Tarot

After perusing numbers of books on Tarot, we settled on Tarot for Beginners, by Meg Hayertz, published by Althea Press in 2018. The following is a brief summary of Meg Hayertz’s book.

Ms. Hayertz received her first tarot card reading in Portland, Oregon, at a psychic fair at the age of 19. And due to some issues in her life, she found that the reading helped calm her, which then resulted in wanting more.

Kent reports: I recall a similar kind of fair in Berkeley some years back and another one in San Francisco later on. Though a Christian at the time, I was stunned if not overwhelmed by the spiritual power I witnessed. If it had not been for my Christianity, I might well have been attracted to that which is psychic.

Still in the introduction, Hayertz says it is not enough that the cards shine a light on what goes on in a person’s heart and mind; this must be put into action. “I suggest we use the 78 archetypes of the tarot to empower ourselves to become more loving and free” (p. IX). And to this end, she dedicates her book.

The origin of the word Tarot goes back to the mid-15th century. In various parts of Europe games such as Italian tarocchini, French tarot, and Austrian Königrufen were popular, and the general term tarot attached itself to what became the present-day tarot. 

Part 1: Tarot Then & Now

The origins of the tarot are murky, but they are cards, 78 of them, divided between Major and Minor Arcana. The Minor Arcana are much like the standard deck of 52 cards but instead of spades, clubs, hearts, and diamonds, there are cups, pentacles, swords, and wands, but with four additional cards. The Major Arcana contain 22 cards, four of which are The Empress, The Hermit, The Fool, and the Devil. Each of the cards have several meanings that can be attached to them depending upon the reader.112 

The author states that when Napoleon brought back artifacts from Egypt to Europe, there grew an interest in divination. In 1887, A. E. Waite, a member of the Hermetic Order of the Golden Dawn, developed occult symbolic systems around divination and astrology, which in time became related to the tarot. He then asked an artist, Pamela Colman Smith, to create a deck of tarot cards using symbols that were known at the time. This deck was published by William Rider & Sons, of London, in 1910. 

The author claims that reading tarot cards can reveal one’s potential future, and rightly evaluate one’s present circumstances, help with making decisions, help one to understand life, plus develop self-knowledge, intuition, and creativity. 

Tarot is a form of divination, a magical technique, not scientific, for gaining knowledge about the unknown and the future. And as a form of divination, it is condemned in Deuteronomy 18, verses 9–12: 

[9] “When you come into the land that the LORD your God is giving you, you shall not learn to follow the abominable practices of those nations. [10] There shall not be found among you anyone who burns his son or his daughter as an offering, anyone who practices divination or tells fortunes or interprets omens, or a sorcerer [11] or a charmer or a medium or a necromancer or one who inquires of the dead, (ESV) 

Hayertz states that divination is a form of magic as well as most forms of meditation, “since a meditation practice can bring self-knowledge and spiritual knowledge from beyond our rational mind” (p. 7). She wants to dismiss the idea that there is a divide between the magical, or divine, and the ordinary, thus making tarot divination ordinary and common. 

In regard to the two major divisions of a tarot deck, the Major Arcana and the Minor Arcana (Arcana means mystery), which come from Catholicism and Judaism, as well as Greek and Egyptian mythology, she notes the Major Arcana reflects Gnostic, Catholic, and Pagan imagery. There are also many spiritual traditions that have come to be associated with the cards, such as astrology, Kabbalah, numerology, and alchemy, as well as still more spiritual traditions that have found parallels and connections with the tarot, including crystal healing and Ayurveda (the traditional system of medicine in India) (p. 7). 

It is clear then that our author places tarot solidly amongst occultic practices.

Part 2 Tarot Mechanics 

Tarot card reading fits clearly into what is known in the occult world as divination. The cards are used to answer questions about the past, present, and future, and it is said that tarot is an opening into one’s spiritual self.113 

The first step for a person who wants to do tarot is to select a deck. Meg uses the Rider-Waite-Smith deck, otherwise known as RWS, but there are many others. And before making the first reading one must both purify and attune to the deck. Once readings begin, the deck must be cared for by keeping it clean and cleared of extraneous energy. 

Here in the process of purifying and attuning the deck reveals the occultic, New Age, divination, fortune telling nature of tarot. 

A deck can be purified by placing the deck on a “windowsill or outside during a full moon.” Or, one can bury the deck in salt for a few days, but in a plastic bag so that the salt does not touch the deck. 

Alternately, sage or a smudge stick can be burned while the deck is held in the smoke. Another way to purify the deck is to put the 78 cards in order, first the Fool (O) then on until the Word card (XXI), then observe through that suit all the way to the King of each suit. Once the deck is in order, it must be reshuffled. 

Attuning is the next step, and it means forming a connection with the deck—in other words, attuning to it. This means treating the deck with respect and trust. It takes a week to attune to the deck, gazing at the images on the cards to determine if there is any intuitive sensing—emotional, mental, or spiritual connections that come up. 

The deck must be cleansed regularly, as the deck can pick up unwanted energy from previous readings. There are two rituals that can be performed. One, shuffle the deck rhythmically and tap the deck on the table in order to release any extra energy. Two, fan the deck out in your hand, blow softly on the edges, and with the whole deck knock once on the top of the deck. 

It is this purifying and attuning process that brings the one selecting a tarot deck into a spiritual arena, and this is an evil arena. Indeed, this is the door opening to the demonic realm. This need not be a terrifying experience at all, but a change has occurred—a new and amazing ‘spiritual’ life and experience comes to life. And these supernatural experiences are real and not imagined. In fact, they can be quite exhilarating and captivating. 

There is a definite procedure to begin a reading; one needs to prepare a space and deck. Some tarot readers will create an altar where are placed the reader’s personal spiritual items. In any case, one needs to turn off phones, light a candle, play some music, and then invite the guidance of any higher power in. Be open then to any wisdom or insight that might be communicated in the reading of the cards. 

From six to ten minutes before beginning a reading for oneself, quietly focus the breathing and/or visualize a beam of light entering through the top of the head, which will fill the body with light. 

When one is in the right spiritual state of mind, one asks a question, but the 114 

tarot does not answer back with any direct answer. Instead, the reader, as he or she examines the cards, will relate ideas and events and reveal areas needing growth. The future is never spelled out in terms of certainty. 

On page 14 and 15, Meg Hayertz writes about Tarot Symbolism and states that symbols found on tarot cards come from a variety of sources. The version she is speaking to is the Rider-Waite-Smith deck, or RWS. 

The first is Christian mythology. Adam and Eve are depicted many times, and there is the Devil and the snake of Genesis chapter 3. There are images of a church, the pope, two monks, and more. 

The second is Egyptian mythology, or more accurately the European interpretation of Egyptian mythology. 

The third is source is from Kabbalah, a Judaist offshoot. 

Each sign of the zodiac is also found amongst the cards. 

Interpreting the cards takes practice, the author states. As we read through materials on tarot, it seems apparent that any counsel or direction from an intuitive framework could result in almost anything. (Toward the end of this chapter are some statements found on interpretation of the cards, mainly focused on intuition.) 

Our author claims there is both an intellectual and an intuitive side to determining what the cards are saying to the reader or to the one who is consulting the tarot reader. There is an opening of “your intuitive associations sparked by the cards.” Then, “note how your associations and intuitive messages match up with the meanings of the cards.” Third, note how the cards’ symbolism matches up with one’s experiences. Last, consider what actions one should then take. 

The author next moves on to which spiritual practices are connected with or are tied to tarot card reading. These are Astrology, Kabbalah, Numerology, Rosicrucianism, and Alchemy. (Our view is that there are many other spiritual/ occult practices that could be included here.) And each of these fit snuggly into and are recognized as occult practices. 

This association is an eye opener, as tarot is placed among very direct forms of the occult (pages 16 and 17). During long years of casting demons out of people, so many of them attracted demons into themselves by means of the occult. This is not child’s play nor adult play but is extremely serious. We are reminded of a most important verse at this point, 1 Peter 5:8, since this is what is going on in our world today with the wide open and public embracing of the occult arts, of which tarot is only one among many: 

Your adversary the devil prowls around like a roaring lion, seeking someone to devour. 

In chapter 3 of part 1, the author begins to explain how one decides what the card spread means. One card, two cards, three cards, or more are pulled 115 

from the deck and spread out. Then the reader considers the meanings of the cards and how it all applies to him or herself, or to the one for whom the reading is being done. 

After examining this material, it is obvious to us that a reader could interpret the cards in many different ways. There is no concrete counsel, no clear solving of a dilemma, nor help with making a decision. It seems that a professional tarot card reader could bend the reading to just about anything, including flattering or messages that the “client” was clearly hoping for. There is obviously much room here for deception. 

Yet this is not the very worst outcome, which is giving oneself, however unwittingly, to an occult practice, which is animated and realized by demonic power. And the outcome of this is nothing less than judgment and an eternity in hell. Is it worth that? 

Chapter 4, part 1, is titled “Growing From the Tarot.” No comment is needed on part 2 of the book by Meg Hayertz, as it only presents each of the cards, the Major and Minor Arcana, and possible meanings for each. 

She begins this section by saying, “I use the cards to help my clients.” 

We completely believe her. Based on what we have encountered with psychics of many different persuasions, very few of them are aware of the evil nature of their work and do not care one way or the other. Either that, or they fear the loss of income, or are afraid of being tormented should they turn from their practices. 

Yes, Meg is probably sincere when she says for her clients that she wants to “unlock creative blocks, deepen their inspiration, and become more aware of issues and values that underlie their personal lives and creative work” (p. 62). 

To read tarot cards is simply to meditate on the cards “to see what feelings, associations, and narratives arise. Then, we match the experiences that arose during meditation to the definitions of the cards” (p. 63). 

Using only a broad-brush stroke to report on this process, it begins with “Connecting with our Intuition.” 

Intuition: this word can be so difficult to define, but after encountering it hundreds of times, it is apparent to us that it involves impressions that come to one while engaging in the process, and this process is usually meditation and focus of one’s breath or something else linked to gaining a state of so-called mindlessness. 

The term used here is “meditative inquiry into your inner life.” When this is achieved, then Meg says one is to “sit with what arises and open to it” (p. 64). Meg then concludes this part with, “This first step is noticing and illuminating our experience and connecting with our intuition.” 116 

We wonder, whatever in the world does that mean? 

The next step is to select a card or cards from the tarot deck, lay the card or cards down in front of you and meditate on these. One must look at the artwork, note the name of the card, like “The Emperor,” consider it’s also-known-as name, in this case the Grandfather, then note the keywords, in this case, Reliability, Fatherhood, and Responsibility, the element associated with it, here Fire, and astrological sign, here Aries, and then numerology, in this case 4. 

These clues or cues, which may be the right word here, are to be meditated upon. If there is more than one card spread out, then think about what might be at play between the cards. Then one can ask oneself questions such as, “Do the dynamics between the cards feel tense? Or, what are the relative ages of the figures in the cards? Or, are they facing each other? Or, what are the cards’ similarities and differences? 

The next major step is “Integrating intuition with conscious awareness.” Something is then stirring in one’s mind, and the goal here is coming to a place of understanding. And it is here when meditation is core so that the meaning of the cards comes into one’s awareness. 

We must say that the process described to grasp the message of the cards is very elusive, fanciful, lacking substance, and unrealistic. It could yield almost anything. 

Meg describes how it is that one integrates insight brought by the card reading into action. Mainly, this happens by reliance upon your intuitive sense. 

Finally, by means of meditation, envision yourself entering the card or spread. Ask a character therein, like The Emperor, if that is the card drawn for the deck, for guidance regarding action. Allow “the words or gift they offer you to intuitively come to you” (p. 68). If things are not clear, one should ask their intuition for assistance and illumination. 

Again, let the participant beware of invoking unintended spirits by “asking a character therein, like The Emperor, for guidance.” 

Closing thoughts 

Using words like intuition and meditation is deceitful. It should be evil spirit or demon instead of intuition. It should be connecting with the demonic rather than meditation. However lighthearted this tarot card reading business is presented, it is merely a cheap disguise for a course on how to become demon possessed.117 

Excerpts from Wikipedia 

Intuition is the ability to acquire knowledge without recourse to conscious reasoning. Different fields use the word “intuition” in very different ways, including but not limited to: direct access to unconscious knowledge; unconscious cognition; inner sensing; inner insight to unconscious pattern-recognition; and the ability to understand something instinctively, without any need for conscious reasoning. July 9, 2022 

The word intuition comes from the Latin verb intueri, translated as “consider” or from the late middle English word intuit, “to contemplate.” July 2, 2022

Meghan Rose, a spiritual advisor and tarot reader, defines intuition as “the ability to understand something without rational or conscious reasoning.” So, in the context of tarot cards, the reader, who could be a professional or yourself if you’re reading your own cards, receives intuitive messages from the cards that they won’t be able to explain with logic. They just know. And because we all have intuitive superpowers, honing your intuitive tarot skills is totally possible with a bit of practice. 

The tarot (/ˈtæroʊ/, first known as trionfi and later as tarocchi or tarock) is a pack of playing cards, used from at least the mid-15th century in various parts of Europe to play games such as Italian tarocchini, French tarot and Austrian Königrufen, many of which are still played today. In the late 18th century, some tarot decks began to be used for divination via tarot card reading and cartomancy reading to custom decks developed for such occult purposes. 

Tarot card reading is a form of cartomancy whereby practitioners use tarot cards purportedly to gain insight into the past, present or future. They formulate a question, then draw cards to interpret them for this end. June 26, 2018 

Tarot cards are a form of divination, which literally means working with the divine, or your higher self, which is the ultimate purpose of tarot cards, just like yoga. June 26, 2018

Thirty-five

Weddings and Funerals

“I have to tell you this is not my first time. Well, it is

my third. But we are worried about something. What

denomination are you?”

“American Baptist,” I answered.

“We used to be Catholic. What happens then?”

“Well, if I did the ceremony that would make you

Methodists.”

         

Weddings and funerals have presented me with

excellent opportunities to present the gospel,

and have, in fact, generally expanded my pastoral

ministry.

Weddings are not necessarily easily done. I have

six or seven wedding ceremonies that cover most

situations.* It is irrelevant to me whether people have

a church or religious background or not. (On this

subject I may seem to be hopelessly liberal, but I have

adopted this approach so that I can present the gospel

to people I might not otherwise encounter.)

Furthermore, I do not require premarital classes

though I know most ministers will. Because of the high

divorce rate some are calling for a renewed emphasis

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For Pastors

for premarital counseling as though this would be the

great cure. It does not seem so to me, but I think

premarital classes and counseling may be helpful.

It is enough that a couple wants to be married; my

view is that adults understand what they are doing and

do not need me involved in the process. If requested,

I will discuss pertinent issues. Few couples want to.

When I ran the Marin Christian Counseling Center

I would not marry anyone unless they went through a

six-week premarital session with me. I soon discovered

that people would not be honest about themselves or

their relationship out of fear I would disapprove or

attempt to interfere. In the fifth week I would ask,

“How do you fight?” I wanted to get at a couple’s

strategy for conflict resolution. Invariably the response

was, “We don’t fight.” I figured this had to be a lie. As

a result, I began to question the value of my premarital

counseling. And the truth is I am not trained to be a

marriage counselor.

Couples I marry do not have to be attendees of

Miller Avenue. The same holds true for a funeral. I

will accept almost any wedding or funeral that comes

my way. However, I will not perform the so called

“sacred unions”; I will not join homosexuals, and I will

not perform phony ceremonies for people (men and

women) who are living together and merely want their

union ”blessed”, so-called, without the legal formality.

But I will marry anyone who can be legally married

and where there is nothing theologically or morally

questionable in the ceremony. And I do this service to

the best of my ability.

The primary ministry to the people I marry occurs

when I send out a sermon tape to acknowledge

anniversaries. It has proven to be a good way to present

the gospel. To many of the people I perform weddings

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Weddings and Funerals

for I become their pastor. When the normal crises of

life occur, I may get a phone call. Some wonderful

things have happened. Without exaggeration, the most

fruitful evangelism I engage in occurs in and around

weddings.

When I do a wedding I do not preach at it. I do not

say anything in the wedding other than what the couple

wants me to say. The wedding is not the place to preach

the gospel. A wedding is a wedding; it is not appropriate

to take advantage of that circumstance.

It is the same with a funeral; I do not present the

gospel unless I am specifically invited to do that. I will

make certain statements and make myself available as

best I can. Before the funeral or after the funeral I have

a chance to personally present the gospel, but I will

not take advantage of the circumstances. I am there to

perform a particular function and I carry that out in the

most dignified and helpful way I can.

On my computer I have different funeral

ceremonies or orders of service and all I usually do is

fill in the blanks. In addition, I have a number of

bulletin covers available that are suitable for a funeral.

There is never much lead-time for funerals; in fact, I

have been called in the morning to do a funeral that

afternoon.

When I receive a call for a funeral my first objective

is to meet with the people who have experienced the

loss. In that meeting I negotiate the contents of the

bulletin that I will prepare for the memorial or funeral

service. I hope to build rapport, I want people to feel

comfortable with me. A week for so after the service, I

may contact the principle people by mail or phone and

offer to visit them. Additionally, I will contact them

again on the anniversary of the death. Usually a grieving

person has sufficient support early on, but that support

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For Pastors

diminishes over time. Being aware of this, I will make

contact later on.

Weddings and funerals are rather stressful,

especially the weddings. I’ve made some rather glaring

errors at weddings. One of the worst occurred when I

asked the bride, “Do you Suzy, take Joe, to be your

wedded wife?” Once I presided at a wedding where

hundreds of the cream of Marin society turned up. I

couldn’t calm down for two days afterward.

People often want to know if they can give money

and I say “Yes.” It is not helpful to be shy at that point.

Name a figure and say, “Thank you.” Put the money

in the offering plate or put it away for fun family

outings.

         

  Imagine the worst that could go wrong at a wedding

or a funeral?

  Whatever you thought of could easily happen to you

one day?

  If you were invited to present the gospel at a funeral,

how would you go about it?

*I have wedding ceremonies and funeral services on file in my

computer that I will be glad to e-mail to anyone who wants them.

 Ancestral Medicine and Communicating with the Dead

As in the essay on mindfulness, the following material on the subject of the ancestors was taken off the internet from several different sites. Our reason for doing this is so the reader can see what proponents of ancestral medicine are saying rather than a critique from those of us who disavow it. And the reason we stand against it, despite its growing popularity, is that it is another practice that easily leads to being invaded by demonic spirits, which is why it takes its place in this book. 

What does ancestral medicine encourage? 

Everyone has loving and wise ancestors they can learn to invoke for support and healing. Coming into relationship with your ancestors empowers you to transform negative family patterns into blessings and encourages good health, self-esteem, clarity of purpose, and better relationships with your living relatives.

What does it mean to heal your ancestors? 

When we reconcile with ancestors who experienced different types of persecution or who enacted violence and oppression, we make repairs in our personal psyches and family histories that, in turn, mend cracks in the larger spirit of humanity. 

How can I heal my ancestors? 

Make prayers to your Ancestors and speak your desire to heal the wounds in your Family and your DNA. Burn the plant offering with this prayer. Know that you are supported by your ancestors in this endeavor and feel their love and support. Read the Release Intention and Burn it in the Fire. 

How do you start ancestral healing? 

Begin simply, by making a family tree that includes everyone up until your grandparents (or great-grandparents if you have access to that information). Then, next to each person, write down any and all traumas they endured. 93 

How do you release ancestral trauma? 

Four ways to break ancestral trauma: 

1. Acceptance of your parents as they are/were. 
2. Acknowledge unconscious loyalties to pain/addiction you might be carrying from your lineage. 
3. Everyone belongs, no matter what; each person must be given a place. 
4. Release what doesn’t belong to you; own what does. 

What is ancestral bloodline? 

Bloodline Powers: You have the power of your collective ancestors surrounding you, and the powers you gain manifest in part due to the heroic or dastardly deeds your family members have achieved before your time. You have been selected by these spirits to build upon your family’s greatness. 

How do I make my ancestors happy? 

The easiest way to venerate ancestors is simple: put a photo of the deceased beside a glass of water and a white candle and talk to them or recite their favorite prayers. You can also add food or drinks they enjoyed. There is no right or wrong way to honor those who have passed on. 

How do I connect with my ancestors spiritually? 

In addition to prayer, calling on your ancestors in meditation is likely the easiest and fastest way to feel their presence. Take time to sit in meditation for 10–30 minutes, specifically calling whichever ancestor by name you feel most connected to and ask them to talk to you! 

********** 

Following are some remarks on two biblical passages that relate to ancestral connections, both from the Hebrew Bible, the first from the Torah, Leviticus 20:6 and 27, then from the prophets, Isaiah 8:19. 

Leviticus 20:6: 

[6] “If a person turns to mediums and necromancers, whoring after them, I will set my face against that person and will cut him off from among his people. (ESV) 

Our focus is on the word “necromancers.” The passages concern people who want to connect with dead people, usually ancestors, and they turn to mediums and necromancers to help with this task. Both mediums and necromancers offer to contact the dead. And the passage is clear that such were rejected by God and cut off from the people of Israel.94 

Leviticus 20:27 

[27] “A man or a woman who is a medium or a necromancer shall surely be put to death. They shall be stoned with stones; their blood shall be upon them.” (ESV) 

Now the passage speaks specifically about the medium and the necromancer. Not only those who want to connect with ancestors by means of mediums or necromancers are to cut off from the people of God but also the mediums, and this by means of execution. 

Deuteronomy 18:9–12a 

[9] “When you come into the land that the LORD your God is giving you, you shall not learn to follow the abominable practices of those nations. [10] There shall not be found among you anyone who burns his son or his daughter as an offering, anyone who practices divination or tells fortunes or interprets omens, or a sorcerer [11] or a charmer or a medium or a necromancer or one who inquires of the dead, [12] for whoever does these things is an abomination to the LORD. 

Thus comes a second warning from the Torah, and again the message is the same, clearly stating, “one who inquires of the dead.” 

God’s word does not assume that the dead can actually be contacted—they are dead, and there is no available pathway to them—but there are evil spiritual entities that do impersonate the dead. 

Isaiah 8:19 

[19] And when they say to you, “Inquire of the mediums and the necromancers who chirp and mutter,” should not a people inquire of their God? Should they inquire of the dead on behalf of the living? (ESV) 

Again, now from Isaiah who lived hundreds of years after the writing of Leviticus, comes the same message. The land of Israel had been occupied for long periods by those who practiced occult arts, and the Israelites copied them. Here now comes reality from their creator God, that His people should seek Him rather than the mediums and necromancers. 

********** 

How do you know if you are receiving an Ancestral call? 

And for some, ancestors speak to them until it is like they are mentally disturbed. And some cannot find a job or cannot have children. The physical symptoms most commonly related to the calling, are: (severe) headache, 95 

stomachache, burning feet, back pain, loss of appetite, fatigue, palpitations and fainting. 

We question whether this, then, is something to be desired and sought! 

What is respect for the ancestors? 

The veneration of the dead, including one’s ancestors, is based on love and respect for the deceased. In some cultures, it is related to beliefs that the dead have a continued existence and may possess the ability to influence the fortune of the living. Some groups venerate their direct, familial ancestors. 

What is the relationship between God and ancestors? 

Together with their descendants, ancestors worship God. As mediators between God and humankind, ancestors do not possess the power to mediate salvation. Ancestors remain in contact with descendants for quite some time 

How do I pray to my ancestors? 

God, Source of all hope and love, Hear our prayers for our ancestors. May the road they walked in pursuit of peace and joy in you Mirror for us the same peace and joy we long for. Eternal rest grant unto them, O Lord, and let perpetual light shine upon them. 

How do you call ancestors? 

In addition to prayer, calling in your ancestors in meditation is likely the easiest and fastest way to feel their presence. Take time to sit in meditation for 10–30 minutes and specifically call-in whichever ancestor by name you feel most connected to and ask them to talk to you! 

What is ancestor karma? 

Ancestral karma has been described as karma, which is made up of our ancestors’ habits and beliefs, wrongdoings and right doings, and middle-of-the-road actions. 

What are the signs of having a calling? Here are 7 signs you have found your calling. 

1. Your actions match your plans. You make big plans and then you carry out the actions to match. . . . 
2. You reach a state of flow. . . . 
3. You can’t be deterred. . . . 
4. You suspect you’re onto something. . . . 
5. Your output is huge. . . . 
6. You’re happy. . . .

96 

1. You’re making progress. 

Your Calling Is Closely Tied to What You Enjoy 

Always be watchful for that same feeling. When you find yourself in the middle of a task, hobby, or job and notice that same satisfaction, know that you have found the point where your God-given talents align with the tasks He has laid before you. 

What does the Bible say about ancestral spirits? 

Some have used Leviticus 19:26b-32 to justify the veneration of ancestor spirits. It reads: “Rise in the presence of the aged, show respect for the elderly and revere your God. I am the LORD” (NIV). 

Of course, this completely misses the point of respecting one’s living elderly and also completely ignores the passages quoted earlier from Leviticus, Deuteronomy, and Isaiah. 

What religion believes in ancestor worship? 

Ancestor worship and reverence to family are fundamental elements of Confucianism. Rituals to honour ancestors are extremely important and must be performed in precise ways. By carrying them out properly, an individual can receive the aid and cooperation of deceased relatives. 

********** 

Here now is the danger. Contact with an entity who disguises itself as a dead ancestor is very deceiving. A person is convinced when he or she hears a voice that exactly fits with the ancestor. This entity also knows secret things that only the two, the voice and the person, could possibly know. However, it is no actual ancestor; it is an impersonation. How the demonic kingdom has this knowledge is quite incredible and chilling. One suspects that there are always prying demonic eyes watching us in order to gain the ammunition needed for this kind of deception. We have even experienced, during sessions of deliverance ministry, demons trying to derail its being cast out by blurting out (accurate) accusations against us, the ministers, about sins we ourselves had committed. With the collected information the demons have stored, anyone could be deceived. 

We therefore see that the further danger for the person in contact with who they think is a long-gone ancestor is being open to invasion by the very demonic spirits who are impersonating the supposed ancestor. 

Fifty-two years of experience in the pastorate has proven that grieving people may be vulnerable to this sort of deception. In particular, recovering from the death of a loved one puts one in a vulnerable frame of mind, easily manipulated 97 

by the magnet of a chance to interact with that loved one again. We have recently encountered this, when a man stated, quite seriously, that his dead wife was waiting to speak with him. Such a powerful temptation! 

There is a parable of Jesus that fits in right here. It is titled, by the editors of the English Standard Version of the Bible, as “The Rich Man and Lazarus.” It is found in Luke 16:19–31. 

[19] “There was a rich man who was clothed in purple and fine linen and who feasted sumptuously every day. [20] And at his gate was laid a poor man named Lazarus, covered with sores, [21] who desired to be fed with what fell from the rich man’s table. Moreover, even the dogs came and licked his sores. [22] The poor man died and was carried by the angels to Abraham’s side. The rich man also died and was buried, [23] and in Hades, being in torment, he lifted up his eyes and saw Abraham far off and Lazarus at his side. [24] And he called out, ‘Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am in anguish in this flame.’ [25] But Abraham said, ‘Child, remember that you in your lifetime received your good things, and Lazarus in like manner bad things; but now he is comforted here, and you are in anguish. [26] And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.’ [27] And he said, ‘Then I beg you, father, to send him to my father’s house—[28] for I have five brothers—so that he may warn them, lest they also come into this place of torment.’ [29] But Abraham said, ‘They have Moses and the Prophets; let them hear them.’ [30] And he said, ‘No, Father Abraham, but if someone goes to them from the dead, they will repent.’ [31] He said to him, ‘If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.’” 

Lazarus is a poor man and is “carried by the angels to Abraham’s side,” or to Abraham’s bosom in some versions. “Abraham’s side” is an ancient Jewish term for heaven, or the presence of God. 

Then the rich man, who knew Lazarus, also died and was carried not to heaven but to Hades, a term used in that era by Jewish people as a very awful place full of torment and misery. (Hades would be more completely identified as hell, a place ruled over by Satan and his demons.) 

In the parable, and not necessarily to be taken literally (commentators disagree on this issue), the rich man sees Lazarus in a place of tranquility and goodness. The rich man wants Abraham to send Lazarus with a drop or two of water. Abraham’s response is the core of what we are presenting here. It is verse 26: “And besides all this, between us and you a great chasm has been 98 

fixed, in order that those who pass from here to you may not be able, and none may cross from there to us”. 

This is only a parable, but it contains great truth. No one comes back to the planet once dead. Throughout Christian history, theologians and all Bible commentators have not maintained that there is a crossing over from heaven to hell or from hell to heaven. The destinations are fixed. 

********** 

Ancestral Medicine 

Ancestral Medicine: Rituals for Personal and Family Healing, by Daniel Foor, Ph.D., published in 2017, describes perhaps the clearest presentation of what Ancestral Medicine is. Following is a brief presentation of the core of some of his points. 

In the introduction to the three sections of the book, he speaks of spontaneous ancestor contact such as dream visits, waking visions, and synchronicities. Also, the reader may “learn to partner with wise and loving ancestors to assist the souls of any deceased family members who have not yet joined the ancestors” (p. 3). 

All of the dead then are not necessarily part of the “ancestors,” but those who are may be contacted through various shamanistic and psychic processes. He will go on in the book to explain how to contact ancestors, which he says will be healing in many ways. 

Part One: Foundations of Ancestor Work 

Chapter one, My Personal Journey with the Ancestors. 

He states on page 10, “Allow space for personal reflection as you read, and stay open to helpful dream visits or other spontaneous contact from your loving and supportive ancestors.” 

He expects the reader will be contacted, but this contact will not be with ancestors, it will be with demons who impersonate dead ancestors. Based on what we have experienced, the very idea that an ancestor may be contacted is enough for a demon to play the role and make the contact. 

Dr. Noor concludes the chapter by encouraging any attempt to connect with an ancestor. “There is nothing unusual about having a healthy, ongoing relationship with our ancestors; in fact, it’s one of the most inherently human things we could do” (p. 12). 

Chapter two, Who are the Ancestors? 

Dr. Noor states that our oldest ancestors lived more than 200,000 thousand 99 

years ago in Africa, know the entire journey of human beings, and “are custodians of our generic and cultural memory” (p. 21). 

Key to his understanding of the ancestors, he asserts that some of these are “deeply at peace, while others may still be working things through” (p. 21). 

The author states that the dead are not dead, and says that “most indigenous peoples, animists, shamans, pagans, spiritual healers, and others who intentionally relate to the dead would agree with the following four assertions: 1) Consciousness continues after death; 2) Not all of the dead are equally well; 3) The living and the dead can communicate; and 4) The living and the dead can strongly affect one another. 

He thus lays the groundwork for communicating with souls or spirits. Satan could not have expressed it better. Indeed, the reader is being groomed for talking with the dead. 

The dead are no more dead, Dr. Noor states, “than angels, gods, the spirits of plants and animals, or other unseen forces” (p. 23). But then, he says it is best when thinking about the living and the dead to think of the distinction between human souls who are currently living and souls who were previously living and with whom we can still relate. Indeed, “throughout this book I refer to ‘the ancestors’ interchangeably with ‘the dead’ (meaning all human souls not incarnate on Earth at this time)” (p. 26). 

This sets the stage for the enormous lie, the lie of the “soul.” Every one of the psychic therapies or practices depend on the concept that there is a soul trapped or living in a human body and which is the true essence of the individual. This concept of the soul is mere confusion, and the essay, “Soul Confusion” presented in this book details where and how this tragic error is derived. 

The author, Dr. Noor, writes about how the living and the dead can communicate. “Contact between the living and the dead can take many forms. Sometimes the deceased come unsolicited as visitors in our dreams. Sometimes they speak through waking visions or synchronicities, or at times when our psychological defenses are thin (e.g., near-death experiences, altered states)” (p. 27). 

Synchronicity: this concept came from Carl Jung. The term refers to two or more events that are meaningfully related but which otherwise would be unlikely to occur. 

But then, some will seek to contact the dead by means of “ancestor reverence,” which can include ancestor-focused prayer, meditation, inspired song, and creative expression; psychic and mediumship practices; some types of divination; and any other practice that facilitates communication (p. 28). 

Here is where occult practices like mediumship intersect with meditation. When one engages is various forms of the psychic occult one opens oneself up to being invaded by demonic spirits. Based on lengthy experience, the 100 

initial contact or invasion can be either frightening or stimulating, sometimes both. Something occurs, and not merely an emotional something, but something real and tangible, though it may remain mysterious for some period. 

Once the initial event occurs, contact with the dead may be initiated by the living person, or the dead ancestor may initiate the contact. Interestingly, Dr. Noor admits that “the ancestors can confer blessings of health and longevity, or they can send us to an early grave” (p. 29). Yes, the idea is that some ancestors are mature and benevolent and some the opposite. “We on Earth can also benefit the ancestors. . . . when we speak well of them and feed them through heartfelt offerings (e.g., food, drink, flowers)” (p. 29). After all, death is just the beginning of a rite of passage for the recently deceased. 

Of interest is that Dr. Noor states that ancestors are not only real, but they are also not all equally well, and they can and will communicate, even if we do not seek the contact. The ancestors can give gifts of longevity and fertility and give a person an even temperament. 

Ancestor “reverence” practitioners will sometimes encourage knowing the names of ancestors back to seven generations; thus, as many as 254 ancestors may be made known to them. But all of these ancestors may not be equipped to be “supportive” family ancestors, and such can cause “disruption and disequilibrium for the living” (p. 35). 

Yes, this so-called gifting and knowledge is not all that can be given; indeed, ancestors may open the door to physical and mental illness. 

It is interesting to note that Dr. Noor repeatedly states that there are often experiences when ancestors whose souls indwell or contact a living person may not prove to be a wholesome event. 

In our years of doing the work of “casting out of demons,” we have often seen the disruption experienced with those who have “souls” living in them or have contacted them. Our experience, and that of countless others, confirms that the presence of such ancestors is frightening to the point they are compelled to find help. 

Dr. Noor draws a distinction between “ancient ancestors” and those a person knew during their life on Earth. “No longer tethered to Earth by name or living memory, these older ancestors often appear to living people as a group or a collective energy” (p. 36). These spirits may appear as more loving and peaceful than those who departed more recently, and they may be in a state of restlessness and pain. So, it is said there is a “family lineage repair process,” whereby older and younger family ancestors can be helped (p. 40). Noor also states, “Although it’s not usually the case, it is entirely possible that such work will destabilize your life” (p. 41). 

A summary of the chapter is given on page 42: “This chapter began with 101 

the question, ‘Who are the ancestors?’ To summarize, our ancestors include both the remembered dead and those ancestors whose names are forgotten. Both our recent and our older, collective ancestors influence our identity and sense of place in the world: ideally, we will include both in our practices of ancestor reverence.” 

Ancestors is a word that has good feelings associated with it; those in our family tree that we can know and benefit from—this is the author’s premise. He does not realize, or maybe he does, that he is inviting people to become indwelt by demons and not merely by making contact. And who can resist such a generous invitation? 

Chapter three: Spontaneous Ancestral Contact 

Contact and communication with ancestors can be sought or they can happen spontaneously, Dr. Noor explains. This latter means of contact may happen all of a sudden, without warning or intent. The spirit or soul of an ancestor just shows up and makes itself known. Dr. Foor says that “either type of contact can be helpful, harmful, or both” (p. 46). 

Contact can be made by means of dreams—not that a person merely dreams about the ancestor, but that the ancestor actually shows up in a dream. To acknowledge the contact, a person might make a simple offering to the ancestor, such as a prayer, lighting a candle, or pouring out a libation when awake. If the contact is that of a “troubled dead,” someone who has not yet become an ancestor, one can “make prayers, dedicate offerings, direct positive energy, and even conduct healing rituals for the elevation of these ancestors” (p. 47). 

Dr. Noor says that it is relatively common that ancestors show up when a person is in some altered or passive state of consciousness. And if such an event unexpectedly occurs, the encounter was likely with the troubled dead. 

Here now the deception runs deep. These “ancestors” are not ancestors at all but are what are sometimes referred to as “familiar” spirits, demons who impersonate dead people and appear and sound like an actual person. It can be very deceiving and again, such contact will eventually, if not quickly, result in demon possession. 

Dr. Noor, in my opinion, is not attempting to deceive the reader but does sincerely believe in what he is relaying. My attempt to contact him and request an interview was rejected. 

Chapter Four: Ancestor Reverence and Ritual 

There are many ways, says Dr. Noor, to relate to and communicate with one’s ancestors. One way is “ancestor reverence” and may involve many different forms and rituals. He says that many religions practice and perform rituals for 102 

this including those in the animistic and shamanistic traditions, Buddhism and even Christianity. 

The word “Christianity” reminds us of the Catholic tradition of praying to saints including the Virgin Mary. Although we know as Christians that we pray alone to “Our Father, who is in heaven,” there are certainly Christian brothers and sisters who, when praying, say, “Lord Jesus hear my prayer” or “Holy Spirit hear my prayer.” Such is not concerning since our Lord is Three-in-One and One-in-Three. 

Dr. Noor believes it is right to connect with our ancestors, because “we are bonded with the ancestors as life to death, light to shadow” (p. 57). He goes on to say, “One reason for engaging the ancestors is to more fully receive their support in our everyday living. Another reason is to extend support to the troubled dead” (p. 57). He also speaks of talking with dead ancestors and states that one needs to be careful, as others who overhear such conversation might wonder what is going on. 

Rituals are the focus now, and he mentions Celtic Samhain, the Mexican Day of the Dead, and the Japanese Obon festival as illustrative of such rituals. There are many others, of course, and he discusses how to establish them. 

Surprisingly, Dr. Noor states that the “troubled dead” can be a problem to the point that a “full exorcism may be needed to untangle the spirit of the deceased from the living” (p. 58). 

He does not understand that all of the so-called ancestors, troubled or not, are demons. 

“As stated in chapter 3, the living may experience direct contact with spirits of the deceased at any time” (p. 63). And this may occur by means of meditation, trance, and by direct intuition. Meditation is a usual and common way for entering into a trance type state or by what Dr. Noor terms direct intuition. 

Meditation, in every book we read, written both by those who support mindful meditation practices and by those who know these are means to connecting with evil spirits, know it is a manner in which ancestors, meaning demons, connect with humans. 

Dr. Noor notes that it is necessary to “trigger a shift in consciousness, which allows us to hear ancestral spirits more clearly” (p. 64) and the means to create such a shift include meditation, contemplation, vision quests, fasting, retreats, even drumming and rattling, intensive song and dance, psychological and physical ordeals, and the intentional use of psychoactive substances. 

It has become popular is some Christian churches and ministries to focus on a type of worship where music dominates, meaning the praise band, with long periods of ecstatic arm waving, dancing, and closing of the eyes, and then words of prophecy (so-called) are heard. This has been present for some 103 

decades and only recently have there been some corrections. 

Part Two: Healing with Lineage and Family Ancestors 

This second part “presents a framework and exercises to support direct engagement with loving and wise ancestors for the intention of personal, family, and lineage healing” (p. 72). And this includes greeting ancestral guides and other elevated ancestors, helping troubled ancestors, and much more. 

Chapter Five: Family Research and Initiating Ancestral Healing 

Dr. Noor describes how to “directly engage the spirits of your ancestors.” By this he means that it is time to “invite and start talking to dead people and listening for their responses” (p. 79). 

One of the vital processes is to become attuned to a person’s four primary bloodlines, these being one’s grandparents, two on each side. He then describes six stages for the work of speaking and hearing from dead ancestors. This is something Dr. Noor promotes, teaches, and uses to help supposedly troubled ancestors, thus the title for his book, Ancestral Medicine. 

We must be blunt here, because Noor is promoting what is often referred to as channeling and acting as a medium and a necromancer. The Hebrew Bible, in Deuteronomy 18:9–12 speaks to these “abominable practices”: 

[9] “When you come into the land that the LORD your God is giving you, you shall not learn to follow the abominable practices of those nations. [10] There shall not be found among you anyone who burns his son or his daughter as an offering, anyone who practices divination or tells fortunes or interprets omens, or a sorcerer [11] or a charmer or a medium or a necromancer or one who inquires of the dead, [12] for whoever does these things is an abomination to the LORD. And because of these abominations the LORD your God is driving them out before you. (ESV) 

Note the phrase in verse 11, “inquires of the dead.” Clearly Dr. Noor ignores this, (he likely is aware of it), but he encourages and teaches others to engage in these “abominable practices. Based on nearly fifty years of dealing with people who desired to have demons cast out of them and having acquired these evil spirits by means of any number of occult practices/arts, among those listed in Deuteronomy, we agree with the biblical warning. 

The numbers of those involved in contacting the so-called dead is growing exponentially. We do not mean to imply that those who engage in occult practices like that of speaking to the dead are evil people. No, they simply have been lured into a “spiritual” practice that is demonic. The devil and his demon 104 

angels are spiritual and have powers that amaze and fool many of us. 

Chapter Six: Meeting with Ancestral Guides 

The focus here is how to “converse with bright ad elevated ancestors through practices of trance work and guided visualization” (p. 96). The guides are spirits of people who once lived on the earth and are part of a person’s actual blood ancestors. The guides are able to help their living ancestors and help any troubled dead. Dr. Noor refers to them as our “elders in spirit.” (p. 97) 

Various types of rituals are used in order to make contact with ancestral guides, the author states. “This section explores ritual structure, energetic protection, the use of nonordinary states of consciousness, ways to distinguish imagination and fantasy from authentic spirit contact.” (p. 100) On the next page we find that “During ritual, participants sometimes work with nonordinary states of consciousness or access strong emotion.” 

On page 102, Dr. Noor says, “If you intend to communicate with ancestral guides or other spirits of the dead, then you will likely need to enter into a state of awareness that is conducive to this type of dialogue.” 

Dr. Noor notes that there are a number of ways to prepare oneself to make communication with the spirits of the ancestors without using consciousness-altering substances. These include “mindful and medically safe fasting or eating lightly . . . engaging in exercise or disciplines like yoga, dance, chi gong, and martial arts.” (p. 102) He says one must “take caution” if one uses alcohol, cannabis, peyote, ayahuasca, and pyschoactive mushrooms to get into the proper state of mind for rituals. Instead, he does recommend meditation and drumming for the shifting of consciousness. The meditating is to calm and still, and the drum is for sensory stimulation. He also mentions “rattling,” the sound of the Native flute or recorder that will “support a light trance” (p. 103). 

We take note of the phrase “nonordinary states of consciousness” above. This reveals that the contacting of spirits involves an altered, passive, or shamanistic state of being. At this stage, the “therapist” enters into such a state by varying means often termed meditative or mindful states of consciousness. 

In our studies of these states of consciousness and conversing with those involved with various meditative practices, we discovered that the early stages of meditation and similar routines will most often produce pleasant and peaceful states of mind in the practitioner. There is no denying it; however, things will change over time and not for the better. This is when such a person may become fearful, disoriented, and may seek out help to deal with what turns out to be the presence of evil spirits. And it is only Jesus Christ who casts out demons. His followers, indwelt by the Holy Spirit, do this ministry today. 

Of course, Dr. Noor does not understand or perhaps is even unwilling to admit, 105 

that the spirits are not good at all. This would upset all he has committed himself to and would even cause him to wonder about the true nature of these ancestral spirits. 

Let us state once again: the ancestral ancestors are demons and not souls. In our view, one of the greatest deceptions ever to ascend from the nether region is the idea that a person has a soul inside the body, and which survives the death of the body. (See the chapter titled Soul Confusion for more on this subject.) 

Under the heading “Ways to Deepen Relationships with Ancestral Guides,” Dr. Noor states the first way is to “spend quality time with the ancestral guide” (p. 110). This is followed by, “Meet helpful spirits associated with this lineage.” And these other spirits “may include the collective spirits of animal and plants, deities, elemental powers, or spirits of place” (p. 111). He goes on to suggest that one might call upon the virgin Mary to help. 

In regard to “lineage,” those existing prior to any ancestors, this goes back to the formation of the universe and some, especially “indigenous peoples,” see themselves as being descendants of “specific powers, deities, land spirits, stars, natural forces, or exceptional and ancient human beings.” 

If one were to do so, he or she may well be rewarded with actual contact with spiritual entities. But what are these? Demons are able to assume any posture or identity, which is widely known. The worst of all outcomes is being in the presence of a demon under the control of the prime enemy of God, Satan. 

Let us assume that Dr. Noor believes what he is writing. We do not think he is making an attempt to fool people and lead them into danger of the worst imaginable kind. He believes he has made contact with the ancestors and other guides and entities, and he is thoroughly sold. 

In the interest of brevity, and because it should be clear to reader by this point in this chapter what Ancestral Medicine entails and what results, the remainder of our comments on Dr. Noor’s book will be abbreviated. 

In chapter eight, Dr. Noor writes of what is called a psychopomp, or soul guide, which is human or non-human, like a land spirit, a natural force, whose function is to “help the recently deceased reach the realm of the ancestors.” (p. 149) In other words, they deal with troubled souls. 

In chapter Nine is “Integration and Work with Living Family.” On page 176 is, “To embody, incarnate, or incorporate the ancestors literally means that they are en/in our caro (flesh) and corpus (body).” 

A rather perfect definition of being indwelt or possessed by . . . ancestors. He does not, I suppose, understand that these spirits are demons. Or does he? He makes is sound so wonderful—this “acquiring spirits/souls of dead ancestors in order to help them and allow them to help you.” Notice the terms: 106 

embodiment–this means that the ancestors are in you, and this applies also to the term possession. Then mediumship, again the same as embodiment and possession, as the medium traffics with souls or spirits within them, and spirit and soul are, by the way, one and the same thing. 

He mentions Mongolian and Siberian shamanism where the shaman actually embodies the spirits in many of their rituals. This is called ongon orood, which is having the “spirits inside the body” and “the shamanic state of having one or more shamanic helper spirits in possession of the shaman’s body” (p. 177). 

Dr. Noor also encourages the reader by saying that “almost anyone with sincere intent can embody the spirits of their ancestors” (p. 177). And this has been his experience as well. 

It could not be clearer; Dr. Noor is busy inviting others to become invaded by spirits or souls of ancestors. Apparently, he does not realize the nature of these spiritual entities. 

Over long years of ministry of dealing with those who wanted to be free of indwelling entities, meaning demons, it became clear that, at first these entities were mysterious, but over time their actual identity was discovered, and now their human “hosts” came looking to be rid of the now tormenting evil spirits. We must remember that there is only one Holy Spirit, and the Holy Spirit always and only glorifies and magnifies our Lord Jesus Christ. Could it be that Dr. Noor cannot face the reality of what he is caught up in? 

Our reason for setting out this brief snippet is to draw attention to the place of meditation. It seems so benign, this meditation, but it is the door opener to all of the contact with the evil spiritual world. The Scripture never even comes close to advocating or teaching this type of meditation. We recall the “Lord’s Prayer” that Jesus taught His disciples to pray; see Matthew 6:9–13. It has nothing at all to do with meditation, or sitting quietly focusing on one’s breathing, or attempting to rid the brain from thinking about anything at all. No, actual words are directed to Our Father in heaven. And the recorded prayers in Scripture, like John 17, are thoughtful and concrete, spoken by a person who is talking directly to his or her Lord. 

Part Three: Honoring Other Types of Ancestors 

The last part of Dr. Noor’s book is essentially an invitation to “reflect on your own death, practices to encourage conscious dying, preferred funerary customs, and the post-death journey, and beliefs about consciousness after death” (p. 200). 

Perhaps this is the most seriously dangerous part of the book, as Dr. Noor is convinced that after death there is still life, soulish in nature, but ongoing 107 

consciousness at any rate. And this is false hope indeed. 

After our dying, the very second after our dying, one of two things happen. For those safe in the salvation of our Lord Jesus, eternity in the presence of our God in heaven begins and never ends. Those not safe in Jesus will find the beginning of an eternity in the presence of the devil and his angels, that is, the demons. 

We cannot help but say that Ancestral Medicine is as far as one can get from the truth. Sad indeed. 

Chapter Ten: Ancestors and Place 

The reader is encouraged to “safely and respectfully commune with your ancestors at a cemetery or other burial place.” (p. 207) Following then are various things to be considered in such a process. 

There are certain places on Earth that enhance and support connecting with ancestors, such as certain plants or animals, natural formations like caves, waterfalls, mountains, etc. Plus, there may be places where ancestral spirits dwell near one’s home. 

Chapter Eleven: Affinity Ancestors, Multiple Souls, and Reincarnation 

The purpose of this chapter is to “provide one framework for dealing with multiple souls, reincarnation, and past lives” (p. 229). 

Affinity—this refers to ancestors one is familiar with: family members, close friends, teachers, mentors, and cultural heroes. 

Multiple souls—here is meant the bone and body soul, the blood and breath soul, the star and ghost soul. He counsels that if one having a problem with a ghost, make sure you are not being paranoid or delusional. Dr. Noor advises, “If you do conclude that a troubled human ghost has in some way linked his or herself to you or inhabits your home, consider contacting a ghost care specialist.” (p. 242) 

Again, we say that only Jesus casts out demons. Throughout decades of deliverance ministry, which is the actual casting of demons out of people, we have seen hundreds of demons cast out of hundreds of people, the majority of whom were Christians who discovered some time after their conversion that there were demonic spirits in them, usually the result of engaging in occult-oriented practices, or visiting mediums, engaging in serious yoga and meditation, and so much more. 

Yes, there is a controversy among Christians as to whether or not Christians can have a demon. Only on rare occasions have non-Christians wanted demonic spirits cast out of them. So, the debate continues, but our experience 108 

and that of many others, is that only Christians realize their dilemma and seek to have demons cast out. We have even done this via the internet, even for those in foreign countries. 

To see more of what we have written on the subject, look for the following: Deliverance Handbook: A Guide to Casting Out Demons for Today’s Christian. It contains an important questionnaire, which can be used in a deliverance session. 

Chapter Twelve: Joining the Ancestors 

Here are some highlights from the final chapter. 

Dr. Noor now speaks of preparing for the moment of death. He advises calling on the “support from the unseen worlds (e.g., ancestors, spirit guides, deities, God/dess) and that you are able to receive this support and to enjoy their guidance for what’s to come” (p. 260). He also states that some psychics who “claim to communicate with the souls of the recently deceased report that they may face a life review or reckoning with their life on Earth before fully joining the ancestors” (p. 264). 

Some Hindu and Buddhist traditions practice cremation, as fire severs unnecessary attachments to the past and helps release the soul from the most recent incarnations. 

The souls of people have been likened to a bird more than any other creature, which flies away at the point of death. It pictures the soul escaping the “cage” of the body. In fact, “our winged relatives are common messengers for the ancestors in this world” (p. 273). 

It is understood by many spiritual traditions that there is a period of time following death when the soul is still present, and only lasts a few days up to two weeks. Those who grieve the death of a loved one or friend and are available for this sort of contact can directly engage with the spirit—soul—of the recently deceased person. And, it is advised, speak aloud to them. Some say that it takes about four hundred days before the dead graduate to the status of ancestors. And these then are available to help us in this world. 

Our author, the psychologist, has likely used the above concepts to help grieving people come to an acceptance of a loss through death. And it may work for some, for a while anyway. However, what really has occurred is the one suffering loss is now exposed to demonic spirits that impersonate the dead. The contact with the soul, or the evil spirit in actuality, opens the door to more deception and a growing level of possession. 

How the demonic spirits accomplish this is beyond our understanding, but that it occurs is beyond question, as it has been known for long centuries. There is a knowledge that the satanic kingdom has that is incredible. Evil spirits can imitate, with incredible accuracy, all that can be known about a person. We 109 

can say this, because we have observed such on many occasions in the process of casting demons out of people. We wish this were not true, but because it is reality, we must be made aware of what is under the direction of evil. 

We are reminded that Jesus casts out demons today just as He did when He was on the planet. Just recently, several demons were cast out of a person during our food pickup ministry. Our words were simply “Jesus Christ of Nazareth casts you out, you unclean spirits.” This we said two or three times, and what a difference, but there it was. Indeed, Jesus has given His followers this ministry, and they have been aiding troubled people all this time and all over the world. We say this to give those bothered by spirits, souls, entities, and other strange forces hope. 

Excerpts from Wikipedia 

Wikipedia, July 22, 2022 

What is ancestor healing? 

Ancestral healing is the process of revealing and releasing inherited wounds and traumas that have been passed down by our ancestors. Anyone researching their heritage will uncover both positive and negative issues that pass through the bloodlines from one generation to the next. 

What is ancestral work? 

Ancestral work is broad, vast, and incredibly important to any personal magical and spiritual practice. Ancestral work is part intuition, part dialogue, part deep listening. It can be research and reading based. It is engaging with the practices, food, medicines, stories, and beliefs of your cultures. Apr 15, 2021 

Can your ancestors help you? 

There are people all around us struggling through tough times. And if you find yourself battling loneliness, anxiety, or disappointment, the ancestor effect can help you. If you’re willing to reexamine the story of where you come from, you can create new emotions and promote healthy actions in hard seasons of life. Jul 23, 2017 

How do you stop the ancestral spirit from healing? 

You can’t stop the heal, but you can deal with as much damage as possible to negate the effect. The Ancestor spirit can only heal in large chunks when surrounded by spirits again, so taking down its health quickly afterwards is key. Mar 25, 2022110 

How do I connect with my ancestors spiritually? 

In addition to prayer, calling in your ancestors in meditation is likely the easiest and fastest way to feel their presence. Take time to sit in meditation for 10-30 minutes and specifically call-in whichever ancestor by name you feel most connected to and ask them to talk to you! Oct 22, 2021

Thirty-four

Own a Pickup Truck!

“Nice truck, man.” Actually his truck looked about as

bad as mine.

“Thanks. The odometer has turned over twice and

yet there has been absolutely no repair work done to

the transmission or engine. Ugly, but I love it.”

“You’ve got to be the only preacher I know who

would drive his truck to a funeral.”

         

Own a pickup truck! The reader asks, “Is this guy

serious?” Yes, I am; in fact, I would not be without

one.

If I were the president of a seminary I might

consider a requirement that no one would graduate

unless they owned a pickup truck. That comment

might seem somewhat odd, but there is a serious point

to this.

I usually have a fairly old one and I am partial to

Fords. Presently I have a newer one (only 10 years old),

but I favor an old truck I do not mind seeing it dented

up when I loan it out. There are so many times when a

pickup is needed and it is not so easy to rent or borrow

one. Own a pickup truck!

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Own a Pickup Truch

Get a big one, not one of those little ones. Get a

big V-8 with an 8-foot bed. It does not matter how it

looks. They are fairly cheap.

I use mine primarily to help people move. Anyone

who has had to make a major move when money was

tight knows what a traumatic event moving can be.

Moving is usually a most stressful time, comparable to

any significant loss. Pastors help people through the

death of a loved one and divorce, yet moving is often

neglected. Moving may be the result of a divorce. It

may be necessitated because of an economic down

turn, loss of a job, a debilitating illness, retirement, or

some other unhappy reason.

Without exaggeration, which means I am not going

to use preacher license, I have helped several hundred

people move over the three decades of my pastoral

ministry. On top of that are the small moves, little jobs

that come up frequently (at least once a month) like

moving a couch, a refrigerator, washer or dryer, a bed,

a chest of drawers. These moves are not easily done

without a pickup truck. This very day I loaded up and

unloaded a cord of firewood. So many people are

completely stymied when it comes to a move, and what

a wonderful service it can be to help someone load up

their stuff and move it for them.

My aim is to make a move a fun event. Some of us

at Miller Avenue routinely gather together for them.

And we are pretty efficient at it. We can save somebody

hundreds, sometimes thousands of dollars, simply

through the use of an old pickup truck.

It is a wonderful service. I think it is one of the

most important and significant ministries that a pastor

can possibly do in the actual ongoing life of a church.

People move. And it is such a great thing to be able to

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For Pastors

help somebody move, help relieve them of that

pressure and anxiety.

For many years I had a 1972 Ford pickup truck. I

bought it in 1978 for $1500.00. I sold it for $500.00

recently. And that thing was worth its weight in gold.

Before that I had a 1955 Ford pickup truck and it was

an ugly beast, but it sure did a lot of good work. Now I

have a 1991 Ford 3/4-ton pickup truck, and that thing

does a ton of work.

If I were the president of a seminary I would

probably let somebody graduate if they did not own a

pickup truck. Probably!

         

  Pickup trucks may not appeal to you. You don’t really

have to have one.

  Do you have any ideas for some thing or some means

that might work as a substitute to having a pickup?

 Life Coaching

The subtitle for this chapter is “Some Safe, Some Dangerous.” Our comments will be in this font.

Life coaching has caught on big time in recent years. These “coaches” may function like a therapist, a counselor, a psychologist, a psychic medium, or a channeler. Life coaching covers a multitude of practices, and many are okay, but many others are dangerous.

Lin M. Eleoff’s book Gutsy Glorious Life Coach: How to Turn Your Life Coaching Practice into A Soulful Money-Making Business does not teach meditation and other occult practices but is directed at the “safe” life coaches. 

Then there is Jeremy Raymond’s book, The Life Coach Workbook, which is aimed at helping life coaches who do not work with spirit guides, ancestors, Reiki, Kundalini, The Third Eye, etc. but advises those who employ normal psychological means how to help others. 

And there are many other books like the two described above.

Therefore, a life coach could be a person who is trained in counseling and has a degree or two in the field. In 1965, Kent was engaged in looking for a job as a high school counselor when he changed direction and enrolled in a theological seminary in Mill Valley, California. And for ten years he operated the Marin Christian Counseling Center in San Rafael, California. He might have been described as a life coach then, but that terminology was decades away.

Some Dangerous Life Coaching

The first of what we call dangerous life coaching is published by the “Elvin Coaches,” whose book is titled Don’t Make Me Use My Life Coach Voice, published in 2020. Elvin Coaches is not the name of an author but is “a group of people who love to help and guide others towards a better life and circumstances” (p. 10).

The next three paragraphs describe how the Elvin Coaches see themselves:86 

We are part of a collective group known as Elvin Coaches. We have several members and decades of experience between all of us. We all met in Indonesia years ago, and many of us were already practicing life coaches by then. This became a huge bonding moment between us, and we have all grown as a family since then, supporting each other every step of the way. We have all personally experienced the power that all forms of coaching have, both for the client and the coach. We learn from the people we help just as much as they learn from us. 

All of us at Elvin Coaches are passionate about what we do, and we wanted to get our knowledge and experience out to the masses. This is why we began to publish books. We feel it is the best way for us to impart our knowledge to many people around the world. Whether you need the help of a Life coach or want to become one yourself, we are here to help you. We want to make you a part of our family. Once you are, you will grow exponentially as a person through our step-by-step action plans we provide and then you will be able to guide others to do the same. 

All of us at Elvin Coaches still experience the ups and downs of life. There are days when we are on top of the world, while others, we are down and out and want to hide somewhere. Getting through life is a constant battle, and none of us will ever tell you differently. We do not promise that all of your problems will go away; however, you will be equipped with better tools to handle them. After learning the techniques used in life coaching, you will look at your life in a completely different way. 

Now then, here is what the Elvin Coaches say are common misconceptions about life coaching: One, it is not counseling or therapy, though it can look like it. They do not treat mental health disorders, nor do they give medical advice. Two, it is not practicing therapy without a license. Three, it is not a hobby or a “side hustle,” but a real career and passion (p. 25). 

Life coaching is not regulated, and practitioners do not have licenses. Yes, some coaches are “slimy” but there are many fine ones. Some coaches make a lot of money, charging $300 an hour, but the authors say not to do it for money. 

However, one thing that life coaches are to do is to “make your client reliant on you” (p. 30). 

Intuition 

The Elvin Coaches state that life coaches need strong intuition, which “is the ability to understand or feel something immediately, without the need for conscious reasoning.” Also, “it is important to listen to our intuition, because it is trying to tell us something our conscious mind may not be aware of” (p. 33). 

In book after book on psychic healing processes, the concept of intuition comes up. It entails being in touch with energy and/or other sources of spiritual 87 

knowledge. And it is right here where this kind of life coaching merges with the demonic. What occurs is that the would-be coach becomes indwelt with supernatural spiritual powers. These coaches will admit to it and know the existence of such within them, but they do not realize they are, in fact, evil spirits. 

These powers may be referred to in several ways, some of which are ancestral spirits, guide spirits, animal spirits, elves, souls, goddesses, gods, ascended masters, and many more. From the Bible we see that there is only one Holy Spirit, who always and only points to Jesus Christ, both to who He is and what He has done, meaning His death on the cross, His resurrection, and His return at the end of the age – and to nothing else. 

Due to this reality, we are placing this chapter on life coaching in this book on psychic spiritual processes, which are powered by Satan and the host of fallen angels he controls. 

So, the life coach can tap into the divine energy inside of them. The authors say the life coach, one who is intuitive, can help a client become intuitive as well. 

And this is the main issue: by means of engaging with these life coaches, one can indeed become indwelt by demonic spirits. We agree that there is something inside this coach, but it is not divine. 

In the very same chapter, the coaches talk about methods used by an intuitive coach. These are hypnotherapy, crystal healing, Reiki, and chakra healing. These are said to improve energy. However, all four of these practices will result in opening a person up to demon possession. 

The Law of Attraction 

The Elvin coaches state that what a person puts out into the universe will come back to that person. This is speaking of energy, thoughts, motives, interests, loves, hates, etc. The energies come back to a person by means of vibrations, both positive and negative. This is said to be the law of attraction, and the universe cannot be fooled, as it is smarter than any human, so one must be careful to send out good vibes. “As the mind thinketh, the universe giveth” (p. 41). The life coach must work to prevent a client from thinking bad or negative thoughts. In fact, if a focus is on making money, acquiring wealth, “the universe will present more opportunities to make money” (p. 42). 

Techniques Requiring More Skill 

The following is a summary of three more advanced ways that can be incorporated into one’s coaching techniques. 

One is the emotional freedom technique (EFT), a form of acupuncture, 88 

but no actual needles are used. Instead, one’s fingertips “are used to access and stimulate the various energy points on the body” (p. 67). It reminds one of Reiki therapy, and the Elvin Coaches say it is indeed a “New Age method.” 

Second is “cognitive behavioral coaching,” which is replacing bad thoughts with good thoughts. 

A third approach is guided meditation. “Meditation is a truly powerful exercise that can help people become more mindful and less stressed, as well as reducing mental blocks” (p. 68). 

Instead of naming the authors of other books on life coaching that we consider dangerous, we will simply quote or rephrase statements from two books that demonstrate our point. 

In the first one, the author suggests communicating with one’s “inner child” by looking at a photo of yourself when you were younger and begin communicating with this inner child, even invite this inner child to have a talk with you. 

This may seem to be safe or innocuous, but such a practice can result in an evil spirit communicating with a person while pretending to be an “inner child.” 

The concept of the “Universe” comes up frequently in the dangerous versions of books on life coaching, as though there is a power, an entity, that is the all-in-all, a kind of deity that is easily accessible and able to guide and empower one’s life. 

The following quote, if taken as truth, opens the door to all manner of deception: “I believe we’re given messages all the time by our inner voice or the Universe, that reveal our purpose and attempt to direct us toward our vision.” Not only should one listen but also thank the Universe for what is revealed and say, “Thank you, Universe!” 

So then, if this is true, we will be “listening” to messages from the Universe, and voices will be heard. With this, we agree. If one believes this and waits and listens, a voice will be likely be heard. But it will be the voice of a demon. 

The word “soul” appears dozens of times in books dealing with what we consider to be dangerous life coaching. Consult our essay written years back dealing with this issue, titled “Soul Confusion.” To be brief, we are a soul—we do not have a soul. The soul is not something that has a separate existence. Before reacting too strongly, please read this essay and evaluate for yourself. 

The reason we bring this to the reader’s attention is that so many books on life coaching speak of the positive evolving of the soul, and the author of one book speaks of accepting everything that has happened to you, because it is simply for the positive evolving of the soul. 

Life coaches of the dangerous variety also urge the practice of mindfulness. 89 

While it is laudable to be fully aware and attuned to reality, this mindfulness is just the opposite—it is really mindlessness. And just what is mindfulness? There is a plethora of explanations, but it is not prayer to God, it is not listening to God speak to you, or communication from an angel of the Lord. It is said by some to be an opening up to hear from the so-called Universe. 

But there is no Universe out there that is listening and communicating. 

However, there is a presence out there that will communicate with you, and it is the counterfeit of the Spirit of God. It is the demonic kingdom with its evil demons, ruled over by the prince of hell, Satan. 

The God who created the heavens and the earth, all of matter, every planet, every star, everything that exists in what is called the universe, has communicated to us through His eternal Son, Jesus Christ, and his word, the Bible. The Creator God exists outside the universe, a universe that will one day, perhaps billions of years from now, cease to exist. It will either burn up or freeze out, and the evidence leans toward the former—utter dissolvement. 

That the demonic forces communicate with us is a sure reality, and it is real, tangible, and convincing. Demons are real. Jesus cast them out during His ministry, and Christians throughout the ages have been given his authority to do so. We have personally done so many hundreds of times. 

One book on life coaching urges meditation to help one connect with their “observer.” First the person must connect with their “inner wisdom.” Then is described a rather common form of meditation by way of emptying the mind, breathing deeply over a period of time, filling the chest with air, and with each breath, relaxing the body ever more deeply, sending the breath to the heart. Now you can take a deep breath and ask the observer to be present with you. 

And something will be with you now, something no one would want, if the identity of the observer was clearly understood. 

This observer is not defined or identified, but it is in you, a part of you, some imagined something that observes your life and does not react against you, but rather supports and encourages you. The person then invites the observer to be present with you. The last step is to “shake your shoulders, roll your head,” and begin to come back into full consciousness. 

If one does not want to connect with their observer, he or she can connect with their inner child, who will bring comfort and support. 

These are clearly paths to demonization, and yet it seems so nice. 

Interesting and good news for plant lovers: when plants are near each other they can pull energy from each other and thrive. 

One can also ask the sky a question, and an answer will appear in the form 90 

of a cloud. Indeed, nature will always respond to you, so you will know you are not alone. 

There is also a circle of flow on energy. When you give energy to help someone, energy will flow back to you. (We can understand this one in terms of human social interaction.) Other ideas put forth are 1) You can visualize a diamond in your home, 2) You can ground to the planet in order to transform, connecting up to the Source and the Unified Field of energy above, 3) You can ask Source to cleanse your home, 4) You can ask the planet to empty you out and to then fill you up with energy, 5) You can also ask Spirit to empty you out, 6) then you should ask the planet to renew you, and this by focusing on the Heart, 7) then ask the Spirit to fill you up, and finally, 8) activate the Greater Whole, and this again by focusing on the Heart. 

At one point the author of the above book states that our ancestors “and their environment influences vibrate within us.” In another place the author says that he could see a “beautiful blue energy” around the head of a horse he was riding. 

All of us then are like the proverbial genie in a bottle, and working with energy allows for this genie to be set free. To do so, one needs to say “Hello” to the genie; this is the beginning of unleashing it. Plus, one must also say hello to the “passive creative force.” When the genie is unleashed and one is in communication with it, one should utter, “Thank you Genie.” 

In conclusion, we were saddened when we first read the materials for this chapter, and now again when presenting a small fraction of it, we are saddened again. Those who wrote the books researched for this piece on life coaches are sincere people who are not intent on harming or misleading anyone. We must be, all of us, vulnerable to being deceived by the god of this world. That demonic kingdom is full of false glory and brilliance. Who among us could resist? 

******* 

Excerpts from Wikipedia 

Wikipedia, July 6, 2022 

Note: The following describes what we consider to be safe, non-spiritually threatening, and helpful. 

Life coaching is the process of helping people identify and achieve personal goals through developing skills and attitudes that lead to self-empowerment. Life coaching generally deals with issues such as procrastination, fear of failure, relationship issues, lack of confidence, work–life balance and career changes, and often occurs outside the workplace setting. Systematic academic psychological engagement with life coaching dates from the 1980s. Skeptics have criticized life coaching’s focus on self-improvement for its potential for 91 

commercializing friendships and other human relationships. 

Coaches use a range of communication skills (such as targeted restatements, listening, questioning, clarifying, etc.) to help clients shift their perspectives and thereby discover different approaches to achieve their goals. These skills can be used in almost all types of coaching. In this sense, coaching is a form of “meta-profession” that can apply to supporting clients in any human endeavor, ranging from their concerns in health, personal, professional, sport, social, family, political, spiritual dimensions, etc. There may be some overlap between certain types of coaching activities. Coaching approaches are also influenced by cultural differences. 

Thirty-three

Having A Trade

“What are you going to do now that you have

resigned?” I asked.

“Landscape work, cutting grass, sprinkler

systems—the kind of stuff I did while I was in seminary.

I got more pleasure out of caring for the church grounds

than I did pastoring the church. I’m glad I’m prepared

for something anyhow.”

         

In a telephone company’s Yellow Pages of the First

Century AD Jesus would have been listed as a

building contractor. A tekton in the Greek (see Mark

6:3), is a designation that can mean carpenter or maybe

a stone mason or builder: Jesus worked with his hands.

Probably He acquired some skills under the tutelage

of an older and experienced tekton, Joseph. (see Mark

13:55)

Paul, skilled in the working of leather as were

Priscilla and Aquila, periodically used his craft to meet

his needs so that he would not be dependent upon

others. He would, though, receive gifts from various

churches and individuals from time to time but not as

a regular habit.

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For Pastors

At various times I have found it necessary to be

able to make a living on my own without having to be

dependent upon a church. However, I believe it is

important for pastors to be dependent on those they

minister to for their livelihood. When Jesus sent the

disciples out two by two (see Luke 10) they were

instructed to take no money with them, and they were

to stay in the house in which they first entered. From

this an important principle may be derived: ministers,

pastors particularly, are to be reliant upon the churches

in which they minister. Certainly, the “worker deserves

his wages” (Luke 10:7)

Yet I think it is important for pastors to have the

capacity to support themselves and their families

outside of the church if need be. I have seen tragic

circumstances arise when this was not the case. When

pastors, usually with families, are dismissed, forced to

resign, or must preside over the closing of a church

and no immediate ministry is available, they may have

little or no financial resource. It can be a damaging

experience, especially for children. Years spent in Bible

college and seminary do not usually result in the

acquisition of marketable skills. In short, it is not always

easy for an ex-pastor to find a job.

If I were dismissed here, or be forced to quit, I

would want to be able to provide for my family. I am

not going to reveal details here, but I have a couple of

means by which I am able to do this. Having an

assurance that God will care for us, perhaps care for us

through a job skill, is consistent with scriptural

principles.

Having a way of making a living and supporting a

family will allow pastors stand their ground with some

strength and courage in the event of a crisis. A pastor

might stay in a desperate, even dangerous situation,

155

Having a Trade

due to a fear of not being able to survive. It is not that

a pastor develops an arrogant or independent attitude:

those attitudes do not become the servant of God. The

servant is submissive to the Head of the Church, and to

the church itself. The preacher submits to the ministry;

however, it does not mean submission to a person, a

group, or a church that would attempt to exercise

ungodly power. This circumstance does come up from

time to time. It has happened to me. It may happen

again.

The kinds of trades or job skills one might engage

in are many and varied. The construction trades,

building, painting, landscaping, plumbing, electrical,

masonry, and so forth, these are skills where jobs can

usually be found. And, of course, computer skills may

prove valuable. But whatever it might be, I suggest

that pastors have the ability to perform some labor or

service that would allow them to take care of

themselves and their families if necessary.

         

  Do you have a trade or job skill that could see you

through a difficult time?

  Are there steps you might take to acquire one?

  Does my suggestion seem biblically sound or not?