A Primer on Occult Philosophy

By:  Bill Crouse

Today the ten­ta­cles of occult phi­los­o­phy embrace every area?of our soci­ety. Police depart­ments request psy­chics to solve?crimes. ?Col­lege stu­dents are addict­ed to fan­ta­sy games (Dungeons?and Drag­ons) which intro­duce them to the world of the occult ?through role-playing.1 Well-known sci­ence fic­tion writ­ers mask?occult doc­trines in their works through pseudo-scientific?language.2 Col­leges and uni­ver­si­ties offer grad­u­ate degrees in?esoteric thought. Occult themes pro­vide pop­u­lar mate­r­i­al for TV?shows and movies. A leader of the wom­en’s move­ment urges her?followers to return to the ancient reli­gions in which female?deities were wor­shiped (witch­craft). Even the Amer­i­can Medical?Society endors­es the search for the “new” pow­ers to aid the?healing process.3

In appar­ent mock­ery of the wan­ing influ­ence of the church,?one occultist in Cal­i­for­nia quipped: “The sec­ond com­ing has?already come – only J. C. did­n’t show up, Satan did.“4 This?current inter­est and growth of occul­tic teach­ing cer­tain­ly gives?evidence that the bright light of the fire of Christian?civilization is burn­ing low. Once again, as in the Dark Ages,?the evil eye of the demon­ic is mov­ing in on us, offering?Satanically inspired substitutes.

This move­ment from light to dark­ness gives solemn testimony?to what hap­pens when the church is intim­i­dat­ed by humanistic?philosophy. Instead of resist­ing, being the “salt of the earth,”?and set­ting the stan­dard for soci­ety and cul­ture, much of the?church at the begin­ning of the twen­ti­eth cen­tu­ry gave up hope in?the bat­tle against mod­ernism. The result was a renewed interest?in prophe­cy and a resolve sim­ply to await the Lord’s return.?This was the moment the Arch­en­e­my had antic­i­pat­ed. He and his?counterfeiting demons moved into this spir­i­tu­al vac­u­um with ideas?spawned dur­ing the “Enlight­en­ment” — but which until then had?had lit­tle influ­ence on the man in the street. Those ideas were?rationalism, the suprema­cy of man, and a denial of the?supernatural or spir­i­tu­al dimen­sion. Under the nur­ture of these?philosophies, sci­ence and tech­nol­o­gy flour­ished. More wealth was?shared by more peo­ple than in any oth­er pre­vi­ous civilization,?but man lost the mean­ing of his human­i­ty and his con­text in the?world. These ideas led to despair, as the philoso­pher Nietzsche?had pre­dict­ed. The denial of a cre­ator and revealed mean­ing led?to a sec­u­lar search for mean­ing. The pen­du­lum then swung in the?opposite direc­tion toward irra­tional answers and the world of the?mind. This set the stage for the cur­rent revival in eastern?religions and occult philosophy.

In the six­ties, young peo­ple rebelled against an?establishment that had giv­en them more knowl­edge (facts) than?ever before in his­to­ry, but no mean­ing. Ratio­nal­is­tic humanism?with its one-dimen­sion­al view of life (all is mate­r­i­al) just did?not seem to account for all of real­i­ty. Today the young gaze?toward the East, which offers a new (to the West­ern mind)?definition of real­i­ty. The pre­sup­po­si­tions of these ancient?Eastern ideas sub­tly con­di­tion peo­ple at all lev­els of our?culture to deny the per­son­al God of the Bible and to accept the?belief that man is inher­ent­ly divine. Because of the deep?penetration of this new occult/mystical way of thinking,5 man?becomes increas­ing­ly pre­pared for the ulti­mate decep­tion – ?Antichrist. Indeed, we now face an encroach­ing occult theocracy?in which occult phi­los­o­phy becomes the foun­da­tion for social?order. Mar­i­lyn Fer­gu­son thor­ough­ly doc­u­ments this in her book,?THE AQUARING CONSPIRACY. The book’s sub­ti­tle is PERSONAL AND?SOCIAL TRANSFORMATION IN THE 1980’S. What she describes in this?book is an ecu­meni­cal move­ment of epic pro­por­tions tak­ing place?among groups of an East­ern bent. This move­ment is called “The?New Age Move­ment,” “The Human Poten­tial Move­ment,” “Cosmic?Humanism,” “Mind Sci­ence,” and “The Aquar­i­an Age.” She describes?the move­ment as a con­spir­a­cy which “is using its widespread?outposts of influ­ence to focus on the dan­ger­ous myths and?mystiques of the old paradigm.…We con­spire against the old,?deadly assumptions.“6 She makes no bones about the fact that the?main ene­my to progress as she defines it is our Judeo-Christian?roots.

One of her more notable obser­va­tions is the impending?mergence of sci­ence and physics with the new age movement.7 For?current proof of this our read­ers need look no fur­ther than OMNI?magazine or SCIENCE DIGEST.8

In the light of this alarm­ing trend two things are needed:
(1) an appraisal of the major tenets of occul­tic phi­los­o­phy and?(2) a means to com­bat it.


The word “occult” comes from the Latin “occul­tus” which?means “con­cealed.” In its usage today, it means “beyond the?bounds of ordi­nary knowl­edge – the mys­te­ri­ous, the con­cealed, or?that which is hid­den from view.” It involves such prac­tices as?magic, div­ina­tion, incan­ta­tions, para­nor­mal expe­ri­ences, and the?so-called expan­sion of con­scious­ness. Brooks Alexan­der of the?Spiritual Coun­ter­feits Project writes that “occultism in all its?forms con­sists of secret tech­niques of consciousness-alteration,?coupled with secret doc­trines which explain the inner mean­ing of?the expe­ri­ences there­by attained.“9 There seem to be four major?ingredients in occult prac­tice and philosophy:

THE PARANORMAL — Expe­ri­ences that are beyond the five?senses, extra-sen­so­ry and mys­ti­cal. An occultist will often?refer to a sixth sense (or a third eye) which enables the person?to see a dis­tant acci­dent or enables a medi­um to sense a?“presence,” usu­al­ly claim­ing to be the spir­it of a deceased loved?one.

THE SUPERNATURAL — The actu­al manip­u­la­tion of nat­ur­al law?from the beyond such as psy­choki­ne­sis (move­ment of objects for no
appar­ent phys­i­cal rea­son) or lev­i­ta­tion. The world of the?supernatural, like the Venus fly trap, attracts many to itself?only to swal­low them up into an occult system.

THE ESOTERIC — That which is hid­den or secret; the use of?symbols and alle­gories to hide truth from the unini­ti­at­ed. Many?occult sects adver­tise that ini­ti­at­ed new­com­ers will become privy?to knowl­edge that has been hid­den for thou­sands of years.?Historian John War­wick Mont­gomery says: “Occult theos­o­phy and?the East­ern faiths from which it derives inten­tion­al­ly state?their teach­ings in lan­guage which will con­vey truth sole­ly to the?faithful believ­er and close the door to the profane.“10 Some?commonly-used occult sym­bols are the signs of the zodi­ac, a?pentagram with­in a cir­cle, a goat’s head, an ankh (a type of?cross), sun­wheels, a bee­tle, the great pyra­mid, and the mystical,?all-seeing eye.

PHILOSOPHICAL MONISM — the doc­trine that there is only one?ultimate real­i­ty. All is one and the one is God. There­fore, I?am God, or God is with­in me. This is a foun­da­tion­al belief of?occult phi­los­o­phy and East­ern religions.11 An infinite-personal?God is a total­ly for­eign idea. The pri­ma­ry goal of this?religious monism is to expe­ri­ence this one­ness. The method of?attaining this state of cos­mic con­scious­ness may vary but the?goal is always the same. It will involve some kind of?consciousness expan­sion or alteration.

EVOLUTION?Con­trary to what most believe, evo­lu­tion did not?originate with Dar­win. The con­cept of evo­lu­tion is an ancient?occult doc­trine (the con­cept of avatars). Again Brooks Alexander?writes: “Much new age and occult “aquar­i­an” phi­los­o­phy is based?on the belief (or hope) that humankind is now expe­ri­enc­ing an?evolutionary meta­mor­pho­sis to a new, improved lev­el of?functioning — spir­i­tu­al­ly, social­ly, and politically.“12


Stu­dents of the occult fre­quent­ly divide occult phenomena?into three areas: (1) forms of div­ina­tion, (2) types of mystical?experience, and (3) mag­i­cal manipulation.

FORMS OF DIVINATION?– (also known as fortune-telling,?soothsaying, or augury). A divin­er pre­dicts future events, finds?lost arti­cles or peo­ple, locates under­ground water, or reveals?hidden knowl­edge. Per­haps the most com­mon exam­ple of divination?in Amer­i­ca today is astrology.13 Oth­er com­mon types are:?palmistry, water­witch­ing, oui­ja boards, numerol­o­gy, biorhythms,?pyramidology, the read­ing of crys­tal balls, auras, tarot cards,?or tea leaves, use of pen­du­lums, inter­pre­ta­tion of dreams, and?many oth­ers. Forms of div­ina­tion are strict­ly for­bid­den in the?Scriptures (see Deuteron­o­my 18:10 – 14,20). The sin­ful­ness of?divination lies in the fact that it demon­strates a lack of trust?in the One who holds the future (see Hosea 4:12). Isa­iah 47:13-?14 pre­dicts an end of the astrologers, while Proverbs 3:5 – 6 gives?the prop­er response for the believ­er (trust in the Lord).

TYPES OF MYSTICAL EXPERIENCES?– These are expe­ri­ences that?transcend the bounds of the ordi­nary phys­i­cal world or the five sens­es. See­ing events as they are occur­ring hun­dreds of miles?away or an event still in the future, com­mu­ni­cat­ing with the?dead, and soul trav­el (out-of-body expe­ri­ences) are exam­ples of?paranormal expe­ri­ences. Oth­er exam­ples of mys­ti­cal experiences?are: seances, necro­man­cy, telekine­sis, some forms of glossolalia,?levitation, auto­mat­ic writ­ing, clair­voy­ance, trances,?materializations, visions, psy­chic heal­ing (including?acupuncture),14 remem­brance of past lives (reincarnation),?Eastern forms of med­i­ta­tion such as T. M. (transcendental?meditation) or yoga, altered con­scious­ness, and mental?telepathy. We are not imply­ing that all mys­ti­cism is evil.
Chris­tian­i­ty has its mys­ti­cal ele­ments. Our rela­tion­ship to?Christ is a mys­ti­cal one. How­ev­er, the mys­ti­cal expe­ri­ences in?Christianity are always tied to the objec­tive word of God. We?are always to try the spirits.15 (See I John 4:1.) A valid?mystical expe­ri­ence is always par­al­lel to the propositional?revelation of scrip­ture. A red flag of cau­tion should always be?raised when one pur­ports to have received new or additional?revelation that is con­tra­dic­to­ry to scripture.

MAGICAL MANIPULATION (not to be con­fused with the art of?illusion).16 By employ­ing hid­den or out­side forces in the?spiritual realm, occultists say they can manip­u­late peo­ple or?nature to con­form to their will or the will of the gods. Various?rites and cer­e­monies are often used. Some­times they are public,?but most­ly they are accom­plished in pri­vate. Often they involve?very com­pli­cat­ed for­mu­las and spe­cif­ic mate­ri­als. Then the rites?are car­ried out accord­ing to astro­log­i­cal calculations.

One who prac­tices mag­ic is known by many terms, some of the?most com­mon being sor­cer­er, witch, wiz­ard, or witch doctor.?Several noto­ri­ous prac­ti­tion­ers of mag­ic are men­tioned in?Scripture: the magi­cians of Egypt (Exo­dus 8); King Man­asseh (2?Kings 21:1 – 9); Jezebel (2 Kings 9:22); Simon (Acts 8:9 – 24); and?Bar-Jesus (Acts 13:4 – 12). Involve­ment in mag­i­cal prac­tices was?forbidden and pun­ish­able by death under the Mosa­ic Law (see?Exodus 22:18; Deuteron­o­my 18:10 – 11; Isa­iah 47:9 – 15), and also in?the New Tes­ta­ment (see Gala­tians 5:20; Rev­e­la­tions 18:23 – 24).

The city of Nin­eveh was destroyed for such abom­inable prac­tices ?(Nahum 3:4). When the Mes­si­ah comes again, the occult?practitioners and their works will be destroyed (Malachi 3:5;?Micah 5:12; Rev­e­la­tions 21:8; 22:15). Occult involvement?involves giv­ing recog­ni­tion and alle­giance to a pow­er or force?other than God. For that rea­son Scrip­ture defines it as evil and?condemns it thoroughly.


Occultists often make the claim that their reli­gion predates?Christianity and is indeed thou­sands of years old. Here we can?agree. Astrol­o­gy and witch­craft began in the ancient city of?Babylon in excess of 5,000 years ago.17 But occult philosophy?predates ancient Baby­lon. It began in the mind of Lucifer?(Satan) and was first whis­pered to Eve in the garden.

It is the opin­ion of many Bible schol­ars that Genesis?chapter three con­tains the plot for the Con­flict of the Ages and?the Dra­ma of Redemp­tion. What we also find in this chap­ter is?the essence of both occult doc­trine and the truth about?redemption. Satan’s lies, “You sure­ly shall not die!” and “…?Your eyes will be opened, and you will be like God, know­ing good?and evil” are the bases for false reli­gion. In these lies are?embedded the doc­trines of rein­car­na­tion, gnos­ti­cism, and samadhi?(a recog­ni­tion of one­ness with being itself). Some theologians?believe these occult doc­trines were prop­a­gat­ed on earth before?the flood by fall­en angels (see Gen­e­sis 6).18

The ensu­ing results were the vio­lence and blood­shed which?prompted God to judge the earth with a uni­ver­sal flood. After?the flood, these infer­nal ideas were some­how secret­ly passed on?until Nim­rod, a great-grand­son of Noah, cre­at­ed his reli­gio-polit­i­cal sys­tem known as the Baby­lon­ian mys­tery religion.19 It?is the the­sis of this writer that if a geneal­o­gy of all false?religions could be drawn, all would be trace­able to “Baby­lon, the?mother of all har­lots” (Rev­e­la­tion 17).20 New reli­gious cults?spring up every day, with dif­fer­ent ter­mi­nol­o­gy and techniques?but with the same old East­ern-occult beliefs. The best modern?example is the reli­gion of sci­en­tol­ogy. Its doc­trines are?nothing but East­ern cos­mol­o­gy clothed in pseudoscientific?language.


The lure of the occult seems to be two-fold:

First, as one occult adver­tise­ment claims, “You will be?privy to knowl­edge that has been secret­ly main­tained and passed?down by adepts (mas­ters) for thou­sands of years and is now?available to only a few ini­ti­ates. You will be in the know while?the rest of the unen­light­ened will have to suf­fer in ignorance.”

Sec­ond­ly, you will have pow­er – the ulti­mate aphrodisiac.?You will be giv­en secrets to har­ness a pow­er that will enable you?to manip­u­late and con­trol an envi­ron­ment that may seem out of?control. For any per­son frus­trat­ed in the areas of sex, romance,
voca­tion, or self-aggran­dize­ment, the occult pos­es as a shortcut?to success.21

How do peo­ple actu­al­ly get involved in the occult trap??For many, an affin­i­ty for the occult is appar­ent­ly inherited?from par­ents or grand­par­ents. For an exam­ple of this, see the?tragic case of the late Bish­op James A. Pike in THE HAUNTING OF?BISHOP PIKE by M. Unger, pp. 77ff.22

A sec­ond method of occult enslave­ment is by conscious?subscription – that is, by pay­ing dues and under­go­ing initiation.

Third, many peo­ple come into occult bondage by participation?in what they con­sid­er inno­cent par­lor games or entertainment.?Their involve­ment may begin by play­ing with oui­ja boards,?automatic writ­ing, the pen­du­lum, seances, lev­i­ta­tion; or they may?be intrigued by the mar­tial arts, East­ern forms of meditation,?submitting to spiri­tis­tic heal­ing, drugs, hyp­no­sis, and?acupuncture.


Twen­ty or thir­ty years ago dab­blers in the black arts would?more often than not be found among the poor and une­d­u­cat­ed, or?among the idle wealthy. At that time, the black arts were not?taken seri­ous­ly among the intel­li­gentsia. Not so today!

One can now receive grad­u­ate degrees from several?universities in var­i­ous areas of occult study. The nomenclature?has changed, but not the con­tent. Though the cours­es are listed?as Altered Con­scious­ness, Para­psy­chol­o­gy, Past Lives Therapy,?Esoteric Stud­ies in Tran­scen­den­tal Chimeras, Transpersonal?Counseling, and Holis­tic Heal­ing, they remain, nonetheless,?occultic in nature.

What are some of the fac­tors which pre­cip­i­tate such an?interest in the occult in our “enlight­ened” twen­ti­eth century??First is the decline of con­fi­dence in ratio­nal empiricism.?According to Fran­cis Scha­ef­fer, today’s philo­soph­i­cal trend is?toward the irra­tional and the mystical.23 The Existentialist?says, “Your mind is your ene­my.” Today’s atti­tude on the campus?reflects this dis­trust in sci­ence as evi­denced by the following?quotes by promi­nent aca­d­e­mi­cians: “Sci­ence as we know it has?outlived its use­ful­ness” (Har­vard biol­o­gist Everett Mendelsohn).?“Reason is a lim­it­ed skill … There is also spiritual?knowledge and pow­er” (his­to­ri­an Theodore Rozak). “Equal­ly
impor­tant are mys­tery, ambi­gu­i­ty, illog­i­cal con­tra­dic­tion, and?transcendent expe­ri­ence” (psy­chol­o­gist Abra­ham Maslow).24?Whereas these men are to be applaud­ed for their recog­ni­tion of?the insuf­fi­cien­cy of ratio­nal­ism to answer the great ques­tions or?to sat­is­fy the human heart, the answer is not to cast aside the?mind, but to humbly use the mind and heart to look for truth.

A sec­ond rea­son peo­ple are turn­ing to occult phi­los­o­phy is a?reaction to mate­ri­al­ism and a search for a transcendent?experience. Through this search, many seek proof that man is?more than the machine the behav­ior­ists sup­pose him to be. The?reaction has tak­en many forms: drugs, med­i­ta­tion, Eastern?religions, and a search for evi­dence of life after death.25

Third, the influ­ence and increas­ing pop­u­lar­i­ty of Eastern?religions has height­ened occult aware­ness because both occult?practice and phe­nom­e­na are inte­gral parts of most Eastern?religions.26 Some music forms undoubt­ed­ly deserve a great deal?of cred­it for the sud­den fas­ci­na­tion with East­ern thought. (A?prime fac­tor was the Bea­t­les’ con­ver­sion to Hin­duism.) Charles?Reich, author of THE GREEING OF AMERICA, com­ment­ed in ROLLING?STONE, “Rock today is a medi­um that can com­mu­ni­cate almost?anything any of us feel or expe­ri­ence. The new music is the?chief lan­guage and means of com­mu­ni­ca­tion for peo­ple of the new?consciousness.“27

The accep­tance of para­psy­cho­log­i­cal research as a valid?academic endeav­or is cer­tain­ly anoth­er fac­tor in the present?popularity of the occult. This field of study is in fact?becoming the most pop­u­lar on cam­pus. It began with the work of?J. B. Rhine at Duke Uni­ver­si­ty. Today, even the Sovi­et Union, a?nation with a pure­ly mate­ri­al­is­tic view of real­i­ty, is reported?to be out­spend­ing the West in para­psy­cho­log­i­cal research.28

Final­ly, the com­plex­i­ty and chaos of our mod­ern soci­ety has?created a spir­i­tu­al vac­u­um. There seems to be a great long­ing in?our soci­ety for the old ways, the sim­ple, the less complicated,?and for many, the old and pagan reli­gions. In an essay entitled?“The New Black Mag­ic”, TIME mag­a­zine makes this com­ment: “As?organized reli­gion los­es its appeal through stuffi­ness or?sterility, peo­ple seek­ing faith increas­ing­ly turn to mystical?religions .…“29 Accord­ing to some of the nation’s foremost?thinkers, sci­ence seems to be on the verge of a major conceptual?shift such as the Coper­ni­can or Dar­win­ian rev­o­lu­tions. With the?startling evi­dence of UFOs and sub-atom­ic par­ti­cles (quarks),?science fic­tion is again prov­ing to be prophet­ic. Some?scientists are already mov­ing toward mys­ti­cism and postulating?the exis­tence of a non-mate­r­i­al reality.


Sur­vey­ing the extent of occult pen­e­tra­tion in our society?can be a dis­cour­ag­ing and fright­en­ing expe­ri­ence for a?Christian. On the pos­i­tive side, we know Satan has been defeated?and that he and his demons, along with the Baby­lon­ian mystery?religions (occult sys­tems), will be destroyed. On the negative?side, the Scrip­tures tell us that right now Satan is the god of?this world, the prince and pow­er of the air, and that the whole?world lies in wicked­ness. In the mean­time, how do we cope with?Satan and his forces while he is still “free on bail?” Several?suggestions:

1. The more famil­iar we are with God’s truth (through the?study of His word), the more dis­cern­ing we will be of the?counterfeit. Bankers can instant­ly spot coun­ter­feit bills?because they are so famil­iar with the real thing. Know the?enemy, but be care­ful not to become too pre­oc­cu­pied with a study?of the ene­my. Remem­ber the fear of the Lord is the begin­ning of?knowledge (Proverbs 1:7). Try the spir­its (1 Corinthi­ans 12:3, 1?John 4:1 – 2).

2. Resist Satan by denounc­ing him and all his works (James?4:7, 1 Peter 5:8 – 10).

3. Destroy all occult books and para­pher­na­lia in your?possession (Acts 19:8 – 20). Con­fess and repent of all occultic

4. The spir­it-filled believ­er has greater pow­er with­in him?than is in the whole world’s sys­tem (1 John 4:4). Through the?Holy Spir­it, the bonds of the occult can be bro­ken (Luke 10:17-?20).

5. When it seems as though the forces of evil are winning,?read the books of Habakkuk and Daniel. When afraid, read Psalm?91 and 1 Peter 5:6 – 7. Seek the fel­low­ship and prayers of fellow?believers and the coun­sel of the spir­i­tu­al­ly mature. To do?battle, put on the whole armor of God (study Eph­esians 6:10 – 12).

6. Be encour­aged. Jesus proph­e­sied to His dis­ci­ples that?the gates of Hades would not prove stronger than the church?(Matthew 16:18). The pic­ture Jesus paints is a walled city in?which Satan and his king­dom have tak­en refuge. The gates and?walls how­ev­er, are no match for the bat­ter­ing rams of the Kingdom?of God. Many times Chris­tians read this pas­sage and get the?figure reversed. Jesus is not say­ing that the church is huddled?behind the walls with the forces of Satan try­ing to kick in the?gates. It’s the oth­er way around. The gates of hell are not?strong enough to pre­vail against the force of the gospel. We can?be opti­mistic. We must begin to think in these terms, and of
tak­ing the offensive.

1. For a good cri­tique of fan­ta­sy games, see the report by:
Edu­ca­tion­al Research Analysts
P.O. Box 7518
Longview, Texas 75607
Ask for Hand­book No. 23, “Dun­geons and Dragons.”

2. I refer here espe­cial­ly to the pop­u­lar writer Arthur C.?Clarke of 2001 fame. Per­haps his most occul­tic book is?CHILDHOOD’S END.

3. See the “Holis­tic Health” issue of SPIRITURAL COUNTERFEITS?PROJECTS JOURNAL 2, No. 1 (August 1978), P. O. Box 4308, ?Berke­ley, CA 94704.

4. “Evil in Cal­i­for­nia,” ESQUIRE, March 1970.

5. See Robert M. Pir­sig, ZEN AND THE ART OF MOTORCYCLE MAINTENANCE (New York: Ban­tam Books, 1974).

6. Mar­i­lyn Fer­gu­son, THE AQUARIAN CONSPIRACY: PERSONAL?AND SOCIAL TRANFORMATION IN THE 1980’S (Los Ange­les: J.?P. Tarcher, Inc., 1980), pp. 34 – 35.

7. Ibid. See Chap­ter 6.

8. In read­ing these mag­a­zines one should be espe­cial­ly alert?to attempts to “sci­en­tize” ancient occult philosophy.?I also rec­om­mend THE TAO OF PHYSICS by Fritjof Capra,?published by Ban­tam Books and THE DANCING WULI MASTERS,?by Gary Zukav (William Mor­row and Co.). These books?attempt to rec­on­cile East­ern phi­los­o­phy with West­ern science.

9. See the Spir­i­tu­al Coun­ter­feits Project pam­phlet, OCCULT?PHILOSOPHY AND MYSTICAL EXPERIENCE, P. O. Box 4308,?Berkeley, CA 94704.

10. John War­wick Mont­gomery, PRINCIPALITIES AND POWERS?rev. ed. (Min­neapo­lis: Dimen­sion Books, 1975), p. 23.

11. See Gary North’s dis­cus­sion in NONE DARE CALL IT?WITCHCRAFT (New Rochelle, N.Y.: Arling­ton House, 1976),?pp. 26 – 28.

12. Brooks Alexan­der, “The Rise of Cos­mic Human­ism: What is?Religion?” SPIRITUAL COUNTERFEITS PROJECT JOURNAL 1,?no. 5 (Win­ter 81 – 82), p. 3. This is an excel­lent arti­cle in?that it shows the con­nec­tion between cos­mic human­ism and?secular humanism.

13. The best refu­ta­tion that this author has seen is the little?booklet by Robert A. Morey, HOROSCOPES AND THE CHRISTIAN?(Minneapolis, Minn.: Bethany Book House, 1981).

14. There are those who believe that acupunc­ture may be?scientifically based. While this can­not be totally?disregarded, one should con­sid­er the fol­low­ing articles:?Kurt Koch, SATAN’S DEVICES (Grand Rapids, Mich.: Kregel?Publications, 1978), pp. 5 – 11; Bob Lar­son, ACUPUNCTURE?(Box 26438, Den­ver, CO 80226) 1975; and “A Crit­i­cal Look?at Acupunc­ture” by Michael E. Debakey in READER’S DIGEST,?September 1973.

15. Jesus told the Samar­i­tan woman that we are to wor­ship God?in spir­it and in truth (John 4:23, empha­sis added).

16. When we are con­fronting the occult world we should always?be skep­ti­cal and sus­pi­cious of fraud. How­ev­er, we must be?careful not to jump to false con­clu­sions as many magicians?have done in the past. The great Hou­di­ni and the modern?magician Mil­bourne Christo­pher (see his book, MEDIUMS,?MYSTICS AND THE OCCULT) exposed the fraud­u­lent techniques?of many occultists. But it is a mis­take, we believe, to?conclude that because a magi­cian can dupli­cate an occult?phenomenon, that all is an illu­sion. It is a mis­take of
over­gen­er­al­iza­tion. Some well-mean­ing Chris­t­ian magicians?are like­wise guilty. (See THE FAKERS by Dan­ny Korem and?Paul Meier, Bak­er Books, 1980).

17. Clif­ford Wil­son, The OCCULT EXPLOSION (San Diego: Master?Books, 1976).

18. See James Gray, SPIRITISM AND THE FALLEN ANGELS (Old?Tappan, N.J.: Rev­ell, 1920); and Fredrick A. Tat­ford, THE?PRINCE OF DARKNESS (East­bourne, Sus­sex, England:?Prophetic Wit­ness Pub­lish­ing House, n.d.).

19. See Alexan­der His­lop, THE TWO BABYLONS (Nep­tune, N. Y.:?Loizeaux Broth­ers, 1916). We do not nec­es­sar­i­ly endorse?the con­clu­sion of this book.

20. For some star­tling exam­ples, see Bob Lar­son, BABYLON?REBORN (Car­ol Stream, Ill.: Cre­ation House, 1976).

21. Satan’s temp­ta­tion of Christ involved a short­cut — a?temptation that would have bypassed the cross (Matthew 4).

22. See also Kurt Koch’s expla­na­tion in CHRISTIAN COUNSELING?AND THE OCCULT (Grand Rapids, Mich.: Kregel Publications,?1965), pp. 154 – 62.

23. Fran­cis Scha­ef­fer, ESCAPE FROM REASON (Down­ers Grove,?Ill.: Inter­Var­si­ty Press, 1968).

24. “Reach­ing Beyond the Ratio­nal,” TIME, 23 April 1973.

25. See the “Death and Dying” issue of SPIRITUAL COUNTERFEITS?PROJECT JOURNAL 1, No. 1 (April 1977), P. O. Box 4308,?Berkeley, CA 94704.

26. See Os Guin­ness, ENCIRCLING EYES, rev. ed. (Down­ers Grove,?Ill.: Inter­Var­si­ty Press, 1974), p. 15. This pam­phlet is?a revised and updat­ed ver­sion of chap­ter eight from his?book, THE DUST OF DEATH (Down­ers Grove, Ill.: Intervarsity?Press, 1973).

27. ROLLING STONE, 4 Feb­ru­ary 1971.

28. See She­lia Ostran­der and Lynn Schroed­er, PSYCHIC?DISCOVERIES BEHIND THE IRON CURTAIN (New York: Bantam?Books, 1970).

29. “The New Black Mag­ic,” TIME, 27 Sep­tem­ber 1968, p. 42.