T

Donal P. O'Mathuna

{This article was published in the Journal of Christian Nursing, vol. 15 (Winter 1998) pp. 4-13, a publication of Nurses Christian Fellowship. A number of related shorter pieces were printed with this article. Two were written by me and can be read by clicking on their titles: What Can Be the Harm? and What Does the Research Really Show? If you'd like to return to my home page and see some of the other papers I've written, my interests, or get in contact with me, click on my name above.}

Previous JCN articles have given many reasons why Christians should avoid Therapeutic Touch (TT).1 Yet some Christian nurses continue to practice and teach this technique. Popular Christian books use TT to support the health benefits of physical touch, even though TT involves no physical touching.2 A news article in Christianity Today presented TT as an alternative nursing therapy which has allegedly divided the Christian health-care community. Should any disagreement on this issue exist between Christian believers focused on accurately applying Scripture to their lives and professional practices? In support of TT, two nursing faculty at a Christian college claimed that "anything that heals and does good cannot be evil and must ultimately please God."3

This obviously assumes that TT does heal. Many anecdotes report that people feel better after TT, but controlled clinical studies find little, if any, evidence to support these claims.4 In fact, much of the evidence shows that TT is no better than a placebo. However, for the sake of argument, let us assume that TT really does heal people.

Is Improved Health Always God's Will?

Some assume that if TT heals, it must be pleasing to God. This type of thinking focuses primarily on results and consequences. Little attention is paid to how the results are achieved. In ethics, this is called utilitarianism. The end justifies the means. The results are obviously good: people are healed or at least feel better. Therefore, how the results were achieved must also be good: in this case, TT.

This form of reasoning often lies behind ethical arguments opposed to traditional Christian positions. For example, arguments supporting euthanasia often focus on the negative consequences of living in pain, unable to care for oneself, and the benefits death brings. Given the good results of relieving suffering and respecting patients' autonomy, the means cannot be bad (in this case, helping to kill the patient). However, when only the results or consequences matter, we may justify evil methods to attain them. Utilitarian thinking denies that some actions (like killing another innocent human being) could be inherently wrong regardless of the consequences.

While God is concerned about the consequences of our actions, he is just as concerned about the means to those ends. Scripture does not support a purely utilitarian system of ethics (Rom 3:8). Some choices are wrong under all circumstances, even if the immediate consequences seem positive. Likewise, some decisions are right, even if the results seem negative. God may want to heal us and bless us, but he is also concerned about how we get healed and blessed.

When God was leading the Israelites out of Egypt, he declared that he was their healer (Ex 15:26). He would protect them from disease while they were on their journey. In the promised land, he would protect them from illness (Ex 23:25-26; Deut 7:15). God wanted to give them life, health and blessings in the land (Deut 30:19-20).

However, as good as these results were, they would only come from God by certain means. The Israelites would only know that their blessings came from God if they were faithful and obedient (Lev 26; Deut 30:15-18). Good health is not an automatic indication of God's blessing, just as illness and misfortune do not automatically indicate God's judgment (Lk 13:1-5; Jn 9:1-3).

God still offers people complete healing, but not in this life. He promises to wipe away all pain, tears and death in the next life (Rev 21:4). This will be the culmination of God's plan for humanity, which he wants for all people (1 Tim 2:3-4). But God also specifies the means by which individuals can receive complete health. No amount of self-effort or spiritual manipulation will bring this about (Eph 2:8-9). It is only accomplished through the finished work of Jesus Christ (1 Tim 2:5-6).

While God wants all people to have good health, the means by which health is obtained are also important to him. He is willing to withhold his ultimate healing and protection if people are not willing to trust in him. If this is the case, we cannot assume that all healing from other sources ultimately pleases God. As tough as it may sound, God is more concerned about our obedience and faithfulness to him than he is about our physical well-being (Mt 18:7-9). We must at times be willing to put ourselves at the risk of ill-health or injury, or even death, rather than compromise our relationship with our Father (Mt 16:24-26; Acts 5:27-32, 40-42).

All That Looks Good Is Not Good

To claim that anything that seems good cannot be evil also goes against the clear teaching of Scripture. Deeds performed by the power of God are obviously good. However, many similar deeds can be empowered by other spiritual sources and are then called evil (Ex 7-8).

In apostolic times Simon, a magician, astonished people with his "magical arts" (which meant occult practices, not conjuring tricks). While many thought his power came from God, Simon knew it didn't. The apostle Peter called it wickedness (Acts 8:9-24; compare 13:6-10). Even healing can occur which is not from God, such as when the beast of the end times is healed of a fatal wound (Rev 13). He is subsequently able to perform great signs and thus deceive many people (2 Thess 2:9-10).

Jesus notes that in the end times, false prophets will perform great signs and miracles to mislead even the elect (Mt 24:24; Mk 13:22). Scripture uses the same Greek words to describe the signs and wonders performed by Jesus. On the day of judgment, Jesus will cast some people from the kingdom of heaven, even some who performed miracles in his name. Because they did not know him, he says they were evildoers (Mt 7:22-23).

Performing acts with good intentions and good results is not as important as the source of power behind those acts. The Evil One has great powers at his disposal. It is naive to think that these powers could not be used for healing, especially since this is such an important sign of the Messiah. Satan, the angel of light (2 Cor 11:14), will resort even to "good deeds" to deceive people and draw them away from God.

The Source of Healing

God wants people to be healthy, but he is concerned about how we become healthy. Contrary to New Age claims, there are two forms of spirit: good and evil. Scripture states that the spiritual forces of evil are powerful. We are to avoid any dealings with these occult spirits and powers (Lev 19:26,31; 20:6,27; Deut 18:9-14; Isa 8:19-20; Jer 14:14; Acts 19:18-19; Gal 5:19-20).

The connection between TT and the occult is longstanding. Along with Dolores Krieger, RN, PhD, Dora Kunz was one of the founders of TT. She was then president of the Theosophical Society in America, which promotes the occult and mysticism in modern, scientific terminology. According to another past president, theosophy is an all-inclusive religion based on "wonderful and sublime doctrines [which] were originally given to mankind on this planet by spiritual beings from other spheres.

. . . Occultism is that part of theosophy which treats the deeper, hidden, mystic, esoteric side of nature and of man. It is theosophy indeed, but that part of theosophy which the average man cannot 'eat.'"5 The beliefs and practices of TT grew out of this spiritual background. In fact, TT is practically identical to occult practices known as pranic healing or auric healing.

TT is based on the assumed existence of human energies which proponents call prana, a term well known in the occult. One book on witchcraft defines prana as: "A Sanskrit [Hindu] word which (like karma) has come to be used by Western occultists because it has no exact equivalent in any Western language. [Quoting A. E. Powell] 'Prana, or Vitality, is a vital force, the existence of which is not yet formally recognized by Western scientists, though probably a few of them suspect it.' It is the vital force of the cosmos as it operates on the etheric level."6

An understanding of prana is central to occult practices. One training guide claims that the aspiring occultist has three things to learn: (1) the nature of prana and how it brings the physical body into existence and maintains it; (2) how to live as a soul, free from identification with the body--this involves, among other things, being able to pass prana through the various energy centers of the body; and (3) the effects upon others of the prana expressed or transmitted by him or her.7

Prana gives rise to our so-called aura, or etheric body. Since this is intimately connected to our physical body, it is very important to our health. If the flow of prana is interrupted, or unbalanced, illness results. "Merely to increase the circulation of prana is sufficient to cure many minor diseases."8 TT claims to be one method of assessing and balancing patients' prana.

Healing plays an important role in occult activity. "It is said in the occult books . . . that all initiates must be healers."9 White witchcraft is similar: "Healing has been a central part of witches' activity from time immemorial, and it remains so today."10 "Modern witches view healing as one of their most important functions."11

Occult healing involves the manipulation of prana. One occultist explains how a variety of practices cause healing: "The whole explanation lies in the successful conveying of prana or vitality from his own healthy body to the diseased body or diseased organ or part. . . . Healthy vitality or life-force 'expels' or changes the inharmonious vibrations from the afflicted part and restores harmony therein, thus bringing about health."12 A well-known witch puts it this way: "Pranic healing is done by sending prana (the 'vital force') from your body to the diseased or affected parts, stimulating the cells and tissues to normal activity and allowing the waste material to leave the system. It involves the use of passes and the laying-on of hands."13

Hands are important in occult healing because they have powerful energy centers (or chakras) for conveying prana. "In all forms of esoteric teaching, the hands play a great part. . . . It is an occult fact that the hands of a disciple . . . become transmitters of spiritual energy. . . . All initiates use the palms of the hands in the work of healing."14 As with TT practitioners, occult healers see themselves as skilled in conveying prana through their bodies, and not as the sources of prana.

The hands are used to make "passes" over the patient's body which assess the flow of prana and the condition of the aura. "Illness shows up as weak, cloudy or discolored spots. Some healers pass their hands over, but do not touch, a patient and detect illness by cold spots in the aura."15 The absence of physical contact is a common feature: "Most experienced auric healers will not normally touch the patient's body during the 'laying on of hands': they will hold them an inch or two away, in contact with the inner aura."16

As in TT, these movements are done over the whole body. "If your patient be seated, raise your hand above his head and then bring it down before him, slowly and gradually, until you finish with a sweeping motion about the knees. . . . A slow movement, at a distance of say three or four inches from the body, produces a sense of comfort, rest and relief."17

To bring about healing, TT stresses the importance of the healer's intentions. This follows from occult beliefs about the nature of prana. "As, however, the currents of prana are amenable to the will, it is possible for a man consciously to direct the streams of vitality which pour out of him, as well as greatly to augment their natural flow. . . . [Healing] may be assisted and expedited to almost any extent by conscious effort."18 The healer must "concentrate his mind, and 'will' that Power be transferred to the part, and the diseased cells be given strength to properly perform their work."19 In auric healing, you must "will the newly accumulated prana into the arm of your healing hand . . . and will the accumulated prana into [the patient's] aura, to do its healing work and restore normality."20

One feature of TT is "wrist-flicking" after smoothing out the energy fields. Occult practices include this. "When the pass is completed, swing the fingers sideways, as if you were throwing water from them."21 This exercise also originates in beliefs about the nature of prana. "After each pass the operator must take care to throw off from himself the etheric matter he has withdrawn; otherwise, some of it may remain in his own system, and he may presently find himself suffering from a complaint similar to that of which he has cured his patient."22 Interestingly, one of the few dangers acknowledged by proponents of TT is picking up patients' "negative energy."

The emphasis placed by TT on guidance by intuition, rather than reason, makes it attractive in today's culture--hence the importance of centering. In this meditative state, people detect cues to guide their healing. Meditation is important in all aspects of the occult, including its healing practices. The particular details of what to do during treatment "will soon come 'intuitively' to the healer. . . . Do not be afraid to follow your intuitive sense in this direction."23 Aspiring occultists do not reach their potential as healers when "they fail to act in detail as their inner voice tells them; they leave undone certain things which they are prompted to do in their moments of meditation."24

What Conclusions Can We Draw?

Christians should be afraid to follow their inner voices on many things. Scripture is clear that our intuition and inner selves often lead us into sin and deception (Gen 8:21; Jn 2:24-25; Rom 3:9-12). This is especially the case when we receive insight in an altered state of consciousness like centering (Jer 23:25-32; Ezek 13:2-3).

An initiate into the occult "has to learn to do the right thing as he sees and knows it, irrespective of the opinion of earth's greatest and most quoted. He must depend on himself."25 God repeatedly reproved the Israelites for thinking they knew of themselves what was best (Num 15:39; Deut 12:8; Judg 17:6). Occult practices are forbidden because people use them to seek knowledge and healing from a spiritual source other than God or his revelation. We should not demand knowledge and healing from the spiritual realm but wait on God's gifting and timing.

God tells us there are secret things which belong to him (Deut 29:29; Mt 24:36). After denouncing many occult activities, he promises to send guidance through his prophets (Deut 18:9-22). We must be content with what he has revealed to us and not strive to get this knowledge from the heavens (Deut 30:12-14). We must trust that God will provide for us if we are willing to heed his Word and love him (Deut 30:15-20; Mt 6:25-34).

You may wonder how a nurse waving her hands over someone's body could do any harm. But we must remember that Satan uses subtle, devious ways to draw people into his realm (1 Pet 5:8-9). TT introduces practitioner and patient to a spiritual realm forbidden by God. As Christians we must be as concerned for the spiritual health of others as we are for their physical and emotional health. Much harm can come from dabbling in the occult.26

We are called to do what is right in God's sight (Ex 15:26). We find knowledge in nature, in the Bible and through wise counsel. But we must filter all our beliefs and practices through the Word of God (1 Cor 14:29-33; Gal 1:8; 1 Jn 4:1-21). Though the intentions underlying TT can be Christian, the practice is not. Most of the beliefs associated with it originate in the occult. As Christians we ought to avoid TT, even if we thereby miss an opportunity to feel a little better.

Positions expressed in this article are those of the author and not of the institution where he is employed.

Go to the Publications Page

1 Paul C. Reisser, Teri K. Reisser and John Weldon, "Holistic Healers & Therapeutic Touch," Journal of Christian Nursing 3, no. 2 (Spring 1986): 23-26; Susan A. Salladay, "World Views Apart: Nursing Practice & New Age Therapies," Journal of Christian Nursing 8, no. 3 (Summer 1991): 15-18; Valerie Bailey, "Confronting Alternative Therapies in the Classroom," Journal of Christian Nursing 10, no. 3 (Summer 1993): 4-6; Sharon Fish, "Therapeutic Touch: Can We Trust the Data?" Journal of Christian Nursing 10, no. 3 (Summer 1993): 6-8; Linda Johnson, "Can Students Effect Change?" Journal of Christian Nursing 10, no. 3 (Summer 1993): 10; Sharon Fish, "Therapeutic Touch: Healing Science or Metaphysical Fraud?" Journal of Christian Nursing 13, no. 3 (Summer 1996): 4-13.

2 Gary Smalley and John Trent, The Blessing (Nashville: Thomas Nelson, 1986), p. 40; Ted Schwarz, Healing in the Name of God (Grand Rapids, Mich.: Zondervan, 1993), pp. 117-19.

3 Joe Maxwell, "Nursing's New Age? Controversial Therapeutic Touch Methods Divide Christian Health-Care Community," Christianity Today (February 5, 1996): 98.

4 See Fish, "Therapeutic Touch," 6-8; Letters to the Editor, American Journal of Nursing (July 1995): 17-18; Dónal P. O'Mathúna, "Postmodern Impact: Health Care," in The Death of Truth, ed. Dennis McCallum (Minneapolis: Bethany House, 1996), pp. 58-84.

5 G. de Purucker, Studies in Occult Philosophy (Pasadena, Calif.: Theosophical University Press, 1945), p. 459.

6 Janet Farrar and Stewart Farrar, A Witches Bible Compleat: Volume 2: The Rituals (New York: Magickal Childe, 1981), p. 229.

7 Alice A. Bailey, A Treatise on White Magic, 6th ed. (New York: Lucis, 1963), pp. 570-72.

8 A. E. Powell, The Etheric Double: The Health Aura of Man (orig. 1925; reprint, Wheaton, Ill.: Theosophical Publishing House, 1969), p. 74.

9 A. Bailey, White Magic, p. 578.

10 Farrar and Farrar, Witches Bible, p. 220.

11 Rosemary Ellen Guiley, The Encyclopedia of Witches and Witchcraft (New York: Facts on File, 1989), p. 153.

12 de Purucker, Occult Philosophy, p. 623.

13 Raymond Buckland, Buckland's Complete Book of Witchcraft (St. Paul, Minn.: Llewellyn Pub., 1987), p. 194.

14 A. Bailey, White Magic, pp. 575-78; Yogi Ramacharaka, The Science of Psychic Healing (Chicago: Yogi, 1909), p. 52.

15 Guiley, Witches and Witchcraft, p. 155.

16 Farrar and Farrar, Witches Bible, p. 229.

17 Ramacharaka, Psychic Healing, pp. 53, 55.

18 Powell, The Etheric Double, p. 74.

19 Ramacharaka, Psychic Healing, p. 52.

20 Farrar and Farrar, Witches Bible, p. 230.

21 Ramacharaka, Psychic Healing, p. 53.

22 Powell, The Etheric Double, p. 75.

23 Ramacharaka, Psychic Healing, p. 70.

24 A. Bailey, White Magic, p. 586.

25 Ibid.

26 Johanna Michaelson, The Beautiful Side of Evil (Eugene, Ore.: Harvest House, 1982).