Fuller Theological Seminary

Spiritual Mapping of Glendale

A Paper

Presented in Partial Fulfillment

Of the Requirements for the Course

MO 508 Confronting The Powers

Dr. Kraft

By

Jack Hakimian

Spring 2006
 The spiritual mapping project was an attempt through objective and

spiritual research to discover the past destructive workings of Satan in the city of

Glendale. Our task was accomplished by looking at sinful patterns of behavior

and religious sentiment in the city and asking God for spiritual discernment

through prayer. We first started by going to the Glendale Library and looking at

the historical books that chronicle the past events in a matter of fact manner. As

we started reading these scholarly books, we soon came to realize that behind

this beautiful Los Angeles Metropolis lays a hidden story of darkness. The dark

stream that flows through it’s story has many pools. Pools of racism, greed,

occultism, and superficial religiosity. In spite of the facts, we found that the hard

questions in our discoveries were issues of interpretation. Questions like: “What

do the facts tell us about the cosmic world? “ What kind of demons are working in

Glendale?” “How has the city given up its spiritual rights to Satan and his

demons?” “What are the sins the city must confess and renounce if it is to

experience a greater presence of God and His Blessings?”

To help you the reader better understand how we mapped the city and

went about our prayer ministry I will go over each major step we applied.

Firstly, we went to Glendale Library and examined the historical data of

the city. We looked for patterns in behavior, major evils, the presence of aberrant

Christian groups or cults, and major historical news. The sources we consulted

were historical books and newspapers that dealt with crime and masonry

(Consult Bibliography). We learned that the city of Glendale was conceived in

some great social evils. The white racist came against the Mexican landowners

of Glendale, Burbank and Eagle Rock. In the book Glendale Community Book it

reads:

“During the pastoral days of California, the land held by Don Jose Verdugo
enjoyed peace but by 1846, the influx of white settlers had become an armed
invasion. The Mexican rulers unified against the invaders, termed Yankees,
but without trained armies, they fought a losing battle. In 1847 Gov. Pio Pico
1
capitulated and the Days of the Dons were on the wane.”

Then a greedy Jewish banker stripped the Verdugo Family of their land through a

sly business deal.2 Instead of showing love he basically took from the family

everything they had worked for. This is what the Glendale Historians write:

“The breakup of the great Rancho Rafeal was attributed to an event which
the owners at the time probably looked on as a minor financial transaction.
As had been emphasized, there was little “cash money” available in those
times. Money was wanted, some report say for the Portosueo house.
Anyway, Julio ad his wife borrowed $3,445.34, such an odd amount hinting
at the sum including the cost which the pair had to pay in conducting the
transaction. They got the loan from Jacob Elias and were allowed two years
to pay. Interest was at 3 percent a month, compounded. Interest of 36
percent a year compounded was a stiff charge for the money secured but it
is doubtful if Julio could have done any better elsewhere. The loan was
abstained in 1861. When the note came due and Julio couldn’t pay, a
foreclosure action was instituted. In 1864, the trial court awarded Elias
$10,795. The judgment also granted Julio a homestead, carved for the
rancho. Elias protested that he should get all and appealed the case. On
retrial the court’s decision, rendered in 1865, gave Elias $15,955.02, plus
interest at 3 percent a month. Julio was willing to accept the first judgment,
partly because he was demanding a homestead and the treatment failed it on
him. The final decision came in 1869-four years later, by which the
accumulated interest, fees and other charges raised the judgment to a grand
total of $58,750 in repayment of a $3,440 loan.”3

1
C. W. Parcher, Glendale Community Book (Glendale: California: John W. Akers, 1957) pg 1.
2
Parcher, E. Caswell Perry & Carroll W.. Glendale Area History (Glendale:California: Eric
Schneirsohn Xanadu Galleries Publishing,1981) pg 27.
3
Parcher, E. Caswell Perry & Carroll W.. Glendale Area History (Glendale: California: Eric
Schneirsohn Xanadu Galleries Publishing,1981) pg 27.
 In addition, the Masons had an early and strong influence in the city of

Glendale.4 It seems they grew internally and externally in influence more then the

White Protestant churches.

Secondly, we tried to interpret the spiritual realm by the observable and

tangible. This was the hard part. How do you classify demons and spirits by

historical manifestations? What if demons who are identified by major

characteristics act outside of their character since they are deceptive spirits by

nature? I found these are some of the difficulties in naming spirits and addressing

them in prayer.

Lastly, we went to the four major places that we believed represent the

gateway to “demonic spiritual rights” in the city. The first was city hall, with all its

council members and staff. We repented before God for the sins committed by

the powerful whites and the Jewish banker Jacob Elias against the Mexican

Verdugo family. Secondly, we went to the church and held prayer meetings five

days a week from 5:00 – 7:00 a.m. in the morning. We prayed under the

influence of the Holy Spirit and asked God to forgive the church for it is over

emphasis on irrelevant traditions and constant divisions amongst itself over

secondary issues. Thirdly, we went to Masonic Temples and asked God to bind

that compromising and Christian mocking spirit that permeates through the

Masonic teachings and practices. Also, we asked Him to bring revival to the

theologically ignorant Masons. Lastly, we went to occult facilities such as palm

reading and scientology facility. We asked God to bind those demons that work

4
Parcher, E. Caswell Perry & Carroll W.. Glendale Area History (Glendale: California: Eric
Schneirsohn Xanadu Galleries Publishing,1981) pg 103.
so aggressively through them. We discovered that a branch movement of the

scientologist was headquartered in Glendale. Out of that facility books and

leadership was being distributed through out the world. 5

I believe God was pleased and we began the cycle of intercessory prayer

in the city. I video taped the experience so that we could use it for a later time to

teach others in our church about “Spiritual Mapping”. I am grateful to God for this

class and the challenge of going out and engaging our city in prayer.

5
http://www.apologeticsindex.org/w13.html
 BIBLIOGRAPHY

E. Caswell Perry, Shirley Catherine Berger, & Terri E. Jonisch. Glendale A

Pictorial History. Norfolk: Virginia: The Donning Company/Publishers.

Parcher, Carroll W. 1957. Glendale Community Book. Glendale: California: John

W. Akers.

Parcher, E. Caswell Perry & Carroll W. 1981. Glendale Area History. Second
Edition ed. Glendale: California: Eric Schneirsohn Xanadu Galleries.

Sherer, John Calvin. 1922. History of Glendale and Vicinity. Glendale: California:
The Glendale History Publishing Company.

http://www.apologeticsindex.org/w13.html