True To His Ways: Purity & Safety in Christian Spiritual Practice Sample Chapter Five: Wrong Ways to Seek God; The Pursuit of Presence and Power

One day, when I was a new believer meeting with leaders who followed “new wine” practices, we prayed for the presence of the Holy Spirit. The atmosphere in the room was pregnant with promise. Someone explained that we were “waiting for a break.” By that she meant the “breaking” of a loving, spiritual presence over us. And it came. I walked on cloud nine all day, grateful for the goodness of God and His mercy to me. How faithful He is! I thought. Another time, singing an invitation to the Holy Spirit with these same people, I experienced such a sweet visitation I became angry when someone spoke and destroyed the feeling.

I had many similar experiences, not doubting for one moment that in all these encounters I was meeting with God through the Holy Spirit. Had anyone suggested otherwise, I would have regarded him with pity. The idea seemed absurd because the spirit felt holy, beautiful beyond description, and it moved my heart to love, peace and compassion for other people.

But then I learned about kundalini yoga. I realized that yoga seekers and gurus have similar, if not identical, experiences, and similar sweet spiritual communion. I began to lurch between sickening doubts and rejection of those doubts for fear they were blasphemous. Filled with confusion and despair, I cried out to God. This mystery was beyond me.

Please understand, I know God fills our hearts with love. My heart raced and swelled when I first came to know Him, and I could hardly believe my joy. He really is the God who sheds His love abroad in our hearts, and I do not dismiss the reality of supernatural love in Christian experience. The problem is not to know if God fills our hearts with His love. Of course He does. The problem is how to distinguish between God’s love and the sweet satanic counterfeit, and how to recognize other counterfeit gifts also. I did not really understand how to “test the spirits.” Neither did anyone else, so far as I could tell.

As I prayed and prayed about this I refused to believe that God would leave us without an answer. “There has to be a way,” I thought, “to avoid deception in something so important for every believer.” I pleaded, I wept and I argued for understanding. And I believe God has led me to the answer. It is remarkably simple, and I long to share it with you.

First, we can never, never test the spirits by how they feel or appear. We cannot test them by experiencing their loveliness or holiness because, as we saw in chapter 4, both Satan and Jesus are bearers and bestowers of phos light. Nor can we test the spirits by how godly the teacher or spiritual leader seems to be, because Scriptures say Satan’s servants also appear righteous. No, the correct way is to test all things against biblical standards for spiritual teaching and spiritual practice. Pastor Randles explains:

Believers must guard first the teachings they receive about God, and second, they must guard their practice, meaning the ways they seek God.

However, it isn’t always easy to discern good teaching from bad. What we believe—that is, the doctrine we accept—can be difficult to explain, and certain issues will always be disputable. People have different levels of ability and desire to master doctrine, for we do not all receive the same gifts. I do not want to diminish our responsibility to develop understanding and discernment; however, the fact is that some of us are more vulnerable to deception, and ideology is one of Satan’s favorite playgrounds. Ideas are easily manipulated and truth can be mimicked in false but convincing ways, by teachers who may or may not be sincere. Words are often capable of several interpretations, so the bad sneaks in with the good. As C.S. Lewis once said, Satan will tell us nine truths to get us to accept one lie. Alas, how many miss the one lie! Does only one lie really matter? Yes. That’s why Satan can afford the nine truths.

But although it can be difficult to identify right teaching, fortunately it is easier to identify right practice.

Right practice is foundational to walking with God. We must learn to follow the ways He sets for us, and avoid those He prohibits. When we understand what right practice is and how to avoid wrong practice, we will find shelter under His wing; there we are safe, there we abide in His love, and there—and this is key—we avoid all risk of counterfeit phos light experiences and certain other spiritual deceptions.

God forbids certain religious practices, practices He calls those “of the nations.” Throughout the Old Testament, He pleaded with ancient Israel to reject the religious practices of the Moabites, Canaanites, Egyptians and others who surrounded the Jews. Their ways were occult and mystic, and included idol worship, divination, witchcraft, following after false prophets and meeting at high places.

We discover from the Bible that God expects—indeed, pleads with—His people to practice differently. He taught godly ways to ancientIsrael through ceremonial laws that governed worship and all religious practices: They were strict, exclusive and avoided mysticism and the occult entirely. But the Jews neglected God’s practice commands and followed the ways of the nations. As a result, they fell from His protection and favor.

Like ancient Israel we also must be careful to follow God’s ways. The ceremonial requirements of the Old Covenant have passed away, but they are symbolic of the continuing importance to all believers to follow right practices and keep themselves spiritually pure. Right practice sets God’s children apart from the nations and keeps them in His favor.

“Spiritual” or “religious” practice has to do with how we get to know God, how we learn His truth and how we worship and commune with Him. He has set the way for us, and keeping His commands for spiritual practice is as important as keeping His moral commandments:

If practice is key, we need to make sure we have the right keys so we can open the right doors. We must also learn to recognize the doors beyond which we must never set foot, the doors that must stay shut.

Jehovah God absolutely forbids occult practice. It is clear from Old Testament writings that the prohibition against the occult was extremely important to God, and it must therefore be important to us, too. Later in this chapter we will consider the meaning of “occult” in greater depth. For now, let’s review God’s commands in this area.

Moses clearly, frequently and vehemently warned the Jews to avoid the occult. He explained that occult ways were a snare which awaited the Israelites in the lands they were about to enter, saying:

Here Moses is talking about spiritual practice, that is, about how people seek and worship God. Obviously, it is possible to seek and worship Him the wrong way, after the style of the nations. Moses said, don’t do it! He repeats this injunction frequently and in many different ways to help the Israelites—and us— understand. Here is another example:

The New English Bible translation of these verses is helpful. It describes forbidden practices as “trafficking in spirits”:

As we shall see, all mystic and occult practices involve trafficking in spirits.

Scripture makes it abundantly clear that occult practices are defiling. This is declared in numerous passages, such as, Leviticus 19:31:

From this verse we learn two things. First, Scripture draws a clear line between seeking God and seeking spirits. These are two different things, two different spiritual practices; and God cannot be found along with ghosts and spirits in occult practice because He, not they, is our God. He and they must remain separate; He is holy, they are unclean. Second, we learn that occult activities defile us. The Hebrew root word translated “defile” means “to be foul” in both ceremonial (having to do with religious practice) and moral ways. To be ceremonially foul is to be unfit, and hence unable, to commune with God. To participate in the occult disqualifies a person from communing with God. Therefore, whatever spirit one meets with in occult practice, we can be sure it is not God or the Holy Spirit, and that it is not godly. We test such a spirit by how it has been contacted, not by how it feels or by how it speaks to us. We know that if it comes through the occult, it simply cannot be of God. No further enquiry is necessary.

Additionally, we learn from Scripture that to engage in forbidden practices is to be unfaithful to God—a form of spiritual prostitution or adultery:

If we are to serve as earthly temples for the Holy Spirit and as the bride of Christ, we must keep ourselves pure. This means the same for us as it meant for the Jews: We must avoid the practices of the nations, occult practices, which involve flirting with the supernatural, trafficking with spirits and defiling our souls.

Scripture teaches that behind mysticism and the occult lie Satan and his demons. Occult practice is the key that opens the door to this evil god and his fallen angels. When we dabble in the occult, we invite demons into our lives; even Satan who can masquerade as an angel of light.

We learn from numerous biblical accounts that evil spirits have access to our minds, hearts and body to tempt, influence or control us in varying measures. We will probably never know in this life the ways in which we are subject to their influence. However, we learn from Scripture that demons are responsible for some diseases and mental illnesses. They suggest thoughts to our minds. They may gain control of us if and when we have given them a foothold; for example, by repeatedly giving in to temptation, accepting false teaching, taking psychotropic drugs or, in extreme cases, by making pacts with them. One or more demons can completely possess a person, causing madness and ruin.

Biblical accounts provide some clues to demonic influence in a person’s life. From the tale of the hapless man who lived among tombstones at Gadarenes we learn that slashing oneself, superhuman physical strength, excessive rage, madness and immodesty are indicators. After deliverance from the demons that possessed him, the man from Gadarenes was freed from these tendencies and restored to a right mind (Mark 5:9-20).

Demons are distinct beings with personalities. They have knowledge of both earthly and heavenly things. For example, one demon who possessed a man said to Jesus even before He revealed His identity, “I know who You are—the Holy One of God!”(Mark 1:24). Another told the sons of Sceva, “Jesus I know, and Paul I know; but who are you?” (Acts 19:15).

Demons apparently have self-interest and emotions. They seek information that concerns them personally, and ask for what they want. A concerned demon asked Jesus, “What have we to do with You, Jesus of Nazareth? DidYou come to destroy us?”(Mark 1:24). Others indicated a preference as to where they would dwell (Mark 5:11-12). James tells us that the devils believe in God—and tremble with fear (James 2:19).

Demons can understand and communicate in human languages and are frequently portrayed doing so in the New Testament. They have independent wills which they exercise freely to a certain extent; for example, in Matthew 12:44 an unclean spirit decides to take up habitation in the soul of a person it had previously left. However, demons have no choice but to obey Jesus when He speaks, as illustrated by New Testament accounts where He delivered people from their control.

Demons are agents of evil, spirit beings who carry out the purposes of Satan by inflicting as much deception and damage as they can upon God’s creation and upon His creatures, including men and women. As intelligent, communicative, willful spirits they work to sabotage human thinking and, most importantly, any possibility for people to know God or understand their need for Jesus. The occult is one of their most effective tools.

Priest and author Montague Summers, who studied the history of witchcraft in the early twentieth century, noted that although there are a great variety of occult arts, all bearing different names, they all lead to the same thing—the demonic realm, where spirits masquerade as angels, spirits of dead people, mythical gods, deceased pets or whatever you want. Father Summers wrote:

Father Summers notes that Scripture assumes, without question, that people can contact spirits and powers outside the physical realm through occult practices.

To avoid the occult we must first understand what it is. I was surprised to learn that “the occult” includes a broader range of activities than I originally thought.

The word “occult” derives from the Latin occulere meaning to “cover up” or “hide.” Religious practice becomes occult when it involves seeking spirits or spiritual experiences that are normally beyond the reach of our natural faculties of reason, sight, hearing, smell, taste or touch. Occult practices include seeking contact or communion with a supernatural spirit, deliberately cultivating psychic or supernatural powers, and even “looking within,” a practice which is not as innocuous as it seems. Many people believe God can be found beyond reason and the physical realm…that is, in the occult. Yet while it is true that God exists beyond the physical realm, we are forbidden to seek Him there.

Following are three key characteristics of occult and mystic practice (that is, occultism and mysticism) based on dictionary definitions^[3] and refined as I grew in understanding:

Occultism is an umbrella term covering many different practices. Mysticism is one face of it, and emphasizes spiritual growth and development through communion with a supernatural spirit or spirits (a so-called “mystic experience”). If experiencing spiritual presence is the goal of any religious practice, it is correct to describe it as occult. If a spirit manifests, it is an occult spirit. And if getting or developing supernatural powers is the goal, it is also occult. If supernatural powers develop, they are occult powers.

Common names for occult arts include yoga, shamanism, witchcraft, sorcery, tarot, faith healing, astrology, spiritism, transcendental meditation, animism, magic (or “magick” ) and many more. Common invocational rituals—that is, practices which invoke occult presence—include chanting, drumming, hypnosis, the use of psychotropic drugs, channeling “energies” (as in acupuncture, reiki or feng shui), meditation, encounters with spiritual masters (such as the shaktipat), the use of mantras or “magic words” and, of course, simply asking for the presence, which is occult prayer.

In conclusion, therefore, a child of God should never try to learn about Him or commune with Him through supernatural “experience,” and should never try to serve Him by wielding supernatural power because these are, in fact, occult practices. For our part, we are to remain in the realm of the natural, using only natural means to seek and serve Him. (We will look at these in the next chapter.) We must leave all supernatural work for God; that is His department.

Let’s move to the next step in understanding this, and apply our definitions to kundalini yoga. Could we say that it is occult?

We must conclude that kundalini yoga is occult for a number of reasons. For one thing, practitioners believe they can attain knowledge of God or Brahman through subjective experience (e.g., samadhi). The meaning they find through such experience is not apparent to the mind or the five natural senses; in fact, they often say they “bypass” reason and the intellect. Also, devotees believe they are communing with God, or divine beings, during samadhi. Further, they seek the direct experience and action of supernatural—that is, occult—power (as with kriyas and spiritual drunkenness). And the spirits they receive often bring wonderful phos light enchantments (peace, love and bliss).

The next step is more difficult. How do we apply our new understanding to the practices and experiences of charismatics? Are they occult?

Unfortunately, there is no avoiding the fact that charismatic practices are occult. This is so whether they involve mystic experiences of a phos light presence, or extreme giving over to occult forces such as occurs at the Toronto church and Holy Trinity Brompton. Charismatics believe they can attain knowledge of God and Jesus through subjective experiences (such as, soaking and manifestations). The meaning they find is not apparent to the mind or the natural senses. Like pagans, they search for truth “beyond reason,” as we shall later see. Also, they believe they are communing with God (and sometimes angels) during soaking prayer. Furthermore, they seek the direct immediate action of supernatural—that is, occult—power (as in trembling, jerking and spiritual drunkenness). The spirits they receive often bring phos light enchantments; in fact, charismatics make a point of “calling down the Spirit,” failing to realize that to call for a spiritual presence to manifest in the natural realm is the heart of occult practice. Vineyard churches even teach courses on calling down the Holy Spirit.

To apply this awful conclusion to myself, I had to acknowledge that many of my practices were occult. When I met with empowered brothers and sisters and we waited for a spirit of love to break over us, what were we doing but waiting for occult presence? When I basked in the sweetness of this presence, what was I doing but sitting under a spell? I am not denying that God can bless us with His sweet presence. What I am saying is that we must never seek Him by occult means, such as calling for “His” spirit, or asking for “more,” or for an occult “filling.” Let me digress to make a practical point here. Given that I now recognize my former practices were occult, I avoid them all and do not keep spiritual fellowship with those who practice them. Some may ask, Have my faith or my relationship with God suffered? The answer is no. Have I lost a sense of the presence of phos light? Well, I no longer experience the sweet, apparently loving, presence I felt when we called for “the Spirit.” But the love of God in my heart is consistent, abiding and strong. It has been a long time since I suffered any sense of demonic presence. I rejoice every day in what I have learned, and I sense my soul being restored even to the point that I have regained a delight in simple things that I left behind in childhood. I feel free, and I feel safe.

So, dear charismatic, do not fear leaving the occult. Rather, fear remaining in it.

Let me define specific occult practices, also based on dictionary explanations, to help us overcome confusion arising from the variety of terms.

• trying to predict future events or discover hidden knowledge, usually by the aid of supernatural gifting; or

(1) Kundalini is magic because devotees attempt to harness, and often experience, supernatural power. Samadhi is a trance state like being under a spell (a state of enchantment). Devotees use certain practices, such as shaktipat or invocations, to invoke supernatural forces. They are moved to enchanted ecstasies or other deep emotional states that result in unmotivated weeping or laughter.

(2) Kundalini is not intentional sorcery because devotees do not knowingly call upon evil powers. However, if the powers are in fact evil, participants are unintentionally dabbling in sorcery.

(3) Kundalini is witchcraft because it involves magic, even though devotees would never use that expression.

(4) As we shall see, kundalini involves divination. Proponents claim to experience increased supernatural insight and perception.

Now for the alarming part. How do these definitions apply to charismatic practice? Could we say they are:

(1) magic? Yes, because practitioners attempt to harness supernatural power. They experience such power, seemingly from a supernatural source, such as when they “do the crunch” or pray for others to fall under the power. Soaking is a trance state similar to being under a spell (a state of enchantment). They use certain practices, such as forehead touches or incantations (such as repeated prayer—“more Lord, more Lord, come, come”) to invoke supernatural power, power which sometimes makes them, or those they pray for, stagger or fall. They are moved to enchanted ecstasies or other intense emotional states that result in unmotivated weeping or laughter.

(2) sorcery? The Toronto Blessing is not intentional sorcery because charismatics do not deliberately call upon evil powers. Like kundalini devotees, they believe they have found God. However, if the powers are in fact evil, they are unintentionally dabbling in sorcery.

(3) witchcraft? The shoe fits. Charismatic practices involve witchcraft because they involve magic, even though practitioners would never call their activities “magic” or “witchcraft.” (4) divination? As we will see, TB involves divination. Proponents claim to experience paranormal insight and perception.

We know that divination, magic and sorcery are occult. Therefore people who practice these arts—no matter whether they call themselves magicians, witches, yogis or charismatics and no matter whether they go by the Bhagavad-Gita or the Bible—are dabbling in the occult. All of them.

Some spiritual masters might not appreciate being likened to magicians. Gentle yoga devotees might object to being classed alongside sorcerers; sincere charismatics would despise it, and rightly so. But we must look beyond words. The occult is the occult whether we call it magic, witchcraft or strawberry pie.

[1] Bill Randles, Mending the Nets: Themes from 1^st John (Cambridge, Great Britain: St. Matthews Publishing, 2000), 91.

[2] Montague Summers, The History of Witchcraft and Demonology, 1925 (Secaucus, NJ: Castle Books, 1992 ed.), 173. However, Father Summers himself was involved in occult exorcisms.

[3] Websters New Collegiate Dictionary, 3rd ed., s.v. “mysticism,” “occult,” “magic,” and derivatives.

Sample Chapter: True to His Ways: Purity & Safety in Christian Spiritual Practice Chapter Five: Wrong Ways to Seek God; The Pursuit of Presence and Power

Sample Chapter:
True to His Ways: Purity & Safety in Christian Spiritual Practice

Chapter Five: Wrong Ways to Seek God; The Pursuit of Presence and Power