Nuggets from Occult Invasion—How Spirit Communication Works |

Dave Hunt

We have already quoted Nobel-Prize-winning brain researcher Sir John Eccles that the existence of “consciousness of mind…is not reconcilable with the natural laws as at present understood.” According to Eccles’ fascinating research, the mind cannot be part of the physical universe (including the brain) but is nonphysical/spiritual and uses the brain to operate the body. Eccles calls the brain “a machine that a ghost can operate.” Normally one’s own spirit is the “ghost” that operates the brain—but under the right circumstances another “ghost” might take over. This possibility must be taken into account in our investigation of the occult.

If our minds are independent of our bodies and could therefore survive the death of the body, then, as Robert Jastrow argues, there could be other minds out there without bodies. And if the hypnotist’s mind can control a subject, another mind could do that also and perhaps interfere with the hypnotherapy process used by so many therapists today. Such “ghosts” could introduce into the patient’s brain false memories or other delusions, even of having lived a previous life. The consistent theme of channeled material argues persuasively that all of it is being inspired by the same “ghosts.”

Here we are confronted with a form of “possession.” Of course, a more benign form of this “possession could be the very inspiration attributed to the muse in the past and still experienced by musicians, artists, scientists, and other creative persons today. In his classic work on channeling, Jon Klimo points this out:

“The argument is that mind operates brain (and the rest of the body) at all times in a basically psychokinetic manner…. Yet, the argument goes, if your own mind can affect your own brain, then the similar nonphysical nature of another mind might also be able to affect your brain, giving rise to your hearing a voice, seeing a vision, or having the other mind speak or write by controlling your body the same way you normally control your own body.”

That these entities can “take over” has been demonstrated countless times. So has Christ’s ability to deliver those possessed. A TM instructor sent to a South American country to inaugurate Transcendental Meditation there began to see “Satan” every time she looked at the picture of TM’s founder, Maharishi Mahesh Yogi. Attempting suicide, she was confined to an insane asylum, where Christ rescued her.

After being initiated into yoga by Swami Rama (one of the prize subjects of biofeedback research at the Menninger Clinic), a Chicago housewife was tormented by psychic visitations from Swami and committed to a hospital psychiatric ward. There she was led to Christ and delivered.

Using the Silva Method techniques that she had been taught, a schoolteacher visualized her mentally handicapped pupils improving. She was commended for the remarkable results. Then one night her brother received a frantic call at about 2 A.M.: “My God, George! Something’s in my apartment—something evil, and it’s after me! Please come and help me!”

These and many similar cases can only be explained as an invasion of the person by evil entities. In each case that invasion resulted from entering an altered state of consciousness through forms of hypnosis and Eastern meditation. In spite of the testimony of countless persons who have ben terrorized, driven insane, and even driven to suicide by these entities, John Lilly denies their reality. Of the evil entities which he acknowledges one meets in altered states, he declares:

“You can meet up with entities there that you feel are going to eat or absorb you. Well, this turns out to be nonsense. This is your projection…the evil is in you. Evil is what you project.”

Many refuse to accept the existence of Satan and demons in spite of their evidence. Parapsychologist Loyd Auerbach writes: “To set the record a bit straighter, let me say that the only demons we, as scientists, deal with are one’s own ‘demons’ that may be conjured up by the subconscious and imagination.”

Auerbach is mistaken in calling himself and his fellow psychologists “scientists.” Psychology is not a science. Furthermore, science has nothing to say about spirits. Nevertheless, his sweeping statement is believed by multitudes. With a healthy fear of evil spirits neatly debunked by psychologists, occult experimentation becomes enticing. “Demons” are merely fragments of one’s own personality. All that is needed is to accept the new understanding.