20 Jacques Vallee, The Invisible College, E.P. Dutton, Inc., New York, 1975, pp. 17, 21.
21 John A. Keel, UFOs: Operation Trojan Horse, G. P. Putnam’s Sons, New York, 1970, p. 303.
22 Vallee, Passport to Magonia, Henry Regnery Co., Chicago, 1969, pp. 150–51.
23 Ibid., pp. 23–25. One of the pancakes was actually analyzed by the Food and Drug Laboratory of the U.S. Department of Health, Education, and Welfare, and was found to be “of terrestrial origin.”
24 Lynn G. Catoe, UFOs and Related Subjects: An Annotated Bibliography, U.S. Government Printing Office, Washington, D.C., 1969.
25 Clifford Wilson and John Weldon, Close Encounters: A Better Explanation, Master Books, San Diego, 1978; Spiritual Counterfeits Project Journal, Berkeley, Calif., August 1977: “UFOs: Is Science Fiction Coming True?”
26 The Orthodox doctrine of demons and angels, their manifestations and the human perception of them, as summarized by the great Orthodox Father of the 19th century, Bishop Ignatius Brianchaninov, is set forth in the book The Soul After Death, St. Herman of Alaska Brotherhood, Platina, Calif., 1979.
27 Eastern Orthodox Books, Willits, Calif., 1976.
28 The Orthodox Word, no. 70, 1976.
29 F.R. Hoare, translator, The Western Fathers, Harper Torchbacks, New York, 1965, pp. 36–41.
30 The Northern Thebaid, St. Herman of Alaska Brotherhood, Platina, Calif., 1975, pp. 91–92. [Third edition, 2004, pp. 95–96.]
31 S. Nilus, The Power of God and Man’s Weakness (in Russian), St. Sergius’ Lavra, 1908; St. Herman Brotherhood, 1976, pp. 279–98.
32 Many of the reports of “Bigfoot” and other “monsters” show the same occult characteristics as UFO sightings, and often they occur in connection with such sightings.
33 Two other recently discovered “paranormal” phenomena reveal how boldly the demons are now making use of physical means (in particular, modern technical devices) in order to enter into contact with men. (1) One Latvian researcher (now followed by others) has discovered the phenomenon of mysterious voices which appear unexplainably on tape recorders, even when the recording is done under clinical conditions in a totally soundless atmosphere, with results very similar to those of seances. The presence of a medium or “psychic” in the room seems to help the phenomenon (Konstantin Raudive, Breakthrough: An Amazing Experiment in Electronic Communication with the Dead, Taplinger Publishing Co., New York, 1971). (2) Metallic-voiced “space people” for some time have supposedly been using the telephone to communicate with both “contactees” and UFO researchers. The possibility of a hoax in such a phenomenon, of course, is high. But in recent years the voices of the dead, convincing to those who are contacted, have been heard in telephone conversations with their loved ones. It can hardly be denied, as the reporter of this phenomenon notes, that “the demons of old are marching among us again” — to a degree unheard of in the past (Keel, UFOs: Operation Trojan Horse, p. 306).
34 S. Nilus, Svyatynya pod Spudom, Sergiev Posad, 1911, p. 122.
Chapter VII: The “Charismatic Revival”
1 Pat King, in Logos Journal, Sept.–Oct. 1971, p. 50. This “international charismatic journal” should not be confused with Fr. E. Stephanou’s Logos.
2 Most books will be cited in this chapter only by author and page number; full bibliographical information is supplied at the end of the chapter.
3 Bishop Theophan the Recluse, What Is the Spiritual Life, Jordanville, New York, 1962, pp 247–48 (in Russian). [Second English edition: The Spiritual Life, St. Paisius Serbian Orthodox Monastery, Safford, Arizona, 2003, p. 270.] Fr. Eusebius Stephanou (Logos, Jan. 1972, p. 13) attempts to justify the present-day “reception of the Holy Spirit” outside the Church by citing the account of the household of Cornelius the Centurion (Acts 10), which received the Holy Spirit before Baptism. But the difference in the two cases is crucial: the reception of the Holy Spirit by Cornelius and his household was the sign that they should be joined to the Church by Baptism, whereas contemporary Pentecostals by their experience are only confirmed in their delusion that there is no one saving Church of Christ.
4 See Burdick, pp. 66–67.
5 V. P. Bykov, Tikhie Priyuty, Moscow, 1913, pp. 168–70.
6 See Kurt Koch, Occult Bondage and Deliverance, Kregel Publications, Grand Rapids, Michigan, 1970, pp. 168–70.
7 Kurt Koch, Between Christ and Satan, Kregel Publications, 1962, p. 124. This book and Dr. Koch’s Occult Bondage offer a remarkable confirmation, based on 20th-century experience, of virtually every manifestation of mediumism, magic, sorcery, etc., that is found in the Holy Scriptures and the Orthodox Lives of Saints — the source of all of which, of course, is the devil. On only a few points will the Orthodox reader have to correct his interpretations.
8 Simon A. Blackmore, S. J., Spiritism Facts and Frauds, Benziger Bros., New York, 1924: Chapter IV, “Mediums,” pp. 89–105 passim.
9 On Oral Roberts, see Kurt Koch, Occult Bondage, pp. 52–55.
10 Ronald A. Knox, Enthusiasm, A Chapter in the History of Religion, Oxford (Galaxy Book), 1961, pp. 550–51.
11 See The Orthodox Word, no. 4, 1965, pp. 155–58.
12 Conference XV:2, in Owen Chadwick, Western Asceticism, Westminster Press, Philadelphia, Penn., 1958, p. 258.
13 Wilson Van Dusen, The Presence of Other Worlds, Harper and Row, New York, 1974, pp. 120–25.
14 See I. H. Lewis, Ecstatic Religion, An Anthropological Study of Spirit Possession and Shamanism, Penguin Books, Baltimore, 1971, pp. 45, 88, 156, etc., and illustration 9.
15 Starets Macarius of Optina, Harbin, 1940, p. 100 (in Russian). [English edition: Elder Macarius of Optina, St. Herman of Alaska Brotherhood, Platina, Calif., 1995, p. 326.]
16 See Blackmore, Spiritism, pp. 144–75, where an example is given of a Catholic priest who was physically pursued by a ouija-board (propelled, of course, by a demon) when he tried to give up using it!
Chapter VIII: Conclusion: The Spirit of the Last Times
1 Published in Russian with the writings of Sts. Barsanuphius the Great and John, Moscow, 1855, pp. 654–55.
2 See for example Gordon Lindsay, Israel’s Destiny and the Coming Deliverer, Christ for the Nations Pub. Co., Dallas, Texas, pp. 28–30.
3 Such is the Orthodox teaching of Sts. Basil the Great, Gregory the Theologian, Andrew of Caesarea, and many other Fathers. See Archbishop Averky, Guide to the Study of the New Testament, Part II (in Russian), Jordanville, New York, 1956, pp. 434–38. [English trans. in The Apocalypse in the Teachings of Ancient Christianity, St. Herman of Alaska Brotherhood, Platina, Calif., 1995, pp. 253–54.]
4 Compare Billy Graham, World Aflame, Doubleday (Pocket Cardinal Ed.), New York, 1966, p. 178; C. H. Mackintosh, The Lord’s Coming, Moody Press, Chicago, pp. 30–31; and many other fundamentalists.
5 See Kurt Koch, Day X, Kregel Publications, Grand Rapids, Michigan, pp. 116–17.
6 I Thess. 4:16–17 refers to the Second Coming of Christ, which according to the Holy Fathers comes after the “tribulation” and the reign of antichrist.
7 See Kurt Koch, The Revival in Indonesia, Kregel Publications, 1970; and Mel Tari, Like a Mighty Wind, Creation House, Carol Stream, Illinois, 1971.
Epilogue
1 The name given to it by Jones himself and the zealots who helped perform it; see Time magazine, Dec. 4, 1978, p. 20.
2 Marshall Kilduff and Ron Javers, The Suicide Cult, Bantam Books, 1978, p. xiv.
3 Neil Duddy and Mark Albrecht, “Questioning Jonestown,” in the periodical Radix, Berkeley, Calif., Jan.–Feb. 1979, p. 15.
Epilogue to the Fifth Edition
1 B. A. Robinson, “New Age Spirituality,” Ontario Consultants on Religious Tolerance, Ontario, Canada, 1995.
2 See p. 39 above.
3 Alison Lentini, “Lost in the Supermarket: Pop Music and Spiritual Commerce,” Spiritual Counterfeits Project Newsletter, 22:4–23:1, 1999, p. 25.
4 Radio interview with J. K. Rowling on The Diane Rh
eim Show, WAMU, National Public Radio, October 20, 1999. Quoted in Richard Abanes, Harry Potter and the Bible, Horizon Books, Camp Hill, Penn., 2001, p. 205.
5 Monk Innocent, “Potter’s Field: Harry Potter and the Popularization of Witchcraft,” The Orthodox Word, no. 220, 2001, pp. 241–55.
6 Linda Harvey, “How Sorcery Chic Permeates Girl-Culture,” Spiritual Counterfeits Project Newsletter, 27:2, 2002–2003, pp. 1–15.
7 Brooks Alexander, Witchcraft Goes Mainstream (Eugene, Oregon: Harvest House, 2004), pp. 48–49, 68.
8 “Potter Fans Turning to Witchcraft,” This is London, Associated Newspapers, Ltd., August 4, 2000.
9 “Occult Sites ‘Lure’ Teenagers,” BBC News, April 22, 2000.
10 American Religious Identification Survey, Feb.–April 2001.
11 Brooks Alexander, Witchcraft Goes Mainstream, p. 47.
12 American Religious Identification Survey, Feb.–April 2001.
13 Connecticut Citizens for Constitutional Education, January 22, 1980.
14 Marilyn Ferguson, The Aquarian Conspiracy, J. P. Tarcher, Inc., Los Angeles, 1980, p. 369.
15 Catherine Sanders, “Matthew Fox’s Techno-cosmic Masses,” Spiritual Counterfeits Project Newsletter, vol. 26:3, Spring 2002, p. 4.
16 Deborah Corbett, “The Trouble with Truth: A Review of The Illness That We Are: A Jungian Critique of Christianity by John P. Dourley,” Epiphany Journal, Spring 1986, pp. 82–90; “Jungian Psychology as Catholic Theology,” St. Catherine Review, May–June 1997; and Mitch Pacwa, S.J., Catholics and the New Age, Servant Publications, Ann Arbor, Mich., 1992.
17 Deborah Corbett, “The Jungian Challenge to Modern Christianity,” Epiphany Journal, Summer 1988, pp. 33–40.
18 Craig Branch, “Re-imagining God,”Watchman Expositor, 11:5, 1994, pp. 4–6, 19.
19 Parker T. Williamson, “Staying Alive: Re-imaginers Gather,” The Presbyterian Layman, July 2004, p. 9.
20 Diane L. Knippers, “Ye Goddesses!”, Foundations, May 28, 1998.
21 Parker T. Williamson, “Sophia Upstages Jesus at Re-imagining Revival,” The Presbyterian Layman, 31:3, May–June 1998.
22 “The Rise of Pentecostalism,” Christian History, no. 58, 1998, p. 3.
23 Dr. Nick Needham, “The Toronto Blessing,” The Shepherd, 16:3, December 1995.
24 The Dictionary of Pentecostal and Charismatic Movements notes that Kathryn Kuhlman (1906–1976) was the person responsible for introducing the modern phenomenon of being “slain in the Spirit.” Whereas earlier manifestations of being “slain in the Spirit” usually lasted for a few minutes, at the touch of Rodney Howard-Browne people have been “out” for several hours.
25 Rodney Howard-Browne, The Coming Revival, R.H.B.E.A. Publications, Louisville, Kentucky, 1991, p. 6.
26 Paul Carden, “‘Toronto Blessing’ Stirs Worldwide Controversy, Rocks Vineyard Movement,” Christian Research Journal, Winter 1995, p. 5.
27 Deacon R. Thomas Zell, “Signs, Wonders, & Angelic Visitations,” Again, September 1995, p. 6.
28 Curt Karg, “Rodney Howard-Browne/Toronto Airport Vineyard Phenomena,” Position Paper: October 1996, available from Spiritual Counterfeits Project.
29 Timothy Brett Copeland, “Discerning the Spirit: Reflections of a Charismatic Christian,” Again, September 1995, p. 9.
30 Nun Cornelia, “Exorcisms in Russia Today,” Death to the World, no. 10, 1995, p. 10.
31 See p. 149 above.
32 Testimony of former Muktananda disciple Joy Smith, in Focus magazine, no. 12, Winter 1995/1996.
33 Quoted in Tal Brooke, Riders on the Cosmic Circuit, Lion Publishing, Batavia, Illinois, 1986, p. 45.
34 Quoted in Tony Pearce, “Holy Laughter” and the New Age Movement, Light for the Last Days, London, p. 3.
35 Julia Duin, “An Evening with Rodney Howard-Browne,” Christian Research Journal, Winter 1995, p. 44.
36 Quoted in Charles and Francis Hunter, Holy Laughter, Hunter Books, Kingwood, Texas, 1994, p. 5.
37 Barbara Marx Hubbard, Teachings from the Inner Christ for Founders of a New World Order of the Future, Foundation for Conscious Evolution, Greenbrae, Calif., 1994.
38 Barbara Marx Hubbard, The Revelation: A Message of Hope for the New Millennium, 2nd edition, Nataraj Publishing, 1995.
39 Whitley Strieber, Communion: A True Story, HarperCollins, New York, 1987; revised edition, Avon, 1995.
40 Whitley Strieber, The Secret School, HarperCollins,New York, 1997, p. xv.
41 Whitley Strieber, Confirmation: The Hard Evidence of Aliens among Us, St. Martin’s Press, New York, 1999.
42 Strieber, The Secret School, pp. 229, 225–26, 233.
43 Ibid., pp. 226, 228–29.
44 Strieber, Confirmation, p. 286.
45 Strieber, The Secret School, p. 226.
46 Strieber, Confirmation, p. 279.
47 Ibid., pp. 287–88.
48 Ibid., pp. 288–89.
49 According to Blavatsky, the purpose of the Theosophical Society was “to oppose the materialism of science and every form of dogmatic theology, especially the Christian, which the Chiefs of the Society regard as particularly pernicious.” (Blavatsky, The Secret Doctrine, vol. 3, 1888, p. 386). Incidentally, Blavatsky appears as a character in the above-mentioned Harry Potter books, under the anagram “Vlabatsky.”
50 Teilhard de Chardin, How I Believe, Harper & Row, New York, 1969, p. 41.
51 Alice Bailey, The Externalization of the Hierarchy, Lucis Publishing Company, New York, 1957, p. 118.
52 This is also the view of the feminist theologians of the Re-imagining movement, who honor Eve for having partaken of the forbidden fruit.
53 Blavatsky, The Secret Doctrine, vol. 2, The Theosophical Publishing House, Wheaton, Illinois, 1888; revised ed. 1970, pp. 243, 513.
54 David Spangler, Reflections on the Christ, Findhorn Community Press, Scotland, 1978, p. 37.
55 Ibid., pp. 40, 44.
56 Alice Bailey, Problems of Humanity, Lucis Publishing Company,New York, 1947; revised ed. 1964, p. 140.
57 Blavatsky, The Secret Doctrine, vol. 2, p. 378; Isis Unveiled, vol. 1, The Theosophical Publishing House, Wheaton, Illinois, 1877; revised ed. 1972, p. 613.
58 David Spangler, Explorations: Emerging Aspects of the New Culture, Findhorn Publications Lecture Series, 1980, p. 68.
59 Rear Admiral Chester Ward, Review of the News, April 9, 1980, pp. 37–38.
60 The Charlie Rose Show, May 4, 1993. Quoted in Tal Brooke, One World, End Run Publishing, Berkeley, Calif., 2000, pp. 7–8.
61 Strobe Talbott, “The Birth of a Global Nation,” Time magazine, July 20, 1992.
62 Alice A. Bailey, The Destiny of the Nations, Lucis Publishing Company, New York, 1949, p. 52.
63 Robert Muller, My Testament to the UN: A Contribution to the 50th Anniversary of the United Nations,World Happiness and Cooperation, Anacortes, Washington, 1995, p. 4.
64 Robert Muller, 2000 Ideas and Dreams for a Better World, Idea 1101, July 16, 1997.
65 In the last decade, witchcraft has played an prominent role in the interfaith movement. At the centennial conference of the Parliament of the World’s Religions, held in Chicago in 1993, Wicca took center stage. As “Covenant of the Goddess” officer Don Frew notes, “We Witches found ourselves the media darlings of the conference!... By the end of the nine days, the academics attending the Parliament were saying, ‘In 1893, America was introduced to the Buddhists and Hindus; in 1993, we met the Neopagans.’... From that point on, Neopagans would be included in almost every national or global interfaith event.” (Don Frew, “The Covenant of the Goddess & the Interfaith Movement,” quoted in Brooks Alexander, Witchcraft Goes Mainstream, p. 211.)
66 Bishop William Swing, The Coming United Religions, United Religions Initiative and CoNexus Press, 1998, p. 63.
67 Ibid., pp. 58–59.
68 State of the World Forum, “A New Spirituality”; quoted in Lee Penn, “The United Religions: Foundation for a World Religion,” Spiritu
al Counterfeits Project Journal, 22:4–23:1, 1999, pp. 64–65.
69 Ken Wilber, The Marriage of Sense and Soul: Integrating Science and Religion, Random House, Broadway Books, New York, 1998, pp. 204–5, 211.
70 This idea of conscious evolution is extremely popular today among New Age circles. Earlier expositions of it can be found in the writings of Teilhard de Chardin (“Man discovers that he is nothing else than evolution become conscious of itself “[The Phenomenon of Man, 1961, p. 221]), and in those of Alice Bailey (“For the first time” mankind is “intelligently participating in the evolutionary process” [The Externalization of the Hierarchy, 1957, p. 685]).
71 Ken Wilber, The Marriage of Sense and Soul, p. 206.
72 Ken Wilber, One Taste, Shambhala Publications, Boston, 1999, pp. 311, 345.
73 Parker T. Williamson, “Sophia Upstages Jesus at Re-imagining Revival,” The Presbyterian Layman, 31:3, May–June 1998.
74 Ken Wilber, Up from Eden: A Transpersonal View of Human Evolution, The Theosophical Publishing House, Wheaton, Illinois, 1981, p. 256; quoting from Elaine Pagels, “The Gnostic Gospels’ Revelations,” New York Review of Books, 26:16–19, 1979.
75 It will be remembered that these same ideas are found, in an only slightly different form, in the Faith Movement that spawned the “holy laughter” revival.
76 Fr. Seraphim Rose, “Contemporary Signs of the End of the World” (a talk given at the University of California, Santa Cruz, May 14, 1981), in The Orthodox Word, no. 228, 2003, p. 32.
77 USA Today/Gallup poll, 2002.
78 Neale Donald Walsch, Conversations with God: An Uncommon Dialogue, book 2, Hampton Roads Publishing Co., Inc., Charlottesville, Virginia, 1997, p. 57.
79 Neale Donald Walsch, The New Revelations: A Conversation with God, Simon & Schuster, Atria Books, New York, 2002, pp. 142–43, 258.
General Index
Numbers refer to the page in the physical book (the first page in the case of a range). Hyperlinks go to the top of the page of the physical book, except in the case of footnotes.
Abraham (Righteous Forefather), 3–6
Absolutism, 23
Orthodoxy and the Religion of the Future Page 25
