Posts Tagged ‘mysticism’

NEW BOOKLET: Teresa of Avila – An Ancient Mystic Who Helped Shape Today’s Spiritual Formation Movement

NEW BOOKLET: Teresa of Avila – An Ancient Mystic Who Helped Shape Today’s Spiritual Formation Movement by Carolyn A. Greene is our newest Lighthouse Trails Booklet. The Booklet is 18 pages long and sells for $1.95 for single copies. Quantity discounts are as much as 50% off retail. Our Booklets are designed to give away to others or for your own personal use. Below is the content of the booklet. To order copies of Teresa of Avila – An Ancient Mystic Who Helped Shape Today’s Spiritual Formation Movement, click here.

Teresa of Avila – An Ancient Mystic Who Helped Shape Today’s Spiritual Formation Movement

By Carolyn A. Greene

Editor’s Note: Today, it is not uncommon for Christian leaders and teachers to recommend the writings of Teresa of Avila. For instance, the late theologian Dallas Willard encouraged his followers to read Teresa’s Interior Castle saying Teresa is “an example to follow.”1 Christian publishers like Bethany House, Thomas Nelson, and Multnomah Press have published books by Teresa of Avila. Rick Warren, author of the highly popular Purpose Driven Life, says her writings are among “great, classic devotional works.”2 Pete Scazzero, author of the popular book Emotionally Healthy Spirituality, lists Teresa of Avila’s book, Interior Castle as one of his “top ten books.”3 Gary Thomas, author of Sacred Pathways and Sacred Marriage, favorably references Teresa of Avila numerous times in his book, Thirsting for God. And not surprisingly, contemplative authors such as Richard Foster and Henry Nouwen see her as a fellow mystic.
In 2009, Lighthouse Trails published Castles in the Sand, a story involving a young troubled girl who begins attending a Christian college where she is introduced in her Spiritual Formation class to the writings of an ancient mystic, Teresa of Avila. The following booklet is taken from Castles in the Sand narrating Teresa’s life. While Castles in the Sand is a work of fiction, Teresa of Avila is a real, historical figure (1515-1582). The depiction of her life in this booklet is based on historical records (see bibliography at end of booklet). Quotes and paraphrases of her writings are taken from her actual written works. The lives of other characters portrayed in this booklet are created from composites of true stories.
While some readers may find some of Teresa’s mystical experiences (that at times included involuntary levitating) troubling to read, it is important to understand that the “spiritual ecstasies” Teresa of Avila encountered were the result of her practicing a meditative prayer, much like one that is being practiced by countless Christians today through the Spiritual Formation (i.e., contemplative prayer) movement. We pray this booklet will illustrate how mystical prayer methods are dangerous and introduce the practitioner to occultism and its tormenting “fruit,” something you will not be warned about by those who recommend you study the ancient mystics. And now, the story of Teresa of Avila.
________________________
And still they told me my visions were the work of evil spirits! For six years, I was on trial . . . six years! So many prayers and masses said, I grew weary of them all! Yet still the trances and favors have become more violent and frequent . . . oh, I am in distress, such great distress. I am weary, and so tired . . . so very, very tired.—Teresa of Avila

Teresa of Avila was a Carmelite nun who was born in Spain in 1515. As a young girl with an active imagination and great love for books, she was profoundly affected by her mother’s death, which left her emotionally empty. In despair, she threw herself before an image of the Virgin Mary and begged her to be her new mother. This extreme devotion to the Mother Mary soon gave way to an interest in fashion as her beauty blossomed. With it, the passion for reading, writing, and romance was rekindled. Teresa’s concerned father sent her away to boarding school at an Augustinian convent. However, when Teresa fell dreadfully ill with malaria, the nuns sent for her father who came to take her home.Recuperating from the serious illness and suffering from headaches, Teresa read a book given to her from her uncle called The Third Spiritual Alphabet by Francisco de Osuna, from which she learned the practice of the prayer of recollection.* Though previously not interested in reading about such things, her illness had transformed her into a more serious kind of girl. She soon learned to practice “the prayer of quiet,”** a state where the soul is completely absorbed.

Weary of the worldly things that had once given her pleasure, she made secret plans to escape to the Carmelite Monastery without consent from her father and pursue a serious life of prayer, as her uncle had been urging her to do. Teresa later wrote about receiving “favors” that the Lord granted her as she continued to practice her “mental prayer” and the prayer of quiet, two stages of mystical prayer.

“It used to happen, when I represented Christ within me in order to place myself in His presence, or even while reading, that a feeling of the presence of God would come upon me unexpectedly so that I could in no way doubt He was within me or I totally immersed in Him. This did not occur after the manner of a vision. I believe they call the experience ‘mystical theology.’ The soul is suspended in such a way that it seems to be completely outside itself. The will loves; the memory, it seems to me, is almost lost. For, as I say, the intellect does not work, but it is as though amazed by all it understands because God desires that it understands, with regard to the things His majesty represents to it, that it understands nothing.”
The practice of the prayer of quiet continued to bring Teresa into what she called the state of union, the place where intellect and will cease to function over which she soon had no control. As the years passed, Teresa’s headaches and visions began to take their toll. She was counseled by the Jesuit Fathers to give up her “interior” prayer, but that didn’t help.
One day, she cried out, “Oh these visions! What tortures I have endured . . . how can I bear it?” she wailed. “I even gave up mental prayer. I . . . I gave it up. I did! First I waited to be free of sin, but they found no fault in me. Not a fault! Yet I was visited again, more visions . . . more revelations . . . to this most miserable sinner as I.”
Behind her, she could hear the group of nuns that stopped a short distance away, pausing for a moment before turning and walking in the other direction.
“Indeed, I have dreaded the time of prayer,” she whispered now, lest the others murmur about her even more. “Even Father Francis became afraid of my graces . . . in great distress they insisted I had been deceived by Satan. So I . . . I punished myself, oh I did, I did, in order to resist the effects! To no avail! Father Alvarez said . . . he said it was friendships I must give up, but that changed nothing. Then he told me I must recite a hymn, and I did. That was when the angel came . . . the angel . . . oh, how it pierced me! They told me . . . they said my visions were illusions of Satan and told me to point my finger in scorn at another. I tried to obey them, to no avail, so ridiculous they all are, so now I hold this crucifix in my hand at all times . . .”
She wiped her face with her wet sleeve and held up the wooden crucifix.
“And still they told me my visions were the work of evil spirits! For six years, I was on trial . . . six years! So many prayers and masses said, I grew weary of them all! Yet still the trances and favors have become more violent and frequent . . . oh, I am in distress, such great distress. I am weary, and so tired . . . so very, very tired . . .”
Her voice was weaker now as she shifted her weight from one aching knee to another on the cold, stone floor. “Yet I fear there is more sorrow ahead . . . I fear delusions . . . already they are calling for me . . . more inquiries to tell me I am deluded. How can they be sure they aren’t deluded and deceived as well? Every one of my examiners tells me something different! Oh! My soul is plunged into darkness! How I long to be alone . . . oh, when will this life ever become more than a never-ending dark night for my soul! I hear them coming even now demanding answers to unanswerable questions. How can I bear it? I want only to be alone. I just want to be . . . oh, please let me be . . .”
Gradually the pitiful sounds of her whimpering subsided as the dreadful footsteps that echoed from the far end of the corridor grew closer and then stopped. She straightened the folds of her habit, held her head high, and with a faraway look in her eyes, turned to face her visitors.
“Sister Teresa,” a man’s voice said. “Come now, we must ask you more questions.”

 Teresa referred to these favors, or trance states of mystical ecstasy, as “true union.” Some of her contemporaries who observed these experiences were concerned about Teresa.

“Where is she anyway?” said Sister Catherine, who had just come in with a basket full of freshly picked tomatoes.

“Maybe she is in a trance,” joked Sister Maria. Just last week they had all watched as Teresa had gone into another trance in the kitchen while holding a hot pan of oil. Now accustomed to her trances, their greater concern was the possibility of Teresa spilling the little, precious oil they had left.
“The priests have advised her that the visions are of the devil, and to make the sign of the cross whenever she has one,” said Catherine, the youngest nun among them. “She won’t be coming into the kitchen for a few weeks. She is fasting and doing penance.”
“So that’s why she wears a cilice!” chimed in Maria.
“A cilice. What’s that?” asked Catherine.
“It’s an undergarment made of coarse animal hair. It scratches terribly and makes you very itchy. Pray to Our Lady that you will never be ordered to do mortification and be told to wear one,” said Carmelita. “I think slicing onions in this kitchen is torture enough.”
The sisters giggled.
“I think it’s a terrible thing,” said Rosa, a serious-minded nun and the oldest among them all. “Poor Teresa. We must not talk about our dear sister in this manner. If one decides to practice penance, it is only to share the sufferings of the Lord as His bride to be one flesh with Him.”
Rosa had personally witnessed Teresa’s private confusion over the priests’ accusations that her visions were from Satan. Those accusations were the reason Teresa had taken to inflicting tortures and mortifications upon herself. Teresa was just one of many nuns who drew blood in self-flagellation. (The monks did it too, so they were told.) Perhaps she thought that wearing a prickly shirt over her wounds would make her ecstasies disappear. The purpose of such self-inflicted trials was to attain self-detachment, something of which Teresa often talked. Surely, she reaped the benefits of such disciplines, having much more tranquility and self-mastery than the rest of them. “Mortify the flesh and share in Christ’s sufferings” was the directive. Teresa’s favorite motto was “Lord, either let me suffer or let me die.”
Teresa eventually began to write about her spiritual experiences, which included hearing voices and experiencing visions during ecstatic states of rapture in which she felt herself being lifted from the ground by a powerful force outside of her control.
QUESTIONED FOR HERESY
The cell was cold. There was no table or chair. Only a rough, straw mattress in the corner provided any reprieve for the room’s sole occupant. A barefoot nun in a clean but worn habit of coarse serge knelt near the window. The last glimmer of evening light softened the lines on her aging face. Her sparse ink supply allowed no rewriting, but there was no need to reread the lines she had already written. Having commanded her to record her experiences, her confessors would weigh her story on the Inquisition’s scale of heresy.
Some said the voices she heard in her head were of the devil. But Teresa was desperate to explain that these revelations she received were from the Lord! It was the Lord who granted her these great favors and visions which she called ecstasy. They humble the soul, thought Teresa, strengthening and helping it to despise this life.
During these experiences, she seemed to receive a clearer understanding of the Lord’s rewards. Yet, she struggled with the fear these visitations also brought. She could no longer resist them or keep them a secret. Not only were the revelations themselves frightening, but visionaries like herself were often burned at the stake. Since her writings would remain in the hands of her Inquisitors for some time, she must choose her words carefully, yet tell the truth.
Dipping her quill in the inkstand, she continued to write about her life, pausing only to rub her arthritic shoulder now and then. This was to be her final writing. She was working on chapter twenty, trying to explain the difference between union and rapture and their effects.
“It seemed to me, when I tried to make some resistance, it was as if a great force beneath my feet lifted me up. I know of nothing with which to compare it; but it was much more violent than the other spiritual visitations, and I was therefore as one ground to pieces; for it is a great struggle, and, in short, of little use, whenever our Lord so wills it. There is no power against His power.”
As Teresa wrote, the light grew dim. She lit her candle, then continued to write on the parchment set on the window ledge:
“Further, I confess it threw me into great fear, very great indeed at first; for when I saw my body thus lifted up from the earth, how could I help it? Though the spirit draws the body upward after itself and that with great sweetness, if unresisted, the senses are not lost; at least, I was so much myself as to be able to see I was being lifted up. The majesty of Him who can effect this so manifests itself, that the hairs of my head stand upright.”
Deep in thought, she gazed at the candle’s flame. How could she possibly describe rapture and detachment with pen and paper? Mere words were not enough to explain the spiritual marriage she had experienced. How could she even speak of the intense pain that accompanied the sweetness of her visions and revelations, the great shocks she would feel when her Lord threw her into a trance, or the indescribable desire, which pierced her soul until it rose above itself. The days that followed such ecstasy never failed to make her feel as if all her bones had been pulled out of joint.
“I have to say that when the rapture was over, my body seemed frequently to be buoyant, as if all weight had departed from it; so much so that now and then I scarcely knew that my feet touched the ground. Yet during the rapture itself, the body is very often as if it were dead, perfectly powerless. It continues in the position it was in when the rapture came upon it—if sitting, sitting; if the hands were open, or if they were shut, they will remain open or shut.”
But she wasn’t the only one. There were others, even in this place, to whom her Lord was granting the same special graces as the ones He had granted her. Others too had experienced raptures so deep that they would appear as though dead or in a trance, sometimes for days.
As she continued to recall her own experiences, she wrote about the priest who told her God had sent her so much sickness because she did no penance, and he had ordered her to practice acts of mortification. During one such time of obedience, her spirit was carried out of her body in such a state of ecstasy that she heard words instructing her not to have conversations with men, but with angels.
She described the angel she had seen in bodily form . . .
“He was not large, but small of stature, and most beautiful—his face burning, as if he were one of the highest angels, who seem to be all of fire: they must be those whom we call cherubim. I saw in his hand a long spear of gold, and at the iron’s point, there seemed to be a little fire. He appeared to me to be thrusting it at times into my heart and to pierce my very entrails; when he drew it out, he seemed to draw them out also, and to leave me all on fire with a great love of God. The pain was so great, it made me moan; and yet so surpassing was the sweetness of this excessive pain, that I could not wish to be rid of it. The soul is satisfied now with nothing less than God. The pain is not bodily, but spiritual; though the body has its share in it, even a large one.”

Berninis sculpture of The Ecstasy of St Teresa. Public domain.

The famous marble statue called “Ecstasy of Saint Teresa” by Gianlorenzo Bernini depicts the sensual scene of the mystical experience described by Teresa of her encounter with an angel. She is reclined on a cloud with her head thrown back awaiting the thrust of the angel’s golden spear.

In the quietness of her room, Teresa had often found herself falling into a deep trance, later pondering the exquisite state of bliss she experienced during these mysterious episodes. However, lately, she found herself losing control. For example, she could no longer prevent them, even when she was in the company of others. They all knew. Some were even sworn to secrecy. But did they know how she had recently grown to fear these times? Increasingly, she struggled to resist these frightening instances when her body was raised from the ground as she prayed. Yet it was no use. She was helpless to stop it.
Teresa slowly straightened and rubbed her stiff joints. She turned to gaze at the crucifix hanging on the wall of her cell as it reflected the candlelight. Her pen rolled across the ledge of the window where she had laid it and dropped onto the stone floor as she grabbed her rosary and began counting the beads, repeating the evening prayer. Immediately, a familiar burning sensation began to grow deep within her, welling upward in surges. It was happening again . . . She grabbed hold of the ledge and began frantically to pray that no one would come through the door and restrain her again.
She recalled other times these involuntary levitations occurred. One of the eye witnesses of the favors and levitations of Teresa of Avila was said to be Sister Anne of the Incarnation.
One young nun was well acquainted with Teresa’s trances, which she referred to as the “transport of the soul.” She had witnessed some of the most disturbing occurrences in Sister Teresa’s life but had been vowed to secrecy. She hadn’t been the only one in the choir loft that unforgettable day, waiting for the bell to ring, when they saw Teresa’s body rise inexplicably about half a meter off the ground. She’d actually been off the ground! Sister Teresa’s body had hung in mid-air, as Sister Anne had later recounted with fresh incredulity! This incident had quite terrified some of them. Since Sister Teresa’s body had been trembling as well, Sister Anne had cautiously held her hands under the raised feet of Sister Teresa for the duration of the ecstasy. It had lasted nearly half an hour before she’d sunk to the floor and then stood among them, lucid once again. Teresa had turned to her calmly and quietly and asked how long she had been there, watching. It was then that Sister Anne had been sworn to secrecy, but that kind of secret wasn’t the kind that could be kept quiet for very long.

There had been other incidents as well. Teresa’s friend, a bishop, once saw her grab the bars of an altar grill during communion to prevent herself from rising into the air, as she cried out to be delivered from her ecstasy. Numerous times, and on different occasions, many others had also seen her raised from the ground. Sister Teresa had always called these experiences “Favors of His Majesty.”

As instructed by her advisors, Teresa wrote everything she knew about entering what she called the interior castle or inner rooms of the soul. She believed the key to achieving union with Christ in the center room was by way of prayer.

“As you wished, I have written everything I know.” Teresa nervously set her papers on the table before her confessors. The religious directors had ordered her to write about her method of mental prayer—her interior castle—as a book of instruction for her nuns. She had been careful to refer to herself in the third person throughout the book, as she was always under the watchful stare of her superiors. It had been a difficult task.

“But it has only been two months! You have completed it already?” the priest said, staring in amazement at the pile of papers stacked neatly before him.
“I have not only described how the soul is a castle, but also how a journey into the soul is a series of seven interior rooms, or inner courts, within the castle that one must pass through by way of prayer. Each chamber is a different stage of the journey. Read it and you shall see.”
The priest browsed through the first pages while Teresa rubbed the back of her neck. Her joints ached, her head hurt, and she was exhausted after finally completing the most important portion of her written work, so far. It had been an extremely troubling time in her life. During the last two months, her superiors had required this writing, yet she had also been expected to fulfill her regular duties, despite severe weakness. Added to that was the torment of living in fear of the next revelation or rapture that would come upon her without warning.
“So tell me, these first three rooms, or mansions, as you call them,” asked the priest, with undisguised fascination, “what stage of the journey do they symbolize?”
“The first three mansions are for those who are just beginning to learn the practice of mental prayer.”
“And the next ones?”
Weak from exhaustion, Teresa did not wish to explain. It had been difficult enough writing about these things with the turbulent noise that throbbed in her head: the roaring sound of rushing rivers and oddly, the whistling of birds pulsated continually in her mind. It was most disturbing when she was conscious of her faculties and her soul was not suspended in ecstasy. Whenever an ecstatic experience occurred, she believed it was from the top of her head that her spirit was released and moved out at great speed.
“The last four,” she began slowly, trying to shut out the roar of a waterfall in her head, “are for those who have begun to experience the indwelling after having entered the spiritual realm. It is the fourth dwelling that is the turning point, and the one most souls enter. This is where one moves from mere meditation to contemplation. It is an interior awareness when God suspends the soul in prayer with rapture or ecstasy or transport.”
“I see,” said the priest, stroking his chin. “Here I see you have written about water and worms.”
Must they keep prodding? She had done as they had asked, and there were chores to be done.
“Yes, like the spring that wells up filling every crevice, so is God’s presence to one who reaches spiritual union. But one must be dead to the outward senses and alive to His Majesty, like a silkworm that dies to produce a little white butterfly. So is Divine union in the center of the castle.”
How could she explain that although she had only mentioned seven inner mansions, there were many more rooms contained in each one, and courtyards with fountains, gardens, and labyrinths in which one could be consumed?
Teresa grew increasingly uncomfortable and longed to leave. Unaware of her misery, the priest abruptly rose to his feet.
“This will take some time to read,” he said hastily, and escorted Teresa to the door.
“I pray it is satisfactory,” she said humbly, trying not to reveal the tremendous pain in her head. “It is my strong desire to aid you in serving His Majesty. If the theologians examine my writings and find any error, it is only because of my ignorance. Perhaps I shall be in purgatory for writing this book, but I pray He shall free me from this and pardon my sins.”
The priest nodded. “We will examine the work and speak to you soon.”
The door closed behind Teresa. Her rough wool habit scraped her bare ankles with each step as she walked quickly down the dim hallway. Pausing before a statue of St. Joseph, she knelt and prayed, “I submit to the teachings of the Holy Catholic Roman Church, may the sovereign Master be praised.”

Tired and aching, she made the sign of the cross and hurried back to the convent. Perhaps she could distract herself from the inner turmoil by spinning more wool.

Teresa referred to the final stage of her “spiritual betrothal” prayer process as “rapture.” In this deepest trance state, she experienced “delectable pain” that penetrated the bowels of the soul.

In her latter years, Teresa seemed to be increasingly fearful of these favors, or painful bouts of spiritual ecstasy and levitation which she could no longer control.

“Whenever I have tried to resist the onset of a rapture, it has felt like a powerful force was lifting me from the soles of my feet. I don’t know what to compare this force to. It is far more cataclysmic than anything I’ve experienced in the previous stages of prayer. The struggle is so ferocious that it utterly wears me out. But in the end, fighting is futile. If this is the Beloved’s desire, there is no power equal to his . . .

“Still, I confess that this particular favor terrified me. If you don’t resist, the same force that carries your soul away in rapture will elevate your body with equal gentleness. Yet when you see yourself lifted off the ground and remain conscious enough to witness the event, the majesty of the One who can cause such a thing is enough to make your hair stand on end.”
Teresa often used erotic metaphors to describe these violent mystical experiences that overpowered her. She also wrote that it felt like she was being torn apart, and the aftermath of the detachment was so severe that at times she lost consciousness, being racked with torment and her bones disjointed.
CONCLUSION
The Bible teaches us that the believer who is born of the Spirit is still in control of his senses or as Paul puts it, “the spirit of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all the churches of the saints” (1 Corinthians 14: 32-33; emphasis added).A Christian is not taken over by the Holy Spirit like a demonically possessed person. While God often works in ways we can’t understand, we will not experience weird things like levitation and psychic detachment that knocks us out and leaves us feeling physically sore. Anyone who practices the contemplative prayer techniques of mystics like Teresa of Avila is stepping into dangerous spiritual territory.After founding the Discalced Carmelites (barefoot nuns), Teresa of Avila fell ill and died at the age of sixty-seven. Even though her writings were controversial and she was interrogated during the Inquisition for heresy, she was later declared a Doctor of the Roman Catholic Church for her teaching on prayer and today, she is often looked to as a viable resource on prayer.

_________________________
* Teresa describes this prayer of recollection as to “withdraw from those things by which your external senses are distracted.” It is a method of contemplative prayer wherein  one puts a deep mental focus on one thought thereby entering an altered state. See her book St. Teresa’s Own Words: Or, Instructions on the Prayer of Recollection. Teresa says practicing this method will more quickly lead “to the prayer of quiet” that she is so well know for.
** In Teresa’s book Interior Castle, she says the “prayer of quiet” is the entering into the “fourth mansion” (i.e., fourth stage) of meditative prayer calling it the “supernatural element of the mystical life.”
To order copies of Teresa of Avila – An Ancient Mystic Who Helped Shape Today’s Spiritual Formation Movement, click here.
Endnotes
1. http://www.dwillard.org/resources/RecReading.asp.
2. The interview where Rick Warren said this can be viewed at: https://www.youtube.com/watch?v=dVCY8pW-ACs.)
3. Peter Scazerro, “My Top 10 Books: Spring/Summer 2013” (http://www.emotionallyhealthy.org/2013-books-i-am-reading/).
Photo Credits
Cover: Painting by Baron François Gérard (French, 1770-1837), 1827, “Saint Theresa.” The photo used is a reproduction of a work that is in the public domain; taken from Wikipedia.
Page 4: Paul Hill, “St. Theresa of the Child Jesus,” used with permission from istockphoto.com.
Page 16: Painting by Peter Paul Reubens in 1615. The photo used is a reproduction of a work that is in the public domain; taken from Wikipedia.
Back cover: From fotosearch.com; used with permission.
To order copies of Teresa of Avila – An Ancient Mystic Who Helped Shape Today’s Spiritual Formation Movement, click here.
Bibliography
Note: The books listed in this bibliography should not be considered a recommendation. The author of Castles in the Sand and this booklet has used these books for research as well as for citing.
Teresa of Avila; The Interior Castle.
Hodder & Stroughton Christian Classics
Edited by Halcyon Backhouse, 1988
Teresa of Avila; Selections from the Interior Castle.
Harper Collins Spiritual Classics, 2004
Teresa of Avila; St. Teresa’s Own Words, Or, Instructions on the Prayer of Recollection. Waxkeep Publishing, Kindle Version (not dated)
Malone, Mary T; Women and Christianity.
Orbis Books Volume III, 2003
Teresa of Avila; The Collected Works of St. Teresa of Avila: Volume 1 and Volume 2
ICS Publications, 1976; http://books.google.ca/books?id=lpo1vV1kXDUC&printsec=frontcover#v=onepage&q&f=false.
Teresa of Avila; Teresa of Avila: The Book of My Life; translated by Mirabai Starr. http://books.google.ca/books?id=wVLtJ-JFVcQC&printsec=frontcover#v=onepage&q&f=false.
Osuna, Francisco de; The Third Spiritual Alphabet.
Paulist Press, Translated by M.E. Giles.
The Classics of Western Spirituality, 1981.
Dalton, Rev. John; The Letters of St. Teresa.
London: Thomas Baker, I, Soho Square. Translated from the Spanish, 1902, http://digital.library.upenn.edu/women/teresa/letters/letters.html.
Teresa of Avila; Life of St. Teresa of Jesus of the Order of Our Lady of Carmel. Translated from the Spanish by David Lewis; Third Edition Enlarged
With Additional Notes and an Introduction by Rev. Fr. Benedict Zimmerman, O.C.D.; http://www.ccel.org/ccel/teresa/life.html.
Foster, Richard; Prayer, Finding the Heart’s True Home.
HarperCollins, 1992, First Edition.
St. Teresa of Avila; The Complete Works of St. Teresa of Avila: Volume 1 and 2; translated and edited by E. Allison Peers; London: Burns& Oates; 2002 edition.
To order copies of Teresa of Avila – An Ancient Mystic Who Helped Shape Today’s Spiritual Formation Movement, click here.

Have You Heard the Term, “Thin Places”?

By Roger Oakland

Mantra-style meditation is actually divination, where practitioners perform rituals or meditation exercises in order to go into trances and then receive information from spiritual entities. Campolo elaborates on the fruit of mysticism, an atmosphere he calls “the thin place”:

The constant repetition of his name clears my head of everything but the awareness of his presence. By driving back all other concerns, I am able to create what the ancient Celtic Christians called “the thin place.” The thin place is that spiritual condition wherein the separation between the self and God becomes so thin that God is able to break through and envelop the soul.1

This term “thin place” originated with Celtic spirituality (i.e., contemplative) and is in line with panentheism. Listen to one meditator:

I experienced a shift deep within me, a calmness I never knew possible. I was also graced with a sense of “oneness” with nature around me and with everyone else in the human family. It was strangely wonderful to experience God in silence, no-thingness.2

This “oneness” with all things is the essence of the ancient wisdom. Marcus Borg, a former professor at Oregon State University and a pro-emergent author, also speaks of “thin places.” One commentator discusses Borg’s ideas on this:

In The Heart of Christianity, Borg writes of “thin places,” places where, to use Eliade’s terminology, the division between the sacred and the profane becomes thin. Borg writes that he owes this metaphor of “thin places” to Celtic Christianity and the recent recovery of Celtic spirituality. As the following passage reveals, his understanding of “thin places” is deeply connected to his panentheism, his articulation of God as “the More,” and his—like Eliade—division of the world into layers of reality.3

Borg says these thin places (reached through meditation) are “[d]eeply rooted in the Bible and the Christian tradition,”4 but he, like others, is unable to show biblical evidence that God mandates meditation. Thin places imply that God is in all things, and the gap between God, evil, man, everything thins out and ultimately disappears in meditation:

God is a nonmaterial layer of reality all around us, “right here” as well as “more than right here.” This way of thinking thus affirms that there are minimally two layers or dimensions of reality, the visible world of our ordinary experience and God, the sacred, Spirit.5

Mike Perschon, former writer for Youth Specialties, also found these thin places as he went into the silence:

We held “thin place” services in reference to a belief that in prayer, the veil between us and God becomes thinner. Entire nights were devoted to guided meditations, drum circles, and “soul labs.”6

I believe that Campolo, Borg, and Perschon each experienced the same realm in their thin places.

(This is an excerpt from Roger Oakland’s book on the emerging church, Faith Undone.)

Notes:

1. Tony Campolo, Letters to a Young Evangelical (New York, NY: Perseus Books Group (Basic Books), 2006), p. 26.
2. Carol and Rick Weber, “Journeying Together” (Thin Places, April/May 2007, Year Eight, Issue Four, Number 46), p. 1.
3. Chris Baker, “A Positive Articulation of Marcus Borg’s Theology” (Sandlestraps Sanctuary blog, April 5, 2007, http://sandalstraps.blog spot.com/2007/04/positive-articulation-of-marcus-borgs_05.html.
4. Marcus Borg, The Heart of Christianity (New York, NY: HarperCollins, First HarperCollins Paperback Edition, 2004), p. 155.
5. Ibid.
6.  Mike Perschon, “Desert Youth Worker: Disciplines, Mystics and the Contemplative Life,” (Youth Specialties, http://www.youth specialties.com /articles/topics/spirituality/desert.php).

Related Reading:

Mennonite Magazine Offers: “Find Yourself a Thin Place this Christmas”

In Touch Magazine Draws Readers to “Celtic Spirituality”

Letter to the Editor: Former Pastor and Popular Author, Brian Zahnd, Becomes a Mystic

Dear Lighthouse Trails:

I read the story behind Lighthouse Trails a couple of times, and it hit me that we are going to reach only a fraction of evangelical believers because the movement has progressed so much farther into Contemplative Spirituality (CS) than I had realized. I became aware of CS five years ago, so when I read that Ray Yungen wrote his book (which I am re-reading currently) in 2002, it occurred to me that the battle is nearly won by the forces of evil. Out of all the people I have tried to reach, only two have been receptive to my warning. Of course, your ministry can reach many more than any one individual. Jesus told us we would see this apostasy in the end.

Water to Wine by Brian Zahnd

I sent the link for your story of LHT to a friend, who said she had the very same reaction I had—that is, CS has infiltrated the Church more than she realized and that she felt it is too late. Neither she nor I will give up on trying to warn believers—if only a few have their eyes opened, we will have done what Jesus commands.

I do wish you would do some research on Pastor Brian Zahnd, my former pastor. His church went emergent, and he is deep into Contemplative Spirituality. He teaches seminars on Contemplative Prayer at Word of Life Church in St. Joseph, MO. He is now taking his prayer school on the road. And like Roger Oakland says, he’s on the “road to Rome.” He is currently writing his sixth book. https://brianzahnd.com/books/

If you were to read his blog and his Twitter account, you’d see just how far he has gone into apostasy. https://twitter.com/BrianZahnd

He has said he is a friend of Eugene Peterson. He quotes Thomas Merton, Richard Rohr, and many other CS authors and “theologians” on Twitter. One tweet said: “The future of Christianity belongs to the Thomas Merton kind of Christian, not the heirs of Jerry Falwell.”

Recently he had a reply to one of his tweets from Ann Coulter, so he is not an unknown.

He has jettisoned the OT (though he says not, but then he says he’s not Emergent) and is against substitutionary atonement.

I sent my current pastor your booklet on Brennan Manning and got no response. So I guess I’ll be looking for a new church again.

May God bless you in your vital work.

Ruth

Lighthouse Trails Comments: As Ruth has perceived, Brian Zahnd is a mystic. If you asked him if he was, he would proudly tell you yes. He’s not ashamed of it. His book Water to Wine tells of his mystical experiences and the outcome of those experiences. It’s in that book that Zahnd made the Merton/Falwell quote. Here is a little more of that quote:

The way forward is far less political and far more mystical. A generation ago the great Catholic theologian Karl Rahner famously predicted, “The devout Christian of the future will either be a ‘mystic’, one who has ‘experienced’ something, or he will cease to be anything at all.” The future of Christianity belongs to the Thomas Merton kind of Christian, not the heirs of Jerry Falwell. This should be seen as a welcome change. It is only our false hopes that are being disappointed in the death of Christendom. (Zahnd, Brian. Water To Wine: Some of My Story (Kindle Locations 1606-1610). Spello Press. Kindle Edition)

Brian Zahnd

During the course of our author Ray Yungen’s adult life, he studied the New Age, occultism, and mysticism, their connection to each other, and their influence in the world and in the church. He frequently mentioned Karl Rahner’s quote that the Christian of the future will be a mystic or he will be nothing. That is how the mystics view their belief that a Christian must engage in mystical practices if he really wants to be spiritual. They believe these practices will produce esoteric experiences that if practiced by enough of mankind, the earth and the world can be saved. They believe that real love and a change of heart can only come from these experiences. The mystics believe that this mystical transformation can happen to anyone, of any belief, of any religion, or of no religion at all. That’s because it isn’t about Jesus Christ (though they may say they like him) and man realizing he is a sinner in great need of a Savior. It can’t be about that—that would take away from the mystic’s belief that divinity dwells in all people and in all things. Though a bit obscure in the following quote by Zahnd, he puts it this way:

Love all of God’s creation, both the whole of it and every grain of sand. Love every leaf, every ray of God’s light. Love animals, love plants, love each thing. If you love each thing, you will perceive the mystery of God in things. Once you have perceived it, you will begin tirelessly to perceive more and more of it every day. And you will come at last to love the whole world with an entire, universal love. (Zahnd, Brian. Water To Wine: Some of My Story (Kindle Locations 1897-1900). Spello Press. Kindle Edition, emphasis added)

As Ray Yungen often pointed out, the “fruit” of contemplative prayer (which Zahnd refers to over 40 times in the book) is interspirituality (all paths lead to God) and panentheism (God in all).  Zahnd explains in his book that when he moved from the moral (doctrine) to the mystical, he became interspiritual:

When I was converted from sectarian to eclectic [mystical], I obtained a passport that allowed me to travel freely throughout the whole body of Christ. In my theological travels I have discovered a Christianity that has both historical depth and ecumenical width. Now I can’t imagine not being able to access all the great contributors to contemporary Christian thought. Orthodox thinkers like Kallistos Ware and David Bentley Hart. Catholic thinkers like Richard Rohr and William Cavanaugh. Anglican thinkers like Rowen Williams and N.T. Wright. Mainline thinkers like Walter Brueggemann and Eugene Peterson. Without them my Christianity would be horribly impoverished. (Zahnd, Brian. Water To Wine: Some of My Story (Kindle Locations 459-463). Spello Press. Kindle Edition)

Water to Wine is filled with interspiritual statements like the one above. Using words such as “tribalism,” he says we must get rid of this notion that traditional (biblical) Christianity is more true or right than other religious traditions.  Just prior to the statement above, Zahnd quoted Thomas Merton saying:

If I can unite in myself the thought and the devotion of Eastern and Western Christendom, the Greek and the Latin Fathers, the Russian with the Spanish mystics, I can prepare in myself the reunion of divided Christians… If we want to bring together what is divided, we cannot do so by imposing one division [doctrine] upon the other. If we do this, the union is not Christian. It is political and doomed to further conflict. We must contain all the divided worlds in ourselves and transcend them in Christ. (Kindle Locations 454-459, quoting Merton’s Conjectures of a Guilty Bystander, Colorado Springs, CO: Image Books, 1968, 14).

You may recall when Thomas Merton spoke via letter with a Sufi master (an Islamic mystic) and told him that doctrinal differences needed to be laid aside, and we must turn to esoteric experiences as a common ground for unity and fellowship between all . He actually used the Cross as an example of one of those doctrines that had to be laid aside. (Rob Baker and Gray Henry, Editors, Merton and Sufism, Louisville, KY: Fons Vitae, 1999, p. 109)

While Zahnd’s book is filled with examples of his “new life” as a mystic, we’d like to bring out just one more point about Zahnd because it reveals some insight that affects a huge percentage of today’s Christian culture, and it is the person who initially pointed the way for Zahnd to become a mystic. You will know the name. Most likely, your own pastor has read at least one of his books. Read what Zahnd has to say:

On a summer afternoon I was at home browsing my bookshelves. I was deliberately looking for a book that would “give me a breakthrough.” I couldn’t settle on anything. So I prayed, “God, show me what to read.” And I sensed…nothing. I went downstairs feeling a bit agitated and slumped into a chair. Within a minute or two my wife, Peri, walked into the room, handed me a book and said, “I think you should read this.” She knew nothing of my moments ago prayer, but she had just handed me a book, and told me to read it. This was my Augustine-like “take and read” moment. It sent chills down my spine. Somehow I knew it was the answer to my prayer. The book was Dallas Willard’s The Divine Conspiracy. The strange thing was Peri had not read this book and had no more idea who Dallas Willard was than I did. (As I said, I was embarrassingly ignorant of the good stuff.) Neither of us were sure how the book had even made its way into our house. But, oh my, was it ever an answer to prayer! The next day I was flying somewhere and I took out the book providentially given to me by an angel. I began to read. And my life changed forever. Hyperbole? No. Stone cold fact. Reading Dallas Willard’s The Divine Conspiracy was like having a door kicked open in my mind. It opened my eyes to the kingdom of God. And the kingdom of God is, well, everything! In his foreword to The Divine Conspiracy, Richard Foster writes: “The Divine Conspiracy is the book I have been searching for all my life. Like Michelangelo’s Sistine ceiling, it is a masterpiece and a wonder… I would place The Divine Conspiracy in rare company indeed: along-side the writings of Dietrich Bonhoeffer and John Wesley, John Calvin and Martin Luther, Teresa of Avila and Hildegard of Bingen, and perhaps even Thomas Aquinas and Augustine of Hippo. If the parousia tarries, this is a book for the next millennium.” That’s exactly what I needed! Augustine and Aquinas for the twenty-first century! Dallas Willard was my gateway to the good stuff. Directly or indirectly reading Willard led me to others: N.T. Wright, Walter Brueggemann, Eugene Peterson, Frederick Buechner, Stanley Hauerwas, John Howard Yoder, René Girard, Miroslav Volf, Karl Barth, Hans Urs von Balthasar, David Bentley Hart, Wendell Berry, Scot McKnight, Thomas Merton, Richard Rohr, and so many more. (Kindle Locations 116-133)

Sadly, the spirituality that Brian Zahnd found in those authors cannot save souls and does not point to the Cross of redemption through Jesus Christ. Like so many mystics before him, Zahnd has discarded the idea that Christianity is dualistic in that it is separate from all other belief systems (and that there is a right and wrong, true and false, good and bad, etc), and the doctrines that the mystics so readily dismiss are the very framework of our Christian faith. Within those rejected doctrines is the doctrine of the Cross that says man is not divine and he desperately needs a Savior who is just one Person, Jesus Christ who died a violent death on behalf of mankind. He took our place. To reject dualism (two sides) is to reject the Cross. The contemplative emergent Episcopal bishope Alan Jones illustrated this in his book Reimagining Christianity. In Roger Oakland’s book, Faith Undone, Oakland states:

[Alan] Jones carries through with this idea that God never intended Jesus’ sacrifice on the Cross to be considered a payment for our sins:

“The Church’s fixation on the death of Jesus as the universal saving act must end, and the place of the cross must be reimagined in Christian faith. Why? Because of the cult of suffering and the vindictive God behind it.”

“The other thread of just criticism addresses the suggestion implicit in the cross that Jesus’ sacrifice was to appease an angry God. Penal substitution [the Cross] was the name of this vile doctrine.” (Faith Undone, Lighthouse Trails, 2007, p. 193, quoting Alan Jones, Reimagining Christianity, Hoboken, NJ: Wiley and Sons, 200, pp. 132, 168)

Jones calls the doctrine of the Cross a “vile doctrine,” similar to Brian McLaren who said the doctrine of the Cross and Hell are “false advertising” for God.* Brennan Manning did the same thing when he said that the God who exacted the last drop of his blood to appease His anger for our sins does not exist. (Above All, Manning, p. 58) Brian Zahnd says it this way:

Over time I began to see the cross in a much deeper way—not as a mere factor in an atonement theory equation, but as the moment in time and space where God reclaimed creation. I saw the cross as the place where Jesus refounded the world. Instead of being organized around an axis of power enforced by violence, at the cross the world was refounded around an axis of love expressed in forgiveness. (Water To Wine, Kindle Locations 305-308, emphasis added)

It’s a perfect ploy of Satan to get people to stop believing in that atonement. Remember, our adversary hates the atonement. And once a person begins down that road of mystical experiences, entering esoteric realms (really demonic realms), Satan will even allow that mystic to think he has become a fully evolved enlightened person who loves everyone and everything. All the while that person, who is being seduced by familiar spirits, is moving further and further away from the only path God has provided for salvation. And he will share this “mystical revolution” with as many people as he can. This is what happened with all the “great” mystics, and tragically, it appears to have happened to Brian Zahnd and who knows how many other evangelical pastors.

Extra Footnotes:
* Interview by Leif Hansen (The Bleeding Purple Podcast) with Brian McLaren, January 8th, 2006); Part 1: http://bleeding purple podcast .blog spot.com/2006/01/brian-mclaren-interview-part-i.html; Part II: http://bleeding purple pod cast. blog spot.com/2006/01/interview-with-brian-mclaren-part-ii.html).

The “Regeneration of the Churches” – An Occult Dream Come True

By Ray Yungen

The Bible says that in the last days, many will come in Christ’s name. If one examines the “prophecies” of occulist  Alice Bailey, one can gain insight into what the apostle Paul called in 2 Thessalonians 2:3 the falling away. Bailey eagerly foretold of what she termed “the regeneration of the churches.”1 Her rationale for this was obvious:

The Christian church in its many branches can serve as a St. John the Baptist, as a voice crying in the wilderness, and as a nucleus through which world illumination may be accomplished.2

In other words, instead of opposing Christianity, the occult would capture and blend itself with Christianity and then use it as its primary vehicle for spreading and instilling New Age consciousness! The various churches would still have their outer trappings of Christianity and still use much of the same lingo. If asked certain questions about traditional Christian doctrine, the same answers would be given. But it would all be on the outside; on the inside a contemplative spirituality would be drawing in those open to it.

In wide segments of Christianity, this has indeed already occurred. One Catholic priest alone taught 31,000 people mystical prayer in one year. People are responding to this in large numbers because it has the external appearance of Christianity but in truth is the diametric opposite­. This has all the indications of the falling away of which the apostle Paul speaks.

Note this departure is tied in with the revelation of the “man of sin.” If he is indeed Bailey’s “Coming One,” then both Paul’s prophecy and Bailey’s prophecy fit together perfectly—but indisputably from opposite camps and perspectives.

This is very logical when one sees, as Paul proclaimed, that they will fall away to “the mystery of iniquity” (2 Thessalonians 2:7). The word mystery in Greek, when used in the context of evil (iniquity), means hidden or occult!

Thomas Merton with the Dalai Lama (photo: Thomas Merton Center)

This revitalization of Christianity would fit in with Bailey’s “new and vital world religion”3—a religion that would be the cornerstone of the New Age. Such a religion would be the spiritual platform for the “Coming One.” This unity of spiritual thought would not be a single one-world denomination but would have a unity-in-diversity, multicultural, interfaith, ecumenical agenda. Thomas Merton made a direct reference to this at a spiritual summit conference in Calcutta, India when he told Hindus and Buddhists, “We are already one, but we imagine, we are not. What we have to recover is our original unity.”4

One can easily find numerous such appeals like Merton’s in contemplative writings. Examine the following:

The Christian is not to become a Hindu or a Buddhist, nor a Hindu or Buddhist to become a Christian. But each must assimilate the spirit of the others.5 —Vivekananda

It is my sense, from having meditated with persons from many different [non-Christian] traditions, that in the silence we experience a deep unity. When we go beyond the portals of the rational mind into the experience, there is only one God to be experienced.6—Basil Pennington

The new ecumenism involved here is not between Christian and Christian, but between Christians and the grace of other intuitively deep religious traditions.7—Tilden Edwards

What is happening to mainstream Christianity is the same thing that is happening to business, health, education, counseling, and other areas of society. Christianity is being cultivated for a role in the New Age. A spirit guide named Raphael explains this in the Starseed Transmissions:

We work with all who are vibrationally sympathetic; simple and sincere people who feel our spirit moving, but for the most part, only within the context of their current belief system.18 (emphasis mine)

He is saying that they “work,” or interact, with people who open their minds to them in a way that fits in with the person’s current beliefs. In the context of Christianity, this means that those meditating will think they have contacted God, when in reality they have connected up with Raphael’s kind (who are more than willing to impersonate whomever they wish to reach so long as these seductive spirits can link with them).

This ultimately points to a deluded global religion based on meditation and mystical experience. New Age writer David Spangler explains it the following way:

There will be several religious and spiritual disciplines as there are today, each serving different sensibilities and affinities, each enriched by and enriching the particular cultural soil in which it is rooted. However, there will also be a planetary spirituality that will celebrate the sacredness of the whole humanity in appropriate festivals, rituals, and sacraments. . . . Mysticism has always overflowed the bounds of particular religious traditions, and in the new world this would be even more true.9

What we are warning about is not some unprovable conspiracy theory. In fact, far from it. In March of 2016, Newsweek magazine put out a special edition called “Spiritual Living.” This glossy publication presented page after page of pure Alice Bailey spirituality. The entire issue was devoted to the mystical perception that man is divine:

The key to positive change—both internal and external—is present in everyone, and it also exists all around us. Whether through meditation, energy healing or a full-on spiritual awakening, you can transcend the physical world to better your mind, body and soul.10

That may sound kind of benign, but numerous articles in the magazine promote the idea of spirits that can indwell people. If this had been put out by the National Enquirer, then this could be dismissed as nothing more than sensationalistic or exaggerated. But Newsweek is one of the oldest and most respected news magazines in the world. When they make this kind of an effort, then we need to sit up and take notice that Alice Bailey’s religion has now come to the forefront of mainstream society. What this means according to those who are sympathetic with this is that if we are to be “spiritual,” we need to partake of Alice Bailey’s “new vital world religion.”  Sadly, more and more churches are doing just that.

Related Information:

100 Top Contemplative Proponents Evangelical Christians Turn To Today

Endnotes:

1. Alice Bailey, Problems of Humanity (New York, NY: Lucis Publishing, 1993), p. 152.
2. Alice Bailey, The Externalization of the Hierarchy (New York, NY: Lucis Publishing, 1976), p. 510.
3. Alice Bailey, Problems of Humanity, op. cit., p. 152.
4. Joel Beversluis, Project Editor, A Source Book for Earth’s Community of Religions (Grand Rapids, MI: CoNexus Press, 1995, Revised Edition), p. 151.
5. Swami Vivekananda’s “Addresses at the Parliament of Religions” (Chicago, September 27, 1893, http://www.interfaithstudies.org/interfaith/vivekparladdresses.html, accessed 12/2005).
6. M. Basil Pennington, Centered Living (New York, NY: Image Books, 1988), p. 192.
7. Tilden Edwards, Spiritual Friend (New York, NY: Paulist Press, 1980), p. 172.
8. Ken Carey, The Starseed Transmissions (A Uni-Sun Book, 1985 4th printing), p. 33.
9. David Spangler, Emergence: The Rebirth of the Sacred (New York, NY: Dell Publishing Co., New York, NY, 1984), p. 112.
10. Newsweek magazine, Special Edition: Spiritual Living, March 2016, p. 7.

NEW BOOKLET: FREEMASONRY: A Revealing Look at the Spiritual Side

NEW BOOKLET: FREEMASONRY: A Revealing Look at the Spiritual Side by Carl Teichrib is our newest Lighthouse Trails Booklet.  The Booklet is 18 pages long and sells for $1.95 for single copies. Quantity discounts are as much as 50% off retail. Our Booklets are designed to give away to others or for your own personal use. Below is the content of the booklet.  To order copies of  FREEMASONRY: A Revealing Look at the Spiritual Side, click here. 

FREEMASONRY: A Revealing Look at the Spiritual Side

By Carl Teichrib

Thus saith the Lord the King of Israel, and his redeemer the LORD of hosts; I am the first, and I am the last; and beside me there is no God. . . . Is there a God beside me? yea, there is no God; I know not any. (Isaiah 44:6,8)

Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. (John 14:6)

I am Alpha and Omega, the beginning and the end, the first and the last.—Jesus (Revelation 22:13)

Warning bells sounded in my head. What have you been accused of? The setting was simple; a near-empty restaurant in a sleepy prairie town with two respected community members across the table. I knew what they wanted: my involvement in a local organization, for I had been approached numerous times about joining. As an energetic young man in my mid-20s and very involved in the community, I was a perfect candidate . . . so I was told.

Similar to other conversations, it was evident my dinner hosts were trying to explain something without actually telling me anything. Nudge-nudge, wink-wink, but never getting to the point; it was a sales pitch cloaked in ambiguity.

It would be beneficial for you to join, I was told. We make good men better, I was promised. They waxed on about a legacy, doing good work, and having a sense of camaraderie, and the importance of regular meetings. And it all took place in the “building-with-no-windows.”

More meetings? Between family, church, and a host of activities attached to my workplace, my life was busy enough without adding more. Yet these men believed it would be important for me to become a Freemason. So I listened to repetitious non-explanations and interjected where I could.

“Is your group political?” I asked, knowing the answer from previous chats. No.

“Religious?” No.

“Ok, then what are you about?” My query was an open door.

Chairs shifted as they glanced at each other and then back to me. The silence was palpable. And then the hammer dropped.

“We’re not Satanists.” It was said so matter-of-factually, as if it were a normal response when at a loss for something to say. But for me, it was as if a lightening bolt had been shot through a dense fog. Where did this come from?

The thought had never entered my mind, and there was nothing I could correlate this statement to. I was stunned.

Were my dinner colleagues trying to dispel rumors or alleviate fears—but of what? Why say something so outrageous?

In retrospect, they were probably acting preemptively. The year was 1991, before the public had access to the Internet, and television documentaries on the subject were unheard of. If fears of rumors existed, it didn’t stem from the information battleground we experience today. Rather, my board members would have likely viewed it as emanating from a church context. This was what they were probably trying to dispel.

Compelled by the Satan-bomb to find out what the Lodge was about, but not wanting to join, I determined to obtain their rituals and philosophical texts. Books examining and critiquing the Lodge had already been published, but I didn’t know this at the time. What I did know was that a body of internal literature existed. Thus began a quest to collect the texts and materials of the Lodge. Along the way, I talked with current Masons, probed into community archives, and studied the subject.

Interpretations

Freemasonry has long been called a secret society. But this is a misnomer. Properly defined, a secret society is an organization that intentionally remains unknown to all outside of the closed group. Not so with the Lodge. Its existence and the location of its buildings are public knowledge. Moreover, the Craft’s internal secrets of recognition—its grips, signs, and symbols—have long been publicly circulated. Likewise with its ritualistic texts, constitutions and monitors, handbooks and memorization aids, commentaries, encyclopedias, works of history and jurisprudence, and the writings of its scholars and philosophers.

Foster Bailey, who was a Masonic lecturer and the National Secretary of the Theosophical Society, made this statement:

There is little that is not known today about the Masonic work, and nothing that cannot be discovered by anyone who diligently seeks it.1

Others have said similar things.

However, hints of a deeper reality—a spiritual interest—cannot be overlooked. Bernard E. Jones’ Freemasons’ Guide and Compendium points to religious underpinnings.2 And Bailey’s book, The Spirit of Masonry, is devoted to the spiritual endeavor pulsing within the Craft. Others have asserted similar connections between religious philosophy and Freemasonry.

This spiritual association is a point of contention within the Lodge itself. Is it essentially religious and spiritual in nature, or is it something else?

Upfront, it must be noted that Masonry does not have an authoritative text to offer clarification in the way many religions and some ideologies do. Using religion as a comparison, Christianity has the Old and New Testament, Judaism the Torah and Talmud, Islam the Quran, and Hinduism builds on the Vedas. But a Masonic scriptural authority does not exist. Grand Lodge constitutions and monitors offer an official look into the workings of the Lodge, including duties and principles and explanations—with references to the “Great Architect of the Universe” and the Bible—but they lack deeper analysis.

Where does the Mason receive knowledge of the Craft’s meaning? Primarily from three sources: Grand Lodge constitutions and monitors, the writings of Masonic philosophers, and the individual’s experiences within the Lodge. Personally gleaning from his own observations and study, the Mason legitimately asserts that every man interprets Freemasonry in his own way.

Herein we have a dilemma: The claims of Freemasonry are many and diverse from within the Brotherhood itself. Regarding spirituality, two conflicting positions are often encountered:

The Craft is only a beneficial and benign society, a place for good deeds and self-improvement. It is a moral society.

Good deeds and moral lessons are part of the experience, but the Craft carries a deeper spiritual meaning and religiously oriented message.

How will we know what the Craft is about if, after hearing opposing sides from the Brotherhood, we discover everything is subjective?

This leads to an observation I’ve made when discussing this religious-spiritual identity problem with Freemasons: Local Masons and the visible voice of the Lodge, public announcements and openly distributed literature, inevitably proclaim the first position—it is a moral and benevolent body with no religious or spiritual meaning.

Conversely, men who have achieved significant stature within the organization, such as a Sovereign Grand Commander of the Supreme Council, or who are recognized as noted philosophers or historians within the Craft, are quicker to admit the second position.

Returning to the subjective nature of interpretation, that it rests upon individual observations and study, I was compelled to accept this ruling. I chose, therefore, to interpret the Craft through the second group and not the local Mason whose experience has been narrower. While experience plays an important role in shaping that person’s understanding of the Lodge as an individual, it has little bearing on deciphering the broader meaning and purpose of the Craft.

Manly P. Hall, arguably one of the most important Masonic thinkers of the last century, recognized the divide within Freemasonry:

In fact, there are actually blocs among the brethren who would divorce Masonry from both philosophy and religion at all cost. If, however, we search the writings of eminent Masons, we find a unanimity of viewpoint, namely, that Masonry is a religious and philosophical body.3

To discover the philosophical and spiritual fabric of Freemasonry, we must turn to the voices that have shaped it and who have invested their lives in its application.

—In Their Own Words—

Religious Universalism

Henry C. Clausen, Clausen’s Commentaries on Morals and Dogma (The Supreme Council, 33°, Ancient and Accepted Scottish Rite of Freemasonry, Southern Jurisdiction, USA, 1974)—

[T]he One Supreme God has been known by many names to many races of men. The Sumerians, the Egyptians, the Medes and Persians, the Hebrew Kabalists, the Druids and Norsemen, the Brahmans, the Moslems, the Buddhists and the North American Indians all believed in God as the One Supreme Ruler and Creator of the Universe. This belief, held by the earliest guilds of operative masonry nearly six thousand years ago, is the same belief held by modern Freemasonry today. (p. 161)

Melvin M. Johnson, Universality of Freemasonry (The Masonic Service Association, 1957)—

Masonry is not Christian; nor is it Mohammedan nor Jewish nor to be classified by the name of any other sect. The power which has held it together, the chemical which has caused its growth, the central doctrine which makes it unique, is the opportunity it affords men of every faith, happily to kneel together at the same Altar, each in worship of the God he reveres, under the universal name of Great Architect of the Universe. (Forward)

[Regarding religious universalism] Thus, and thus only, can we furnish to the world at large a common base upon which all civilized mankind may unite. (p. 10)

Joseph Fort Newton, The Builders: A Story and Study of Masonry (The Torch Press, 1914/1916)—

It is true that Masonry is not a religion, but it is Religion, a worship in which all good men may unite, that each may share the faith of all. (p. 250-251)

Albert G. Mackey, A Text Book of Masonic Jurisprudence (Redding and Company, 1859)—

Masonry requires only a belief in the Supreme Architect of the universe. . . . Masons are only expected to be of that religion in which all men agree, leaving their particular opinions to themselves . . . the Christian and the Jew, the Mohammedan and the Brahmin, are permitted to unite around our common altar, and Masonry becomes, in practice as well as in theory, universal. The truth is, that Masonry is undoubtedly a religious institution—its religion being of that universal kind in which all men agree, and which, handed down through a long succession of ages, from that ancient priesthood who first taught it, embraced the great tenets of the existence of God and the immortality of the soul. (pp. 95-96)

Allen E. Roberts, The Craft and Its Symbols: Opening the Door to Masonic Symbolism (Macoy Publishing and Masonic Supply Company, 1974)—

Freemasonry calls God “The Great Architect of the Universe.” This is the Freemason’s special name for God, because He is universal. He belongs to all men regardless of their religious persuasion. All wise men acknowledge His authority. In his private devotions a Mason will pray to Jehovah, Mohammed, Allah, Jesus, or the Deity of his choice. In a Masonic Lodge, however, the Mason will find the name of his Deity within the Great Architect of the Universe. (p. 6)

Albert Pike, Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry (The Supreme Council of the Southern Jurisdiction, A.A.S.R. USA, 1871/1944)—

The Holy Bible, Square, and Compasses, are not only styled the Great Lights of Masonry, but they are also technically called the Furniture of the Lodge . . . The Bible is an indispensable part of the furniture of a Christian Lodge, only because it is the sacred book of the Christian religion. The Hebrew Pentateuch in a Hebrew Lodge, and the Koran in a Mohammedan one, belong on the Altar; and one of these, and the Square and Compass, properly understood, are the Great Lights by which a Mason must walk and work. (p. 11)

Masonry, around whose altars the Christian, the Hebrew, the Moslem, the Brahmin, the followers of Confucius and Zoroaster, can assemble as brethren and unite in prayer to the one God who is above all the Baalim. (p. 226)

[Masonry] reverences all the great reformers. It sees in Moses, the Lawgiver of the Jews, in Confucius and Zoroaster, in Jesus of Nazareth, and in the Arabian Iconoclast, Great Teachers of Morality, and Eminent Reformers, if no more: and allows every brother of the Order to assign to each such higher and even Divine Character as his Creed and Truth require.

Thus Masonry disbelieves no truth, and teaches unbelief in no creed, except so far as such creed may lower its lofty estimate of the Deity. (p. 525)

Manly P. Hall, The Lost Keys of Freemasonry (Macoy Publishing and Masonic Supply Company, 1923/1954). Note: Hall wrote this before becoming a Mason. After joining, Hall ascended to become a recognized authority within the Craft—

No true Mason is creed-bound. He realizes with the divine illumination of his lodge that as a Mason his religion must be universal: Christ, Buddha or Mohammed, the name means little, for he recognizes only the light and not the bearer. He worships at every shrine, bows before every altar, whether in temple, mosque or cathedral, realizing with his truer understanding the oneness of all spiritual truth . . . No true Mason can be narrow, for his Lodge is the divine expression of all broadness. (p. 65)

Foster Bailey, The Spirit of Freemasonry (Lucis Trust, 1957/1996)—

Is it not possible from a contemplation of this side of Masonic teaching that it may provide all that is necessary for the formulation of a universal religion? May it not be true, as has been said, that if all religions and Scriptures were blotted out and only Masonry were left in the world we could still recover the great plan of salvation? Most earnestly should all true Masons consider the point . . .

The study of this position will reveal to any earnest Mason that if Masonry is ever to achieve this ideal it will be impossible for him to be against any man or any religion. He will be for all true seekers and light, no matter what their race or creed. (p. 109)

Spiritual Applications

Allen E. Roberts, The Craft and Its Symbols: Opening the Door to Masonic Symbolism (Macoy Publishing and Masonic Supply Company, 1974)—

[Regarding the Entered Apprentice Degree] You have entered a new world. Symbolically and spiritually you have been reborn. This started the moment you were prepared to become a Freemason. (p. 3)

W.L. Wilmshurst, The Meaning of Masonry (Gramercy Books, 1980)—

The Ceremony of our first degree, then, is a swift and comprehensive portrayal of the entrance of all men into, first, physical life, and second, into spiritual life; and as we extend congratulations when a child is born into the world, so also we receive with acclamation the candidate for Masonry who, symbolically, is seeking his spiritual rebirth. (p. 35)

Henry C. Clausen, Emergence of the Mystical (Ancient and Accepted Scottish Rite of Freemasonry, 1981)—

[S]cience and religion will be welded into a unified exponent of an overriding spiritual power . . . The theme in essence is that the revelations of Eastern mysticism and the discoveries of modern science support the Masonic and Scottish Rite beliefs and teachings. (p. xi)

Science and philosophy, especially when linked through mysticism, have yet to conquer ignorance and superstition. Victory, however, appears on the horizon. Laboratory and library, science and philosophy . . .outstanding technicians and theologians are now uniting as advocates of man’s unique quality, his immortal soul and ever expanding soul.” (p. 92).

Manly P. Hall, The Lost Keys of Freemasonry (Macoy Publishing and Masonic Supply Company, 1923/1954)—

Yet if the so-called secrets of Freemasonry were shouted from the housetops, the Fraternity would be absolutely safe; for certain spiritual qualities are necessary before the real Masonic secrets can be understood by the brethren themselves. (p. 69)

Foster Bailey, The Spirit of Freemasonry (Lucis Trust, 1957/1996)—

Masonry is a quest. Not a material quest, but a spiritual quest, a mystic quest. Not only an individual quest, although as individuals we strive to learn and achieve, but basically a group quest. (p. 122)

George H. Steinmetz, The Royal Arch: Its Hidden Meaning (Macoy Publishing and Masonic Supply Company, 1946)—

“Here is the PRINCIPAL SECRET of Royal Arch Masonry, or for that mater, ALL MASONRY. The supreme fact concerning man’s being. That the physical and mental are but passing phases of his evolution toward perfection, that basically and intrinsically he is inherently and OF NECESSITY, if he actually be in the image and likeness of his Creator, ESSENTIALLY A SPIRITUAL BEING!” (p. 73, capitals in original)

The Secret of Human Ascension

W. L. Wilmshurst, The Meaning of Masonry (Gramercy Books, 1980)—

[I]t is clear, therefore, that from grade to grade the candidate is being led from an old to an entirely new quality of life. He begins his Masonic career as the natural man; he ends it by becoming through its discipline, a regenerated perfected man. To attain this transmutation, this metamorphosis of himself, he is taught first to purify and subdue his sensual nature; then to purify and develop his mental nature; and finally, by utter surrender of his old life and losing his soul to save it, he rises from the dead a Master, a just man made perfect. (p. 46)

This—the evolution of man into superman—was always the purpose of the ancient Mysteries, and the real purpose behind modern Masonry is, not the social and charitable purpose to which so much attention is paid, but the expediting of the spiritual evolution of those who aspire to perfect their own nature and transform it into a more god-like quality. And this is a definite science, a royal art. (p. 47)

George H. Steinmetz, The Royal Arch: Its Hidden Meaning (Macoy Publishing and Masonic Supply Company, 1946)—

[W]hen the Master of the Lodge has completed his term of office, the square, emblematic of the COMPLETE MAN is taken from him and he is presented the jewel of a Past Master, a compass open to sixty degrees, symbol of the PERFECT MAN. This is placed upon a quadrant to emphasize the thirty degrees which he has progressed from the ninety degree right angle of the square to the sixty degree angle of the equilateral triangle, of which the compasses are but a substitute. It is symbolic of his ‘REBIRTH’ on the spiritual plane. (pp. 54-55, capitals in original)

MAN IS IMPELLED TOWARD PERFECTION! There is that within man—his inner-most divinity—which informs him of the possibility of attaining completeness of being and urges him on to strive for that attainment. (p. 84, capitals in original)

[Regarding the Royal Arch symbolism] Constant, repetitious reminder that man is divine and that the place to seek that divinity is WITHIN HIMSELF! (p. 123, capitals in original)

Foster Bailey, The Spirit of Masonry (Lucis Trust, 1957/1996)—

Masonry, therefore, is not only a system of morality, inculcating the highest ethics through which result, if followed, the conscious unfolding of divinity, but it is also a great dramatic presentation of regeneration. It portrays the recovery of man’s hidden divinity and it bringing forth into the light; it pictures the raising of man from his fallen estate to Heaven, and it demonstrates, through which is enacted in the work of the lodge, the power to achieve perfection latent in every man. (p. 105)

J.D. Buck, Mystic Masonry and the Greater Mysteries of Antiquity (Regan Publishing, 1925)—

It is far more important that men should strive to become Christs than that they should believe that Jesus was Christ. If the Christ-state can be attained by but one human being during the whole evolution of the race, then the evolution of man is a farce and human perfection an impossibility… Jesus is no less Divine because all men may reach the same Divine perfection. (p. 62)

Manly P. Hall, The Lost Keys of Freemasonry (Macoy Publishing and Masonic Supply Company, 1923/1954)—

Man is a god in the making, and as in the mystic myths of Egypt, on the potter’s wheel he is being molded. When his light shines out to lift and preserve all things, he receives the triple crown of godhood, and joins that throng of Master Masons who, in their robes of Blue and Gold, are seeking to dispel the darkness of night with the triple light of the Masonic Lodge. (p. 92)

Wrestling with the issue of Masonry, religion, and spirituality reveals two important points:

It demonstrates that the Lodge and its teachings represent much more than just “making good men better,” and that this statement is a type of window-dressing obscuring the bigger spiritual picture.

The Christian man, that is, the person who holds to the exclusivity of Jesus Christ and His grace and mercy—the gift of salvation by faith and not by works, “that any man should boast”—finds himself in contradiction to the secretive-spiritual teachings of the Craft; that man can attain perfection and obtain divinity through the works (rituals and degrees) of the Lodge.

Perfection in the Lodge

The use of the word “perfection” is found throughout Freemasonry. For example, in the Scottish Rite, the combined degrees of 4 to 14 are called the “Lodge of Perfection,” and Degree 5 is labeled “Perfect Master.”

Henry C. Clausen, the former Sovereign Grand Commander of the Supreme Council (1969-1985), Southern Jurisdiction of the Scottish Rite, provides commentary on the fifth degree. Notice the connection between what we create—the works of our hands and what we do—and the subsequent attainment of immortality and our highest spiritual enlightenment:

The setting and symbolic color for this Degree remind us that while we die in sin we may revive in virtue. We therefore always should act with regard to justice, equity, honesty and integrity and reaffirm our abiding belief in the immortality of the soul. Thus, we symbolically raise the departed from the coffin and place him at the holy altar as a Perfect Master . . . The universe is created continually. As we participate in the process we partake of the Creator—the Divine of God. This participation as co-Creator is itself a form of man’s immortality regardless of whether, as we believe, his spirit survives the body. We exist and create. Being greater than self is man’s true destiny, dignity and grandeur.

Man’s will to believe in something greater than self is the springboard from which we can touch the Divine. Talk with men of faith. Read the books that tell of spiritual achievements. Meditate as you gaze at the stars of the first magnitude. Then you, too, may attain that conclusive spiritual revelation which is the highest human development.4

When the Mason enters the 14th level of the Scottish Rite, Southern Jurisdiction, he has attained the degree of the Perfect Elu, or the Grand Elect Perfect and Sublime Mason in the Canadian division. Speaking to this degree, Clausen tells us:

We press on toward the unattainable, yet more nearly approaching perfect truth . . . Our future well-being depends on how we perform in this life.5

Albert Pike, who was Sovereign Grand Commander of the Southern Jurisdiction for 32 years starting in 1859 and had a hand in writing the Scottish Rite rituals, provides some philosophical background to the 14th degree:

[Masonry] is the universal, eternal, immutable religion, such as God planted it in the heart of universal humanity. No creed has ever been long-lived that was not built on this foundation. It is the base, and they are the superstructure . . . The ministers of this religion are all Masons who comprehend it and are devoted to it; its sacrifices to God are good works, the sacrifices of the base and disorderly passions, the offering up of self-interest on the altar of humanity, and perpetual efforts to attain to all the moral perfection of which man is capable.6

Many other instances of perfection crop up in the family of Masonic societies. In the Egyptian Rite, we find the Rite of Perfect Initiates, in the Irish branch, we discover the Perfect Irish Master, and in the Order of Noachites, we find the Perfect Prussian. In Rennes, France, there existed a Lodge of Perfect Union, and in 1754, a Masonic oriented lodge was set up in the College of Jesuits of Clermont, in Paris, known as the Rite of Perfection. In Germany, the degree of Perfection was the last in the now-defunct Rite of Fessler. Moreover, when Adam Weishaupt formed his independent body—known as the Order of Illuminati at Bavaria—it was first called the Perfectionists.7

Today, a number of Masonic lodges have “perfection” in their name. In Calgary, Alberta, you can find Perfection Lodge #9. Perfection Lodge #75 is in New Westminster, British Columbia. Jacksonville, Florida is home to Perfection Lodge #11, and Perfection Lodge can be found in Framingham, Massachusetts.

Going beyond the naming of lodges, Masonic symbolism speaks to something more ubiquitous within the Craft. Here, symbols meant to convey perfection and perfectibility are found across the Masonic landscape. One example is the rough and perfect Ashlar: A stone block which is first unfinished, and then, through the work of Freemasonry, emerges perfect and ready for use. Historian Albert Mackey describes it this way.

The Rough Ashlar, or stone in its rude and unpolished condition, in emblematic of man in his natural state—ignorant, uncultivated, and vicious. But when education has exerted its wholesome influence in expanding his intellect, restraining his passions, and purifying his life, he then is represented by the Perfect Ashlar, which, under the skillful hands of the workmen, has been smoothed, and squared, and fitted for its place in the building.8

The non-Mason is the Rough Ashlar, but once he enters the Lodge and is shaped by the rituals and educated in Masonic philosophy, this individual is made new and perfected in the task of what is called the “Great Work.” Sometimes the ashlar is pictured as a single stone being hewn or chiseled, but more often it’s two stones side-by-side: the rough and the perfect. The Masonic Trestle Board too is symbolic of perfection. Allen E. Roberts tells us in The Craft and Its Symbols:

The Trestle Board, used by the master workman to draw his designs upon, is a symbol of perfection. It is symbolically a spiritual board on which a man should lay out his plans to build his ‘living stones’ into a Temple to the Great Architect of the Universe.9

Other symbols employed in Freemasonry have a meaning of perfection, including the square and compass, the jewel of the York Rite’s Past Master, the Equilateral Triangle, the level and the plumb, the ruler with 24 divisions, and the Lambskin Apron worn by all men of the Lodge. George H. Steinmetz reminds the Masonic traveler:

All the symbology of Freemasonry depicts man’s journey back to his lost perfection is intended to assist him to accelerate his progress by teaching him how to more quickly accomplish his purpose.10

So what is this “perfection” that the Craft speaks so much about? It is the attempt through good works, rituals and obligations, and Masonic education to be spiritually perfected through one’s own striving. This is spiritual alchemy: the attempt to transform one’s spiritual imperfection through the science of mysticism and thus be re-forged as a new and perfected being.

Henry C. Clausen explains:

If you follow the true path of Scottish Rite perfection, with an unshakable faith in a Supreme power, you will go from the darkness of slavery into the dazzling, holy light of freedom.11

Clausen continues:

The Scottish Rite teaches its members how to spell “God” with the right blocks. That truly is the great relevance of Scottish Rite Masonry in the modern world. We teach our initiates there are available for the mind of man vast spiritual forces, vital spiritual powers.

Similarly, we in the Scottish Rite can find in our inner selves a refuge from external distractions and evils, just as peace and quiet are found at the eye of a hurricane. There the sun shines and birds fly. Put your trust in your own inherent capacities.

Buddha attained his own enlightenment and said to his followers: “Be a lamp unto your own feet; do not seek outside yourself.”12

Chalmers I. Paton, in his book Freemasonry: Its Symbolism, Religious Nature and Law of Perfection, tells us that:

Freemasonry itself is symbolic of the highest possible perfection of mankind, and to this its great aim is to contribute; with a view to this object all its teachings are framed.13

J.D. Buck put it this way:

It is far more important that men should strive to become Christs than that they should believe that Jesus was Christ. . . . Jesus is no less Divine because all men may reach the same Divine perfection.14

For the Christian, we know through God’s Word that we are incapable of saving or perfecting ourselves: “For all have sinned, and come short of the glory of God” (Romans 3:23).

Furthermore, Psalm 14 tells us that there is no one who does good, that all mankind is together corrupt, and that all have turned aside from God. Ecclesiastes 7:20 tells us; “For there is not a just man upon earth, that doeth good, sinneth not.”

Scripture informs us that we must be perfect, yet that we are incapable of such a lofty goal. In Matthew 5, we find the standard for perfection, Jesus Christ, telling us we too must be perfect, “even as your Father, which is in heaven is perfect” (Matthew 5:48). How is this possible?

Hebrews 10 informs us that Jesus Christ, as both the High Priest and sacrificial Lamb, completed this task of perfecting on our behalf—making us holy before God: “For by one offering he hath perfected for ever them that are sanctified” (Hebrews 10:14).

Consider the wonderful words of Ephesians 2:4-10:

But God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) and hath raised us up together, and made us sit together in heavenly places in Christ Jesus: that in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus. For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.

Also, consider how the apostle Paul relates perfection and Jesus Christ in his letter to the Philippians. Here, Paul recognizes that his Savior is the one who perfects, and that Paul himself must continue the race as a believer, knowing that Christ Jesus is He who completes everything.

Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus. (Philippians 3:12-14)

When we examine the Lodge and explore its mystical quest to achieve perfection, and contrast this to the saving grace of Jesus Christ, we realize that a fork in the road is before us: Either trust Jesus Christ as the one who perfects and finishes or attempt to achieve the impossible—perfect ourselves. For the Mason, he must perfect himself.

The man, therefore, who joins Freemasonry under the pretense that “we make good men better” places himself in a most difficult position where man is ascribed to be God and thereby able to perfect himself through his own efforts. We have, in effect, another gospel that excludes the Cross and leaves man to seek after his own devices. Hence, the souls of all involved may be imperiled by a human method that cannot save.

Conclusion

While this book is just an introduction to the inner spiritual workings of Freemasonry, I believe it provides enough information to show that Scripture runs counter to the ideas of the Lodge and Freemasonry, which seeks mystical perfection through its own works, making it an avenue that delivers the antithesis of the Gospel message of Jesus Christ.

To order copies of  FREEMASONRY: A Revealing Look at the Spiritual Side, click here. 

Endnotes:
1.Foster Bailey, The Spirit of Masonry (London, UK: Lucis Press, 1957/1996), p. 77.
2. Bernard E. Jones, Freemason’s Guide and Compendium (Cumberland House), p. 282.
3. Manly P. Hall, Lectures on Ancient Philosophy (Philosophical Research Society, 1929/1984), p. 434.
4. Henry C. Clausen, Clausen’s Commentaries on Morals and Dogma (The Supreme Council, 33, Ancient and Accepted Scottish Rite of Freemasonry, Southern Jurisdiction, USA, 1974), pp. 24-26. Note: page 25 is a full-page color picture, thus the text flows from pages 24 to 26.
5. Ibid., p. 71.
6. Albert Pike, Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry (The Supreme Council, 33, Ancient and Accepted Scottish Rite of Freemasonry, Southern Jurisdiction, USA, 1871/1944), p. 219.
7. For the list of “perfect” rites and lodges, see Albert G. Mackey, An Encyclopedia of Freemasonry, Volume II (The Masonic History Company, 1925), pp. 554-555.
8. Albert Mackey, An Encyclopedia of Freemasonry, Volume I, p. 81.
9. Allen E. Roberts, The Craft and Its Symbols: Opening the Door to Masonic Symbols (Macoy Publishing and Masonic Supply Company, 1974), p. 35.
10. George H. Steinmetz, The Royal Arch: Its Hidden Meaning (Macoy Publishing and Masonic Supply Company, 1946), p. 53.
11. Henry C. Clausen, Emergence of the Mystical (The Supreme Council, 33, Ancient and Accepted Scottish Rite of Freemasonry, Southern Jurisdiction, USA, 1981), p. 82.
12. Ibid., pp. 76-77.
13. Chalmers I. Paton, Freemasonry: Its Symbolism, Religious Nature and Law of Perfection (Reeves and Turner, 1873), p. 1.
14. J.D. Buck, Mystic Masonry and the Greater Mysteries of Antiquity (Regan Publishing, 1925), p. 62.

To order copies of  FREEMASONRY: A Revealing Look at the Spiritual Side, click here. 

LIGHTHOUSE TRAILS 2016 YEAR IN REVIEW – PART 1 – TOP 10 LETTERS TO THE EDITOR

Every year around this time, Lighthouse Trails presents its Year in Review. Over the next few days, we will be posting our top stories from different categories from 2016. This is an opportunity to read stories you may have missed and also to get a wide-lens glance at important things happening in the church and the world from a discernment and biblical point of view. As always, our primary focus at Lighthouse Trails is the Gospel. We hope this Year in Review will point readers to that very message.

YEAR IN REVIEW – Part 1 – Top 10 Letters to the Editor

 1/Letter to the Editor: Open Letter to Anne Graham Lotz Regarding Circle Maker
Dear Anne,

I have always regarded you as a very spiritual woman, but when I read that you had bought into the heresy found in the book The Circle Maker, I thought to myself, how could she be so deceived?

The Bible says in 1 John 4: “Beloved, believe not every spirit, but try the spirits, whether they are of God, because many false prophets are come into the world.”

If you were to type into a search engine  “The Circle Maker” you would find what I, a layman, found out about this book and this “new way” of praying.

2/Letter to the Editor: My Mother is Doing Reiki and Communicating with “Angels”!

My mother says she prays to “Jesus” before doing Reiki.  When she said that, I knew I couldn’t keep ignoring it and decided I needed to really look into Reiki and share my faith (she knows I’m a Christian—thus telling me Reiki is OK for me because she prays to Jesus; but I don’t think she saw much distinction in our beliefs and said her Reiki teacher used to be a female minister).  She does not believe in the Bible or most of it anyway, nor Jesus’ deity, but rather He came to point the way to God.  To me, of course, this just doesn’t make any logical sense for so many reasons (I told her those reasons), but she is so deceived she can’t see reason.

3/Letter to the Editors: Why Aren’t People Seeing What We See?

I have been admonished by a number a people that I am wrong,  just want to be right, question why I am worrying about what others do, or am too extreme or pharisaical (by some believers that are far more mature and Bible literate than I am). I have been told to stop looking on the Internet because that is unreliable and have been laughed at for doing so. My former pastor even told me to stop.

My Christian friends are constantly posting on Facebook about Bethel, contemplative prayer, or blatant New Age stuff as well as Joyce Meyer, Joel Osteen, and Hillsong. Very few seem to be concerned about all the strange manifestations and theology coming out of Bethel or that contemplative prayer is not something most of us ever heard about or practiced until a few years ago, yet they are OK with it.

4/Letter to the Editor: Concerns About Erwin Lutzer

I wanted to let you know that I happened to listen to an online YouTube message from Erwin Lutzer yesterday that was an overview of his life.1 Well, I was shocked to hear him say he went to Loyola University!!!! [see YouTube link below; also: https://logoi.org/authors/erwin-lutzer/?___store=en]. It was after his graduation from Dallas Seminary, but still, he did not offer an apology for not knowing he should stay out of Catholicism back when he was young, no, he said it just as if it was a good university to go to!!! I was stunned, as I had always thought Moody Bible was separate from Catholicism, and the very name of Loyola screams Jesuit Catholicism, the worst of the worst of Catholicism! Anyway, I thought it might be worth noting in your articles about how Moody Bible Institute is going Contemplative, and it may help you to maybe understand why his response to your warning e-mails to him was to love all of the brethren.

5/Letter to the Editor: Trying to Warn Our Grown Children . . . And Letter to Our Pastor Goes Unanswered

We are especially concerned because our talented, zealous adult children are, to some degree or another, caught up in following Bethel and Hillsong worship and practices. So far as I know, none are practicing ‘contemplative’ prayer, but other occult practices are subtly mixed in with their schools of worship and ‘supernatural’ ministries. We prepared a notebook for each of our children and their spouses where we downloaded and printed Warren Smith’s Reinventing Jesus Christ (now titled False Christ Coming: Does Anybody Care?) back in late 2006 or early 2007 – probably just before we discovered Lighthouse Trails. I think they mostly stuck the notebooks under the bed or somewhere obscure.

6/Letter to the Editor: Her Father Left Her a Legacy of Discernment

I have been so blessed to come from a Christian heritage where standing up for the truth meant you ended up being almost on an island.  My own dear father was a layman who reported the truth over 50 years ago and was attacked for it so many times and yet, what he shared then is all coming to light now.  He at one time was setting up crusades for Billy Graham and had to resign as he saw what was happening with their alignment with the Catholic church. Dad had spent his early years in the service and due to his abilities went under cover for the Army and found while doing so, the information on the Illuminati and all the connections of its plans. He did such research in order to share with those who were unaware to prepare them for what was coming.  He also was the only white man invited to speak at so many black churches in Philadelphia at the conferences because of his knowledge and love for them as brothers in Christ and yet, he was not a pastor but a layman.

7/Letter to the Editor From Japan: After An Unusual Childhood Surrounded by Mysticism, She Finds the Truth

You may think of Buddhism and Shinto religion when you hear the word Japan, but my background is quite unusual in that my mother was hugely influenced by the QUAKERS when she was a teenager, because of the Quaker Girls School that she went to from 13 to 19, which gave her silent worship opportunities every single morning. She then went on to become very much into metaphysics and western philosophy. She would often sit quietly doing nothing when I was a child, and she would tell me that Jesus was one of those people who had psychic powers to heal the sick. But I was little and I had no idea what kind of thing my mother was trying to convey or teach to me.

8/Letter to the Editor from a Former Young Life Leader: “My biblical background was considered a liability instead of a blessing.”

Having joined the staff after high school with the purpose of working with teens, I soon began to notice the compromises creeping in and no one else seemed to be concerned. It all came to a head when I took a stand and insisted I attend a retreat they had planned with the local [Catholic] Abbey before permitting my Campaigners to go. That, in itself, caused a major problem. After attending and taking my stand, it was apparent that my biblical background was considered a liability instead of a blessing. Over many days of discussion, I finally had to offer my resignation as I felt I could not agree with the ecumenical direction Young Life was taking by aligning itself with a Catholic fellowship.

That was many years ago, and it is sad to realize how so much compromising was happening then long before the flood of what is taking place today. Satan has been busy, and the standing for the truth has turned into a determent rather than a badge of honor.

9/Letter to the Editor: Friend’s Church Bringing in “Praying in Color” – A Disguised Vehicle for Contemplative Prayer

A friend of mine texted me to ask if I had heard of “praying in color.”  She included the following website: www.prayingincolor.com.  Immediately, I knew that this was not of God.  I perused the website and was not surprised that this is rooted and grounded in Hinduism, Catholicism, visualization, and mysticism.  Apparently, one of the leaders at my friend’s church is introducing this to the congregation.  My friend knew something wasn’t right or biblical about this.  The leader explained to the congregation that she had gone to a seminar on “praying in color” and was so taken in by it that she is inviting a “praying in color” coach to do a seminar at her church.  This is not the first time that this leader has introduced false teaching to the congregation (i.e. Rick Warren, Purpose Driven Life).

10/Letter to the Editor: Serious Concerns Over Beth Moore’s New Series, “Entrusted”

My small Southern Baptist church recently finished Beth Moore’s “Entrusted” series which includes articles from her daughter Melissa Moore.  Not having experienced Beth Moore I wanted to give her the benefit of the doubt.  Being informed by Lighthouse Trails and other discernment websites, I approached the class with a good deal of wariness.  I love Beth and Melissa Moore as sisters in Christ.  I was hoping to find nothing of concern in “Entrusted.”  This was not the case.  Following are some of my concerns.

Commentary: What Do Hitler, Alice Bailey, and Replacement Theology Adherents Have in Common?

By Philip Gray
Free-lance writer and contender of the faith

What Do Hitler, Alice Bailey, and Replacement Theology Adherents Have in Common? Basically, the answer to that question is that in all three cases, they reject the Jews as God’s chosen people. Those who embrace Replacement Theology probably don’t realize that the thinking behind Replacement Theology is some of the thinking behind occultist Alice Bailey as well as Hitler when it comes to the Jews. Now we are not saying that people who adhere to Replacement Theology would want to kill the Jews as Hitler did; but Replacement Theology adherents need to understand that behind this view of the Jews lies a far more sinister aspect. Satan hates the Jews (partly because he knows God will use them in the culmination of things in the last days to end Satan’s days). That view of the Jews can start “innocently” by saying the Jews and Israel are no longer significant with regard to Bible prophecy. But it is not a far step from that thinking to anti-Semitism. Let’s just take a brief look at Alice Bailey and then Adolph Hitler and see what they thought about the Jews:

Alice Bailey

Alice Bailey

Consider these statements by Alice Bailey in her book The Externalization of the Hierarchy.

The force emanating from that section of humanity which is found in every part of the world and which we call the Jewish people. What I say here has no specific reference to any individual; I am considering the world problem, centering around the Jews as a whole. . .  The Jew, down the ages, has insisted upon being separated from all other races but he brought over from the previous system the knowledge (necessary then but obsolete now) that his race was the “chosen people.” The “Wandering Jew” has wandered from System One to this where he must learn the lesson of absorption and cease his wandering. He has insisted upon racial purity . . . this insistence has been carried down the ages . . . When humanity has solved the Jewish problem (with the understanding cooperation of the Jew) and overcome ancient antipathies and hatreds, it will do so by fusing the problem in one vast humanitarian situation. When that happens, the problem will be rapidly solved and one of the major difficulties will disappear off the face of the earth. Racial fusion will then be possible. Our earth humanity and the group of human beings who are far more ancient in their origin than we are, will form one humanity and then there will be peace on earth. . . . .

The solution will come, as I said, when the races regard the Jewish problem as a humanitarian problem but also when the Jew does his share of understanding, love and right action. This he does not yet do, speaking racially. He must let go of his own separative tendencies and of his deep sense of persecution. (p.40-42, 1998 edition, Lucis Trust)

As for Hitler, we know without a doubt that he did not consider the Jews God’s “chosen people.” Rather, he wanted to eliminate them from the face of the earth. But where did he come up with this demonic evil idea? While there are different factors involved in the answer to that question, Mike Oppenheimer provides the documentation to show what was perhaps the greatest influence on Hitler and his views about the Jewish people:

Hitler’s ideas about the Aryan race came from the Thule Society. Thule was supposedly a lost island inhabited by an ancient race that were “masters of wisdom” (much like the mythology of Atlantis or Lemuria and the spiritual hierarchy, the White Brotherhood today). Though unseen, they are a superior highly intelligent beings working behind the scenes (as Benjamin Crème states). Hitler believed he was in contact with them and that they gave him power and energy. Through his alleged contacts with this mythical superior race, he believed he was destined to lead the Aryans to rule the world. Hitler’s vision of the world was that Germany would unite the world under his leadership which would last for 1,000 years.

Contance Cumbey, in her book The Hidden Dangers of the Rainbow, summarized Hitler’s path to being Germany’s messianic figure: “While still a very young child, Hitler was initiated into the finer mysteries of the occult. He attended a Benedictine monastery school near his German home. “The occult interests Hitler gained in this school, stayed with him all of his adult life and helped to shape his future spiritual philosophy.” . . .

Hitler, Himmler and Goebbels were Catholic in their background before they indulged themselves into a new spiritual worldview. Occult books were some of Hitler’s favorite reading. It was in the early 1920s Dietrich Eckart introduced Hitler to The Secret Doctrine, by [Helen] Blavatsky. He was taught its secrets by Professor-General Karl Haushofer (Suster), who was a member of the Berlin Lodge of the Vril Society. One of the primary qualifications for one to be admitted to the Vril Society was to have a minimum ability in Blavatsky’s “Secret Doctrine.” Karl Haushofer was alleged to be a master of the secret doctrines espoused by Blavatsky, and it was he who initiated prisoner Adolf Hitler at Landsberg Prison. . . .

Helen Blavatsky

Helen Blavatsky

Cumbey notes: “Hitler rightly believed he had established communication with Lucifer, from whom he openly coveted possession” (Secrets of the Rainbow p.101). It should not surprising to find that he was led to The Secret Doctrine that glorifies Lucifer.

The “Secret Doctrine” held that they originated in Atlantis and that one of the seven Atlantean races was that of the Aryans.” The Aryans were the master-race or supermen of the Atlantean races.” The myth of Aryan superiority was the basis for Hitler’s Nazism and ethnic cleansing of the Jews. . . .

Hitler seemed to have favored Blavatsky’s Secret Doctrine above other books he had. We do know that U.S. Army historians catalogued Hitler’s personal library and found numerous occultic volumes heavily annotated in Hitler’s fancy handwriting. Among the books was one that Hitler often kept by his bedside, the occult standard The Secret Doctrine by Madame Helen P. Blavatsky (Kubizek). (Adolf Hitler, The Occult Messiah, Gerald Suster, 1981).

Blavatsky not only claimed these masters were directing the work of the Theosophical Society but were also guiding the evolution of the human race throughout history. Thus Hitler found his place in the grand scheme of these masters. (“Hitler’s Spiritual Master – Maitreya,” Let Us Reason Ministries)

We can easily say that Helen Blavatsky shared a similar view about the Jews as Alice Bailey. In fact, Bailey probably got at least some of her anti-Semitic views from Blavatsky.  In Blavatsky’s book The Secret Doctrine, she wrote:

Judaism, built solely on Phallic worship, has become one of the latest creeds in Asia, and theologically a religion of hate and malice toward everyone and everything outside themselves. (Blavatsky, H.P.. The Secret Doctrine (Kindle Locations 20502-20503). Chios Classics. Kindle Edition)

Blavatsky also said the Jews were “degenerate in spirituality” (Ibid. Kindle location 15961).

The point of this commentary is to show Christians, especially adherents of Replacement Theology, that occultic influences have worked their way into the church and altered the way Christians think about the Jews, Israel, and  the Word of God. It’s tragic to think about Martin Luther and how he turned against the Jews in a most vehement manner; then Hitler, centuries later, used the sentiments of Luther to convince the German people that the Jews were an inferior people so that he could more easily commit the horrendous atrocities against them. (Foxe’s Book of Martyrs, LT edition, endnote section)

In Mike Oppenheimer’s booklet called Israel: Replacing What God Has Not, he offers some valuable insights. In closing, here are two paragraphs from that booklet:

At a time when a clear and biblically sound understanding of  Bible prophecy is most important, we find the church, paradoxically, having less knowledge of it, especially as it relates directly to Israel.  Most evangelical Christians throughout history have supported the Jews and the modern state of Israel, but things are changing. The church, from its infancy, believed God had a future plan for Israel based on Scripture (Acts 3:19). This plan included the national  restoration of Israel to the same land from which they were eventually  dispersed. As time went on and the church drifted further and further away from her Jewish beginnings, many began to erroneously believe the church had replaced Israel. But in this day and age when we see biblical prophecy being fulfilled on such an unprecedented and unparalleled scale—with God’s continual protection and restoration of the Jews to their land, there should not be those who walk in disbelief with regard to God’s promises. But there are! . . .

God says that we are to bless them and not curse or turn against them. Of the Jew, Paul stated “unto them were committed the oracles of God” (Romans 3:2). Jesus Himself said that “salvation is of the Jews” (John 4:22). And though they have been dispersed throughout the world, God has blessed and prospered them wherever they went. We, therefore, owe a great debt to the Jewish people; and Israel is still Israel and will continue to have a special place in God’s heart and significance in the future of our planet. Remember, God has said of the Jew: “For thus saith the Lord of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye” (Zechariah 2:8).

Thanks to people like Neale Donald Walsch (Conversations with God author), who said in his book that sold millions of copies that Hitler did the Jews a favor by killing them, or people in the emergent church like Tony Campolo and Brian McLaren, who reject the notion that the Jews and Israel have any significance in the present day or the future, people’s (including many evangelicals and other Protestants)  views of the Jews and Israel are fast changing. When you consider how anti-Semitism is growing throughout the world, as Christians, let us ask ourselves, “Are we to think as the world thinks? Are we to think as occultists think?” God forbid.

Related Information:

  Alice Bailey, the Mother of the New Age Movement And Her Plans to “Revitalize” Christianity by Ray Yungen

Oprah Winfrey’s New Age “Christianity” (Part 2) – Neale Donald Walsch, “God,” and Hitler by Warren B. Smith


Lighthouse Trails RSS Feed
**SHOP FOR BOOKS/DVDS**

SEARCH ENTIRE SITE
Categories
Calendar
June 2017
S M T W T F S
« May    
 123
45678910
11121314151617
18192021222324
252627282930  
Archives
Show Buttons
Hide Buttons