperative to being otherwise.

Islam and Islam only is the watchword of the honor brigades.

The Book titled, Psychic Empath: 5 Books in 1, published in 2021 by Spiritual Awakening Academy, with no author(s) named, claims to cover the following: 

Survival guide for Empaths, Become a Healer Instead of Absorbing Negative Energies, Development, Telepathy, Healing Mediumship, Mindfulness, Meditation, Aura Reading and Chakras 

Statements with slight changes made to fit the flow of this chapter are preceded by *. The authors’ responses to the content of this book are in this font. 

*“Empathy is said to be the ability to understand and share in the thoughts and emotions of another person”. It involves putting oneself in another person’s shoes and seeing the world from the perspective of another person. 

On the face of it, this does seem to be a commendable undertaking, but there is a dangerous downside to all of this, which is the connection with occultic practices whereby a person is exposed to evil entities. This connection is established while in a passive, altered, or shamanistic state of consciousness, and once in this state, one is open to be invaded by demonic entities. 

*An empath is not simply a sympathetic person; empaths feel the emotions and thoughts of others as though they were their own. “A psychic empath is able to pick up another person’s pain without necessarily being told of it. Their psychic ability allows them to tune into the suffering of another person even when this may not be so obvious to those who rely on verbal and visual cues” (p. 207). This may be difficult for the empath, as they will be impacted by the other’s pain and suffering. And it is not enough to simply be a psychic empath; the goal is to be a psychic empath warrior. 

*It is said that an empath is born, not made, that their skills are genetic in nature, inherent in their DNA. Thus, it is not something that can be learned; one is an empath, or one is not. And this means being able to process the energy and feelings of other people. Such people, and since prehistoric times, were seen to be priests, priestesses, seers, mystics, and more. For instance, there was the Greek Oracle of Delphi, and during the Renaissance, in France there was Nostradamus. There was even a planet, newly discovered in the mid-1800s that was said to rule psychic energy. Some of the big names issuing from this period are Edgar Cayce, Daniel Dunglas Home, and Madame Blavatsky. 

Empath traits 

*Among the traits of an empath are the following: they are highly sensitive, even telepathic, have good luck, hate conflict, have high sensory stimulation, have keenly accurate instincts about other people, often have imaginary friends, appear lonely, have a past life, communicate with animals, are loving and compassionate, have sleep issues, are good at connecting dots, have trouble letting go, soak up other peoples’ energies, are introverted, are highly intuitive, take a long time to process emotions, love nature, have strong senses, are generous, and are creative. 

Empath categories 

*Then there are various categories of empaths. One is the geomantic empath, meaning they are connected to different sites, maybe buildings, lakes, oceans, or mountains. Then there is the physical empath, or medical empath, who can discern a person’s physical well-being. The emotional empath is sensitive to people’s emotional energy. The animal empath likes to keep company with animals and may develop ways to communicate with them. The plant empath is similar to the animal empath in that they can develop close connections with plants and may communicate with them. The precognitive empath will tend to see things before they happen. The psychometric empath will have deep connections to physical objects, maybe knives, jewelry, photos, and so on. The telepathic empath can know what is in another person’s mind. 

Are these telepathic traits simply human sensitivities, imaginary thinking, or a form of mental illness? Or, are they the result of spiritual entities that know the history of humans and reside within the empath—by that we mean demonic spirits. It has been our experience to see much of what has been mentioned about traits and categories to vanish after a person has experienced the casting out of demons through our Lord Jesus Christ. 

*Geomancy is said to be an ability that empaths have or develop whereby they sense the energies and vibrations of the earth. Thus, by dousing, also known as water witching, they can discover water within the earth. Or they may be able to predict the coming of bad weather or use psychometry—the psychic ability to obtain impressions from objects. 

*Some empaths are able to sense and work with various spirits, a psychic ability called mediumship. “Some can heal by feeling other people’s symptoms and help them by transmuting energies” (p. 222). 

*The history of psychic empaths stretches back to the beginning of human history. However, “it was only during the New Age Awakening of the [19]70s and [19]80s that empathic skills were recognized as being distinct from other psychics” (p. 223). 

Healing tools 

*There are several spiritual healing tools that an empath may use. One is prayer, of which the H’oponopono prayer is foremost. Some aspects of that prayer are (1) Repentance—saying you are sorry for the part you have played in the things you perceive as evil or problematic that are surrounding you; (2) Asking for forgiveness—from whatever higher power you sense; (3) Gratitude—saying thank you, which takes your focus off the negative, and saying it continuously; and (4) Love—which is the most powerful force in the universe, so say it over and over again. 

Developing other abilities 

*Learning how to develop one’s “third eye”, which is between the eyebrows, helps in picking up energetic signals, which helps the chakras open up and allows energy to flow more evenly. 

*And then making one’s connection with the spiritual world will help strengthen one’s mediumship, which is allowing spirits, or deceased loved ones, to speak through you. “Even a person with no psychic skills can stay in touch with his or her ‘angels.’. . . Plus, you can then help others connect with theirs. One warning however, one must be careful as those spirits who once were humans may not like to be bothered at any hour. So, nevertheless, you need to respect them” (p. 232). 

This so-called ability is evident in our culture today. So many hope to communicate with dead parents, children, brothers, sisters, friends, famous people, pets, etc., that it is becoming the chief form of the mediumistic experience. A Google search on related topics, such as mediums, channelers, or life coaches who use psychic techniques, will reveal how many there are who are offering these spiritistic opportunities. And nothing is contacted except entities in the demonic kingdom. The result is demon possession but no contact with deceased humans or animals. 

The Shamanic and The Mystical 

The author(s) state that “Shamanism and Mysticism are two completely different practices. They have different values, either that of empowerment or surrender” (p. 236). 

*First, shamanism sees all of humanity connected to one another, otherwise known as “the collective unconscious.” And shamanism is about power, and empaths follow the shamanic path, since they connect to anything around them at any given time. Empaths have power, therefore, to connect with that which is around them, whether it be other people, animals, objects, or the deceased. This is power. “Shamanic practices are ways to heal the earth, heal oneself or others, channeling and mediumship, as well as entering a state of trance for wisdom” (p. 237). 

*There are many signs that one might be a shaman, and the top five are (1) your ancestors were healers as well; (2) you have a strong connection with nature; (3) you do not fit in with others; (4) you are able to “read” people; and (5) you feel as though you are called to help and heal others. 

*The signs one might be a mystic are (1) you are not materialistic; (2) you do not need to follow the norms of society; (3) you prefer to be alone; (4) you can see right through people; and (5) you are not afraid of the future. 

Our view is that such distinctions are disingenuous and that there is so much that is shared by the shaman and the mystic. Chiefly among the commonalities are the trance state, that which is known as the passive or altered state of consciousness, plus willful and actual contact with other worldly entities, and the deception that those entities contacted are benign and helpful. Both shamanism and mysticism are only a short distance away from direct worship of the satanic kingdom, and because of this, some empaths who have psychic abilities will hide them for fear that others will think they are evil. 

*It is said of empaths and or psychics that they can sense the subtlest energy, can internalize the feelings of other people, and have trouble distinguishing someone else’s discomfort from their own. 

*There are a number of signs that one can know he or she has psychic skills: 

*(1) They have higher than average intuitive abilities. (2) They have visions regularly. (3) Dejavu, or the sense that one has known or seen something before, is a normal experience. (4) They have accurate gut feelings on a regular basis. (5) There are occurrences of telepathy, sending and receiving messages from other people. (6) They have vivid dreams. (7) They have a sense of knowing the history of objects and people. (8) They have premonitions and predictions. (9) They know when trouble is coming. (10) They feel events from far away. (11) They have healing abilities. (12) They have access to sounds when no one else does. 

The authors of the book are aware that not all embrace psychic abilities.

“Religious leaders still disapprove psychic abilities. They always warn their parishioners about the evils of psychics. They write them off as frauds, devil worshippers, or con artists. And by doing so these religious leaders dismiss the fact that there are real psychic abilities” (p. 252). 

Then a list of the chief psychic abilities is presented. 

*The first is clairaudience, meaning clear hearing or receiving messages without using one’s actual ears. The second is clairvoyance, which is clear seeing, and this seeing is with the mind’s eye. The third is clairsentience, which is clear feeling. And it means one gets messages through emotions, feelings, and sensations. The fourth is clairgustance, meaning clear tasting, and results in tasting something before putting it into your mouth. The fifth is claircognizance, which means clear knowing. This allows one to know something without seeing any facts or information. The last is clairalience, which is clear smelling, and is the ability to smell beyond your normal ability. 

Clairvoyant Healing 

*Chapter eight on clairvoyant healing, also known as psychic healing, covers the basics of this form of healing. Essentially it is using one’s psychic power by sending someone healing energies. It is said to be a balancing and harmonizing of a person’s body energies and removing blockages to dissipate physical aches and pains. 

*Clairvoyance, the ability to see clearly, involving the third eye, lets the healer see the blockage of energy and then how to relieve the circumstances. This healing may be made “manifest” to the patient portraying them as healthy, happy, and mentally, physically, and spiritually well (p. 275). 

Clairvoyant healing is sometimes referred to as energy working. This is done by the healer going into a trace state and with the movement of their hands, soothing out, releasing, and directing energy. The question is, what is this “energy?” It is never actually defined, not in any of the materials we have read nor in videos we have viewed. There is no scientific evidence verifying the existence of such energies. It is based on ancient and modern Hindu beliefs having to do with chakras and kundalini energy. 

*Meditation is an essential means of such healing. Deep breathing is very important as well. In the meditative, mindfulness state, when the healer inhales, unhealthiness is drawn out of the person’s body. Then with every exhale, this bad energy is released into the universe to be changed into something positive. 

*A spirit guide may even give the healer advice on what the trouble is and how to deal with it. 

The psychic healer’s job, as it is understood, is to heal those physical ailments that have an emotional or mental origin. So, those trained in  psychiatry and psychology are not necessary. It all has to do with moving out bad energy. 

*The clairvoyant healer is also said to be able to heal someone who isn’t near them; indeed, they could be quite far away (p. 278). 

*Learning how to be a clairvoyant healer may be practiced on a pet. And if the pet does not need healing, the healer can attempt to sense their energy, and by means of meditation, focus that the pet will be healthy. 

Aura and Aura Reading 

*An aura is said to be the magnetic field surrounding every living thing, and which is said to extend about three feet around every person. And because auras originate from a person’s chakras, the aura can reveal the cause of what ails a person. It is the energy created by the chakras that create the auras (p. 285). 

*One’s aura is their personal energy field, a reflection of their current state of being. Therefore, the aura must be well taken care of, much as one would care for the physical body. 

*The psychic healer, using whatever means, can then be aware of a person’s aura and understand how to make things right. And the chief means of this involves meditation and proper breathing techniques on the part of both the healer and the patient. 

Mediumship 

*Mediumship is different from psychic reading. What is the difference? “Someone who does psychic readings may not have mediumistic abilities, which are acting as a vessel and a bridge of communication between the spirit world and the world of the living – but all mediums have psychic abilities, as this is what they use to contact the spirits of the dead” (p. 288). 

*The medium, like the channeler, can communicate with those who have died and can convey messages to the living for them. The Ouija board is a form of mediumship as are the Tarot cards, since through these means the medium is connecting with or attempting to connect with spirits of the dead. 

“The forms of mediumship used by practicing mediums are when the spirit of the dead speaks through the medium, and when the medium receives messages clairvoyantly (or clairsentient, claircognizant, clairaudient) and relays the message to the living. Most often the medium is asked by a living person to try and contact and create a channel of communication with a dead loved one” (p.288). 

Let it be clear that a medium or channeler is not connecting with spirits of the dead. Some of these practitioners are fabricating things, but others, using real mediumship, are connecting with demonic sprits that are indwelling them. Indeed, it is a case of demonic possession. In the process of many if not most of these healing events, the ones who need the healing are then also invaded by demonic spirits. It is the worst of the worst. 

At the conclusion of this Psychic Empath chapter are a series of “myths” and “facts.” Myth number 11 is, “You can quit being an empath.” Fact number 11 is, “Being an empath is a life-long sentence.” And here is an actual true statement, unless that empath turns to Jesus Christ as Lord and Savior and has the indwelling demonic spirits cast out.

 Chapter 27

My counseling work at the Marin Counseling Center is the nexus for telling the story of Love in Action.

Generally, I had appointments Tuesday through Friday, four to six each day. During one week in what I think was 1972, Betty scheduled appointments for three men on three different days. I had never met any of them before, and as it turned out, none of them knew one another either.1 

1 The exact date of the beginning of Love in Action has long been in dispute. The appointment books could not be found, and for a number of reasons, researchers will find different people saying different things in regard to when, how, and who, regarding the founding of LIA.

Each of the three men said they were homosexual and had been all their lives. Each claimed to be Christian, and all three were quite conflicted about the contradiction between what the Bible said and their behavior. Two of the three were living with lovers; the other had intermittent lovers. Two of the men were regular church attenders. One was a school teacher, one an artist, and the other a businessman.

The businessman was Frank Worthen, who owned the Black Market in San Anselmo along the Miracle Mile. Frank, a sincere Christian, had begun an outreach to gay people. He made a tape of his testimony and sent copies of it to those who responded to his ad, which Frank placed in the San Francisco Chronicle. It was an outreach he called, Brother Frank’s Ministry. Frank and I became good friends and co-partnered the new ministry. Frank is still doing the work under a new name, now married for many long years to a former lesbian, and together they do a wonderful and faithful ministry to those with same-sex attraction. 

In turn, each of the three told me that they wanted out of their homosexual lifestyle. 

During my time with Love in Action no attempt was made to convert homosexuals into heterosexuals. LIA was so accused, but that is not the truth. In every case, people came to us declaring they were gay and wanted help to get away from the “life.”Now I was wondering what in the world I should do. It went through my mind that this might not be accidental or coincidental—it might be the hand of God. 

Homosexuality! I knew little of it. The closest I had gotten to it was knowing a couple of fellow medics in the military who got caught in the barracks, very compromised, and it was a big deal. It took awhile before I pieced it all together in terms of what kind of sex they could have. Now I was getting acquainted with, at least from a professional point of view, three men who told me they were homosexual and were looking to me for some support and guidance. 

The next Tuesday I asked Betty for the phone numbers of the three, and I called each one and set up a joint meeting for the end of that week; that first meeting was likely on Saturday morning. We met in my office, and after a couple hours or more of intense conversation, we decided to meet together on a weekly basis to discuss issues, pray, and lend mutual support and encouragement. So we did, and after a few weeks, the artist said he knew of three women, all lesbians, who would like to join us. They did, and after two or three meetings of the six self-described homosexuals and me, we decided to open it up to others. One of the women thought it would be good to give the group a name, one she had already thought of out of 1 John 3: “Love in Action.” Everyone liked the name so, that was it. 

How the First Book, The Third Sex? Came to Be 

After several months but less than a year, there was a general consensus that we should write a book. Since I had one book previously published, the task of writing it fell to me. It seemed logical to me to begin with the stories of those people already in our little group. I simply taped a conversation with each one, starting with what each remembered of his or her early childhood, and we worked through defining life moments all the way to the present. 

Without exception, each of the six, both the men and the women, were convinced of being born homosexual. It was as though there was a third sex, men attracted to men and women attracted to women. I was completely naïve about all this and did little more than listen to what was being said and make sure the tape recorder was working properly. From time to time, one of the six gave me a book on the subject, which I studied, but none of it made much sense to me. 

Surprisingly, as time wore on and the tapes started piling up, the idea that each one had been born homosexual began to break down. I was as shocked as the rest, when it became evident that certain circumstances evolved, primarily with the nuclear family, which were largely instrumental in the development of their sexual identities. I had assumed from the outset that what I had been told was accurate, that they were born with their homosexuality. Now, one by one, and without exception, it was clear that the same-sex attraction developed over time. (Later on, what I have just written was denied by three of the six, namely that it was discovered that none of the six was born homosexual.)

The result of this “turning things on their head” was to give our book the title, The Third Sex? It was as though I was simply a reporter of what had been discovered. Beyond the six interviews, I added a handful of chapters to give the book a Biblical foundation. 

Logos International and Dan Malachuk 

Once the book was ready we had to find a publisher. Zondervan Publishing House had published my first book, but this book did not fit for them. As it turned out, it did not fit for a number of other publishers either. The whole topic was a hot potato in the 1970s, especially for Christian publishers. 

A favorite publisher for those of us who were in the charismatic movement was Logos International. Most of us knew of Dan Malachuk, the president of the company. I sent a letter off to him, and someone at Logos sent me a favorable return letter. I immediately made a plane reservation to fly to White Plains, New York, where Logos was headquartered. 

Mr. Malachuk received me cordially in his office and allowed me to present my book. He had, of course, read a copy of the manuscript beforehand. As gently as possible he let me know that he did not think Logos would publish the book. Stunned and shaken, I would not let it go. I recall pacing around his large office making a case for the book, its importance, the potential scale of its outreach, and the groundbreaking impact it might have. After what seemed like a long time, Mr. Malachuk came toward me, shook my hand and said, “Okay, we will do it.” 

And they did do it, and my life quickly changed as a result. The ministry grew, and there was real change in people’s lives. I was fearful that it was moving too fast, as more and more people became involved. As a pastor of a fairly large church that was also growing, Love in Action was threatening to overwhelm me. Over and above those feelings, however, was the sense that this was the direction God wanted for me. 

The Sequel—The Gay Theology 

It was not long, perhaps just under two years, that the need for a sequel to The Third Sex? became apparent. The pattern for the second book would be the same as the first, except there would be four instead of six interviews. Two men and two women volunteered, and I prepared this material exactly as I had for the first book. Following the interviews I added some theological content, this time focused on the kinds of objections and questions we were receiving from the gay community, a segment of which was very close by in San Francisco. 

Logos also published The Gay Theology. It was very courageous of them to publish both of these books, and at royalty time I always asked them to plow the money back into their work. I never received a dollar from Logos, because they went bankrupt sometime later. Many people owe a great deal of gratitude for the courage of Logos and Dan Malachuk. Logos International closed, but another Logos emerged later on, and the present Logos publishing house is not the same as the Logos of Dan Malachuk. 

The events that followed the publication of The Third Sex? in 1975 and two years later its sequel, The Gay Theology, could be described as analogous to a whirl wind. At times, I have regretted the publication of these books, because the grief that descended upon me and my family at that time continues to some degree even to the present day.

Though I had been trained as a counselor, I was not prepared for dealing with people who had the misfortune of being involved deeply in homosexuality. It was difficult for me to understand the pain and frustration they were enduring. Though I could present Bible truths and listen to life stories, I struggled to get inside the hearts and minds of those who were showing up. As a heterosexual, I did not have a clear understanding of the gay life, so my role was limited. Others were better suited for the real work of Love in Action, mostly Frank Worthen. 

On the Door Step 

From all over the country people were arriving, hoping to find a way to leave their homosexual conduct behind. There were, in the broad sense, two motivations that brought them to San Rafael and the Love in Action ministry. First, as Christians they wanted to follow Jesus more carefully, and they knew that homosexual behavior was neither Biblical nor pleasing to their Lord. Some of them had been to pastors and other ministers who saw nothing wrong with homosexuality and who then attempted to confirm or affirm them in their sinful ways. Usually, such un-Biblical counsel worked for a season only. The Holy Spirit, we found, would not endorse homosexuality, so any cover-over or “fix” was merely temporary. 

Second, non-Christians were simply desperate to leave the gay lifestyle. From these people I learned that the designation “gay” did not accurately describe the day-by-day life of the homosexual. Many of them were older, both men and women, but mostly the men called “aunties,” whose bodies were not what they used to be, found that the gay life was one of repeated rejections or just unacceptable sex. And this was all before the days of HIV and AIDS. 

Often I would hear a knock at the door, open it, and find a poor, desperate individual, sometimes without baggage or money in the pocket, wondering if he or she had found Kent Philpott and Love in Action. 

Exodus 

Frank Worthen, one of the three men whom I counseled during that first ground-breaking week, was the real leader of the ministry. I served more as a pastor and teacher for Love in Action, and I withdrew from hands-on ministry in 1978. Before this time, however, a group that would be called Exodus was forming elsewhere. It acted as an umbrella organization for ministries like ours, groups that were springing up spontaneously in many different places. I have a photo in which I am speaking to one of the first national gatherings of Exodus in Minneapolis in 1975. 

Love in Action was not the only group that had come into being in order to meet a growing need. There were groups all across the country operating with the same goal—to bring the message of a liberating and loving God to people who wanted out of the gay life. 

It has been repeatedly said that ministries like Love in Action were out to turn homosexuals into heterosexuals. Nothing could have been further from the truth. No, people with same-sex attraction were lined up outside the door, seeking support and encouragement to turn from their sin and help them live new lives. There may have been some groups out there who were perceived as intent on sexual identity change, but I never encountered such an organization. 

This is Thursday, December 14, the day of the beginning of this essay, just eleven days before Christmas, and for some it is the loneliest time of the year. And I am sharing that loneliness as rarely before, and I have no idea how or why.

Alone again? Maybe we could attend some events like hearing a choir, attending a local church, participating in a neighborhood gathering—maybe something similar to these, but in reality, we are by ourselves on Christmas Eve and morning and all that day. Yes, there is television, but alone and lonely.

During some troubling times in my life, I had to experience being alone, and I was not used to it. The worst of it was Christmas, both eve and morning. No Christmas tree, no presents, no special meal, just alone and lonely. And though I am not alone this Christmas, I am experiencing the anguish of others who will be all or mostly alone.

Does it help knowing that we are not the only ones who will be alone for Christmas? Yes, I think it does or can, but the void will still be there.

What to do? Frankly, I am not sure what to advise, but I have some ideas about what might be done to relieve, to some measure, that crushing sense of being alone.

Get on the phone! Some lonely people do this regularly, and good for them, yet for those who rarely make such calls, I suggest initiating calling, emailing, or texting, but mostly making direct telephone calls. I will be doing this, especially Christmas Day, both making and receiving.

Invite people over! This might not be possible for some, but if it is, do it. Think of some who may likely be alone for this special season. Yeah, you may be turned down, but so what! Go ahead and make the calls anyway.

Invite people to meet you at a favorite restaurant! This might work, if it doesn’t work to invite someone over to where you live, and be sure to say that you are covering the cost. Yes, a Christmas gift.

Invite someone to go on a walk with you! I live by the Marin County Civic Center and a wonderful place to walk around at the site of the county fair. Even if it’s a cold day, even wet, taking a good walk around a beautiful landscape is refreshing and encouraging.

Open up to others to come over to your place (not always possible) and spend the day. Right now, two people who would have to spend Christmas Eve and Day alone in their cars will be staying overnight in the Fellowship Hall at MAC. (How I wish we had the facilities to provide housing for such people.)

Okay, I am out of suggestions. You may come up with something else, but the whole thing is to act. Of course, we run the risk of being turned down, but it is worth the effort.

Now then, remember that we, as followers of Jesus, are never alone. And as I write this, I am thinking of those who are alone no matter how many family members and friends they have, because they don’t have the Best Friend: Jesus. For those who are part of the Family of God, we are never actually alone, but so many are. This might be a time for direct and personal evangelism.

Christmas time may be the perfect occasion to spend considerable time in reading the Word and praying. The opening chapters in Matthew and Luke, with the stories of the Nativity, are perfect.

This may seem a little odd to you, but in my early days as a Christian, basically from my conversion at age 21 and up to and including my first three years in seminary, I never called my pastor. I did not think that was the right thing to do, with no idea how I came to think this, but I want anyone who reads this to know you can call me, text me, or email me anytime. If I cannot talk or respond at that moment, okay, we will work out a time. Here is my contact information: 415.302-1199 and kentphilpott@comcast.net.

In closing, let us remember to look to Jesus, the author and finisher of our faith, who is always with us, no matter how we feel or how we think. Merry Christmas to all. Kent

P.S. For SF Bay Area locals, please join us on Christmas Day at MAC’s fellowship hall, around 11:00 am to sometime in the afternoon for very casual eating, talking, music, or whatever—nothing fancy or liturgical, just fellowship in the hall.

Essay Twelve

This essay is prompted by Patrick T. Dunleavy’s book, The Fertile Soil of Jihad: Terrorism’s Prison Connection (Washington D.C.: Potomac Books, 2011). In striking if not startling terms, Dunleavy describes how Islam in prison spreads in its many forms, including the Nation of Islam, the Dar-ul-Islam movement, and Prislam, a cultic form of Islam that sees its flock more as gang members than fervent converts. Muslim evangelism in prisons is growing, sponsored by both international and grass roots Islamic organizations. Its expansion over the years has been both phenomenal and disturbing. I am a firsthand witness to this.

My Prison Experience

During my thirty years as a volunteer at San Quentin State Prison in Marin County, California, I saw Islamic Da’wa (evangelism/recruitment) in action. While coaching the baseball team there for seventeen years, I sometimes arrived early and sat by a garden-type fountain (usually broken) that faced the building housing both the Jewish synagogue and the Muslim Mosque. Yes, a strange combination, but that is how it was and still is.

Over the course of five years, I listened to many sermons in English (unlike the sermons given in Arabic at the local mosque that I often visit), and I could easily follow along with the message. The messages by the imams were most often angry tirades about the persecution Muslims received over the centuries. Their hate speech frightened me from time to time, and I was tempted to speak to prison authorities about it, but I never did. (During that time, I did not understand as much about Islam as I should have.) In total, I probably heard ten or fifteen hours of outright expressions of rage and calls for revenge aimed at all that was non-Muslim.

Muslims began showing up to try out for the baseball team and the eight-man flag football team I formed. Every one of the Muslims were African Americans, and they were generally good players and reliable. One of them was my most trusted team member, a person I could rely on to tell what was going on with the team, if anything. We became friends, and the week after he was released from prison he came to our Sunday morning church service, stood before the congregation, and spoke to us for ten minutes; what he said was completely appropriate—and from a kind and generous spirit.

I correspond frequently on Facebook with this man who converted to Islam in prison, but I still do not know much about his background or how he became a Muslim. Recently, he dropped his Muslim name acquired in prison when he made his profession of faith, and he has gone back to his given name; I am not sure what that means, but I intend to speak with him about it.

Many African Americans have taken the path to Islam for several reasons. They find the doctrine compelling and the close-knit community welcoming, but there are also material benefits: they and their families on the outside often receive financial assistance, and a job and maybe a car will be waiting for the convert upon release from prison.

Dunleavy speaks about the selection of Islamic clergy for chaplain positions and the inadequate vetting process that allows imams with extremist views to enter the prison environment. Muslim evangelists able to find their way into prisons are almost always on the radical fringe.

The radicals begin their work little by little, and it is not just African Americans who are targeted. Hispanic and Anglo-American inmates are also pursued in Islam’s prison outreach movement. To be counted as a Muslim in prison can be advantageous. There is a certain safety and special handling that often accompanies being in the prison’s Muslim brotherhood. After all it is part of human nature to want to belong to a group that gives both purpose and meaning to one’s life, no matter how misdirected that purpose is. Dunleavy’s book speaks of the role of religion in the fertile soil of prison. They say there are no atheists in foxholes or prison cells, but theology and doctrine play a very minor role in conversions of convicts.

The irresistible draw is to be part of a world-wide brotherhood of like-minded people who have a compelling mission. And this Muslims certainly have. Here is a young convict with a messed up past and not much hope for the future, and along comes a group that offers great enticements and a sense of meaning. I am not surprised that many African Americans and other people in our world jump at the chance to be a part of it all.

The Whys

John Grisham, in his book, Rogue Lawyer (New York: Dell Books, 2015), gives a brief but accurate rendition of what drives African Americans, among others, into Islam. In the story line of the book the rogue lawyer is visiting his bodyguard’s son who is in prison. Reading from page 109: “Young and black . . . in for nonviolent drug offenses . . . average sentence seven years . . . three years later 60% are back . . . convicted felons a branding they will never be able to shake . . . .”

These are Grisham’s words, but there is more, and my summary of the felon’s situation is this: Filled with anger and a desire for revenge, with no job skills, no real education to build upon, no family to lean on for support, and no sense of wanting to build his own family; his only friends are ex-cons or partners in crime; he finds peace only in drugs and lives with an expectation that his life will be short. Grisham sums up with, “One million young black men now warehoused in decaying prisons, idling away the days at taxpayer expense.”

I might add that now there are far more than just young blacks who fit this narration; growing numbers of Hispanics and whites are mixed in, and these numbers are growing. This is not an indictment, but it clears up any mystery of why Islam is growing in our prisons. If radical Islam feeds on the emotions of hate, anger, revenge, and alienation, this is a perfect storm condition for recruiting converts.

Recruitment and Motivation

Anyone can be radicalized and end up committing horrible crimes as a result—and not only born Muslims. By radicalized I mean someone who goes to prison for burglary and ends up willing to die in violent jihad for the sake of Allah. This is far different from someone who goes to prison for burglary and learns how to perfect the art thereof. Anyone who kills in the name of God is an ideologue and has been radicalized.

If you are in one group, members of another group will likely be viewed as an enemy. It is safe to say that religion and politics are prime categories of people groupings and identity that have traditionally and historically produced real trouble. The Irish Republican Army is an example of political terrorism. ISIS and Al Qaeda are examples of religious terrorism.

Fighting back and getting revenge are compelling reasons for joining a group, though they may not be in the conscious mind at the point of recruitment. Almost all of us have these emotions in us, sometimes buried deep, and they are powerful motivators driving some to ignore or disregard the consequences of their actions. The promises made by the group for security, power, belonging, and meaning, even material wealth or outlandish notions such as seventy-two virgins awaiting the jihadist martyr hero, are all enough to blind the eye and stop the thinking.

It is nearly an everyday event now that some extremist blows himself or herself up in the hope of killing and maiming as many as possible; and is it all for the glory of Allah!

Haram and other Motivators

Haram is Arabic for prohibited or forbidden.

There are two distinct world systems in the Muslim mind. There is Dar-ul-Islam (the world of Islam) and Dar-ul-Haram (the forbidden world). Much of the Western lifestyle is forbidden and seen as threatening the faith of a Muslim, particularly the young, through its seductions and enticement to things forbidden in the Qur’an. For the pious Muslim, it is a duty to attack the degradation of the West, especially American style degradation now that most of the country has embraced homosexuality. The excesses of contemporary civilizations are a motivator for those who want to live in the seventh century with Muhammad and his early companions.^[1] 

In my time, I have known Christians who were seduced by the immorality around them. This is the reality of our world, and it is unlikely to change much despite efforts to sanitize the culture. It is not a simple task to live for Jesus when all those around us demean it. (I live in the San Francisco Bay Area of California, so I know whereof I speak.) My experience is that Christians learn how to keep their footing regardless of the culture in which they are embedded. We understand that we are “in the world but not of the world.” While not always easy, it is doable, since Christians have the indwelling Holy Spirit, the written Word of God, and hopefully a supportive church community.

What about the crusades? They were far away and long ago, and it is far from clear if the crusaders were “crusading” to lift up the name of Jesus. Mostly not. Nevertheless, Muslims use the battle cry “Crusades” to build anger toward Christians that will directed to acts of revenge; the charge need not be historically accurate.

What about colonialism? This is a major motivator for those who do not understand the development and expansion of nation states, most of which were not motivated by solid Christian and Biblical directives.

Oppression comes to mind. Muslims have been repressed; although, what people group has not been oppressed or repressed at some time in their history? This is too big a topic for this essay, but simply saying Muslims are being oppressed is enough of a trigger to set hearts and minds yearning for revenge. As I understand it, domination over Muslim countries, especially following World War I, flowed from the Western democracies.

But there is something else that may be a major if not the most important reason for Islam to be what it is today.

Fear of Failure in the Spiritual Marketplace

Extremists can be born out of a fear that Islam itself is inadequate to compete with other world religions, particularly Christianity.

One of the great contrasts with Christianity and Islam is that Islam’s ultimate goal is to dominate the world—Dar-ul-Islam—to see to it that all people live under Sharia Law. No Muslim who really knows the Qur’an would deny this in private, yet some do publicly.

The goal of Christianity is to present the message of Jesus to all peoples on the planet. As I have heard it said, Christian evangelism is “one beggar telling another beggar where to find bread.” And we know some will be convinced of their need of a Savior and turn to Jesus to save them from their sins. We also know that no amount of coercion, even slick persuasion, will yield a genuine new birth.

My sense of it is that only a small percentage of Muslims know much of what their religion teaches beyond the rituals, rites, pillars, and attendant cultural traditions. (This is also true of many in Christian churches. There is a difference between being religious and having true faith in Jesus as Savior and Lord.) I have met so many people who identify with Islam but are practical, if not actual, atheists. They will go through the motions, but their heads and hearts are empty. These people may be in danger, because the honor brigades in the mosques, the zealous and pious musclemen, will know who they are and will label them as “weak.” Please note, I am not implying that this phenomenon exits only Muslim-dominated cultures. This exists wherever there is a mosque.

The message of Islam is not a comforting one. I am writing this essay after completing the basic content of this present book. A person, whether in prison or not, has a void in his or her life, a hunger and thirst, and will unconsciously attempt to fill it with something, somehow. Islam seeks to draw the thirsty with a false promise of water. I have pointed out the horrors that Allah has in store for non-Muslims and for Muslims as well. The Qur’an states that all Muslims will enter hellfire and will maybe escape it after a time. Allah is, after all, a deceiver and may lead even a faithful Muslim astray. Even those who die in violent jihad or who build a mosque have no real assurance of making it to paradise or escaping a temporary stay in hellfire. Allah’s mercy and compassion are quite fickle, making the true message of Islam rather unattractive after all.

With any awareness of this reality, Muslims must fear that Islam is unable to compete in the spiritual marketplace of life. Today there are numerous former Muslims busy presenting Jesus and the message of the cross to Muslim communities. The Gospel is inescapable, and the draw is a Creator God who loves us and sent His Son to die in our place. Many Muslims are converting to Christ when Jesus is revealed through the faithful witness of believers and the drawing of the Holy Spirit. God chases down those whom He will. Conversion to Jesus is an event not a decision.

Death, and this is not merely physical but eternal death, is the end result of sin, yet the Christian has gone from death to life. Everyone dies, and then comes the judgment. On the cross, Jesus has taken our judgment upon Himself. We call this grace. We pray for it for our Muslim friends and neighbors. We do not pray for revenge or retaliation.

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^[1]     Those Muslims who want to return to the time when Islam first began are called Salafists. It comes from the Arabic word salafi meaning forefathers or the time of the forefathers.