Category Archives: the supernatural

The Animist side of Christianity

“In our world,” said Eustace, “a star is a huge ball of flaming gas.”
“Even in your world, my son, that is not what a star is but only what it is made of.” – C.S. Lewis -the voyage of the Dawn Treader

dawn treaderRecently I encountered an article on Facebook from ‘the week’, a to me unknown publication, which argued that Paganism might be making a comeback in the US. Now while a compelling case could be made for this idea, I must say that with this specific article even my Pagan FB friends didn’t seem to take the article very seriously. I could also remark that the word ‘come-back’ is a bit weird since ancient European or Mid-Eastern Paganism has never been present on North-American soil as a majority religion. Not even in the pre-Columbian  Viking settlement, since Leif Erikson was  actually an Orthodox Christian, but that’s besides the point

Although no-one seemed to have been particularly impressed by the article in the the interesting and quite respectful Facebook conversation it created on my wall, and I’m not going into all the issues here (write your own blogpost about Paganism and scapegoating if you feel inclined to do so, I will surely read it and probably even share it!), there was one thing that caught my eyes because I’ve been meaning to write about for a while now. And that ‘thing’ is the first difference given in the text between a ‘Christian’ worldview and a Pagan one: in Paganism, according to the text, we have a ‘world full of agencies’, as they call it:

“As seen in the ancient Greek, Celtic, and Norse traditions, the pagan idea most alien to the modern worldview is probably the belief that the entire cosmos is animated by agencies.”

I must confess that the word ‘agencies’ sounded for a second like they were talking about dull bureaucratic entities, but since those are never very animating in any sense of the world that can’t be what they meant. What they do mean something like a world animated with spirits, or a world full of persons, some of which are humans. In other words, basically they’re talking about an Animist worldview.

And here comes my main point: while some people might not like the idea of an Animist worldview (some of which are connected to Modernism, others probably to fear of the unknown), this is not at all something that needs to be opposed to Christianity. But indeed i’s rather something antithetical to modernism and its philosophical forefathers, and thus also partly to the forms of Christianity that either helped forming modernity or in a secondary move also those that have been shaped by it.
It probably starErasmus 2ted with Erasmus or even Scotus and was very prevalent in the Renaissance tendency to get rid of everything viewed as ‘superstition’. And so in Christian modernism (which includes a lot of protestant traditions) we find a fear and adversity to any even remotely animist idea. A commenter on the first post of the series on ‘faerie’ on Dr. Richard Becks  experimental theology blog gives us a nice example of this resistance to ascribing any animist dimension to this Reality we live in:

When we re-enchant the World, what are we doing? Part of the Reformation’s emphasis was to strip the world of fantasy, not of spiritual. Peasants no longer had to fear that an irate saint of the local bridge would drown them if they did not drop a florin in the toll-box. Of course, the agents of the so-called Enlightenment took the critique without their source. There were no such things as spirits, devils, angels, gods etc. nothing that man’s “ever-watchful eye” could not prove.

(Note that the guy is going way too far for a pure reformation or actually any small ‘o orthodox Christian’ worldview. Luther himself would be quite shocked to hear that there are no devils for example…)

The main fear here, apart from a modernist control issue and a humanist ‘man conquers nature’ ideology, is probably that of idolatry: that the ‘agencies’ if we acknowledge them will become too important, and that they might take the place God only deserves. This is a valid concern, and people who do acknowledge those realities do sometimes fall into this trap indeed. But an argument out of fear of consequences is never a good way to accept the reality of something.
I will also add here that strangely enough the same concerns are never uttered towards human power, systems, and Winkian Powers like Mammon, while those are recognised and their claims to legitimacy are sometimes uncontested. No matter if they are seen as personal or not, their influence stays the same, and keeps us from God and from seeking first the kingdom and Hid righteousness all the same…

So it might go completely against the grain of a lot of modernist Christianity, buDyingDryadt it certainly is my intuition that recognising this ‘Animist dimension’ of the created world is not really a heterodox oddity of some ‘progressive’ green modern thinker, lost in basckwards synchretism and making up stuff that has no basis in either the bible or Christian tradition or something else fringe and new. I’d rather say that it is just a part of Christianity, even though it might be hidden for eyes that cannot see it. It is very clearly present in the bible, and moreover has been often voiced by the Christian tradition.

And I’m not only thinking about angels in heavely realms here… (I do believe that Charismatic Christianity and Pentecostalism were among other things part of a movement of the Spirit to bring this and other spiritual dimensions back into modernist Christianity, lest it be rendered completely impotent as a dead muggle religion, that often has been moved only in the private space altogether.)

As one of my Facebook-commenters said: “I might be simple-minded, but, how could you read the Psalms and not be basically OK with animism?”. There are lots of verses in the psalms that seem to ascribe agency and the capacity of worshipping God to animals, trees and the elements of nature. When I was a kid one of my favourite songs was about trees that clap their hands for God.

We do take this as pure metaphor as moderns. I don’t know if that’s the best way of viewing it though. There is a rather animist worldview in the background of most of the bible that we just dismiss as moderns. The problem for Christianity is not that the world isn’t full of living beings, but that the are not to be seen or treated as divine in themselves. This is the danger of animism.

zone50But I would say that it’s quite clear most moderns outside of the New Age and Neo-Pagan niche are not at all in danger of divinizing nature, thus and giving so much respect to creation that it diminishes our respect for the Creator. Au contraire mes amis, most of us can need a healthy dose of realisation that Nature is Alive. That we humans are not everything. And also that God Himself is Present and Neo-Paganism (as well as New Age, but also the rise of Charismatic Christianity on the other side) is indeed an answer to this reductionist modernist desacralisation and disenchantment. Smashing the mystery out of Christianity (something that goes back at least to the reformation), is a good way to sterilise religion and in the end kill it from within. Too much Bultmann-manouvres and Christianity dissolves completely…

I’m not saying anything new here. The pre-modern church has always believed in intelligent non-human agents in the cosmos and in nature. Even the Pope seems to agree with that, which can be read through the lines in his ecological encyclical Laudaro Si (read it here Did you ever think of a time when we would read Papal encyclicals on the internet?). The title alone is a strong reference to the Animist dimension, as it is a quote from Saint Francis’ canticle of the sun.

The canticle (just as psalm 148 for example) is a perfect place to see how the Animist dimension is fitted into a Christian worldview. The elements and the creatures (yes, even death) are seen as persons, fellow creatures that all are made by the same Creator, and that all worship the same Creator. And while it starts very certainly with an affirmation of a very Monotheist God-centered Christianity, all the other things are fitted neatly in there too. So let’s meditate on this text and psalm 148 for a while to close our thinking about the Animist dimension of Christianity… (This translation comes from wikipedia. )zonnelied

Most high, all powerful, all good Lord!
All praise is Yours, all glory, all honor, and all blessing.
To You, alone, Most High, do they belong.
No mortal lips are worthy to pronounce Your name.

Be praised, my Lord, through all Your creatures,
especially through my lord Brother Sun,
who brings the day; and You give light through him.
And he is beautiful and radiant in all his splendor!
Of You, Most High, he bears the likeness.

Be praised, my Lord, through Sister Moon and the stars;
in the heavens You have made them bright, precious and beautiful.
Be praised, my Lord, through Brothers Wind and Air,
and clouds and storms, and all the weather,
through which You give Your creatures sustenance.

Be praised, my Lord, through Sister Water;
she is very useful, and humble, and precious, and pure.
Be praised, my Lord, through Brother Fire,
through whom You brighten the night.
He is beautiful and cheerful, and powerful and strong.

Be praised, my Lord, through our sister Mother Earth, who feeds us and rules us,
and produces various fruits with colored flowers and herbs.

Be praised, my Lord, through those who forgive for love of You;
through those who endure sickness and trial.
Happy those who endure in peace,
for by You, Most High, they will be crowned.

Be praised, my Lord, through our sister Bodily Death,
from whose embrace no living person can escape.
Woe to those who die in mortal sin!
Happy those she finds doing Your most holy will.
The second death can do no harm to them.
Praise and bless my Lord, and give thanks,
and serve Him with great humility.

So what do you think?



Atheist Faith in Reason as a Relic from Theism…

believe_800My problems with modern atheism are completely different from what most atheists assume they are. I say that not only as a Christian, but my inner atheist completely agrees with that, and is often the most frustrated part of me when I’m reading the ‘new atheists’ for example.

I actually don’t have much problems with people accepting accepting the possibility of atheism (the belief in absence of God). But a negative belief in God is not at all the only thing most modern atheism is about. Most of it is more built on a foundation of  a positive belief in reason, logic and science, which are often given a likewise inerrancy as fundamentalist Christians gives to the bible.

And I wile already have a problem with an an absolute faith in human reason when looking from a Christian paradigm (I think modernists on all sides, from Christian fundamentalists to new atheists have way too much unsubstantiated faith in it), I must say that in a paradigm without Rational Creator an unspoken belief that human reason can come to infallible truths is completely out of place and utterly naive. I will explain later what I mean with that.

My other problem with atheism is the assumed materialist worldview that from my experience not that very plausible. I won’t be easily gaslighted into the idea that the supernatural world does not exist. (I do even think that the way in which the universe manifests itself in such an non-magical way to most modern Western is some sort of magical trick, but that’s another story.)
I won’t even go into the problem that reason and abstract thought are way too transcendent and immaterial for a consistent materialistic worldview now, that might be for another time.

To explain why I have a big problem with combining materialism (the idea that the matter that we can observe scientifically is all there is) and absolute rationalism, and think  such a combination completely untenable and tautological I have to put onDSC03152 my atheist hat and explain this more from the inside…

(I put on my atheist hat now, which is actually an orthodox Pastafarian colander..)

To start we assume that there is no Rational Creator God behind this world. I do explicitly mean a Rational Supreme Being here that is behind the universe/multiverse as Creator and Sustainer here, and lower gods, spirits or body thetans are completely irrelevant here.
So whatever the source of all this is what we see and know, there is no such thing as a Creator! This means that we humans are just a species of apes wandering around on a tiny rock planet circling around a yellow dwarf star. We evolved without any plan into what we are somehow in a universe that wasn’t made for us. All of our reason and logic, and everything based on them is this just a by-product of processes in which our forefathers adapted themselves to their environment in order to survive the law of the jungle.

If  those ideas sound completely counter-intuitive to you, as a believer for example, I still ask you to try to consider the paradigm that I’m proposing here for now and try for now to climb into it and see the consequences of it.  (This is always the best option when encountering another worldview btw.)

When it comes to trusting our human reason we clearly have 2 problems :

– There is no reason at all to trust that the universe itself is fashioned in such a way can be reasonably understood by any rational being.
– Neither is there any reason to trust that the reason of our evolved brains has any way of accurately describing the world we live in, even if the universe would by some magic -otherwise than the will of a Rational Creator- be rational and intelligible to an actual rational being.

So once we let go of the notion that there’s a Rational Creator behind the Universe, which we might do because it indeed seems to be a bit of wishful thinking, we should be very very careful with trusting our own reason. There is no guarantee at all that there is any chance that  our reason and logic will really be able to nail Reality for us.
If we’re really intellectually honest we will have to be very humble intellectually, and letting go of the idea Rational Creator (or even believing in an irrational Creator if anyone wants to go there) also means that forms of modernist faith in reason and empiricism are nothing but naive relics of theism, and its faith in a rational universe that stems from a belief in a Rational Source behind the Universe, as Christians, other monotheists, Platonists and Hindus would do.
There simply is no reason to trust human reason very much, let alone think that our thought systems built on it can be absolute, objective or have any degree of infallibility…. The universe is a place not made for humans, and there is no guarantee except for wishful thinking that we will be able to really understand it. Reality can be bended into a lot of explanatory frames, which if good enough will all work.

But we’ll never be able to really pin down Reality.

Science indeed does a good job in making explanations and offering working models about the parts of Reality that are most accessible to us, but even those are approximations and will never be more than that. Yes it can be trusted up to a certain point, but always in the utmost humbleness and scepticism. It’s not because something works that it is true. The Ptolemaic geocentric cosmology was rationally sound and worked too.

Add to that the placebo-factor with the Newtonian law that something that’s in a certain state will remain in that state until enough energy is used to change the state (a brain or a society will remain in a paradigm unless it really can’t otherwise) and people stay in imperfect paradigms all the time because they can’t otherwise. Well, and every paradigm is imperfect anyway. Just get used to it.

So let’s go back to my basic point:  believing that reason al logic will ever enable us to completely understand the Reality in which we find ourself is nothing but a relic from the optimism of a theistic worldview that believes in a Rational Creator. We delude ourself with self-conceit if we trust too much in our human reason. The universe is basically absurd, and any certainty about the nature of the universe and our own rationality in another way is wishful thinking.

As atheists, Nietzsche and Camus were certainly onto something. The new atheists and any rationalist or logical positivist are just holding on to naive leftovers from theism in their reliance on how much both our reason, logic, and the intelligibility of the universe itself can be trusted.

(I take my hat in my hand and wonder if it it still belongs on my head when saying the following:)

And here I cchaosan only fall back into the  metaparadigm beyond chaos magick. (If you don’t know what I mean by that, please read this post here.) Groundless postmodern paradigm shifting combined with the power of belief to find the best working worldview is the only thing that remains for me here. Yes, I can use belief in reason as a paradigm, but it’s still a make-believe game that needs a lof of belief from my side to really make it work. 

I couldn’t go back to belief in reason here. I can’t go back to belief in progress. I can’t go back.  Reality is absurd and not made for us, and having faith in human reason and logic or in the rationality and intelligibility of the universe is utterly a form of self-deceit, but it’s a nice placebo.
Choosing the most soothing paradigm and remaining in it for as long as it’s lasting is the only solution to not slide into madness though.

(I put off the atheist hat now)

But I still go with Lewis, and not with Lovecraft. We are slightly irrational and confused beings in a world that has a Rational Source, and not more or less good and normal beings in a world that is utterly irrational, alien and dark behind the facade.

In the end I might be a notorious paradigm shifter, but I’m not (and have never been) a completely groundless postmodernist, rather a probably slightly crypto-Platonist/Aristotelian Christian with a healthy dose of humbleness about human capacities, so I still have the option to believe in reason and logic (even though they are in no way absolutely reliable). By the way, I’m a Christian because of Christ, and glimpses of a Love more Real than this whole universe. Not because of rational arguments and apologetics.

This might still be a very conscious choice though, because both possibilities seem equally plausible, unlike an enlightenment atheism that relies on an almost absolute faith in reason, logic and science in a materialist universe. That’d be, if I actually do follow reason here, too absurd even for a completely absurd universe.
I’m not naive enough for that.

So what do you think?





The healing light (Chp 1-3): the science of faith healing

This is my first actual p51oDtrUSsML._SX331_BO1,204,203,200_ost in a series of blogging through Agnes Sanfords book ‘the healing light’ (1947), subtitled ‘the art and the method of spiritual healing’ which can be read in PDF here. The introductory post can be found here and I will try to cover the whole book in parts throughout the next months, with some spin-off posts addressing certain topics that need to be looked at some more and from different angles. In this post we’ll cover the first 3 chapters.

It’s probably clear already that, while I did learn some things from it, this is not a book that I agree with completely. I can even say that it sometimes takes an approach that sounds quite alien to me, but it was very interesting to read through nonetheless. As the foreword (written by someone named Glenn Clark) says:

Agnes Sanford was born in China as the daughter of a Presbyterian missionary, she has lived for years in New Jersey as the wife of an Episcopalian rector, and she has studied and tried every form of healing that has ever been known. Never have I met one who combined the metaphysical and the sacramental approach as she does. I have never met anyone more Christ-centered nor anyone more church-centered and yet more utterly unconcerned about the creed or lack of creed of those that she administers to.

Before we start with the content of the first three chapters let’s make some more general remarks about the book;  Agnes’ writing style is easy to read. She regularly jumps from more theoretical and instructional parts to a lot of anecdotes, and stories of healing and other own experiences. Her way of writing indicated that she isn’t merely trying to teach some kind of theory that she made up, but that she has a lot of experience with Divine healing and prayer, and afterwards has distilled theory and methods out of that that she wants to share.
The implication of this for me is that I do trust her heart, and her connection to God, but not all of her conclusions and theories. There seems to be a bit of new thought influence and a quite mechanical ‘scientific’ worldview for example that I can’t completely follow.

So, for the actual content of the first 3 chapters then. She lays the basis for faith healing, a scientific explanation of how it works according to her, and a first articulation of her method. It’s probably interesting to start with her theology of healing and the role of God in that:

God is both within us and without us. He is the Source of all life; the Creator of universe behind universe; and of unimaginable depths of inter-stellar space and of light-years without end. But He is also the indwelling life of our own little selves. And just as a whole world full of electricity will not light a house unless the house itself is prepared to receive that electricity, so the infinite and eternal life of God cannot help us unless we are prepared to receive that life within ourselves. Only the amount of God that we can get in us will work for us.

She then begins with developing a ‘scientific’ method for faith healing, in full confidence that it’s possible to use this ‘law of nature’. Like I mentioned before she seems to think that the universe is fully answering to natural laws that God has put into His Creation. Miracles for her are not breaking the laws of nature but following laws of nature that we don’t know yet, and if we as humans will grow to understand them more we will be able to use them just as easily as we use the laws of gravity and electricity now in our technique.

Few of us in the north would ask God to produce a full-blown rose out of doors in January. Yet He can do this very thing, if we adapt our greenhouses to His laws of heat and light, so as to provide the necessities of the rose. And He can produce a full-blown answer to prayer if we adapt our earthly tabernacles to His laws of love and faith so as to provide the necessities of answered prayer.
Some day the world will come to understand this fact, as it now understands the miracle of sound waves, for one generation’s miracles are the commonplaces of another generation.
Some day we will understand the scientific principles that underlie the miracle-working powers of God, and we will accept His intervention as simply and naturally as we do the radio.

And this is already something where I might not really agree. Even if she is right about miracles following for us unknown laws of nature, -which is very plausible to me- then still I highly doubt that we are able to hack those laws and use them as easily as we do with the laws of gravity and electricity in our machines… This is a bit too much modernist thriumph of technique talk for me…
But that there is a ‘natural law’ behind how miracles operate and that we might be more effective in praying according to this law is not something I have a problem with.

The method that she has worked out then, and that she returns to several times in the book has 4 steps:

1. The first step is getting in contact with God. This is worded a bit strangely because she writes for Christians and non-Christians alike, but she’s not compromising here. Maybe having a bit too much optimism about how easily non-Christians can ‘tune in’ to God though.
Later in the book she recommends meditation as a help at this first step, based on the psalms verse of ‘be still and know that I am God.’. Her point is here to actually get in contact with God, something which she seems to do very naturally herself.

2. The second step is ‘turning on the energy’, which she recommends to do with a prayer like “Heavenly Father, please increase in me at this time Your lifegiving power.”

3. The third step is to believe that this power is coming into use and to accept it by faith. This is the next thing that can be easily written about, but isn’t easily as easily done and turned into a method as it might sound to her.
“No matter how much we ask for something it becomes ours only as we accept it and give thanks for it. “Thank You,” we can say, “that Your life is now coming into me and increasing life in my spirit and in my mind and in my body.””

4. The fourth step is observing the power at work. This needs an actual goal to accomplish so we can see it it has worked, so this is where the actual healing takes place.

She adds that if it it doesn’t work that it doesn’t mean that healing doesn’t work, but that we do it wrong and need to find a right way for it to work, and that we better learn to know how to pray effectively.

How strange it is that people who fear to do this do not hesitate to pray for the most difficult objectives of all, such as the peace of the world or the salvation of their souls! If they have so little confidence in prayer that they do not dare to test their powers of contacting God by praying for an easy thing, it is probable that their cosmic intercessions are of little force. If everyone who prayed for the peace of the world had enough prayer power to accomplish the healing of a head cold, this would be a different world within twenty-four hours.

She does speak about prayer power to accomplish things, but that doesn’t mean that she reduces prayer to a magical power by which Divine power gives us everything we want if we just know how to ask it. There is one small detail that isn’t small after all, and that is that we need to pray according to Gods will:

There is no great mystery concerning the will of God, in so far as it applies to our small selves. God’s will is written into His nature,and the nature of God is love. Therefore, when we pray in accordance with the law of love, we are praying in accordance with the will of God.

It might sound simple, but it isn’t that simple. Elsewhere she really implies in certain places that only living in accordance with ‘the law of love’ keeps us connected to God. Which is not exactly the fluffy new age stuff that some might think she is saying at first glance… Love is foundational to everything she writes and seems to be a reality she’s expecting to manifest in everybodies life. She seems to have had such a lifestyle in which she naturally tried to love all people and God (and even the rest of creation). But that will come back in a later chapter.

So, while it sounds easy to have a method of faith healing based on a ‘scientific’ method and an to us unknown law of nature that can be used if we just know how, it seems that she at least requires 3 things that are easier said than done:

A) connecting the Creator
B) have real and specific faith in healing
C) naturally living a lifestyle based on loving God and our fellow humans…

If you master those things, faith healing is as simple as turning on a radio apparently…

I must say that, even though I have a tiny bit of experience with prayer healing very similar to what she describes, I cannot say how good her method works. I feel not that good at step #1/A, I am more a person who prays ‘if it be your will’ than who has faith for healing to really happen when it comes to #3/B, and while I try, I don’t know if I really can say anything about really living a life of love in C… Maybe a better (wo)man than me could try it for me though.

So what do you people think? A lot of this is very controversial ground, so I’m open to input from all angles except for those who are mocking or engaging in anti-supernatural gaslighting…


Notes: Some of these quotes might sound like God being an impersonal energy, but in other places she does affirm the personality and will of God. She is not at all pantheist, but she does like the Eastern Orthodox believe in a distinction between the transcendent essence of God and the immanent energies of God, that sustain all of creation.
Her Christianity also shows in the importance she places on the person of Jesus. One of the most quoted parts of the bible in the book is the sermon on the mount, which seems very foundational to her faith -something I do agree with-. She doesn’t mention the cross yet, but later on in a later chapter she’ll develop a theory of atonement in which the cross and resurrection are very important.

The healing light(Agnes Sanford): introduction

51oDtrUSsML._SX331_BO1,204,203,200_I haven’t been very active here lately, but for those wondering: I do still plan on blogging here more or less regularly this autumn to process my own thoughts about certain subjects. I’ll probably end up writing about very different stuff like I always do, ranging from philosophy and social justice to science and thoughts about God and religion… But since I’m still in the fallout of my year of demodernisation one of the subjects that I want to address more thoroughly is the supernatural in all of its aspects…I have done some explorations of the occult from a Christian point of view already lately, and the next thing to tackle is a subject I’ve avoided for years: faith healing.

The book that I will use to work through for the series is Agnes Sanfords ‘the healing light’ (1947), subtitled ‘the art and the method of spiritual healing’. It’s a thoroughly Christian book if you take the time to really read and digest what she’s saying, even though her wording might seem what ‘new age’ sometimes at first glance. The basic idea of the book is to give a scientific method for faith healing, which to me is a completely weird way of looking at it to begin with. So there’s not only bible stuff but also a theory of Gods healing energy that works like electricity and the way in which our subconscious needs to be re-programmed. But if you read through in the end you get not only a method of faith healing that is ultimately rooted in the radical love described in the sermon on the mount and wouldn’t work without it, but also a very interesting presentation of the gospel of Christ from an unexpected angle, and a whole lot about how destructive sin is and why we need Jesus…

I also struggled with the book exactly because it says some of the same things as some of the the hypercharismaniacs that I have problems with as a Christan, with only some very important details that differ. I think her approach if developed further theoretically might also be useful to make a difference between the unwittingly done human magick that might sometimes replace the works of the Holy Spirit in certain overhyped charismaniac situations.
The most important thing for her is being ‘grounded’ (my term, not hers) in Gods love through Christ. Her ultimate vision is one I share, of a world where the only thing possible is loving God and our fellow humans (and all of creation) with all that we are.

And yet, there still are a lot of things in her writings that I find hard to accept, starting with her scientific approach and treating faith healing like using a law of nature, which actually makes it all the more interesting to work through…

For the more theoretical and philosophical side of the supernatural I’m also reading C.S. Lewis’ ‘miracles’ at the moment, a classic with a lot of wisdom that often sees right through the blind spots of a lot of our contemporary modernist discourse…. I probably will incorporate some thoughts from Lewis too, but I will warn beforehand that the main focus of these series (as all of my writings) will not at all be on proving anything.

As always I do write for everyone who wants to read it, no matter if they’re Christian, Pagan, atheist, Muslim or Zorroastrian, but I want to state clearly that it is not in my intention here on this blog to prove anything, I just want to share what I’m processing to people who are open to my thoughts and experiences. I do have enough experience with the supernatural to never doubt for myself that it is real, but no conclusive proof to convince anyone else, especially one who takes unbelief as an unquestioned starting point. So I will not even go into that kind of discussions, which are generally a big waste of time and energy anyway, and hardly ever convince anyone.

(Note also that antisupernatural gaslighting is forbidden here and will be moderated. Rejecting someones honest experiences as lies and a fraud because they don’t fit in your worldview, or even calling them crazy is strictly prohibited. This is supposed to be a safe space where people of all stripes should be able to share experiences, even if they do not at all in my Christian worldview or that of Mr. Dawkins… )

PS: the book is still in print, but an older edition can be found here.

I hope you’ll enjoy this series



spiritual warfare against obsolete paradigm fragments?

Foto0067Note beforhand: this is basically a personal story based on my own experiences with enlightenment naturalist fundamentalism as a supernaturally minded Christian, but other totalitarian paradigms ( with Christian fundamentalism in all its forms as another good example, modernist ideologies are often completely absolutitist!) can give roughly the same problems as described here. So I think, if you can pierce through my Christian and esotheric lingo here that any person who’s ever gone through a deep paradigm shift or conversion should be able to get something out of this, and recognise the problem of the old obsolete worldview coming back and trying to invade and subjugate their world again. So bear with me, while this post is mostly my story from a supernaturalist Christian POV, I also will try to find a more general outlook on the subject too that might be helpful for people of completely different persuations…

You’ve all seen my title, which might be one of my weirder and more obscure ones… What on Earth do I mean with a hermetic-sounding title as ‘spiritual warfare against obsolete paradigm fragments’ and why would anyone be interested in it? To explain that I have to tell you a part of my own story but before I start I will give some general notes:
* I use the word paradigm for something like worldview, underlying system of thought through which one sees and interprets the world.
*The paradigm from which I write this myself will be a bit spiritualised, and because it fits my purposes most I might sometimes treat paradigms and thoughtsystems further on as if they were living entities of some sort.(classification somewhere in the order of thoughforms, family of egregores and mass-thoughtforms and probably closely related to illustrous entities as the zeitgeist) You can take that literally if you really want  but it works exactly in the same way if you see it just as a psychological tool to visualise some concepts… I’m completely agnostic on this matter actually…
* I will use the word ‘supernatural’ for things relating to both the Divine Uncreated and the spirit world or anything else beyond what the current consensus of science regards as the laws of nature. This is probably because I’m too lazy to find a more accurate word in the lingo of some weird niche, or maybe because I already have enough of that in my text already…
The supernatural paradigm is this the worldview in which the material world is only one dimension of the actual Reality, with other dimensions including a spiritual dimension to the natural world that are out of reach of our natural senses. I use it quite broadly.

Let’s start the story now…

I grew up as a pentecostal kid in a very secular country, with an awareness of what could be called lazily the supernatural world -even if I hadn’t always been given a very balanced understanding of it in that environment- and have been living in that awareness ever since. This doesn’t mean that I’m a great mystic at all, but throughout my life I have always had my encounters with God, answered prayers and very sporadically other things in the invisible world too. I’ve always known on a deeper plane that the rational that there is a whole invisible dimension to Creation, and an even more grand Uncreated dimension that’s intertwined with the created… And I dare say that just being alive affirms this ‘supernatural paradigm’ every day…

I know that I am in a minority with this outlook in a (post-)modern secular society, and I probably lost a lot of readers with that first paragraph alone… These are things one does not talk about. Some people I know would even suspect that my mental health should be checked after reading such things. (You know, believing in imaginary friends is clearly a mental illness…) So would not even be inaccurate to say that I’m ‘in the closet’ most of the time about this part of my person as an intelligent Westerner in a secular world. Always, from the age of a child on, I’ve known that there was no other option but live counter to the dominant paradigm around me. I’ll always be out of the box…

This might not be that unnatural for a pentecostal kid in a very secular post-Catholic world, although I assume other personalities might find other coping mechanisms than I did… I never had much problems having different paradigms next to each other. Being part of a religious minority that’s virtually unknown to the general public can have that effect on you. And here probably also lies the root of why I am incurably postmodern: There wasn’t much option for me with the personality type that I have to let the worldviews exist next to each other in one way, as different pictures describing the same world while focussing on certain things, but sadly enough ignoring/denying other parts of reality too. None of the paradigms will ever give a complete outlook on the world, they are all like small windows on a bigger landscape…

To continue my story: as a teenager my parents became part of a vineyard churchplant -of which I’m still a part- so I always remained connected to the Christian supernatural paradigm through my church, even though it’s generally not the most energetic charismatic churchon the planet… But late in my teenage years and in my twenties I also started opening my world and reading other branches of Christianity, as well as people of other persuations, later including interreligious dialogue with a lot of interesting and very different people.
It was not just books and people, but from the early 2000’s also the internet even exposed me to more different ideas and traditions. And then suddenly I found myself in the middle of the ’emerging church dialogue’, that gave me words to describe that I was indeed ‘postmodern’. But it lacked greatly on other aspects, like the supernatural dimension of this world, and more than before it opened me up for a more ‘liberal’ Christianity that tended (for me) to synchretise with modernist enlightenment materialism and a more naturalist wordview. With exploring the postmodern side of my faith I opened a door in my Christianity for something completely opposed to it but prevalent in some contemporary versions of it.

At the same time I encountered another paradigm that could never be mine, and one that some people clung to in a very totalitarian way that demanded the rejection of all other paradigms. I’d always lived in a world where the supernatural was ignored or even rejected by the standard paradigm, but the atheism I encountered went much further, and was agressive and totalitarian in a way that reminded me of the fundamentalism in my religion that I had distanced myself from long ago. Using ‘science’ and reason in the same way as ‘the bible’ and very weird things called ‘the bible’ that were actually far-strected interpretations of it on were used in religious fundamentalism, there people wanted atheism to be the only option in the world, and regarded anything that could be seen as supernatural or religious as unscientific, irrational and stuff for people of a lower intelligence. (Very French revolution, but without the guillotines?)

I’ve always found it hard to converse with this kind of people for some reason…

This agressive ‘new atheism’ was too far from my mode of being to ever compel me in the least, but there were other ways in which enlightenment reductionism denying my supernaturalist paradigm sneaked into my religious worldview to open the doors for this mode of thinking. Through the emerging church and other more liberal versions of my faith, and certain people around me or on the internet,  the ‘supernatural’ dimension became more and more disconnected from my operating worldview… even though the world I lived in was still supernatural in practice. In the end it felt a like being sucked down into a paradigm that was never mine to begin with but actively tried to erase certain dimensions from my world… (I do think I have at certain times spent too much time discussing on fora on the internet where a very agressive version of the new atheist ideology hung as a group spirit, trying to push me into a corner until I’d accept that its worldview is the only possible valid one. This probably put some anchors in me for the thing to get a foothold inside of me…)

Now, I want to be very clear that I surely love science and am often fascinated by its findings, and in between its limits science is possibly one of the most efective systems humans have ever created. Learning about science is one of the things I will never stop to do… I also don’t have a problem with people not sharing my religion or not believing in God… But I do have a problem with reductionism, and people who want a world restricted to what they can understand through ‘science’ -and manipulated by technology- while shutting out everything else…  When I read. things (or speak to people) that promote a certain kind of enlightenment-atheist ideology it feels (and this is a weird visualisation probably) like some kind of miasma is sticking to me, trying to get inside of me, numbing some of my unnamed senses and trying to pull me. It’s much more nuanced and less spectacular than what my description  probably sounds like when written down like this, but it’s the best way I can describe it.

There is something very disorienting in an having to fight an agressive paradigm that’s actually already obsolete to you but that is very dominant and seems in a sense completely compelling when exposed to a higher dose of it, even though it actually contradicts the very core of your own being. (Bring in narnia-metaphors… drumroll…) The whole thing itself like saying to Mr. Beaver of Narnia that animals will never be able to talk, and insist on a world of non-talking beasts. Or even like the witch with the silver chair, telling the children and the prince that there is no upper world, no sun, no Aslan,.. And so on. It al sounds very ‘reason’able, but if you’d take a step behind and take a deeper view it feels somehow like there is more behind it. The (un)spiritual miasma that sticks to me, and numbs my senses and control what comes in to tha point of only being able to see the world through naturalism/materialism. This is extra weird since that wordview has never been part of my ‘working pantheon of paradigms’ and obsolete to me from the beginning on. Why would it even try to creep in and take over?

So I guess this is where the part of spiritual warfare comes in. No matter if you take this term more literally or as a psychological metaphor, the effect is the same: an invading worldview that you have left behind and don’t want can try to take over your perception of the world, and your modes of thinking. I think it’s important to be aware of  such things, to learn to recognise how it happens, and so be able to stop the attacks…

So this was my  story, which outlined the problem of spiritual warfare against aggressive paradigm fragments in a very specific casus based on my own experience.What we should do now is look at the problem in more general terms, and at possible solutions.

When it comes to the solution I have less experience in succesful overcoming the problem (I’ve only been understanding the problem in these terms for a few days now) so I will be much shorter, -this post is way too long already anyway-:

I’m not that sure I can tell you the best way to fight invading paradigm fragments, but being aware of them is probably the best first step to start with. It’s always much easier to fight something when you’re aware of it than when it want to take you over while you don’t have a clue that anything is happening…

But I used the metaphor of spiritual warfare. Maybe if we are aware of such things it’s not such a bad idea to visualise them as entities trying to invade your inner world and expel them in the name of Jesus, that’s very effective for Christians. People of other spiritual paths can take their own rituals of banishing or expelling.  That’s something that might work for me at least, even though it’s most likely a psychological tool…
(It doesn’t have to be an actual entity to react positively to being sent away in the name of Christ. Sending negative thoughts away in the name of Jesus (or taking them capture in Charismatic lingo) can also be very effective.)

I do think that throughout my text here I already gave the general description of the problem: a paradigm that has been already discarded and has been rendered obsolete, but that nonetheless tries to come back to take over your whole outlook on the world. It could, if it works better for you, also be visualied as a mental computer virus too, that tries to rebuild your whole operating systems from fragments that get inside and reform it according to the will of a very totalitarian tradition.

It is not the case in my example, but if that totalitarian tradition has once been your total worldview the spiritual battle might be a lot harder even. Note that I took a very specific example but that even for me there are other paradigms that try to invade sometimes. I can have the same kind of problems with fragments of other paradigms that make no sense to me at all anymore that come back -the fundie influence on my childhood pentecostalism, the weirdness of Charismatic Christanity- but I rarely encounter those in such a dominant way personally. Another very invasive ideology that seems to want to take over my theology sometimes is a very agressive and  totalitarian form of calvinism that is virulent on the internet…

So, for those still with me here: if any of my readers know of another effective way of expelling or ‘banishing’ paradigm-frangments that keep on sticking to you, trying to invade you again while you know that the paradigm is obsolete, please tell me.

If you find that I’m talking absolute nonsense please ignore me, this is probably not meant for you…



What can Christians learn from neo-pagans and ‘magickal’ traditions?

esoMatt Stone at curious Christian recently asked the question “Can Evangelicals Learn from Occult Traditions?” on his blog. It’s a questions that deserves way more comments and discussions than he did get. In it he did refer in his post to a book with a similar title called ‘Can evangelicals learn from world religions’ by Gerald R. McDermott that I haven’t read but that looks very interesting.

McDermott wrote a superb book entitled, “Can Evangelicals Learn from World Religions?” The text explored the ways theologians of the likes of Augustine, Thomas Aquinas and John Calvin had historically engaged with Pagan philosophers of the likes of Plato and Aristotle and asked what a similar exercise might look like today. In the process McDermott explored aspects of Buddhism, Daoism, Confucianism and Islam that Christians, evangelicals included, could profit from … even if only to rediscover forgotten aspects of their own tradition.

I do believe that every tradition, Christian or otherwise, is most likely to have things we can learn from, and things we should not learn at all. So I would definitely answer the question with ‘yes’, and for my own post (which is also part of the March 2015 Synchroblog – What I Appreciate About [Other Religions] I will broaden it a bit “What can evangelicals learn from neo-Pagans and ‘magickal’ traditions?’.

I’ve been having online conversations with neo-pagans, witches, other ‘occult’ folk and newagy types for a while now. A lot of my prejudices, weird stereotypes and outright lies that some Christians told me about them were shattered there, and I did meet a lot of wise and interesting people (as well as negative creeps and dangerous idiots, but Christians, atheists or Muslims do have those as well…), and I did learn a lot of things from them.

(Yes, I might have entered conversations and places that wouldn’t have been safe without Divine protection and the gift of spiritual discernment, but hanging out with other people, even Christians isn’t without risks either and might require the same amount of discernment and Divine protection actually…)

So what could we learn from Occultists, neo-pagans, wiccans and others who practice magick as a part of their religion?

1. Recover some of what we’ve lost in modernity
Modernity as we know it is a strange place for Christianity to find and contextualise itself, and getting too modernised can be quite dangerous for the Christian faith even. (Which is true both sides of modern Christianity, fundamentalism and liberal Christianity, although often in opposite ways)
A lot of modern Christians for example are quite handicapped when it comes to the ‘invisible world’ after what the enlightenment did to our culture. (See also Thoughts about the spiritual ecological naivete of modern Westerners for a more thorough exploration of that problem)
There is much more than meets the eye and can be dreamt of in our modernist philosophies, but even if we try to go there can can really struggle with finding ways to understand and conceptualise it from our modern paradigm in a way that makes sense…
Yes, we lost a lot in the age of disentchantment that protestantism and the Christian renaissance-humanism of Erasmus started and that has been influencing us for roughly 500 years now, creating a very non-supernatural world for us. (Which might ironically be the biggest magical trick ever , seeOur nonmagical modern world as the biggest magical trick ever…)
But Christianity is deeply connected with the supernatural world, and has a lot of claims that are quite useless in a purely naturalist/materialist paradigm. Which is not so strange; Christianity as we know it has pagan and Jewish roots, not enlightenment ones, and was born inside of a much more enchanted world than ours. And no matter how hard we try, we won’t make much sense of a lot of the gospel writings without an understanding of a world that is more than our modern materialist one.

Pentecostalism and Charismatic Christianity are probably one of the ways in which the Spirit sent us a correction of this disenchanted false worldview, but sometimes even those religions are through and through modern in a photonegative way. And here it can be interesting to connect with those who have retained their connection with the supernatural. (Yes, I know neo-Paganism and Wicca are mostly modern reconstructions, but we still can learn a lot from how they try to make sense of the Spiritual world in modernity sometimes.) I also think that the thoroughly postmodern chaos magick and its chaosunderstanding of paradigm shifting could have taught the emerging church a lot that it needed to not fall into the rigid and very dogmatic bounded-set neo-left-liberal trap that it ended up in… Which doesn’t make sense for a disappointed postmodern oecemenical evangelical as myself…
(See also: Some postmodern paradigm-shifting: from C.S. Lewis to chaos magic and back…)

2. See who the other really is without prejudices
In some Christian circles there are very scary views of ‘the occult’ that are worse than fiction, and that should be placed in the library net to stuff like the medieval maleus maleficarum. Some people even paint a view of non-Christians being just different groups of demon-influenced groups that all work together to hinder Christianity,  mostly in the form they regard as ‘the one true faith’, liberal Christians or even churches who have a slighly different view on god knows what bible verse might even be on the other side too with all of the other evil infidels… Which does not mean that there’s a lot of dark stuff going on among the magickal folk, but sometimes what Christians think occultism is is complete nonsense. (Take this Carman song as a good example)

We should never forget that as Christians we should care for the truth, and not spread lies about anyone, not even about Satanists. (most of which follow Anton Lavey and don’t believe in the entity Christians call Satan anyway) So it is always etremely inmportant to listen to people and let them self-identify instead of spreading wild stories and conspiracy theory. And even if we completely disagree with what someone believes we should not distort it if we describe it.

A lot of Christian descriptions of ‘occultism’ are not just slander but just outright ridiculous. Frank Peretti in his ‘darkness’ books for example lets new agers, devil-worshipping Satanists and atheists work together to oppose Christians (of a very conservative American variety). I’ve you’ve ever met people of any of those groups, the chance that they will work together and have common goals with the other 2 groups are not bigger than with fundamentalist Christianity. No atheist will like new-age or satanist superstition more than Christian superstition. A Satan-worshipper will not bother with secular atheism andd look down upon fluffy new-age BS. And no Newager in his right mind (hmmm) will get involved with either inverse-Christian Satanism or a worldview that excludes the supernatural…

Most of these people are not concerned with opposing Christianity, except where it hinders them in being who they are and doing what they want to do. If people are opposed they will try to stop that opposition. But non-Christians who agree with the Christian ideas about God and that want to oppose that God are quite rare. Most have totally different ideas about God/gods/the Divine/whatever… and are not interested in fighting with a misconception although they might fight the power of Christianity when in power, or criticise the things they see wrong in it (sometimes rightly). People generally do not want to attack a God they don’t believe in. Opposing God as Christians see Him is meaningless and out of the question for most non-Christians. There is no specific anti-God conspiracy!

So it can be very interesting to just talk with people like neo-Pagans, Wiccans, and others and let them explain what they believe and practice in their own words. FB groups like the Pagan and Christian moot or Watchtower are very interesting here for example.

It’s true there are a lot of people in and far beyond magickal traditions that are not very positive towards Christians. But that’s often because Christians have been very negative towards them. The least we can do as Christians is try to listen, try to understand who they are. They are all humans like us, and a  lot of them want to do a lot of good in their own way. And there’s really a lot of people in those communities who have been hurt and are still regularly hurt by Christians  who spread all kind of weird accusations about them. Nothing Christlike about that, we can do a lot better, guys!

3. Acknowledge the parallels and learn from them
This will probably be my most controversial point here. But yes, studying magick (even if it’s in theory in my own case) as a Christian can open our eyes to certain parallels between certain beliefs and practices within Christianity and paganism or magickal/occult traditions. (Let’s not forget here that most Western Occult traditions are derived from Christianity btw., except for paganism, Wicca,chaos magick and the like… )

Yes there are parallels between ‘energy healing’ and faith healing, and there is a lot more to say about ‘Divine energies’ (an Eastern Orthodox concept). Jesus seems to be doing forms of ‘magick’ in some of his miracles.  We can even see shamanic motifs in the gospels. (this bible study by ‘Captain Longpost’ on Marks gospel on the Pagan and Christian Moot forum is recommended for everyone.)

A lot of magick is done with the invocation/evocation of deities or other entities, and our Christians prayer can be seen as in the same category. We are oathed to Christ, the incarnation of the Creator of the Multiverse, and we do find our spiritual power and authority in Him.
This does not mean that other gods do not exist btw, we only do not regard them as gods to worship as Christians. My view about them is that they are more on angel/archangel level than the same species as the Supreme Being anyway…

But there also is a grey zone with human power that most people don’t believe in… A lot of magick is about projecting strong will (think also about ‘the secret’, ‘the law of attraction’ and even pop-chaos magick sigils) and recognising this can help us discern where Christians move outside of Christianity to revert to human magick. Without being focussed on God miracles are not something to be impressed by, and not something that needs to even be connected with Christianity at all. Just magick… And some ‘name it and claim it’ stuff very easily rolls into these kinds of magick, with a lot of miracles and rock’n roll going on…

…while Elvis has left the building already…

What we should never forget as Christians
We should not forget that as Christians, we are ‘oathed to Christ’. We are to root ourselves in God, the Ultimate Reality, Ground of Being, Creator of the universe through the incarnated and resurrected Christ, God-with-us, and through His Spirit in and around us. It is important to see this as a Reality, not just an article of faith to intellectually accept. Heaven and Earth are full of His Glory, as the ancient Hosannah-hymn says. In Him we live, in Him we move, in Him we have our being…

We live in a Spiritual world that is bigger than we can understand or grasp, and more Real than we can perceive with our senses. The material dimension is only one part of it (although not unimportant to us embodied beings, and apparently to God, who incarnated in one of us!).

One of the most-neglected but most-needed gfts of the Spirit might be the discernment of Spirits. I do think we should all ask the Holy Spirit for a bigger dose of that, and not only when we participate in interfaith dialogue with world religions or magickal folk, but also within Christianity. A lot of stuff, from theology to miracles does have other sources than the Holy Spirit, sometimes human, sometimes darker than that. And we often don’t recognise that at all…



This post is part of the the March 2015 Synchroblog – What I Appreciate About [Other Religions].  Be sure to read the other participants too::

the fear of the occult because of ‘demons of the gaps’

This is a short post that fits in my ‘occultmergent’ series. (for those who like these kinds of subjects I have an announcement to make here soon. For those who like other stuff more, I need to finish my series on 1 Cor 13, and hope to write about asexuality and faith in times of rising oceans too…)

I saw a very interesting blog-post this morning called Introduction to the Chakras for Christians (and other nervous people), which incidentally connects very well to a discussion I’ve been having in various facebook groups lately, about what I call the ‘demons of the gaps’ approach that leads to a big fear of ‘the occult’.

adam_eve_behamAs an evangelical in my younger years I was taught a lot to fear ‘the occult’ and to stay away from it as much as I could, as if that were some very important  biblical commandment. But no, the word actually isn’t in the bible! (Just as the word ‘Antichrist’ isn’t in the book of revelation…). So where does it come from then? In the end it mostly came down to the idea that everything outside of the scientific laws of nature (paranormal, alternative medicine, homoeopathy, aliens, sixth sense, hypnosis, chakra theory, UFO’s even, new age, magic in fantasy stories…) is feared because it is most likely to be demons for some kind of reason.

And fear of demons is very important for some. Think about the ‘darkness’ books of Frank Perettti…

This approach towards the invisible world can be called ‘demons of the gaps’. I’ve named it that way since it works in almost the same way as a ‘God of the gaps’ reasoning: everything that cannot be explained by current science and laws of nature (that does not clearly come from God) is not natural, so: DEMONS!!! And because of that, run away from it. If it can be scientifically proven it is safe though…

This is sold as ‘solidly biblical’ because it can be illustrated with verses about witchcraft and stuff like that. As if it’s biblical to treat everything that falls outside of of our current understanding of the physical laws of nature. But no, this is not from the bible, the bible has nothing at al to do with lines that are drawn only after the enlightenment, so there is no reason to treat for example chakras as less ‘biblical’ than anything we have come up with in the last 2000 years in Western science.. Atom theory, gen therapy nuclear energy, whatever,… is not more biblical than let’s say chakra theory or the idea of auras. (It’s actually just a variation on the more liberal tendency to just push everything beyond that line away as ‘superstition’)

And let’s not forget that most things inside the scope of modern science can be used in very dark ways! The word ‘pharmakeia’ which is translated with witchcraft in the NT is the root for our word ‘pharmacy’ and does also mean the art of making poisons. Chemistry is as much its heir as alchemy and occultism!

This whole thing has nothing at all to do with the authority of the bible. It’s following the authority of modernist thought and then giving a Christian twist to it, nothing more or less. The bible has nothing at al to do with lines that are drawn only after the enlightenment, so there is no reason to treat chakras for example as less ‘biblical’ than anything we have come up with in the last 2000 years in Western science…

Not that I say there are no demons, and that we need to be careful with the invisible world.  We need to be careful with anything, be it humans, nature, animals, whatever, and the invisible world is harder to understand because it is, ehm, invisible . If lions and weirdos with guns can kill us in the visible world, and eating a random plant can poison us, this is a sign we need to be equally careful with the invisible world.

But the ‘demons of the gaps’ approach is as bad a way to get an understanding of them as the ‘God of the gaps’ approach is a good way to lead us to God…

What do you think?