Spiritual Healing and the LDS Church

An Ongoing Controversy

I have long been interested in Muscle Response Testing (MRT) as a tool for finding answers from my own subconscious mind about things that pertain to my health, both physical and spiritual. As a result of my investigations and study over the years, I met with Mel Fish in February of 2013. He was excommunicated from The Church of Jesus Christ of Latter-day Saints on charges of priestcraft. Mel shared his story with me, and I documented it in a blog post titled Excommunicated for Priestcraft, which remains one of the most visited posts on Latter-day Commentary to this day.

Recently, I asked ChatGPT to analyze public commentary about Muscle Response Testing, spiritual healing, and the LDS Church. I was surprised at the depth of information provided and the number of sources addressing this issue. What follows is a detailed exploration of the insights from that analysis and a broader understanding of why MRT remains a controversial subject within LDS circles.

Origins of Muscle Response Testing (MRT)

Muscle Response Testing, also known as Applied Kinesiology, was originally developed by Dr. George Goodheart in the 1960s. The practice involves testing muscles to identify physical, emotional, or spiritual imbalances. Practitioners like Jan Graf and Mel Fish adapted MRT techniques to address spiritual distress, including what they identified as the influence of negative spiritual entities.

Dr. Jan Graf, for instance, focused on stress reduction through his technique known as the Graf Technique. Mel Fish applied similar principles, using MRT to identify and cast out harmful spiritual influences. Both men were faithful members of the LDS Church who believed they were helping others find healing and peace. However, their work eventually drew scrutiny from church authorities.

A Historical Perspective

The LDS Church has always been cautious about practices that claim to offer spiritual insight outside of established ecclesiastical channels. This caution is rooted in several doctrinal principles:

1. Revelation through Proper Authority: LDS doctrine teaches that revelation for the church comes through the prophet, while personal revelation is limited to an individual’s stewardship. When alternative healing practices, like MRT, venture into spiritual territory—especially with claims of identifying and casting out negative spirits—church leaders often respond with concern.
2. Warnings against Priestcraft: The Book of Mormon condemns priestcraft, defining it as preaching for personal gain rather than for the glory of God (2 Nephi 26:29). Mel Fish’s excommunication was justified on the grounds that he charged for his services. While Mel contended that his fees covered his time and expertise, church leaders saw it differently.
3. Concerns about Deception: Church leaders frequently caution members about practices not grounded in church-approved teachings. President Boyd K. Packer, for example, warned against “spiritual counterfeits” and “spiritualism.” MRT, particularly when used to diagnose spiritual problems, was seen as veering into this forbidden territory.

Key Case Studies: Graf, Fish, and Mendenhall

Several individuals who practiced MRT for spiritual purposes faced disciplinary action:

• Jan Graf: A pioneering figure in emotional stress management, Graf used MRT to help clients identify and release trapped emotions. He was publicly criticized in his local congregation and faced opposition from church leaders.
• Mel Fish: Excommunicated in 2013 after years of practicing spiritual healing. Fish believed he was helping people afflicted by negative entities, including earth-bound spirits and demonic influences.
• Doug Mendenhall: Known for his books on spiritual warfare, Mendenhall faced ecclesiastical opposition due to his teachings about negative entities and energy healing.

The pattern is clear: individuals who publicly teach or practice MRT-based spiritual techniques often find themselves at odds with the institutional church. Note: I interviewed each of these individuals and still have the original recordings, which Carol transcribed for me. The facts in this section are from my personal knowledge.

Tensions: Control, Doctrine, and Fear

1. Institutional Authority vs. Individual Spiritual Experiences: The LDS Church’s hierarchical structure emphasizes control and consistency in doctrinal matters. Practices like MRT introduce a competing narrative—one that suggests individuals can gain insight into spiritual realities independently of ecclesiastical leaders.
2. Fear of the Unseen: Discussions about evil spirits, negative entities, and energy fields evoke discomfort. Modern LDS teachings tend to downplay the adversary’s direct influence, focusing instead on personal responsibility and mental health.
3. Skepticism of Alternative Healing: The church has long encouraged members to seek help from licensed medical professionals. Energy healing, with its esoteric language and non-traditional methods, is viewed with skepticism.

The Experience of Mel Fish

When I interviewed Mel Fish, he described his excommunication as a bewildering and painful experience. He firmly believed he was fulfilling his divine calling to help others. His methods were based on principles found in scripture: casting out evil spirits in Christ’s name and helping individuals overcome paralyzing fear.

Mel’s case exemplifies the broader tension between tradition and innovation, orthodoxy and spiritual exploration. His willingness to publicly share his experiences and teach others made him a target for those concerned about doctrinal purity. I became aware, mostly through private emails, of many grateful individuals who benefited from his help and the expertise he developed over the years.

Casting out Evil Spirits

The church’s discomfort with MRT-based spiritual practices reflects broader historical patterns. From the early days of the Restoration, church leaders have struggled to balance personal revelation with institutional authority. The cases of Jan Graf, Mel Fish, and Doug Mendenhall demonstrate how easily unconventional practices can be perceived as threats.

For me, the lingering question is this: If the scriptures teach that believers will cast out evil spirits (Mark 16:17) in the name of Jesus Christ (no priesthood required) and if we accept the reality of unseen forces influencing our lives, why is there such institutional resistance to those who take these teachings literally? Is it possible this belief and practice threatens their claim of institutional authority?

My personal journey with MRT has convinced me of its value in understanding my subconscious mind and addressing spiritual concerns. The lessons I’ve learned from Graf, Fish, and Mendenhall are invaluable. Yet, I remain cautious, aware that truth must be sought with discernment and humility. Most people still think that MRT is weird, so it’s not something that I talk about frequently.

What are your thoughts?

References and Further Reading:

1. Frost, Robert, forward by Goodheart, George. Applied Kinesiology: Revised Edition (2013).
2. Fish, Mel. Healing the Inner Self. (2005).
3. Mendenhall, Doug. Conquering Spiritual Evil. (2011).
4. Packer, Boyd K. Revelation in a Changing World (1989).
5. Latter-day Commentary Blog – Post: Excommunicated for Priestcraft (Feb 18, 2013).
6. Malone, Tim. Holistic Research blog – Post: Questioning the Subconscious Mind (Nov 9, 2007).