The minds of large numbers of contemporary post-Christian Westerners and Americans have been taken captive and corrupted through modern neo-Gnostic and Eastern influenced ideologies (philosophies) such as rationalism, positivism, materialism, immanentism, idealism, determinism, relativism, and scientistic evolutionism. For such people, there is no supernatural Triune God, all that exists is scientifically verifiable matter and energy in motion, a view that automatically excludes the supernatural dimension, spirits, souls, and afterlife. However, this materialist view is becoming eclipsed today by what Professor Thomas Molnar has called,
"the spontaneous bent of the archaic mind which predominated in most parts of the world and which threatens to prevail once more in our time the temptation. to identify God and self, to recognize in the soul a divine substance, indeed the seat of divinity." ("The Gnostic Tradition and Renaissance Occultism," Thomas Molnar, The Journal of Christian Reconstruction, Vol.1, No.2, Winter, 1974, 112).
From the time of the sixties counterculture to our own, America has been undergoing what Molnar foresaw: a phenomenal growth of revived pantheist occult-mysticism, which teaches that God, man and nature are fundamentally one. To the modern New Age American as to the Eastern pantheist mystic,
"(t)here is no God 'out there' to relate to; there is only one's own inner divinity to discover." (Pat Means, The Mystical Maze, Campus Crusade for Christ, 1976, 25)
The taproot of historical pantheist occult-mysticism stretches back to ancient Sumeria, Babylonia and Assyria, and from there it stretches over and around the world as revealed by researcher Ellen Myers in her essay, "Sorokin's `Integralism' vs. the Biblical Creation Position." Myers writes:
"One modern pantheist mystic was Pitirim A. Sorokin (1889-1968), chairman of the department of sociology at Harvard University from 1930-1959. He stated that the roots of his religious philosophy, "Integralism," were in... the ancient, powerful, and perennial stream of philosophical thought represented by Taoism, the Upanishads, and Bhagavad Gita. shared by all branches of Buddhism, including the Zen Buddhist thinkers. . by Heraclitus and Plato. . . reiterated by. . thinkers of the Neo-Platonic, the Hermetic, the Orphic, and other currents of thought. ( Ellen Myers, "Sorokin's `Integralism' vs. the Biblical Creation Position," Creation Social Science & Humanities Quarterly, Vol.11, No.1 (Fall 1979), 14-15)
As a child of the sixties counter-culture, Danny Aguirre's normative mode for engaging the prevailing streams of occult-mysticism came through psychedelic explorations into subconscious realms as prescribed by aspiring spirit-contactees like Timothy Leary. Aguirre writes that hallucinogenic drugs act as,
"altered-state service providers to the mystical dimension. Embedded within the psychedelic experiences were numerous signposts pointing toward monistic/pantheistic suppositions." (Passing Through the Land of Shadows, Aguirre, SCPJournal, Vol 34:2-34:3, 2010)
By monistic/pantheistic suppositions Aguirre means that under the influence of mind-altering drugs your ego disintegrates until there is no longer a 'you,' at which point there is a sense that you have become fully integrated into and interconnected with the divinity of the monistic one-substance, known by the ancients as Chaos.
As Aguirre delved deeper into the dominant occult-spirituality of the progressive New Age counterculture he came to believe that rather than Jesus Christ being the only way to God as Christianity teaches, Jesus was a highly evolved advanced Transcended Master, an enlightened soul, a way-shower revealing our need to self-realize our own divinity.
"I was a proud member of the counterculture," said Aguirre, who considered Berkeley to be its' epicenter. The progressive counterculture was in the forefront of overthrowing the old, hated Christian-based order and ushering in the New Age of Aquarius. They were the movers and shakers behind the movement to syncretize Eastern-Western religions, fusions that were confounding and inverting traditional Christianity. It was all so heady and Aguirre was a part of it.
Aguirre's Hindu-based Eastern occult mysticism had opened the doors and windows of his mind to the spirit dimension, and he describes a terrifying encounter one night after coming home from work:
"Suddenly, without warning, I heard a strange vibration-like humming inside the house. It resembled the sound that high-voltage power lines make. I felt a tangible presence of evil accompanying this hum....I intuitively knew that whatever this presence was, it had something to do with the demonic, and it desired to possess me for sinister purposes... my roommate's dog was cowering under the kitchen table with a frightened look on its face (giving confirmation) that this encounter (was real) and I had a foreboding sense that I was in serious trouble....I also began hearing a fiendish laughter...a mocking, diabolical, audible laughter that sounded like (it originated) from hell...I reached for my copy of the Bhagavad Gita..and began..reading some passages. But with each word I read, this evil force seemed to grow stronger...and I believed that if this presence possessed me, I would go out and kill somebody....In a moment of complete panic...I called out the name Jesus...and as suddenly as the evil presence had appeared, it vanished." (ibid, pp. 17-18)
Though terrifying, his demonic encounter did not dampen his desire to be a proud member of the progressive counterculture.
Some time later at a 'happening' party he attended, Aguirre describes the party-goers as an eclectic mix of music-industry luminaries, prominent local political activists, pagans, hippie-Buddhists, Black Panthers, cops, and alternative-spirituality proponents.
An unspoken assumption bound all of them as one, "we know better than the rest of the lame society around us." Aguirre comments:
"We could simultaneously seek spiritual enlightenment and enjoy the (hedonistic) physical delicacies of life to its fullest....The new unspoken golden rule was, 'Do your own thing, as long as you do not physically harm anybody in the doing.' We would lead the country into a new dawn, whether they liked it or not." (p. 29)
But then a second spiritual encounter occured. Aguirre writes that an unseen curtain was suddenly pulled aside, causing him to feel that he had been transported to another party that was no longer an enchanting assembly of enlightened beings. A foreign influence obliged him to,
"peer behind their exteriors....I felt like somebody had put x-ray glasses on my eyes that enabled me to gaze into their internal selves..."
As Aguirre watched in amazement, the lofty pedestals upon which he had placed them were slowly leveled to the ground and he heard a flood of profanity, "F--- this" and f--- that."
With new eyes, Aguirre no longer saw and heard impressive dialogues and deep, inspiring messages but rather obnoxious, crude, repulsive, shameless behavior punctuated by hyena-like laughter, unadulterated sexual advances, lustful facial expressions, sarcastic countenances, and futile babble revolving around sex, drugs, and rock 'n' roll. The room was dominated by unrestrained hedonism.
With the curtain pulled aside the enchanting assembly was seen for what it really was: a debauched mob out to grab whatever they desired from each other.
Aguirre did not want to peer behind the curtain, but something forced him to look. And then suddenly an unwelcome, deeply offensive flash of words, a statement, appeared in his mind. Aguirre said it was a statement, "I militantly objected to... but was compelled to consider. It penetrated the masquerade of these self-proclaimed 'enlightened' people, and the words appeared in bold, capital letters, which my mind's eye proceeded to read:"
"THESE ARE THE WICKED, AND I AM ONE OF THEM."
Though his defiant-self protested that this can't be true, his conscience made its case in unsparing words:
"They are wearing masks that conceal their corruption. They pretend to be interested..in standing up for the oppressed, promoting peace and love, seeking spiritual enlightenment and caring for Mother Earth. But these lofty idealisms are merely a facade that conceals their inward self-centeredness, their decadence and their unashamed promiscuity." (ibid, p 32)
After another two years of internal debate, Aguirre writes that his "encounter" with something bigger than himself, a 'something' that forcibly and completely contradicted his hedonistic, alternative spirituality lifestyle, caused him to finally surrender his life to Jesus Christ.