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

Twenty-six

Avoid Fund-raisers

“This will help so many in our church. I know a couple

people who could earn some extra money and it will

be good for fellowship. And, pastor, you could save

some money, too.”

It sounded too good to be true. Guess what! It was.

         

Rarely a week goes by that I am not contacted by

phone about a fund-raiser. A major industry has

developed around fund-raising, and of course, fundraising

companies target churches.

Fund-raising businesses purchase lists of nonprofit

organizations, and the opening tactic is to send out a

couple of slick brochures followed some days later by

a phone call. And they will have a fund-raiser

guaranteed to bring in lots of money. For example, they

will produce a directory for the church complete with

photos. They will handle everything. Everyone will

get a nice directory and for every order $5.00 comes to

the church. It works, too. This is usually no scam; it’s

just that the program has to be run through the

governing process, and promoted, and then promoted

some more. Usually there is some paper work, phone

calling, and ruffled feathers to be soothed, too.

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For Pastors

Or there is a deal for long-distance phone rates and

the church will get a certain percentage. Or perhaps it

is group life or medical insurance, and the church

members will get a break on the premiums plus a

certain percentage of the premiums paid come directly

to the church. The word is, “Simply wonderful, a winwin

situation”. And there are dozens of schemes, often

operated by Christian organizations, even missionary

enterprises. I am amazed at the creativity of these

people; they have almost every angle down.

The appeals are irresistible; some people get quite

excited about raising money for the choir or a youth

program, and “We really do need to repave the parking

lot”. In general, the support of special projects,

especially onetime events, may be okay. But the

principle I try to stick to is—no fund-raising for the

general budget. The tithes and offerings that come in

at the regularly appointed meetings and services alone

must support the budget.

There are always reasons for fund-raisers,

sometimes compelling reasons. After the package is

agreed to then the work of promoting the fund-raiser

must begin; the concept has to be sold to the people.

There will be meetings, meetings with committees and

boards and councils; of course, everyone must be “on

board”. It will be necessary to allot a significant amount

of Sunday morning announcement time, at least, for

promotional purposes. It will be in the bulletin for

weeks, special flyers will be printed, posters painted

and banners made—to get everyone excited about the

fund-raiser.

Once one fund-raiser is run there will likely be

more of them. The budget may come to depend on

fund-raisers. “We are going to make up our red ink

125

Avoiding Fundraisers

through a fund-raiser.” Then there will be a lot of fundraisers.

It is a tremendously draining exercise.

Now I will admit that Miller Avenue does do a yard

sale once a year for our Annual Gospel Concert. (I am

not as clean here as it might seem.) The yard sale is a

compromise on my part and I have not made up my

mind whether I am doing the right thing or not. For

the last nine years we have had an annual yard sale to

fund the concert. I have to admit it is fun to do. All of

the money goes directly to our gospel concert. But I

have at least limited fund-raising to the concert. I say

“No” to everything else though some are quite

tempting.

Despite my inconsistency, my suggestion is to avoid

fund-raisers, particularly anything that has to do with

saving money on telephone rates, insurance, utilities,

soap, cosmetics, plastic containers, and groceries—

anything where people sign up and change who it is

they have been doing business with.

Of course, many promoters of fund-raisers are

certain it is all for Jesus. One hears, “Don’t you want

your money go to Christians rather than those pagan,

secular utility companies?” Well, I got sold once; I tried

a telephone deal. A slick start-up telecommunications

company in the south someplace sold me, and all for

the glory of God.

I got a whole bunch of people to switch their longdistance

telephone carriers to this wonderful Christian

group. We did a promotion, a company representative

even flew out; we had a couple of meetings and people

got excited about it and changed their long-distance

telephone carrier. The company made one point very

clear—there would be no charge to make the switch.

We had it in writing. Praise God! And then the long

distance bill was going to be lowered by 20% and 10%

126

For Pastors

of that total would come right into the church. Imagine

10% right into the church!

It’s simple really. Let’s say the long-distance phone

bill had been $50.00 a month. The new company would

save the subscriber $10 and $5.00 would come right

into the church. Praise God! Come right here into the

church! Well, we did it, and I persuaded nearly all of

the elderly people in the church to get on board. We

were going to use the money for the choir. This was

actually the plan to fund the gospel concert before we

came up with the yard sale idea.

The first thing that happened, people come to me

and complained they had been charged, I think $10.00,

to switch over; and of course, that was not supposed to

happen. When I contacted the company they

apologized for the charges and said they couldn’t help

it, it was the FCC, or something or other, the NCA, or

the TWP, or some kind of government agency that

charged this and, well, what can you do. We had that

little hurdle.

The next thing people reported that their longdistance

phone bills had jumped considerably. I

contacted the company again and said, “We were

supposed to have a 20% saving.” I was told, “You know

that comes in the second year. We haven’t quite got

there.” I checked my notes at that point and this was

indeed news.

When after several months had elapsed and no

money had come into the church I called again. I said,

“It has been four months now and we have not received

a check. We figure it ought to be forty or fifty bucks by

now, for the choir.” And the voice at the other end said,

“We are going to look into this.” They looked into it

for more than six months. The last time I called I got a

recording saying the phone had been disconnected.

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Avoiding Fundraisers

We never did receive a single penny. Everybody had

to switch back over to their old long distance carrier

and it cost them another $10.00 apiece. It was a

complete boondoggle. In fact, a couple of years went

by before we finally got that company to keep

reenlisting us as their customers. We told them over

and over “We do not want you to be our long distance

carrier.” No matter, they kept doing it, the $10

switching charges continued and there are some people

who are still mad at me. It ultimately cost the Philpott’s

around a hundred dollars and a lot of prestige, and it

was a long time before the people on the church council

would listen to anything I brought up about money.

Flee fund-raisers!

         

  Anybody have a story you could send me about a

fund-raiser?

Maybe someone had a good experience—tell me about

it.

  How would you handle it if a person in the

congregation announced that he or she had the perfect

idea for a fund-raiser?

You may have to poke around some to get it. Hope it works for you.

Outside-Inside-Outside: Escaping from Prison

by Kent A Philpott, Liz Stanley, et al. | May 11, 2026

Paperback

Price, product page$14.85

92

 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.

L_e_v_i_t_i_c_u_s_ _2_0_:_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

L_e_v_i_t_i_c_u_s_ _2_0_:_2_7_ _

[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.

D_e_u_t_e_r_o_n_o_m_y_ _1_8_:_9_–1_2_a_ _

[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.

I_s_a_i_a_h_ _8_:_1_9_ _

[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.

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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.

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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 “a_l_m_o_s_t_ _a_n_y_o_n_e_ _w_i_t_h_ _s_i_n_c_e_r_e_ _i_n_t_e_n_t_ _c_a_n_ _e_m_b_o_d_y_ _t_h_e_ _s_p_i_r_i_t_s_ _o_f_ _t_h_e_i_r_ _a_n_c_e_s_t_o_r_s_” _(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

Twenty-two

The Prayer Meeting

“Hello pastor, I am visiting here in Mill Valley and I

wondered when your prayer meeting was?”

That question cut me to the quick: we had no

prayer meeting.

“My mother is quite ill and I flew in from Miami

to be with her. I would like to have some prayer.”

I hung up the phone vowing to begin a prayer

meeting at Miller Avenue.

         

Erroll Hulse has written an excellent tract titled,

“The Vital Place of the Prayer Meeting”. It may

be obtained from the Chapel Library, 2603 W. Wright

Street, Pensacola, FL 32505. (This is a ministry of the

Mount Zion Bible Church in Pensacola.) I can never

do better than what Erroll Hulse has done in that

excellent piece of work on the prayer meeting.

Prayer is, of course, vital to the life of the church

and to every believer individually. I must admit this is

an area in which we are not strong at Miller Avenue

Church and I wish this were not the case. However, by

the grace of God and the leadership of Anatoli Sokolov,

a Baptist pastor and recent immigrant from Moscow,

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The Prayer Meeting

Russia, we now have a wonderful prayer meeting at

Miller Avenue that begins one half hour following the

Sunday morning worship service.

Recently I preached a sermon based upon Acts 6:1-

6. That passage describes a problem that developed in

the primitive church in Jerusalem. The apostles were

distracted from vital ministry because of the necessity

of caring for the widows of the church. To resolve the

situation, the apostles meet with the disciples (the

church) and announced, “It would not be right for us

to neglect the ministry of the word of God in order to

wait on tables.” (Verse 2) Thus issued the selection of

the first deacons who were assigned the task of serving

the widows of the church. The apostles’ intent was to

focus on “prayer and the ministry of the word.” (Verse

4) “Ministry of the word” refers, I believe, to the

preaching of the gospel and to the “apostles’ teaching”.

Prayer, preaching, and teaching go together.

In that sermon on Acts 6, I encouraged everyone

to make a list of the names of those who were

unconverted among their family, friends, and other

associates. Alongside the name I suggested noting the

date of the initial prayer. The point was to pray regularly

for the people whose names were on their list, pray

that they would hear the gospel and be converted. I

believe that it is important to pray for those we think

are unconverted and bring them before the throne of

God on a regular basis, pleading that God would draw

them to Jesus. The prayer meeting is a likely setting

for these prayers.

Our best efforts need to be in the prayer meeting.

Not everyone in the church will come to the prayer

meeting, but those who delight in prayer and feel the

burden of prayer will gather together. The size of the

group is irrelevant.

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For Pastors

That we are taught to pray is abundantly clear from

the Scripture. Through Jesus we have access to the

Father who hears our prayer. We are taught to make

our needs known to Him, and though He knows our

needs before we ask Him, yet we are told to bring our

requests to Him.

Prayer has seemed paradoxical to me. The will of

God will be done. His purpose will be accomplished

because He is the sovereign God, yet in the prayer

meeting we bring our requests before the throne of

grace and have the confidence that God will hear and

that He will act according to His will to bring glory to

our Lord Jesus Christ.

It sometimes evolves that the prayer meeting takes

on the character of a Bible study or a preaching meeting.

However, prayer meetings are best if they are in fact

prayer meetings. A prayer meeting need not be lengthy,

but it needs to be serious. It has been my experience

that the focus should be on prayers for the unconverted,

for those who are ill, and for those who need to be

encouraged in their faith. We can pray for those who

have the rule over us in the secular world. We can pray

for Christian leaders around the world and for churches

around the world. We can pray for difficult

circumstances wherever and whatever they might be.

But it is best if it is a time of prayer and not discussion,

because we have a tendency to want to discus issues

rather than bring them to the Lord in heartfelt prayer.

There are many forms the prayer meeting might

take. Let me suggest three of the most common. One,

after a short exhortation to prayer or the reading of a

verse on prayer, various people can bring any request

before God aloud while the others listen to and “agree”

with the prayer. Two, either sitting or kneeling, each

person can pray aloud or silently, and this perhaps after

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The Prayer Meeting

a short word or two on the subject of prayer. Some of

the best prayer meetings I have ever been in have been

small and we have been on our knees. It was in such a

prayer meeting that God called me into the ministry.

Three, a prayer request is made then someone in the

group recalls a promise in Scripture that speaks to the

request. For example, a request is made for new

Sunday school teachers and then another person (or

the same person) reminds the group of the saying of

Jesus: “The harvest is plentiful but the workers are

few. Ask the Lord of the harvest, therefore, to send

out workers into his harvest field” (Matthew 9:37-38).

Then the specific prayers are made. This pattern can

continue until the meeting time expires. (I think it is

best if there is a definite ending point and that the

leader adheres to it.) There are, of course, many more

forms for the prayer meeting.

Many wonderful things happen in prayer meetings.

During the Third Great Awakening in America, 1858-

1860, the prayer meeting was central, more so than even

preaching. Somehow we are more sensitive to God’s

Holy Spirit at prayer; our hearts may become tender

and open to the words of Jesus. I believe the Holy Spirit

impresses upon us the truth of His word in that quiet,

rare, and wonderful time when we turn our heart, soul,

and mind to the Lord, coming into His very presence.

         

  Can you remember a prayer meeting where you had

the sense that you were in the presence of God?

  Few have I suppose. What prayer meeting format

seems best to you?

 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. 

Twenty-one

The Worship Service

The note read: “YOUR WORSHIP SERVICE IS

BORING!”

Monday evening I called the writer of the note, a

visitor, to discuss the disturbing comment. “Can you

give me any suggestions?” I asked after a few

pleasantries were exchanged. “Yes, too many old

hymns, too much Bible stuff, and the sermon was too

long.” “What would you do instead?” I asked.

He would have gutted the service; he wanted a

band, dancing, and multi-media presentations. Nice, I

suppose, but beyond our capability.

Our worship service was bound to be boring to this

person. I, however, did take the note to the church

council for evaluation. In fact, we did spiffy the service

up some but probably not enough to satisfy our bored

friend.

         

The worship service is public; that is, visitors are

more likely to be present in the worship service

than at the prayer meeting or Bible study. It is at the

worship service that the gospel will be preached to the

unconverted as well as to the converted.

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The Worship Service

At this point in my ministry I try not to get overly

excited about what goes on in the worship service as

long as the form and content are biblical. However,

the worship service tends to generate more suggestions

and criticisms than any other single element in the life

of a church. In times past I would be tempted to take

any intimation that the service needed to be changed

personally. I would defend, argue, and thump my Bible.

Now, though, if changes are requested I am more

amenable just as long as the teaching and preaching of

the gospel remain central. What everyone eventually

comes to realize is that there are just so many things

that can possibly be done in a service anyway.

Let us consider the worship service. Notice I did

not say “Sunday” worship service since some groups

worship on days other than Sunday though I think

Sunday, the Lord’s Day, the day of the resurrection,

was normative for the early church (see Acts

20:7,Romans 14:5-6, 1 Corinthians 16:2, Colossians

2:16-17, and Revelation 1:10). A glance at the worship

of God as described in the New Testament, and there

is very little said about what actually went on in early

church services, reveals there were several distinct

elements to the worship.

Preaching and teaching were primary. There was

prayer, and communion (the Lord’s Supper or

Eucharist) was observed. Acts 2:42 reads: “They

devoted themselves to the apostles’ teaching and to

the fellowship, to the breaking of bread and to prayer.”

Psalms where sung, new songs of the Christian

community were apparently developed, and there was

some free-form music. (See Colossians 3:16 and

Ephesians 5:19) In addition, prophecies were given,

revelations were announced, and tongues were spoken

with interpretation. (See 1 Corinthians 14:26-32) The

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For Pastors

problem is we know almost nothing about what these

forms of worship actually looked like or consisted of.

My view is that error may easily result if we read our

own contemporary experiences back into the New

Testament times. Modern charismatic or Pentecostal

understandings of tongues and prophecy may bear little

resemblance to the worship of the early church. There

are no video or audio recordings of what went on in

the church at Corinth or any other New Testament

church. Therefore, my conclusion is that I am unsure

of what a “scriptural worship service” actually looks

like. To be safe I stick with what I am sure of, preaching

the gospel, teaching the Scripture, singing the Psalms

and other songs that glorify God and lift up Jesus and

the cross, praying, celebrating the Lord’s Supper, and

fellowshipping with believers.

Let me briefly describe a worship service used at

Miller Avenue. (Warning: people who are looking to

be entertained or are wanting to be in on the

“happening” feel-good church do not last long at Miller

Avenue.) We begin with a hymn, have a “Call to

Worship” followed by a “morning prayer” that is made

up by the person who is leading the worship part of

the service. After the morning prayer we read the

“Collect of the Day” which is a prayer used by millions

of Christians of many denominations worldwide, and

our version is taken from a Lutheran worship manual.

From time to time I will substitute the Lord’s Prayer

for the collect. Using an overhead projector we sing

two or more choruses, old ones and new ones, with a

guitar and piano accompanying. All of this is rather

sedately done. Our choir makes a presentation after

the choruses or perhaps there is a solo or duet. Then

comes the memory verse, (I emphasize the memory of

Scripture) followed by a point to ponder or reflect upon.

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The Worship Service

The time for reflection is vital. Moving quickly from

one segment of worship to another is not always what

people need. Having a time to think, reflect, pray, or

simply be silent, can be refreshing and pleasing to many

people.

The worship part of the service is over now, total

elapsed time about thirty minutes. Announcements

come next (I have finally given up on attempts to

eliminate announcements), which I view as part of

fellowship. During the announcements printed

material is often passed out and may include

newsletters, testimonies, reprints of helpful articles,

and so forth, and any inserts that are in the bulletin are

referenced, and recently Spurgeon’s Morning and

Evening Meditations have been used. (Bulletin covers

with pretty pictures seem to be a waste of money and

resources; rather, I look for articles and essays that are

of some spiritual value to adorn the bulletin cover.)

Tithes and offerings are received preceded by a thirtysecond

presentation of an “offertory theme”—a

teaching on biblical giving. Following the offering is a

time for “Revelations, Hymns, and Exhortations”

(except on Communion Sunday, the first Sunday of

the month). Every week I encourage people to bring

with them something God has given or shown them

during the week in their private devotions or ministry.

Of course, this can be risky because someone might

say some strange thing or take up an inordinate amount

of time, but the risk is worth it. This segment may run

five to ten minutes. Bible teaching is next, the Bible

Exposition, followed by a second hymn, and then the

sermon is preached. The Bible teacher and the sermon

preacher may be the same person or two different

people. The teaching and preaching may have a similar

theme or they may not. Some Sundays a general

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For Pastors

invitation to prayer for any reason at all is given, prayer

for conversion, healing, anything at all. A final hymn

serves as a benediction. The entire service will last an

hour and fifteen minutes to and hour and a half. The

sermon and Bible exposition occupy about half that

time.

The service will look different from time to time,

and I am generally willing to make changes. Someone

asks, “How about this?” I will say, “Okay, let us try

that.” People will say, “I wish we could change our

worship service.” My response is, “Okay, what would

you like to change? “Things can be changed around a

bit, but most changes are basically superficial.

Sometimes the announcements are cut out, another

hymn is used, or a couple more choruses are sung, the

offering is moved to the beginning or the end, more

people are involved in the service—small changes

really. There is nothing special or sacred about sticking

with a particular order of service. The order of worship

currently being used is unchanged for at least four

years. For most Christians the structure of the worship

service is not a great concern; it is the content that

matters.

We now have, as of February 2000, a Sunday

evening worship service and we call it “The Old-Time

Gospel Hour,” with all apologies to Jerry Falwell. It

begins at 6PM, we sing the great hymns of the Church,

preach a strong gospel message, then as many as are

up for it, drive over to a local fast food restaurant. This

is my favorite service though I put my best effort into

the Sunday morning worship service. The evening

service, however, allows people who would never be

able to attend a morning service, for whatever reason,

to hear the gospel preached. I wish I had begun it long

ago.

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The Worship Service

The public prayers in the worship service are

traditional and important especially the pastoral prayer,

which is prayer for the overall concerns and needs of

the congregation. In years gone by this was often a very

long prayer, but most are considerably shorter. In any

case, public or corporate prayer must be given great

attention. Everyone should be able to hear it, and it

needs to be sincere and serious. The congregation

needs to hear the great concerns of the people of God

being lifted up to heaven. Often I have felt unworthy,

discouraged, even upset, but when I pray I attempt to

put these aside and avoid praying according to my

feelings.

The public reading of Scripture is critical; it should

be read with all that is due the Word of God. Everyone

should be able to hear the words, and they are best

spoken somewhat slowly and with emphasis. It is not a

dramatic reading that an actor might make, no, but the

best the reader has should go into the reading. Perhaps

this is the only time during the worship service when

people will hear from God. To readers I suggest:

prepare, read loudly (best not to depend on a

microphone), and read so that people can tell the Bible

is being read. Sometimes I have heard people read the

Scripture in the same way they might read an

advertisement for soap. Much the same can be said for

the sermon, which should be delivered with all the

intensity and strength we have.

Sunday school—we do not have one but I want to

include a suggestion here that has worked for me and

may work for others who do not have a Sunday school

either.

Most everyone knows what “home-schooling” is.

Well, I have simply applied this to the Sunday school.

When a family with kids comes along I inform them

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For Pastors

that we do not have a regular Sunday school but that

we will help them home-Sunday school their own kids.

At some point we will make this an established ministry

of Miller Avenue complete with materials, meetings,

and so forth. It is an excellent way to incorporate people

with children into the small church when there is no

Sunday school in place. And it is quite biblical, too,

and may be even better than the typical Sunday school

model.

Rather than include a separate chapter on

“fellowship” I thought it best to say a word or two on

the subject here. One, provide as many opportunities

for fellowship as possible. Two, make special efforts to

include new people and help them to feel comfortable.

There will be cliques and this is not altogether a

bad thing. Cliques can not be helped. Over the course

of time a small group of people that regularly meets

for whatever purpose will become something of a

clique. But it does not have to be a closed group. And

this is the key—closedness—whereby new comers are

rejected. As long as new people are welcomed,

incorporated into the group, then this is a healthy

fellowship.

At Miller Avenue we have a light lunch or

sometimes simply coffee and tea after the Sunday

morning service. For a half-hour or more we sit around

and talk together. After the Old-Time Gospel Hour

on Sunday evenings we go down to a local fast food

place and spend more time together—simply being

together—where there is no agenda or topic or plan.

Then the Tuesday night Bible study is low-key and

there is plenty of time to just talk together. Everyone

in the church is not part of the more intimate fellowship

times, but they are available for those who desire it.

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The Worship Service

My job is to provide the opportunity; I can not force

people into fellowship.

         

Outline an order of worship you would use if you could.

Which is your favorite part?

  Do you think you could bring it to reality?

  How might you help a parent organize a home-

Sunday school?

 Third Eye Awakening

This material is also found in Psychic Empath: 5 Books in 1. 

Our own comments are in this font. 

The third eye is a spiritual concept associated with enlightenment and direct communication with a higher plane of existence—this is the practical definition of the “third eye” as understood by those who embrace it. 

The third eye has been a mystical concept for centuries, yet it is uncertain as to its origins. It is said that it does not involve magic but is entirely natural. The Ajna chakra is the same as the third eye, located between the eyebrows, in the pineal gland. It is part of being human, yet it is little used. And anyone can open their third eye, and this can be achieved by means of devotion, willpower, and meditation. 

Third eye power has been mostly possessed by yogis, psychics, and fortune tellers in the past, but now is open to more and more people. Indeed, the occultists and spiritual masters have called it the “seat of the soul.” “If you meditate and open your third eye then you can get insights, prior warnings of danger, and a high level of intelligence” (p. 406). And the key word is “meditate.” The third eye awakens the inner self. 

Meditation, and here it means more than mindfulness, is a movement into a passive or shamanistic state of mind. It is an opening up to outside spiritual forces or entities, which are actually demonic and evil spirits. Christian prayer is the opposite; it is mindful and conscious focus on God with the full presence of heart and mind. It is a looking to Jesus who loves us and hears our words. 

Chapter 1: What is the third eye? 

The third eye is said to be about the size of a walnut, located in the brain. The third eye is said to be “the window to our inner selves, our soul, and our connection with the energy and power of the universe” (p. 407) . To grasp this, one 79 

must think of your inner self as a ball of energy that moves or drives the body forward, the energy that connects us with the energy of the universe. 

The third eye is said to be the pineal gland, which is a small organ located at the very top of the spine as it enters the brain. From a Google search is found the following definition: “The pineal gland is a small, pea-shaped gland in the brain. Its function isn’t fully understood. Researchers do know that it produces and regulates some hormones, including melatonin. Melatonin is best known for the role it plays in regulating sleep patterns.” 

It is supposed that the pineal gland creates or causes hallucinations, and DMT or dimethyltryptamine within this gland will assist a person to move into a trance-like state along will receiving vivid imagery. 

Those who value the experience of the third eye understand that the mind and body are only temporary, while the real essence is the inner self, or spirit, or soul, which after death are joined together with the energy of the universe. 

“Our time here on earth could be made so much happier and healthier by following the guidance of our inner spirit. Getting connected with our third eye is the key to all of it” (p. 409). 

Chapter 2: How to Open Your Third Eye 

“Opening your third eye takes time and practice. While you may have an experience, such as during meditation, where you feel a huge rush of awakening, it will not be fully awakened by one experience” (p. 410). 

Meditation is a good way to open the third eye, but there are other methods that can be used. One important process is to silence your mind. And it is by means of such silences that the third eye can be opened, and other psychic abilities are realized. 

Another way to open the third eye is to practice “tuning in” and this by either feeling or hearing something coming from your intuition. It is said that “where your attention goes, energy flows” (p. 411). You must intentionally listen to your third eye and your intuition, and when this is done, they will continue speaking to you. 

Then it is good to explore one’s natural creativity; it must be remembered that the third eye is also your “mind’s eye” and is the seat of your imagination. 

Of course, you must be grounding yourself, and when this happens, you will be taken into the spiritual realm. Here you are working with your root chakra, and this is done by meditating on this chakra, which will center one into the center of the Earth. 

Exercising your third eye is also essential, and a good way to do this is by meditating on all the chakras. A way to do this is to lie down and meditate, imaging your chakras one at a time, and imagining each one becoming brighter, even glowing.80 

One may also use dream work. To do this, after dreaming write them down and interpret them on your own, or purchase a dream interpretation journal. 

Another great way to play with your third eye is to let your imagination flow, and this while in a meditative state. Also helpful is the let your intuition guide you, and this will allow you to receive mental downloads, which will be filled with information. 

Last, the final best way to exercise the third eye is to strengthen your psychic abilities. 

Much of what this has to do with is entering into the passive, shamanistic, or altered state of consciousness, and yes, we say this over and over. A common method for doing this is meditation, achieving an “open” mind, and the open mind will then be invaded by spirits, evil spirits, who disguise themselves as benign knowledge sources. There are many ways to enter a meditative state, and it can be very spiritual, very exhilarating, and very deceiving. It is a sure mechanism to demonic possession. And it may be many years before a person recognizes the true nature of what has taken root in them. 

Chapter 3: Techniques to Awaken the Third Eye Chakra 

It is recommended that a person chant “OM” in order to awaken the third eye chakra, and this process is rather complex but involves finding a quiet place to be alone, light candles, lie down on the floor, close the eyes, relax, begin deep breathing, focus on the third eye, flow with your body’s energy, begin looking for a vibration or tingling between the eyebrows, do not focus too hard, just remain vacant and let things take their course. Then focus on the vibration between the eyebrows, and let it shift to the throat, especially the larynx. Also keep the eyes closed and be aware of any light or colors between the eyebrows. This may take a number of attempts to open the third eye. And the whole key is learning how to meditate, which is to be able to stop the mind and be open to the vibrations, colors, and the movement of energy. 

The author(s) of this section go on to provide another way of awakening the third eye. These are briefly: relax the mind and the body, develop a habit of meditating, and open the intuitive part of the brain. 

Another way of describing the above is that it is a technique on how to enter into a passive, altered, or shamanistic state of consciousness. And it is here that demonic spirits are able to enter into the mind and body of the meditator. This is the connection to the occult world, where there is in fact access to power and knowledge. Indeed, it is mesmerizing and life altering. The author(s) state that using the third eye does not mean developing magical powers or becoming a psychic, which is simply false. This 81 

is exactly what happens—one enters the psychic world. And yes, there are magical powers and psychic knowledge there, the age-old trap. 

After opening the third eye, unusual experiences will follow, some of which may be pleasant but others not pleasant. Also, one can “see” through the third eye, and one can sense, see, and visually interpret the energy that is present, even energy in people around them, both good and bad energies. 

Chapter 4: Guided Day Meditations to Waken the Third Eye 

This chapter is essentially a replay of chapter 3, but here are the steps: 

Choose a location, and with an intention, do some stretching first, adopt the best position for meditating, relax, breathe, empty the mind, access the third eye, work on experiencing your third eye, maintain focus on the third eye, and “get out of the meditation slowly.” In doing so one will be more sensitive to spirits and may even see them from time to time. One will feel divine inspirations, feel great potential, and have joy and experience a healthy life once one is connected with the spirits. 

Here we see how one becomes indwelt by spirits, and these are always and nothing other than unclean or evil spirits. 

There is only one Holy Spirit, The Spirit of God, and all others are unholy spirits or demons whose head is Satan. And the Holy Spirit points only to Jesus Christ, both to who He is, the Word become flesh, and what He has done, die on the cross bearing our sin, then being raised from the dead, and ascending to heaven. 

The question is asked, p. 435, “Is it possible for anyone to activate the third eye chakra?” The answer, of course, is yes, and activating the third eye is a spiritual process and not a religious one. A person can belong to any religion and still activate the third eye, because it can be achieved by means of meditation. 

At our Miller Avenue Baptist Church, we have a Gospel Meditation printed in the bulletin every week, which is an outline of the passage that will be presented at the time of the sermon by one of the pastors. It emphasizes the main point of the Biblical passage that is the subject of the sermon. It does not involve any form of mindlessness or mindfulness. It is active mental attention to the words God has given us in His Word. 

The pineal gland, according to those who assent to such psychic topics and practices, is where the third eye is located, and which is said to be in the middle of the brain, or the Ajna chakra. This gland is said to be the “anchor of the soul” (p. 435). It is said to regulate sleep cycles, sexual maturation, and vital hormones. Trouble is, this gland becomes calcified over the years and the third eye helps to decalcify it and thus opens up the mind.82 

Chapter 6: Psychic Abilities 

The author(s) state that there is nothing supernatural about psychic abilities; they are all natural and will function properly when the chakras are strong and healthy (p. 445). 

The following are the basic psychic abilities. Clairvoyance is the most common psychic ability, and this has to do with “clear-seeing.” For example, this will help locate lost items or see different places and dimensions. Pyrokinesis is another ability, and it has to do with controlling fire. Telekinesis is the ability to move or influence objects with the mind. Micro TK has to do with the outcome of randomness or odds, like influencing coin flips, heads or tails. The Macro TK has to do with moving things with your mind, like a coin or even a television set or a car. Hydrokinesis is the ability to control water. Clairsentience is the ability to feel subtle energy or feelings. 

Divination is a very common practice and is used by dowsers and in the tarot cards. The tarot cards are a way to communicate a message that can be understood, and here one’s intuition is involved. So then, when a card is chosen, it is necessary to relax and clear the mind and allow your intuition to take over. Another form of divination is done by using a pendulum. 

Chapter 7: Psychic Awareness 

The standard definition of this is “the understanding of human consciousness and the full potential of the mind when it is applied to everyday life” (p. 454). It has to do with understanding the silent Spirit and the mind’s power that lies within a person. This gives us insight into our mind’s power. 

Chapter 8: Exercises for Awakening Your Inner Spirit 

One of these is through the guided practice referred to as yoga. Also, Tai Chi may be used to awaken the Inner Spirit. 

Chapter 9: Pineal Gland Activation and Chakras 

The pineal gland, located in the middle of the brain at the location of the Anja chakra can be activated by doing the following: First, close your eyes and focus on the center of your brain, then make contact with it. This gland is very powerful and is “the seat of the soul” (p. 460). 

Then second, one must breathe into the pineal gland and fill it with divine power. Energize, charge, and activate it, and let it know that you want to connect with it, and then you will become one with your greater self, which is the eternal light inside you. 

It is said that there are seven major chakras, which are all aligned along 83 

the centerline of the body. The first is the “root chakra,” at the base of the spine. Then the “sacral chakra” just above the root chakra. Next is the “solar plexus chakra” just above the root chakra. Then next in line is the heart chakra, next the “throat chakra.” Above this is the “third eye chakra,” and finally the “crown chakra” at the top of the skull. 

Chakras have no scientific support or proof, only a long history based on early Hindu teachings. One of the dangers of psychic ‘therapies’ is that they cannot bring real healing and are no substitute for psychological and medical science. Not only are psychic techniques false, they also open a person up to invasion by demonic spirits. 

Jesus said that “where two or three are gathered in my name, there am I among them” (Matthew 18:20). Likewise, where two or more are gathered practicing psychic therapies, etc., then there is also the presence of the demonic. And it is here where so many are invaded by demonic spirits. We wish it were not so, but it is the truth. 

******* 

Excerpts from Wikipedia 

Wikipedia, accessed January 29, 2022 

The third eye (also called the mind’s eye or inner eye) is a mystical and esoteric concept of a speculative invisible eye, usually depicted as located on the forehead, which provides perception beyond ordinary sight. 

In Indian spiritual traditions, the third eye refers to the ajna (or brow) chakra. 

The third eye refers to the gate that leads to the inner realms and spaces of higher consciousness. In spirituality, the third eye often symbolizes a state of enlightenment. The third eye is often associated with religious visions, clairvoyance, the ability to observe chakras and auras, precognition, and out-of-body experiences. People who are said to have the capacity to utilize their third eyes are sometimes known as seers. 

In Hinduism and Buddhism, the third eye is said to be located around the middle of the forehead, slightly above the junction of the eyebrows, representing the enlightenment one achieves through meditation. Hindus also place a “tilaka” between the eyebrows as a representation of the third eye, which is also seen on expressions of Shiva. Buddhists regard the third eye as the “eye of consciousness”, representing the vantage point from which enlightenment beyond one’s physical sight is achieved. 84 

In Taoism and many traditional Chinese religious sects such as Chan (called Zen in Japanese), “third eye training” involves focusing attention on the point between the eyebrows with the eyes closed, and while the body is in various qigong postures. The goal of this training is to allow students to tune into the correct “vibration” of the universe and gain a solid foundation on which to reach a more advanced meditative state. Taoism teaches that the third eye, also called the mind’s eye, is situated between the two physical eyes, and expands up to the middle of the forehead when opened. Taoism asserts that the third eye is one of the main energy centers of the body located at the sixth Chakra, forming a part of the main meridian, the line separating left and right hemispheres of the body. In Taoist alchemical traditions, the third eye is the frontal part of the “Upper Dan Tien” (upper cinnabar field) and is given the evocative name “muddy pellet”.

Twenty

Church Structure

“I am absolutely meetinged out. Meetings, meetings,

meetings! Is that all you do is have meetings?”

Would you, pastor, have to answer, “Yes”?

         

Every church need not be run like Miller Avenue

Baptist Church. Of course not! However, our

structure forms the basic illustration for this chapter,

because I think it is a workable structure for a small

church.

The thesis for this chapter is: the church structure

should be simple enough that distractions from the

primary goal and mission of the church are minimized.

We have one single board, a church council,

consisting of nine members. I am a permanent member

of the church council. The other eight members serve

for three years at a time and then must be off for one

year. And they must be nominated and approved by

the congregation. We meet once a month; we will skip

a month now and again (usually in August and

sometimes in December).

The church council functions as the church

administrator, the clearing-house. The council does the

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Church Structure

“dirty work”. Everything is on the basis of consensus;

no vote is taken. Issues are debated until a resolution

and/or consensus is reached.

We do have a budget committee that meets for

about two hours a year to prepare the budget, which

then goes to the church council, which then goes to

the congregation.

There are four quarterly congregational meetings.

At the third quarterly meeting the budget is presented.

If and when it passes it means that the pastor and staff

are hired for another year. Of course, I can be fired at

any time, but generally it is understood that when the

budget is passed the pastor’s salary is approved. I can

count on another year then unless something truly

atrocious occurs. And it is always possible to be

terminated and I’m going to address that issue in

another chapter.

The simpler the structure the less time will be

spent keeping it all in place. Once a number of

committees have been established, the following will

be “forever” coming up:

1. Attending committee meetings.

2. Replacing members who have fallen aside,

moved, changed church membership, or whatever the

reason.

3. Settling disputes between committee members.

4. Interpreting the decisions of the committees to

the rest of the congregation.

The personal politics, the personal petty politics,

involved in on-going committees and boards can be

more than a pastor would ever want to be involved in.

I simply have no committees.

In our constitution various committees are

described and can be staffed if necessary. (A copy of

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For Pastors

our constitution can be emailed to you by request at

either kentphilpott@home.com or earthenvessel.net.)

If I were to be terminated, a pastoral search committee

would have to be selected. On paper we have that

committee, but it is not staffed. If we need a building

committee to investigate repairs then that committee

can be created. But to maintain committees can be,

and usually is, an unpleasant and unnecessary

experience!

Let me illustrate our church structure with our

Saturday Lunch. The people who run it are the people

who participate in it; they are the ones who actually do

the work. Problems they encounter are worked out

internally, and if this proves impossible, they are taken

to the church council. Furthermore, there is no

oversight committee for the Saturday Lunch, the

Divorce Recovery Workshop, or the Parenting

Workshop. There is no committee that oversees the

San Quentin or television ministry. There is no

oversight committee except the church council.

I doubt I would be able to fit into another church.

I have no desire to pastor any other church. If Miller

Avenue fired me and another church wanted me, I

would have to tell them that they would have to

dissolve every piece of their church structure and adopt

a simple church government. I would not administrate

the committees, boards, and so forth.

The pastoral ministry has one great responsibility

and that is to preach the gospel to sinners and saints

alike, and to do so we must keep ourselves free of all

other entanglements. And there are entanglements,

entanglements, and entanglements! In Acts 6 is the

story of the apostles’ problem administrating

distributions to widows. They selected others, the first

deacons, to do the job so they could focus on praying

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Church Structure

and preaching. It is wise to apply Acts 6 as widely as

possible.

         

  If you had your druthers, how would you set up a

church in terms of structure?

  What changes would you make to the structure you

are presently working with?

Here is a section of my book Pathways to Darkness, the Akashic Records has never flourished but there are yet some who have been taken in by this very demonic spirituality. Kent

 Akashic Records

In this chapter we review How to Read the Akashic Records: Accessing the Archive of the Soul and its Journey ¹ 

1 Linda Howe and Juliette Looye, How to Read the Akashic Records: Accessing the Archive of the Soul and Its Journey, (Boulder, CO: Sounds True, 2009, 2010). 

The author is Linda Howe with Juliette Looye. This book was recommended to us by a woman who makes her living by helping clients learn how to access the Akashic² 

2 “Akasha” is a Sanskrit word and means primary substance, that out of which all things are formed . . . it is the first stage of the crystallization of spirit. Records. She views her work as spiritual therapy. 

Our comments will be noted in this font. 

Here is the introduction to Linda Howe’s website that deals with the Records: 

The Akashic Record is a dimension of consciousness that contains a vibrational record of every soul and its journey. It is completely available everywhere. Location and time do not affect the Record. Human beings have been interacting consciously and unconsciously with this body of energies throughout history. These interactions have been both deliberate and accidental. Referred to in virtually every major traditional religion as the Book of Life and the Book of God’s Remembrance, this body of wisdom has been an ever-present source of spiritual support for people including those in our Western Judeo-Christian tradition. 

The Record is an experiential body of wisdom, insight, guidance, and healing information. This collective of spiritual consciousness is best revealed through a spiritual means. It is not a body of thought that can be linked with the mind through mental discipline (like visualization), although thought is included with the Record, as is emotion. The access of the Record can not be achieved through emotional or sensational means, though for many, the experience of the unconditional love of the Record 63 

can be very emotional. Essentially, the most efficient and effective means to spiritual consciousness is through spiritual action. 

For centuries, the Akashic Record has been the exclusive domain of mystics, scholars, and saints. Rightfully so. Infinite power and wisdom are available in the Record, and they have been entrusted to those well-prepared for the responsibility of deep knowing. In the U.S., it was through the work of Edgar Cayce in the early to mid-twentieth century (“The Sleeping Prophet”), that Akashic Records readings became a familiar practice in the movement of consciousness development. Today, the Records are no longer the exclusive domain of saints, scholars, and mystics. The collective consciousness of humanity has been growing, evolving, and maturing. 

In this time of great change, the availability of the Record is shifting. The light of the Spirit is pouring into human consciousness at an unprecedented rate. This light infusion is causing radical upheaval in all areas of life for the purpose of bringing us into the highest possible alignment with the Divine Reality. One of the great tools for the development of our consciousness is the Akashic Record. 

It all began when Linda Howe, at age twenty-eight, attended a Renaissance fair where a tarot reader looked at her cards. This experience gave her a desire to bring others the kind of help that came to her by means of tarot. Indeed, she writes, “I wanted to be a professional tarot card reader” (p. xxii). 

At a later point, she then began taking classes in shamanism at the Foundation for Shamanic Studies. She turned from the tarot to offering shamanic healings. This was followed by a desire to access both knowledge and power that could be simply and easily acquired. This led her to the Akashic Records. Soon she felt a significant “shift” and realized that this was where she needed to be. 

Linda connected with a woman, Mary Parker, who had received a “sacred prayer,” which served as an “access code” to the Records. This “prayer code” was something she recited and which then enabled her to enter into, experience, and exit the Records. This was the pathway for Linda to become certified to teach the Akashic Records by means of using the sacred prayer. At a later date, Linda received her own sacred prayer directly from the Records, and it is found in several places in her book. 

In her classes, where she teaches others how to enter into the Records, she uses a “meditation” in order to “facilitate this shift in consciousness” (p. xii). “The Pillar of Light” meditation is similar to a number of exercises designed to open oneself up to a shamanistic state of consciousness and involves properly sitting in a chair, mind clearing, breathing techniques, and so on, all to achieve a new consciousness or reach a spiritual plane. 

Chapter One is titled “An Introduction to the Akashic Records.” Linda begins 64 

by describing what the Akashic Records are. She writes, “The Akashic Records are a dimension of consciousness that contains a vibrational record of every soul and its journey. This vibrational body of consciousness exists everywhere in its entirety and is always completely available and in all places. As such, the Records are an experiential body of knowledge that contains everything that every soul has ever thought, said, and done over the course of its existence, as well as all its future possibilities” (p. 3). 

Indeed, the Records is a collection of all that a “soul” has experienced in past lives via reincarnation and even includes what will happen in future existences or lives. It is by working through this special and sacred knowledge that a soul is able to be healed from damage experienced in both former and present living experiences. 

In the process of accessing or opening the Akashic Records, a person moves from a “state of ordinary human consciousness to a state of Divine universal consciousness in which we recognize our Oneness with the Divine at all levels. This state of consciousness allows us to perceive the impressions and vibrations of the Records” (p. 4). 

In footnote #2, Akasha is described as the so-called primary substance, which Linda describes as “energy in its first and earliest state—before it has been directed by our individual thoughts and affected by our emotions in this lifetime” (p. 5). She then quotes passages from the Bible to support her theory. The first is from Psalm 56:8–9 where is found the phrase “your record.” The second is Psalm 40:7–8, “in the volume of the book” supposedly is a reference to the Records. Then Hebrews 10:7 and the phrase, “what is written of me in the volume of “The Book.” Fourth is from Psalm 139:16: “all were recorded in your book.” Last is “the book in which men’s actions, good and bad, are recorded, the Book of Life” from Revelation 20:1–2. Her last effort is a quote from “The Aquarian Gospel of Jesus the Christ.” 

Yet still in the first chapter, Linda explains that the “Akashic Records are governed and protected by a group of nonphysical Light Beings called the Lords of the Records.” These “beings ensure the safety and integrity of the Records. They determine not only who can access the Records but what information they can receive. The Lords of the Records work with the Masters, Teachers, and Loved Ones—who serve as the interface between the Akashic and earthly realms by ‘downloading’ to the Masters, Teachers, and Loved ones the information that they will relay during each Akashic reading” (p. 6). 

It is explained that the Lords of the Records and the Akashic Masters are nonphysical beings, but some of the Teachers and all of the Loved Ones have previously existed as humans on earth. 

No one will ever see the Lords of the Records nor the Teachers and Loved Ones as they existed in human form, but it is possible to experience their 65 

“energetic presence.” However, “the Masters, Teachers, and Loved Ones prefer to remain anonymous so that we will learn to rely on the energy of the Records rather than on specific identities in the Records” (p. 7). 

A basic and core understanding of the Akashic Records is the doctrine of reincarnation and that all “souls” are eternal. Also, it is understood that the Records “hold the archive of each soul as it has existed from lifetime to lifetime as different human beings on the earth plane while evolving throughout time and space” (p. 7 and 8). 

Linda tries to ‘de-religionize’ the Records, teaching that any religion or spirituality may make use of them. We have also found that this concept is embraced even by those sitting in the pews of Christian churches. Those who identify with Hinduism, Buddhism, and any and all occult-oriented spiritualities may indeed incorporate the Records into their thinking and experience without much sense of contradiction. However, no biblically oriented Christian would ever do so, except under a cloud of confusion and deception. 

Edgar Cayce (1877–1945) gave out daily Akashic Records readings, more than fourteen thousand of them, which are yet accessible. Besides Cayce, others engaged in occult-oriented spiritualities also intersected with the Records. Now, the Records are seeing a revival across America. 

Linda Howe subscribes to the “Pathway Prayer Process” as a means of access to the Akashic Records. “While some people use prayers to access the Records, others gain access through hypnosis. Still others have been able to tap into the Records by using the symbols of the healing practice known as Reiki” (p. 12). Also, some are able to do so by means of various meditation practices and other forms of consciousness development. 

We would agree, based upon our own experience, that these people are accessing “something.” But what is that something? Almost any form of meditation that moves a person into what may be known as a shamanistic or altered state of consciousness may be wide open to demonic deception. There is a spiritual presence and power in the occult world, and in practices like the Records and Reiki, but it is not holy; rather, it is devilish, which may not be apparent for a long period of time. 

How can we speak in this very dogmatic manner? The answer is simply that, over the years, we and many others, have cast demons out of those who have engaged in such practices, despite how very sincere and dedicated they may have been. Entering into the so-called “meditative” state actually opens up a means whereby demonic spirits enter in, and these disguise themselves as servants of righteousness. Yes, there is the element of power and knowledge, the cornerstones of the devilish kingdom, 66 

but the end is worse than imaginable. 

Linda, on page 14, notes that there are not many books written about the Akashic Records, and she states that her book is one of the first of its kind. 

Today channeling of various sorts, psychic therapy, maneuvering energy, tarot card reading, astrology, etc., are growing in popularity. In fact, there are multitudes of people who make a living applying these esoteric forms of healing. These people have learned how to “channel” the energies they encounter “to move through our bodies, hearts, and minds” (p. 15). Those in Linda’s field “channel energy and information directly from the Akasha, not from entities or personalities from other dimensions,” which she believes is a far better and safer mechanism. 

Linda’s book is designed to use the Pathway Prayer Process to ”Access the Heart of the Akashic Records.” This is the primary reason for the writing of her book. She then asks the reader, “Why use a prayer to access the Akashic Records?” Her answer is, “Since they exist within the realm of spirit, they are considered a ‘spiritual’ entity, so this particular domain of consciousness is best accessed and achieved through the spiritual action of prayer” (p. 17). 

Perhaps it is here where some are lured into using the Records, since it appears to be religious, with an emphasis on prayer and meditation. That old enemy, that lying serpent, that master of disguise, has made good use of the Akashic Records. 

From our personal perspective, we can see why occult/spiritual practices are growing in popularity. For several decades past and perhaps many decades to come, there has been a downturn in Christianity of all forms— Orthodox, Catholic, Protestant, Pentecostal, and other. During such periods, something always comes along to feed the spiritual need, since we are all made in the image of God and are at our core hungry for what is authentically holy and spiritual. Eagerly waiting is a clever substitute, unhappily a demonic one. Of course, atheism satisfies some, especially if it can be linked with charitable causes. We would be atheists ourselves, if we were not Christians, but atheism does not fill the need for most of us. 

On page 31, Linda Howe explains the core dynamic behind engaging with the Akashic Records: “The first thing that will happen while you’re accessing your Records is that while you speak the Opening Prayer, you’ll shift out of your ordinary human consciousness and into the Divine universal consciousness.” 

This is exactly what happens to a person who carefully attends to the Pathway Prayer Process. 

And just what is the “Divine universal consciousness?” It is direct contact with the demonic kingdom ruled over by Satan itself. It is very spiritual, 67 

having direct contact with evil spirits, who will not usually be experienced as evil, and which are not in some other worldly realm, but are actually resident within that person. It is called “demon possession.” This is clear from the Scripture, has been so understood by Christians of all stripes down through the ages, and is widely known today. 

Does Linda Howe know what we are talking about? Yes, she does, as evidenced on page 32 in her strict denial of this possibility. She writes, “At this point, you may be wondering if any ‘negative’ energy or ‘dark’ entities can enter your consciousness or attach to you while you’re in the Akashic Records. My answer to you is no–unequivocally, unmistakably no.” 

Shamans, in their trance state, believe they leave the body and travel to the lower or upper word to do their work, perhaps retrieving a “soul” from the lower world and transporting it to the upper world, usually for a fee. But they have gone nowhere—it is all in their minds. It is the same with the Divine universal consciousness—it is all in the mind. Yes, a person entering this consciousness by means of the Pathway Prayer Process will “see” things in their mind’s eye. Linda writes, “You may see colors, auras, or energy fields, images, symbols, or shapes or ‘streaming video’ of a particular event” (p. 34). 

Such things may be seen but they are demonic illusions intended to convince the person so possessed to think something far different. And these events, as we have found so many times, are sufficient for evil spirits to capture their prey. 

Supposedly, by means of the Pathway Prayer Process, one may read his or her own Akashic Record or the Records of other people. There is a caveat, however, as Linda makes clear: “When opening another person’s Records, you must have his or her consent” (p. 66). And this is possible, says Linda, by following directives explained on page 48, which has nothing to do with contacting that person in real time. 

Then, even more remarkably, one can read the Records of animals or pets, as Linda assures those who have had strong attachments to deceased pets. Not only that, but the Records of public monuments, buildings, parks, cities, towns, or areas of land can be read. And more, also the Records of a company or a department within a company can be read. For those who use their craft for others, as counselors or chancellors, etc., they may obtain a patient’s or client’s Records as well. 

It is even possible to heal your own past lives in the Akashic Records, since the Records have a record of all our lifetimes, a search may be made to discover how things went badly in previous lives, and these traumas can then he healed. But this can only be done with the “permission of the Lords of the Records who then allow the Masters, Teachers, and Loved Ones to share information that we are ready to hear” (p. 135). 68 

At the conclusion of her book, Linda lays out what she calls the “Absolutes,” which are “absolutely true of absolutely every soul, absolutely all of the time.” They are: 1) There’s always more than meets the (human) eye; 2) We are all One; 3) Everything and everyone is Divine; 4) Everyone is always in active pursuit of peace; 5) Reincarnation is not about “good” and “bad” lifetimes, and 6) Karma is not about reward and punishment. 

In closing out this piece on the Akashi Records, we want to make clear that we have found practitioners, professional or not, who have committed to the use of the Records, to be sincere and loving people, who mostly desire to help others and heal themselves from whatever trauma they are experiencing. We are friends with some of them who make their living using the Records. Our prayer for them is that the Holy Spirit of God will open their eyes and that they be freed from the enemy’s grasp. 

******* 

Excerpt from Wikipedia 

Wikipedia December 21, 2021 

In the religion of theosophy and the philosophical school called anthroposophy, the Akashic records are a compendium of all universal events, thoughts, words, emotions, and intent ever to have occurred in the past, present, or future in terms of all entities and life forms, not just human. They are believed by theosophists to be encoded in a non-physical plane of existence known as the mental plane. There are anecdotal accounts, but there is no scientific evidence for the existence of the Akashic records.