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Peter Calvert

Copyright © Peter Calvert 2009
Introduction © Keith Hill 2009
Edited by Keith Hill
ISBN 978-0-473-14863-8
First published by Attar Books 2009
Cover designed by Abigail Kerr. Graphics by Shirley Ng and Peter Calvert.

All rights reserved. Except for brief passages quoted in a newspaper, magazine, radio,
television or internet review, or for academic or educational use, no part of this book
may be reproduced in any form or by any means, electronic or mechanical, including
photocopying, recording, or by any information storage and retrieval system, without

permission in writing from the Publisher.

Attar Books
Private Bag MBE P-236, Auckland, New Zealand

Keith Hill
This book introduces the practice of guided healing, a process by which
healers make themselves available to guidance and healing energy emanat-
ing from the spiritual realm, with the intention of helping their fellow be-
ings. What makes the book unusual is that not only does it explicate, in very
specific terms, how a potential healer may make contact with spiritual guides
and become a conduit for healing energy emanating from their realm, but
the text itself also has been generated by such means.

That is, the text was dictated to the writer, Peter Calvert, by spiritual
guides while he was in a state of meditation. Thus Peter’s function in the
writing process was to act as the conduit, or channel, inwardly quietening
himself and allowing the text to flow through him. Technically, this makes
him the writer, but not the author.

How Peter came to be in a position to receive this material presents a
fascinating journey that goes to the heart of the book’s subject.
Peter’s spiritual search started in 1978, when he was thirty-one.
Dissatisfied with emotional issues that were dogging him and affecting
his relationships with others, he began an intense period of searching
and experiencing. Initially, he was drawn towards groups which practised
methods of psychological self-transformation. This led him to attend a
number of psychotherapy workshops held at Burt Potter’s Centrepoint
Community, where he first confronted his neuroses and made his initial
attempts at creating internal emotional order.
Years later, in the late 1980s, he was introduced to the practices of
Holotropic Breathwork, a form of psychotherapy that Dr Stanislav Grof and
Christina Grof developed out of their research into non-ordinary states of
consciousness, kundalini yoga and the birth process, and which was also part
of the newly established discipline of transpersonal psychology. A facilitator
trained in the techniques of Holotropic Breathwork visited New Zealand

to oversee a series of workshops. After one intensive in Peter’s hometown
of Hamilton was completed, the facilitator called for a volunteer to organise
ongoing fortnightly meetings in the region. Peter did so. With various helpers,
he initiated a series of three to four hour sessions at local venues. During these
sessions Peter underwent approximately thirty rebirthing experiences which
enabled him to confront deep-seated emotional and psychological issues. He
also experienced ecstatic and spiritual states, as did many other participants.
All this helped him further re-order and purify himself internally.
At the same time Peter was also seeking out the most intense modes
of inner spiritual exploration that he could find. In particular, in the mid
1980s, he was drawn towards healing activities practised in the Spiritualist
Church. This led, in turn, to mediumship training, in which meditative
states are invoked in order to contact disembodied beings. However, while
he found his experiences fascinating and productive, he also considered that
the Spiritualist Church’s rituals and protocols, and the belief system Church
followers used to describe what happened during healing and mediumistic
sessions, were too rigid for his thinking.
Not wishing to restrict his perspective to any particular received or
traditional belief system, he kept searching, and in 1990 discovered Vipas-
sana meditation. This Buddhist discipline emphasises direct perception, and
through its techniques he learnt how to further purify his mental function-
ing, to lose the fear that interferes with what is experienced during medita-
tive states, and to enter inner peace.
All this resulted in Peter sensitizing himself further. In the context of
healing, he became able to feel, then to see, the energetic fields of people who
wished to be healed. With respect to his meditation practice, he developed
the ability to perceive various entities who became apparent during medita-
tion sessions. And he found his own inner guide.
In addition to all this activity, from the mid 1980s Peter also tried chan-
nelling communication from disembodied sources. At first he experimented
with automatic writing, which initially produced gibberish. But as his spir-
itual practices deepened, the nature of the material he channelled during
meditative states also deepened. In 1998, the quality of the channelled mate-
rial took a significant step in terms of scope and coherence, and the volume
of words increased.

His approach to capturing what came to him gradually developed into
two principal techniques. The first involved repeating out loud the words he
heard internally and recording them on a voice recorder. After the session
was over he then transcribed the tapes. However, the process of transcribing
from tape proved time-consuming. So he subsequently developed a
technique of sitting in meditation at a keyboard and typing what he heard
within directly into the computer. All this has resulted in the recording to
date of over half a million words.
In the production of this text, as well as with the other spiritual activi-
ties in which Peter is involved, his spiritual mentors are setting the agenda.
Through him those in the spiritual realm aim to teach, and to have an im-
pact on, spiritual seekers in the physical realm who come across this text and
find that the ideas presented here resonate with them. With more material
coming through weekly, a series of publications that extend these concepts
is well under way.
Guided Healing provides a powerful, sometimes jarring view of how the
spiritual realm functions. For some, what it says may come as a shock. Others
may find it impossible to accept. Yet others may consider it reinforces their
previous experiences, but offers new ways of interpreting those experiences.
However the text is approached, a number of points may usefully be made
in order to help the reader grapple with the text’s ideas and implications.
First, a comment needs to be made regarding the text’s language. The
text was produced piecemeal, over two short periods of communication, in
1998 and 2008. It has subsequently been edited in order to enhance its
readability. Similar topics have been brought together, some sections have
been re-ordered, and an attempt has been made to make its grammatical
structure consistent with contemporary usage.
Nonetheless, in places the text reads oddly. Some words are used in
peculiar ways, or even do not read as correct English. In many places the
sentence structure has an antique quirkiness; occasionally, this is because
sentences are so packed with ideas that they seem barely able to contain
them; at other times the sentence structure is just strange.
While editing has aimed to clarify the intended meaning, all of these
qualities have been retained. The reason? This is a channelled text, produced

by a process in which the sensibilities of the disembodied beings dictating
the text interacted with the sensibility of their chosen writer. So if in places
the text reads as if it has come from “out there” – that is as it should be.
Another feature of the text is the distinction it makes between agapé
and eros. Agapé is an ancient Greek term that, in the early Christian era,
came to denote selfless or spiritual love. In contrast, Eros was the son of the
Greek goddess Aphrodite, the goddess of beauty, fertility and sexual love.
During the Roman era “eros” came to be used in relation to sexual love, or as
it is more commonly known today, sexual desire.
The text uses both these concepts in specific ways. A central idea in
the text’s conceptual framework is that love and spirituality are directly
connected. All beings, whether incarnate humans or discarnate spiritual
beings, have a greater or lesser spiritual quality depending on the degree
that they are open to and manifest spiritual love. Thus the greater the flow
of spiritual love through them, the greater their level of spirituality; the less
the flow of spiritual love, the lower the level of spirituality. Love also powers
healing, with the healer receiving and passing on spiritual love, in the form
of healing energy, during the process of guided healing.
The text uses the term “agapé” to refer to spiritual love. This even extends
to the spiritual space experienced during meditation being called agapéic
space, due to the extent to which spiritual love flows through spiritual space
and connects all beings.
The term eros is not specifically used in the text. However, the text
forcefully differentiates between agapé and sexual desire, which it calls lust.
The text also states unequivocally that lust has no place in healing, that it is
a confusing factor in the relationship between healer and healee, and that it
interrupts the flow of agapé energy during the process of healing. The text
is not anti-sexual desire, observing that sexual desire is a natural and neces-
sary feature of social interaction between human beings. But the point is
repeatedly made that lust has no place in spiritually oriented activities such
as guided healing.
Of course, lust is not the only factor that interferes with the flow of
spiritual love during the healing process. Psychological factors, including
fear, impurity of intention, ego-dominated desires, rage and a lack of inner
clarity all similarly impede the flow of love.

Who, then, are the guides making such assertions? By their own
description they are disembodied spiritual beings. Most religions assume
that human beings continue to exist as an individual in some form in
the spiritual realm after their bodies die. Many further believe that these
disembodied individuals remain accessible to those living in the physical
realm. This belief lies behind the practice of praying to saints and to deceased
ancestors, asking for their help in this world.
However, beyond this belief, most religions also assume that there exists
another category of disembodied beings, apart from saints, ancestors and
relatives who have passed on. Traditionally these beings have been called
angels. Religions generally conceive of angels as living at a higher spiritual
level than human beings, and as having greater knowledge and abilities.
The writings of Judaism, Christianity and Islam recount numerous stories
of human beings meeting angels. Random examples include the stories of
Jacob wrestling with an angel, Mary being told by an angel she was to fall
pregnant with Jesus, and the Prophet Mohammed being delivered the text
of the Qu’ran by the archangel Gabriel.
However, the religious interpretation of such events has also resulted in
preconceptions being built up through the ages. One set of preconceptions is
that such beings are divine, close to God, and that only on special occasions
do they descend from the spiritual realm and communicate with human
beings living in the physical realm. Another preconception is that only
special people, in particular prophets and saints, may communicate with
angels. These special people qualify for such communication because they
are holier than ordinary believers.
The authors of this text, though themselves so-called angels, assert
that this attitude is incorrect. Instead, they consider that while disembodied
beings – like themselves – exist in the spiritual realm, and while some of
them do act to help human beings negotiate their existence in the physical
realm, they are not divine. Neither are they only available to special people
who have been approved by religious athorities. Instead, they consider that
anyone, with the proper training in meditation, may make contact with and
receive knowledge from disembodied beings living in the spiritual realm. As
they state in the Introduction: “Stripping [angels] of the divine status they
have been accorded historically ... it is no longer appropriate to view with

alarm or awe the denizens of the spiritual domain.”
As a result, those who have authored this text advocate establishing a
working relationship between embodied humans living in the physical world
and disembodied beings existing in the spiritual. Because they know more
than we do, they may function at times as our guides. But it is only when we
set aside feelings which lead to our fearing or worshipping them that we may
fruitfully communicate with them and receive the guidance they offer.
With respect to developing a matter-of-fact attitude, it needs to be ob-
served that the text does not utilise the attitudes or language of traditional
religious belief. As readers, we are neither asked nor required to acquiesce
to superior beings who know more than we do, nor to blindly carry out
their instructions. No appeals are made to our emotions. Rather, the form
of discourse is rational, the tone is consistently sober and detached, and the
concepts used to convey spiritual processes predominantly reference modern
science. Thus current ideas drawn from psychology, sociology, physics, genet-
ics and evolution all fall within the authors’ scope.
These spirit guides speak to us on our level, using concepts and
terminology familiar to most educated Westerners. Yet, clearly, the text is
not spoken from our level, but rather from a higher perspective. It is also
worth noting that while the ideas are rationally presented, intellectually
precise, and grounded in common sense, the book as a whole is also filled
with understanding, tolerance and compassion.
An important implication rising from the text is that of validation. How
do we know that what is being stated is correct? In Western society today,
two major forms of validation dominate. One is through religion, the other
through the scientific process.
In traditional religions, validation comes from sacred texts. That is, an
interpretation of an event in the world is true if it accords with what is stated
in religious texts, and is false if it disagrees with those texts. An example of
this occurred during the Renaissance, when various scientists promoted the
Copernican theory (now accepted as fact) that the Earth travels around the
Sun. But because Copernicus’ theory contradicted statements made in the
Bible, it was declared to be false.
In Western culture today, the principal form of validation is obtained
through scientific enquiry. Scientific enquiry is based on the assumption that

the human mind can objectively perceive the material world, and that the
way to reach truthful conclusions regarding what is perceived is through
offering statements that may be tested empirically. Thus the scientific ap-
proach to confirming or denying Copernicus’ theory that the Earth circles
the Sun is through empirical measurement, observation, and by developing
theories and testing the accuracy of those theories to predict what will hap-
pen in the future.
Obviously, we use both forms of validation in our lives. We regularly
utilise statements made by authorities and experts (whether religious or
scientific, sacred or profane) to help us understand what is happening to us.
And we empirically test various theories, recommendations and practices to
see which work for us, and which do not.
However, both the religious and scientific forms of validation have
weaknesses. Not being able to adopt new ideas because they contradict
two thousand year old religious texts has obvious drawbacks. But restrict-
ing conclusions regarding our experiences of the world to nothing but em-
pirically testable theories is similarly limiting. Human perception provides
a broad and rich palette of experiences. Some of these experiences, such as
seeing one’s dead grandfather standing on the end of the bed, feeling from
a distance what others are going through, or knowing things that one has
no apparent empirical cause to, break the restrictions both religion and sci-
ence place on our thinking. That doesn’t necessarily make our experiences
imaginary or irrelevant. (Although they might be.) But it does mean that
the categories we use to analyse and describe our experiences need to be
This brings us to a third category of validation: personal experience.
What ultimately matters in life is not what religious authorities or the dis-
coveries of empirical science tell us. What ultimately matters is what we
learn via our personal experiences. Similarly, in all things spiritual, including
the concepts and practices presented in this book, it is the validation that we
obtain via our own experiences that enables us to decide whether what any
book, doctrine, theory or person asserts is true or not.
This brings us into the realm of mysticism, which is the experiential
application of spirituality in our everyday existence. What the authors of
this book are calling for, and why they are offering this knowledge, is in

the hope that it will not only entice more people to open themselves up
to the practice of guided healing, but also to enter into a direct mystical
participation with the spiritual realm.
However, “mystical” can be a vague term. When used in a weak sense,
which is how the word tends to be used in contemporary Western culture,
mystical is used to refer to many types of emotionally moving or intense
experiences. Thus experiences that inspire feelings of awe or mystery, such as
viewing sunsets or great works of art, are often termed mystical.
In its strong sense, a mystical experience is completely inward and by-
passes or transcends the senses. (Although ecstatic states, which involve the
emotions and are often sense-based, are labelled mystical by many).
In the past, mystical experiences have been explored by seekers living
and working within religious belief systems. This has led to the assumption
that mystical experiences are connected to the worship of personal gods such
as Jesus, Krishna or God as Father or Mother. Such an assumption is no
longer necessary.
Mystical experiences are a natural outcome of abilities latent within
us. Thus while such experiences may be triggered within a religious context,
equally they may not be. Accordingly, they may as easily be described in
secular terms as by using the terminology of religious doctrines. Indeed, us-
ing secular terms is more likely to result in a clearer description of the actual
mystical process, because it is shorn of unnecessarily ritualistic or formulaic
To aid in the development of a secular understanding of healing pro-
cesses in particular, and of spiritual processes in general, a number of illustra-
tions have been added to the text. They summarise, clarify or add to what is
stated, in general using commonly understood scientific processes to do so.
This brings us to a final point. Guided Healing is part of a long-term
project by the authors to encourage the establishment of non-religiously
centred spiritual concepts and practices. To this end a number of spiritual
explorers are mentioned, both within the text and in the reading list at the
end of the book. These include scientists Dr Ian Stevenson, who has investi-
gated past life memories using strict scientific protocols; Daniel Benor, who
has used similar criteria to explore the practices of spiritual healing; and
trans-personal practitioners Stanislav Grof and Osho. The work of integral

philosopher Ken Wilber is also referred to approvingly.
Such a list could almost be read as the first in a new set of “patron
saints”. But these people are resolutely human rather than holy. And instead
of advocating the establishment of a new religion, they are pioneering an
exploration of the spiritual aspects of human experience in secular terms,
developing a new way of articulating a spiritual worldview, and exploring a
range of psychological practices compatible with that view.
What all this adds up to is that while this text centres on guided healing
and what is required of the healer and healee in order for it to be practised
effectively, the book additionally offers fascinating insights for those who
have no intention of taking up healing. This is due to the vision of our
existence that it offers. The purpose of reincarnation, how to contact those
in the spiritual realm, the potential hazards of meditation, the nature of
spiritual perception, what enhances or hinders energy flow, the function of
helpers and roles during incarnation, and the significance of love, all figure
prominently in these pages. In each of these topics, readers are bound to find
new perspectives on our spiritual existence.
This, then, is the first in a series of publications that promise to change
the way we consider ourselves in the world. Fruitful reading!

1 Preconditions to Cohabiting With a Spiritual Guide
2 First Precondition: Embracing Love
3 Second Precondition: Clarifying Intention
4 Third Precondition: Contracting with the Guide
5 Fourth Precondition: Willingness to Act from Guidance Alone 33
6 The Process of Guided Healing
7 Higher Mind, Lower Mind
8 The Two Modes of Apprehension
9 Spiritual Level Perception
10 Disruptions to the Energy Flow
11 Risks During Energy Transfer
12 Hazards of Meditation
13 The Function of Soul Work
14 Beyond the Brain: The Purpose of Existence
15 Prior Plans and the Process of Incarnation
16 Reincarnation and Spiritual Growth
1 Graphic Metaphors
2 Further Reading
3 Glossary of Technical Words and Concepts

[Editorial note: Everything that follows has been channelled from guidance
received during meditation, in sessions occurring in 1998 and 2008. The text
has been either recorded to digital Dictaphone and subsequently transcribed, or
else typed directly into a computer via a keyboard. It was subsequently edited
into the sequence offered here. The channelled text begins:]
The willingness of one to sit thus causes recognition, within spirit, that
what we have to offer may be conveyed for us into the domain of humanity.
On such occasions the opportunity is taken to provide fresh major and
minor updates to the consumer of spiritual literature, as well as various
notifications and forewarnings presented either for people individually, or
for the populace at large.

On this occasion, material on healing through spiritual love is presented
in order to make a marketable product, as this is the means by which such
information is commonly dispersed. It is not our preferred method. It is a
commercial method. It would be better done by direct teaching, rather than
through the intermediary of the printed word and image. However, given
that an intermediary is required as a form of advertising, we duly provide
this information in what we consider to be an optimal form. That may or
may not meet with the expectations or preferences of those who compile or
deliver or select this material. That is outside our control.

We therefore begin by saying that the material delivered here is valid.
It is complete in itself. It is sufficient for those who have many other catego-
ries of information available to them, including, most importantly, a direct
guide. And by that we mean a teacher in body as well as a teacher in spirit.

Where the guiding is indirect, as it is in this case, then some additional
styles of guidance are appropriate and required. It is with respect to these
that we ask for the reader’s attention now.


This primer addresses guided healing as a practice, love as a state of
mind necessary as a prerequisite for guided healing, and lust as a necessary
aspect to be dealt with and detached from prior to cross-gender healing.

It also deals with personal encounters in the discarnate realm and with
its inhabitants, beings who have traditionally been known as “angels”. Strip-
ping them of the divine status they have been accorded historically, a more
prosaic understanding of their nature remains. In the simplified and demy-
thologised view of the world generated by the present culture, it is no longer
appropriate to view with alarm or awe the denizens of the spiritual domain.
They should merely be viewed as occupying another, but equal, domain in
which conditions are different, and that therefore generate different capaci-
ties in its inhabitants. But those inhabitants have no greater intrinsic worth
than incarnate humans or any other species in the physical domain.

Working relationships are what matter. Trust is of the essence. Love is a
prerequisite. These truths are no different from what has been communicated
a thousand times before. The difference is the willingness of the hearer to
acknowledge the working relationship aspect in preference to the deferential
aspect – and to develop such a relationship.
[Editorial note: While the editors were wondering what to provide by way of
an introduction, the spirit guides offered this biographical perspective of Peter
Calvert which indicates the path that led him to develop a working relationship
with those in spirit. This sketch also offers an intellectual and cultural context for
the spiritual perspective offered in this book as a whole.]
The issue of the introduction to the text on guided healing can be solved
quite easily by a discourse on human development, in this instance focussed
around the individual through whom we speak these words.

In his case, the male parent, whose mother was an ardent Theosophist,
determined an anti-religious upbringing. Many of the first Theosophists
were also members of the Anglican Church, yet were critical and sceptical
of the Christian faith as promulgated by that church as well as others. Those

individuals, whose early life experiences, or prior life experiences, or natural
intelligence, led them to question the beliefs that they found around them,
accordingly felt dissatisfied with statements made within that Christian
denomination. And their emergence, in the mid and later decades of the
nineteenth century, led to the availability of some of the ancient teachings
from Eastern countries, including India, whose roots extended back many
more centuries than did Christianity’s.

Due to the mood of venerating things old, which included ancient
festivities enacted in Egyptian sites uncovered by archaeologists, the intel-
lectual community of that time broadened the horizons of religious dis-
cussion to include other cultures and other eras apart from the Christian
diaspora. That led to the existence within New Zealand of some individuals
who met enthusiastically to adopt the rites and rituals of Spiritualism, and
to dabble in practices espoused by the ancient Eastern literature.

That being the background of this man’s father, his natural decision
to focus on necessities during the early period of his son’s life led to a
vacuum of discussion concerning spiritual things, apart from an attitude
of dismissiveness towards Christianity. That, coupled with this individual’s
prior life experience of persecution at the hands of so-called Christians,
meant those two strands of motivation combined to preclude serious
consideration that the stories promulgated by Christian churches in this
country contained any truth.

The beginnings of a consideration of things spiritual therefore rested
on his awareness of his mother’s family background. Family members were
involved in the activities and values of the Presbyterian faith, three of his
mother’s brothers acting in the capacity of Christian ministers. However,
the diminishing involvement of his family with those other family members
also acted to minimise direct, or even peripheral, input from the values and
practices of Christianity.

That left only secular humanism as an optional value set. He encoun-
tered this in his late twenties and early thirties through the beginnings of
his involvement with the encounter group movement, initially as developed
in this country by the cult leader Bert Potter at the Centrepoint commu-
nity. As cults go that was an extremely benign form, founded as it was on
the beliefs of challenging the entanglements of personality through psycho-

therapeutic processes, and creating opportunities for the resolution of those
entanglements through a variety of techniques. As such, many people were
helped by that community, and have gone on in their turn to careers more or
less involved in an expanded viewpoint of what constitutes a healthy person-
ality, and the use of psychological counselling as a means to achieve that.

Some of those practices included meditation. That became this man’s
first introduction to meditation practice, which he later elected to take
much further in the Vipassana tradition, then becoming established at its
Kaukapakapa venue in New Zealand.

Earlier, continued involvement in the exercise of psychological dis-
entanglement through a variety of techniques culminated in Holotropic
Breathwork, with its specific focus on the transpersonal domain as a valid
field of enquiry and experience. Holotropic Breathwork also naturally led
in the direction of transcending physical experience and of acquiring in-
vestigative experience through the process of rising above physical-domain
conditioning, and reaching into visionary and ecstatic states which are the
beginnings of mystical experience.

In these ways it was an individual-centred progression, rather than a
tradition-centred progression. This eclectic investigation process meant that
no attachment to any practice or tradition was either adopted or required.

That being the case, no limitations of interpretation were perceived or
chosen. On the contrary, there existed a willingness to experience and in-
terpret those activities in language acquired from the extensive background
reading also undertaken, which supported his understanding.

The lack of any particular descriptive language, or of any descriptive
metaphors confined to any one historical pattern or accumulated tradition,
was one of the aspects which rendered his psyche particularly attractive to the
identities whose agenda is to establish new metaphors by which to convey
again their knowledge set and experience into the physical domain. For the
capabilities of a person not aligned into any particular faith or tradition are,
as a consequence, more open to novel interpretations and the application of
novel language, when that is the result desired. There is never any difficulty
finding individuals who have been inculcated into a particular tradition. It
is rather rarer to find any explorer unconfined by tradition. And so it was in
this case.


All these experiences led him to develop a resistance against the
category of individuals established in particular traditions, because of
their unwil ingness to consider their experiences from fresh perspectives.
Although this was not necessarily a large factor, it material y assisted this
individual to develop an aversion to finding safe haven in the beliefs or
practices of any wel -established or embryonic faith traditions. That has
served our purposes wel , and will continue to do so.

For the rest, encountering a number of specific individuals whose
welcoming or antagonistic stance, or first one and then the other, created
sufficient emotional-level turmoil in his life to continue to prevent any in-
tellectual or emotional attachment to any particular faith group.

In addition, the intellectually free climate of science, with its tradition
of a carefully nurtured willingness to question every piece of knowledge
or experience, even though received from the tradition of science, also
supported the investigative attitude and the attitude of reporting, in an
ongoing manner, any experience to the extent it was describable. This attitude
also contributed the value of not claiming more than the experience, in fact,

In reality, the presentation of the data experienced and described does
not support strong claims to any particular class of experience, unless with
the benefit of long hindsight. And so his tentative labels enabled us to apply
our labelling of experience, without resistance against novel labelling from a
background of attachment to fixed ideas derived from any particular tradi-
tion. Again, that has suited our purposes well.

The eventual discovery of two other people of like mind and like
values, and their similar unwillingness to be dogmatic in their assertions,
continues to support the establishment and continuity of a group centred in
love, and the loving relationship between them.

This is optimal both for our purposes and theirs.


Guided healing is an invoking, by the healer, of input from the spiritual
realm, then directing it by intention to assist the recipient, the healee. The
healer agrees to use her or his interior sensory system to convey information
about healees to them for their benefit.

How to invoke input? First, to avoid the unnecessary, unhealthy and
pernicious use of their own energy, healers must know there is a spiritual
source in existence and available to them.

Second, they must specifically ask for spiritually directed energy to
flow through them to the intended recipient, and hold that intention for
the duration of its flow.

Third, they must seal their own being on the energetic level to avoid
inadvertent contamination being absorbed from the recipient. For this
reason it is important not to undertake healing work when one is ill or
depleted for any reason.

For those wishing to learn how to heal, there are two aspects that
must be made plain in advance. These relate, firstly, to clarity of intention,
and secondly, to sources of confusion of motives prevalent in the domain
of spiritual healing work, whether with the public or family.

The prime energy involved in healing is the force of love. The will-
ingness to accord with healees’ best wishes is a necessary adjunct to the
ability to love them in a simple and unconfused way. To achieve this the
nature of love must be understood.
[Editorial note: See Appendix 1 for technical graphics modelling a range of the
issues raised throughout the text regarding the transfer of healing energy from
the healer to the healee.]

The nature of love is sevenfold. It is:
1. Alive on all levels of the human;
2. Three times as potent as any medicine alone;
3. Four times as effective as lust in invigorating a person;
4. Normally the last thing a person remembers before dying;
5. Wilfully adjudicated on after death by the person in their spiritual
6. Often confused with lust;
7. Native to the spirit, but not the human, to whom it must be taught
by the infusion of spiritual force from the person’s own spiritual
identity, as well as from others.

These qualities and characteristics are quite deliberately not formulated
in the normal way, in order to surprise and stimulate readers into reassessing
their understanding of the motivation and location of the origin of love in
their lives.
Love, whether engendered by the spirit or by the personality, is utilised
to find a way to relate to others via both the burgeoning realm of social
interaction and via the person’s own growing animal aspect.

It is absolutely legitimate that it be so. The female’s right to choose is
sacrosanct in the human realm to ensure quality of offspring. It is a carry-
over of evolutionary impulses in the animal sexual character, which interacts
with the environment to maximise adaptability to changing opportunities
in the physical realm. Sudden shifts in the past, on the scale of geological
time-frames, and more quickly, have stranded pre-human and other animal
species into evolutionary dead-ends from which they never escaped. It is

human adaptability that has enabled humanity to survive as much as its
genes or bodies.

Because of these factors, human sexual lust is absolutely legitimate
and necessary. But in healing, which is grounded in love born of the spirit,
it must be clearly identified, and kept aside and out of the picture. Which
is not to say it should never be activated, just that it must be acknowledged
for what it is, and put aside for the duration of the healing episode. This is
required because the energy wrought by healing is pure and free of lust. To
introduce lust is to contaminate the field of intention through which love

This leads to the precondition of intention, which it is now necessary
to clarify.
Inexhaustible resource of agapéic energy
Work? Of course
it works!

Love acts through the healer’s intention to interact with others deficient
in energy in their lives. That deficiency creates in them recognition on some
level that all is not optimal within them. This realisation leads them to wish
for improvement, particularly by restoring to normality the life force operat-
ing within them. Such deficient people subsequently recognise opportuni-
ties, on either the conscious or subconscious levels, to obtain the love-force
energy that is available around them.
When, in those who are deficient in energy, recognition of opportunities to
restore energy only operates on the subconscious level, conscious decisions
to seek energy restoration cannot be made. However, such persons will
unconsciously use restoration opportunities which arise in normal social
intercourse. But they will not know why others find them draining, as they
do not know about their tendency to seek such satisfaction of their needs
without asking permission.

More conscious people will register that they are deficient in energy,
and if they are sufficiently honest about their needs, they will seek a formal
relationship with another person who can supply their needs in a straight-
forward way, thereby recovering their internal harmony and balance.

Others less honest, but still conscious, will manipulate other people
via sexual or social encounters to obtain what they need, not differentiating
between the sexual, social and energetic aspects of their functioning.

Still others will cry with exhaustion, feel depleted, and even despair for
their future, without recognising or understanding the source of their need.

These scenarios give some idea of the variety of behaviours normally

undertaken by the person deficient in life energy for whatever reason.

If a person who is alert and aware on the energetic level is placed
into any of these scenarios, he or she will encounter and recognise all the
various subterfuges used by these less aware individuals, and either avoid
them wherever possible, or in goodwill consciously offer his or her services
as channels for the life-force, intending a restorative outcome.

Such people are acknowledged healers, who in their turn manifest
a range of levels of consciousness of their actions. And when we say,
“acknowledged”, we mean acknowledged by spirit. For none emerge as
contributors to the health of humanity who do not have a guide at their
side attempting to prompt them into awareness of both their contribution
and their capacity to improve it. For the need is large and the consciousness
small in these times of disbelief in gifts of the spirit.
Where a person recognises she or he has a capacity to make a contribution,
and is sufficiently generous in nature to wish to expand that capacity for the
good of others, such a one is encouraged, from the level of their higher self, to
develop an inward relationship and focus. This inner life, as alluded to by all
mystics in more or less obscure ways, is in fact potentially a straightforward
development of a relationship with their inner self, and through that self to
those who wait beyond it, in the shadows of the mind, for the identity to be
touched by love from the spiritual domain.

There is a growing awareness on all levels of humanity that real results
of the spiritual force manifest through effects created between the frequency
field of spirit and matter existing in the physical domain. These interactions
have been described with varying degrees of clarity throughout the ages.
However, recent technological innovations involving radio and television
have given most of humanity the conceptual tools to readily appreciate and
distinguish frequency selection through “tuning”, which is based on the
phenomenon of resonance.

These concepts usefully describe phenomena of the spiritual domain.
This is because it is essentially a process of tuning which enables a specific
human identity to connect to the level necessary for channelling healing

energy originating from a higher frequency spiritual domain into the lower
frequency physical domain. Thus it is as a result of tuning that the healing
process is activated.

Once activated, the deficient person’s own connection is restored, and
unless other factors intervene to re-block or disconnect the healed person
again, she or he tends to stay well, or at least to be better than before.
The issue of lust has caused many potentially fine healers to back away for
good from the work of attending to another person’s bodily functioning by
manipulating their energetic form.

It is a necessary component of the healing act that heart-level intention
be manifested as feelings of love for the recipient. However, that act is too
easily confused with the cultural response of lust, which must be determined
as an irresponsible confusion of intention.

This confusion of intention may be clarified by acknowledging the
climate of responsibility within which one functions for the duration of
life incarnate. After that other networks of responsibility result in different
outcomes, and the issue does not arise, as intention there is a defining
parameter in actions, and no confusion exists or can arise.

In the meantime, in this physical domain, allowance must be made
for confusion and mixed intentions. Therefore training explicitly addressing
these facts will be helpful. We intend to supply such training in all that
[Editorial note: See Graphic Model 3 in Appendix 1 for a technical metaphor
representing the flow of spiritual energy from healer to healee.]

Many people who wish to begin healing, and even in fact do start,
make no allowance for the act of guidance, because they have not been
trained to expect it. Therefore their actions are decided according to their
egotistic expectations, which derive variously from the domain of their own
mind, from their imagination, or from expectations concerning the state
of the patient. Observations made of the patient, and conclusions drawn
from those observations, may provide other contradictory expectations.
Alternatively, statements made by the patient may lead the healer’s attention
into yet another set of expectations.

None of these are adequate. The intended field of action for guided
healing is the energetic structure of the patient’s body, where manifestations
exist that are yet to be realised on the level of the physical form.

It is the healer’s task to allow information concerning these pre-
physical levels to permeate her or his consciousness and to direct the act
of healing. This occurs either through the role and activities of the guide, or
through the healer’s own direct apprehensions, if they are gifted with such

As such, the act of healing is best directed to maintenance of the
state of wellness, by nipping in the bud such states of disease as may be
developing. Additionally, and more rarely, actual states of organic disease
already manifest at the physical level may be reorganized into a state of
wellness by direct transformation of the physical form.

More normally, however, the energy required for such transformations is
beyond the capacity of the healer to sustain, so the guide does not attempt it.
Guided healing requires that a deal be concluded with the discarnate guide.
This deal must be concluded on the conscious level, so when the guide calls,

the called one knows not only who is calling, but also what is being alluded
to by the call.

If there is good and conscious communication, then ordinary conver-
sations may flow in the healer’s native language, even if unknown by the
guide during prior incarnation, for there is a native language of the spirit
which activates automatic translation on the feeling-emotional level into
terminology specific to the language spoken by the healer. But this minor
point is unimportant. Suffice that it happens.

The conclusion of the deal with the discarnate guide allows free and
unrestricted communication for the purposes of service for the greater good.
It may not be subverted to other ends. If it is, communication naturally

The guide is bound by the agreement to convey constructive service
and goodwill into the material world. If the healer’s intention is diverted
away from these goals then the agreement lapses. It may not be reinvoked at
a later time without a new contract being established.

There are therefore three savings from the old contract to be made
into this domain: the contract, the response to spirit, and the act of listening.
When listening is recommenced, the contract may be renewed and guidance
begun again under the same or different terms.

The fourth precondition that needs to be adopted by the aspiring healer
is that of willingness to act only when guided to do so, leaving other impulses
for action in abeyance for the duration of the healing activity.

This requirement brings the intentions of the incarnate individual
most into conflict with the healing guide, because there are at any moment
many possible and actual impulses for action racing around in the brain of
an incarnate person.

These must be resisted by an acknowledged technique, that of medi-
tation. Meditation involves, in most traditions, procedures of stilling the
body and mind with a view to eliminating reactions to inner impulses, and
so coming to a state of inner quietude. Practice in attaining such a state is
extremely useful to the aspiring healer, as the guide’s instructions are best
conveyed in such states. For this purpose, the healing guide waits in antici-
pation of the growing skill level of the chosen recipient for instruction in
the process of healing, showing him or her at every op portunity what may
be achieved by their active cooperation.

In these and other ways, the relationship is progressively built up,
sometimes over many years, to maximise the capacity of the incarnate in-
dividual who has chosen to introduce the activity of healing into their lives,
and into the lives of others who may choose it to benefit themselves in their
own body, mind and spirit.

For although, in one sense, the spirit is never sick or confused, that does
not preclude its inspirational learning, because souls progress too, just not
as fast as individual personalities developed during incarnation. Theirs is a
multi-lifetime framework for acquiring knowledge and skills and attributes,
for manifestation and choice in the physical domain.

This concludes the four preconditions to guided healing.


We now come to the act of guided healing considered in depth. For
this, reincarnation is assumed unequivocally, as a fact, as in all other writing
directed by us.

If any intending healers have reservations about reincarnation, it is
not of direct concern to us, but it will prevent them from attaining complete
understanding of the healer’s role and activities.
Guidance brings these words. Guidance also enables mental images of ac-
tions to be made manifest via the structure of the healer’s body. In consider-
ing this, there are two possibilities. Either guidance is via images projected
into the healer’s mind, or it is through direct control of the body – and
here we speak of those actions performed by the healer’s body, of bringing
the hands into proximity with the patient’s energetic structure, so remedial
healing may be carried out.

If the healer has sufficient trust and is an embodied human, then the
healing may be directed via the mind as a sequence of images given to the
healer to emulate, by adopting the positions shown in the perceived visual

The second possibility is rarer. It consists of full trance healing, where
the control of the healer’s body is gifted to the controlling spirit, who then
manipulates it according to its need to perform the required positioning of
the hands and body. This option imposes an additional burden of attention
for the guide, so it is only done with some healers all the time, and seldom
with most healers, and then only in special situations which require it in
order to achieve a favourable outcome for the patient.

Of the various categories of perception, two are most useful in facilitating the
healer role. The first has been referred to above. It involves the perception of
internal imagery on the mental level, enabling the guide to convey direction
concerning appropriate hand positions, which in turn direct the energetic
connection between the auric level of the healer and healee.

The second is direct perception on the energetic level, so as to receive
visualisations of the auric flows and concentrations and distortions of normal
forms, which in turn aid in the perception of spiritual malnourishment. Such
visualisations offer an alternative way of indicating the optimal position of
hands during the act of healing, so as to ameliorate distortion or disease and
to enhance the functioning on the healee’s energetic level.
The capacity of the ordinary individual is not usually high in terms of the
direct visual perception of the aura. It is considerably easier to impress on
the minds of healers images concerning their own framework of the body,
so as to direct them in their movements in and around the auric form of the
energetic recipient, the healee, than to directly perceive such energetic-level
ailments or distortions which are to be addressed in healing.

Those individuals who naturally manifest the capacity to see on the
auric level have little need to do other than discipline their perceiving, so as
to directly ascertain the best actions for working with their client, the

The more normal individual who does not possess that capacity can,
given enough time and attention and experience, develop such capacity
within their own perception. It may take more than one lifetime to do so.
There may be much required of them in their own development on the soul
level in order to bring them into a condition whereby such ease of perception
is a natural act rather than an educated capacity.

The individual who is naturally able to directly perceive the aura is
commonly at the level of the 500th lifetime or more, as this is a capacity which
grows with experience. There is usually a period after the 300th lifetime, or

thereabouts, when a willingness to engage in this type of activity emerges.
This is largely as a consequence of the individual experiencing a need for
energetic-level intervention by others acting as their healer, and the capacity
emerges for them to effectively engage in healing practices themselves. All
this therefore provides a range of one hundred or more lifetimes, during
which interest in healing develops, but experience is still being gained so
as to bring their soul level up to the fully developed capacity of naturally
seeing on the necessary levels. Such is the nature of this particular individual
through whom we speak at this time.

This is also commonly the nature of those individuals who are attracted
to these classes of activity, for it is a function of the spiritual curiosity
developed during that range of lifetimes which draws them towards these
classes of knowledge. Subsequent to the 500th lifetime, or thereabouts, the
knowledge is intrinsic, and its enactment can be elected or not, depending
on the intentions for the lifetime concerned.
This therefore differentiates between those individuals who are
obviously and naturally spiritually gifted in these classes of perception, and
those who are clearly interested but not skilful and not naturally imbued with
those capacities. It is to these latter individuals that this work is principally

Willingness on the healer’s part to act on the input received via the
mind or feelings allows participation in the act of healing. This act may in-
volve the healer’s own self, or the self of any other person they negotiate and
contract with.

The level of the mind involved in the act of healing is the higher
self. The higher mind, which is present in each incarnated individual, is an
aspect of the higher self. We here provide a brief introduction to this aspect.
Although this information is dealt with to some extent in the book Agapé
and the Hierarchy of Love, we wish to add to it here to provide a lucid inner
visualisation of that level of the individual, so healers may communicate the
guidance they receive with greater facility.
The higher mind is a condition or state of being, which embodies the
spiritual principles of identity, rather than the mental level of identity and
the developed personality. The spiritual identity is the sum and product of
the intended contributions and introjections from the higher self, which is,
in turn, the sum of life experience of all incarnations. At least, that is how we
shall characterise it for the purpose of this presentation.

The spiritual nature of the individual is confined to the higher emotions,
not the complex and strong lower emotions derived from the animal nature
of the body. The higher emotions have been defined in various ways over
the period of civilisation and are articulated quite accurately within several
religious traditions, so it is not required to extensively catalogue them here.
It is sufficient to say that, naturally, spiritual love, spiritual honesty, integrity,
willingness to direct love towards others and to receive love from others,
delicacy of feeling, and willingness to interact with others on the basis of
those higher feelings rather than via any lower categories of feeling, are the

main characteristics we wish to describe at this time in order to make plainer
the nature of the spiritual level of the higher mind.

Therefore it is the higher mind that is used as the locus of attention
and the point of connection by the guide. This is the reason the individual
should refrain from activating the strong emotions engendered at the bodily
level of the identity, so as not to contaminate the purity of the impulse
directed towards the healee. Additionally, all this also helps sustain the
purity of intention – and by “purity” in this instance we are referring to
intention derived only from the spiritual level, not from the bodily level.
Hence the inappropriateness of the activation of lust.
Sustaining the locus of intention in the higher mind only is part of the skill
acquired when learning the role of healer. This is not necessarily addressed
in any instructional form. Often it is deemed sufficient to leave it implicit,
rather than address this distinction directly.

Nevertheless, it needs to be strongly and explicitly characterised, so
as to make clear to any individual contemplating or cultivating the role of
healer that intention needs to be confined to the higher mind.

Equally, activating intention in the lower mind must be avoided,
however attractive that may be, particularly in instances of cross-gender
healing. All this implies that a degree of self-discipline should be practised,
so as to separate these two classes of intention.

Of course, this may be particularly difficult to achieve during cross-
gender healing because, when the healer’s hand and the healee’s body
connect, some degree of touch stimulation is necessarily associated with
that action, and it can be difficult for ordinary individuals to detach their
at ention from the sensation derived from physical bodily interaction.

However, if the locus of attention in the higher mind is sustained, and
guidance via spiritual input is maintained, the resulting intention ensures
there is minimal interference with the spiritual level connection. Hence
maximum flow of the active energy is sustained.

Alternatively, to the extent that a disconnection develops between the
higher mind as source and the healer’s mode of attending to the healee, a

gap may result. This gap constitutes a resistance to the flow. In addition, a
diversion of intention frequently occurs, with the lower mind and physical
body-derived sensations distracting the attention. This introduces a further
resistance to the energy flow.

These two factors can radically reduce the rate of helpful energy transfer
to the healee. Accordingly they are a significant issue for the potential healer,
requiring self-discipline in order to maintain the correct focus of intention
in the higher mind and limiting it to that.
[Editorial note: See Graphic Models 2 and 4 in Appendix 1 for technical metaphors
dealing with the resistances which impede energy flow and lead to ineffective

It needs to be understood that there is a fundamental distinction between
the body in spirit and the body in physical reality. The parameters of each
being different, the perceptual capacities of each are different. However,
because many individuals cannot tell the difference, we must articulate the
difference here so that they may learn how to discern between these two
sensing systems.

The modes of apprehension are, first, in the spiritual domain, and we
will always claim that as being first, because it is. Apprehension through
the spiritual sensing system is initial y conveyed to the mind, and then to
the at ention, after pre-conscious processing. Commonly, there are varying
degrees of inhibition or blockage in place which act at the pre-conscious
level. We have provided information on this in Agapé and the Hierarchy of

Therefore a precondition of the apprehension of direct information via
the spiritual sensing apparatus is that blockages be minimised. The ways to
do that are well-known, and we will not articulate them further here at this
time. If the preconscious processing is not blocked, there is then a natural
capacity to be aware of oneself as comprising and occupying space beyond
the body.

The second category of apprehension is through the physical body’s
sensing systems. Those sensing systems are now well-known and described,
with information on them widely available, particularly through the
electronic internet, where all classes of information are available on request
or, at least, sufficient information to occupy the attention for many years, if
there is the desire to learn about them in such detail.

Conscious understanding of that information set is therefore acces-
sible on the mental level. The experiential accessing of that information, of
course, is a natural consequence of being present within the body during its
physical growth. So that need not be described either.

Physical body sensing system
Spiritual body sensing system
- impressions received
- impressions received
via the five senses
via the aura
Pre-conscious processing
What can, and needs to be described, are the categories of sensation which
seem to be experienced through the body, but in fact are not. Th is results
from the lack of recognition of input via the spiritual sensing system, and
its co-location at many signifi cant places on the bodily form. Th erefore it is
necessary to describe these in order to help spiritual practitioners diff erenti-
ate between sensations experienced via the physical form, information re-
ceived via the spiritual form (for example, the aura), and confusion created by
lack of knowledge of the spiritual form, and hence the attribution of spiritual
sensations to the physical form.

Th ere are many classes of apparent sensation occurring on or close to

the surface of the physical form, which should be understood as an instan-
taneous, on-going pattern of stimulus impacting on the individual’s mind.

These patterns of stimulus can mimic physical events, a situation that
leads to the student of meditation in the Vipassana tradition being told about
sensations which are like insects crawling on the skin. These are not physical
sensations. They are sensations for which there is confusion regarding their
origin and their class of input. Although not specifically taught at the
novice level of training in that tradition, this is clearly understood by all
experienced practitioners, who come to that awareness either in their own
time or through advanced instruction. It has never been easy to differentiate
clearly between the different classes of input, especially when there is little
recognition at the formal instructional level that the biological body has an
energetic analogue derived from the spiritual vehicle which coalesces into
the bodily form, and matures with it.

These distinctions are being made plain here, for it is information re-
quired in order to attribute the classes of perceptual input with precision
by the both the aspiring, and the practising, wielder of spiritual energy for
good. Once this is known, accepted and acknowledged, and once guidance
has begun, there then occurs a delicate interplay between the perceptual
capacities of the individual in body and the guide in spirit.
The guide in spirit has easy access, again through training, to the individual
in body, but only on the spiritual level. Therefore the classes of input most
accessible to the guide are those relating to the energetic form rather than
to the physical form. Alternatively, the communication can be via images
directly impressed on the individual’s mind which are made available to
one in the role of guided. That leaves, in normal circumstances, the will and
cooperation intervening between the mental stimulus from the guide, and
the physical response of the guided person’s body.

There are a number of levels of interpretive function between those
two aspects. At this point several degrees of confusion can result, because
expectations can colour and distort the actual responses chosen to be enacted.
For this reason an attitude of automatic acquiescence is most useful.

Well-established traditions regarding what is and what is not to be done,
with respect to the physical relationship between the bodies of the guided
person and the intended recipient, can interfere with the guide’s intention.
This interference need not be significant, but sometimes it is.

For example, prohibitions on the physical proximity of the guided
person’s hand to certain locations on the recipient’s body can make it inap-
propriate, or even impossible, to act in the best interests of the recipient and
to maximise the energy flow towards him or her. Commonly, for women,
prohibitions relate to direct contact with their erogenous zones, usually the
genitals and the breasts. For men, prohibition is almost entirely confined to
the genitals. In open Western culture that is usually the limit of prohibited
areas. However, in other cultures cultural prohibitions commonly prevent
any contact with the physical form whatsoever. And so the energy flows are
constrained, being limited to flowing from the hand to the auric layer at a
distance from the physical form.

This does not necessarily matter, provided the individuals concerned
are comfortable with and relaxed about these layers of prohibition and are
willing to act in spite of them. What these prohibitions do introduce are
layers of sensitivity, and the creation of apprehension regarding potential
threats or invasion of boundaries, which can prevent the required condition
of relaxation, and therefore the willing reception of these classes of energy
[Editorial note: See Graphic Model 8 in Appendix 1 for further discussion of the
points raised in this chapter.]

Some explanation is required for the reader to obtain any understanding
from the following illustrations. It should be appreciated that there is a long
history of representation of the spiritual domain in graphic and pictorial
form, including many illustrations from the alchemical tradition in Europe
and elsewhere. These have one aim: to give what is unseen by most people
some form or representation by which they may understand, in a more
complete way, that which otherwise is usually only represented through
words. Unfortunately, words are designed to represent the physical domain,
and only those who have first-hand experience of the spiritual domain may
understand what mystical terminology represents.

This conundrum may be resolved by the use of another mystical
art, that of mathematics. Fortunately, the modern educational curriculum
includes, even at elementary levels, concepts useful for conveying under-
standing of the spiritual domain’s basic attributes.

First, the spiritual domain should be viewed as a frequency domain.

Second, it must be regarded as fundamental that the term “frequency”
is interchangeable with the term “agapé”.

Third, only when agapé is manifest is hierarchy produced.

So the axes of the following graph are arranged as shown for two
reasons. The x-axis is named “agapé” because it is causative. The y-axis is
named “hierarchy” because the perception of level is relative to the hierarchy
of the perceiver.

The axes are given in non-linear graduations to accommodate the
extremely wide range of values existing, as with most attributes found in the
physical domain. Such representation also allows the classification of relative
height to be disentangled from the concept of status, which is a product of
the hierarchical social systems developed by tribal humans.

A &H
A & H
Assume one’s life contains and manifests a certain degree of love. This
produces a degree of hierarchy in oneself. So when one perceives a discarnate
identity in the spiritual domain, the identity is seen from above if it manifests
a lower degree of agapé, and from below if it manifests a greater degree of
agapé. Hence, guides are usually seen as higher than oneself, and low-grade
entities are likely to be seen as lower.

The above graph, then, allows such differences to be mapped in two
dimensions. This represents the most fundamental information relevant to
the inexperienced observer, and allows an immediate identification of relative
spiritual status, which can assist a continuing feeling of safety.
The gifting and manifestation of agapé is of such importance in

determining status in spiritual terms that it can, and frequently does,
interfere with the importance given to equality and brotherhood.
So the axis is best illustrated so as to emphasise that a person
manifesting a higher “agapé number” or frequency, is still placed level, to the
degree possible, with every other embodied and disembodied being, so as to
promote belief in the essential equality between them.

Naturally, those who grasp after status will seize the distinction and
use it to their advantage. By such behaviour will you know them to be the
opposite, in spiritual terms, of what they claim.

Finally, it must be emphasised that what is represented by these graphs
is purely the spiritual (vibrational or energetic) aspect of a person, irrespective
of their state of embodiment or personality development in social terms.


Freedom of movement within agapéic space is proportional to one’s intrinsic
agapé value. So those of much higher value can come into the range of the
embodied human (which is at a lower level than when disembodied and ex-
isting in the realm of clear light) by a simple act of will. While embodied, it
is much rarer to access regions widely divergent from one’s natural position.
This is because one is essentially fixed in location in agapéic space by one’s
limited nature.

However, at this point it must be emphasised that the performance
capacities consequent to intrusion into the physical domain are not a true
reflection of conditions in the domain of clear light, that is, in the natural
home of spiritual humanity. Confusion about this distinction is rife, and we
here seek to dispel what confusion we may.

The domain of embodied humanity is adjacent to the domain of clear
light. Travel to and from the clear light is constrained by the intention of
embodiment. When that is confused by the forgetfulness imposed by the

process of embodiment, then disorientation is possible, and for various
reasons one may need help to get back to the clear light. Additionally,
organisation exists to promote and support the act of embodiment, for it is
a beneficial act requiring courage to confront its hazards.
We now develop the above 2-D axes into a 3-D graphic that illustrates the
experience of an individual suspended in spiritual space.

Viewing the 3-D visualisation of the relationships between individual
healers or meditators and the space in which they find themselves when
perceiving the spiritual domain, there is some advantage to paying attention
to the direction from which activities, or presences, or impulses, arrive into
the awareness.

First, the individual’s perceptual capacity needs to be open, being ac-
tivated through the brow chakra, with perception extended through that.
Next meditators should appreciate themselves as being within an appar-
ent three-dimensional zone of existence, occupied by others in addition to


This is the perceptual act of attending to or opening their third-eye, or
wisdom eye, or sky eye, as it has been called by different cultures at different
times. It enables direct perception of the movements and actions of others
occupying the domain of spirit.

When a person tunes into that level by intending that their attention
focus via the appropriate perceptual mode, it becomes possible to perceive a
very large perceptual space in which they themselves are located, as if in the
middle of the sky.

One way for those inexperienced in this mode of apprehension to
picture themselves as being in a condition of other than only a body, is to
imagine that body boarding a plane, the plane taking off, going high in the
sky, and entering a cloudy space. And then imagining, within that cloudy
space, the plane stopping, but not falling. And then the plane dissolving,
or disappearing, or falling out of the mental picture, leaving the individual
suspended and stationary in the experience of that cloudy space.

That is the perceptual analogue of the conditions experienced when
individuals directly perceive themselves as inhabiting spiritual space. There
is nothing around them, they are present but going nowhere, and they
cannot see anything. In fact, commonly there is no input from that mode of
perception through the third eye.
If the meditator spends enough time in that condition, being content to
attend to that perceptual channel and condition, then others also present in
that domain eventually recognise the meditator as being an object of interest,
with whom communication potentially may be made. Consequently, various
means and styles of intervention can be used to activate the meditator’s
perceptual capacity.

Initially, it is as if there is no sunshine in that cloudy space. Therefore
the fog seems to be black, or at least very dull, and try as they might there is
little to be seen. With some practice this particular door of perception can
be cleaned, as it were, and eventually there comes clear awareness of oneself
suspended in that space observing the variety of movements of individuals
in proximity all around.


The direction of proximate individuals carries information about their
relative status, in spiritual terms. A general vector may be drawn between
those higher in relative agapé frequency and hierarchy, and those lower
in relative frequency and hierarchy. This vector, relative to the meditating
individual, thus proceeds upwards into the forward-right quadrant, and
downwards into the rear-left quadrant.

Those who come from the upper right are invariably trustworthy. Those
who come from the lower left rear quadrant may or may not be trustworthy.
Those who move with apparent freedom in the generally forwards direction
may be doing so as a test of the individual’s perceptual capacity to track
their movements. And those who rise up from the lower rear left quadrant
are generally to be greeted with loving goodwill while maintaining alert
awareness for their energetic signature.
This, then, as a technique of observation in this domain, is sufficient to enable
any individual to remain completely safe. In order to establish and maintain
that condition of safety, it is necessary to recognise that not all identities in
the spiritual domain are loving or possessed of good intent. Spiritually, the
individual human being can be the target of unwelcome attention.

We do not wish to overstate this case, because the transmission of
fear concerning these things is, in its own nature, an undesirable act. To act
from love in that domain is invariably protective. To act from ignorance, and
especially from fear, is invariably dangerous.

Therefore, acting from love and maintaining open awareness allows
one’s education by those possessed of goodwill in the domain of spirit. With
this prerequisite, and sustaining an open and alert brow-level perception, the
individual meditator should maintain equanimity in the face of whatever
experience that presents itself in the spiritual domain.

But being unmindfully open and ignorant in that domain, and willing
to engage with any class of identity who elects to approach, can lead to certain
identities attaching themselves. And they may not have the meditator’s best
intentions in mind.

The classes of hazard are addressed presently. Generally, in the past,

information regarding these hazards has been confined to advanced level
instruction within esoteric disciplines.

We consider that the capacity of individuals to inform themselves
in these ways is now better served in the domain of open society than in
cloistered sects. The possibility of direct perception in spiritual domains is
best understood as a natural attribute of the capacity of being human, rather
than being attributed to anything else.


Healing begins by establishing an energetic connection between the
auric level of the individual in the role of healer, and the auric level of the
individual in the role of healee.

Participation on the energetic level is governed initially by willingness
to participate on the mental level, which implies such willingness may
equally be manipulated on the mental level. This is a fact, and needs to be
acknowledged by the individual in the role of healer, but not necessarily by
the individual in the role of healee, as that person’s knowledge set may not
include this information.

Given this manipulation on the mental level, the experience of some
healers with their healees may be unsatisfactory in ways or for reasons they
may not recognise as related to the intransigence or unwillingness of those
people who present themselves for attention, yet who are, for unknown
reasons, subsequently reluctant to accept the energy transfer.

The frequency with which this occurs is small, but we raise it for
discussion because it is a variable worth considering.
There are, occasionally, varieties of social coercion acting, for example,
initiated by concerned relatives, which encourage potential recipients
to present themselves to the attention of a healer, yet in fact they do not
wish to receive any healing. This situation occasionally includes those who
are severely ill, especially if they have an active agenda to die as soon as

Given that it is quite common for ill, and especially extremely ill,
people to have that agenda operating within them, whether acknowledged
by them or not, this is a situation that needs to be acknowledged by the
healer. Without attributing any degree of fault to themselves, they need to

recognise that the individual simply is not letting in the energy on offer
through them.

This unwillingness to accept healing energy is statistically a much
higher probability among those individuals whose terminal medical con-
dition is well advanced, particularly to the point of being recognised as a
terminal illness. For if they did not have that desire within themselves, ac-
knowledged or not, then they would be far less likely to have proceeded so
far in their disease development.
We now come to the healer’s willingness to accept incoming information, a
situation to which we assign three categories.

The first is an adequate level of self-love. The healer needs sufficient
self-love to function in a straightforward way to ensure that, without any
Inexhaustible resource of agapéic energy
This doesn’t seem
to be working well.
Should I stop now?

internal factor acting to negate their willingness, they are able to accept, at
the level of their self-concept, the energy flow through them.

Therefore they need to be adequately self-empowered through their
self-concept in order to eliminate inadequate self-love as a self-limiting
factor. The condition of inadequate self-love is difficult to identify from an
external perspective, is equally difficult to identify from the person’s internal
perspective, and is usually disguised by her or his earnest, yet superficial,

Where the healer has not done the necessary internal work, and has
not eliminated from their psyche the negative and destructive factors in-
fluencing their self-concept, this then becomes a major limitation on the
available energy flow and energy intensity.

Such a situation directly relates to the agapé frequency accessible by
them. If they believe that they are an unworthy person, then they will not be
able to bring themselves, in a perfectly straightforward manner, to seek the
highest frequency energy that is available to them. They will have a factor
within their self-concept which says, “I am not worthy of receiving the best.”
Therefore they will accept something less, which not only limits their energy
frequency, but also hinders the flow rate of the energy available to them.

These self-limiting self-concepts are particularly effective in limiting
earnest well-wishers, rendering them ineffective in their attempts to function
as healers. This situation is a powerful incentive for such people to do their
own self-growth work first, in order to become capable of functioning as
highly effective transmitters of healing energy and to develop into capable
practitioners of the healing art.

The second inhibiting factor is attributing the source of the energy
to God. This represents an over-attribution which can be, though it is not
always, an equally destructive factor that interferes in the healer’s capacity to
access and transfer energy effectively.

The reason is that their self-concept is exaggerated and overblown, and
therefore ego-driven. The healer starts to believe that she or he is specially
gifted, or is even the source of the healing, which self-concept renders
their inadequacies invisible to them. This attitude constitutes a category of
limitation visible to the guide, or to anyone else in spirit, due to it being
revealed in their energetic signature. Accordingly, the aspiring healer of this

category is identified as an untrustworthy individual.

The third category of self-limiting factor, and the last we will discuss,
because the rest are quite minor, is that of those individuals who are partially
absent in their connection between body and spirit. This is a small category,
but there are some individuals who, through significant trauma in their lives,
are partially displaced in their own identity. Thus while they may see the role
of healer as desirable, perhaps of having some status, their lack of integration
on the energetic level inhibits the energy flow rate achievable by them.

This is in the nature of an energetic dislocation or partial disconnec-
tion, which effectively manifests as an internal resistance to the flow of spiri-
tual energy through them. And so they are self-limited to that extent, and
rendered less effective than they would be otherwise.
[Editorial note: See Graphic Models 5, 6 and 7 in Appendix 1 for technical
metaphors which further list resistances to spiritual energy flow.]

There are various categories of risk, dependent on one’s degree of
integration on the energetic level. These risks should neither be dwelt on
nor exaggerated, but they are given here to allow free choice to be made on
the basis of reliable and complete information.

Risk 1. This is that of contamination being transferred directly from
the spiritual domain, in the form of species which inhabit that domain. These
species are attracted to the open energetic structure through which energy
flows to the recipient. This risk includes the energetic structure of the healer.

Risk 2. That neither the healer nor healee has invoked the available
protection to protect against risk category 1.

Risk 3. As indicated above, that the healer intends to take from the
healee any contamination already accumulated by them, including any such
species of risk referred to in Risk category 1.

Risk 4. That the healer lacks the sensitivity to know he or she has been
contaminated, and has no understanding of the solution to risk categories 1,
2 or 3.

Risk 5. That even if they have the sensitivity to become aware of their
contamination, and possess an understanding of how to eliminate it, they
choose not to do so, on the basis of their own self-concept. For example,
they feel that they deserve to be ill, or for some other reason they seek to
take on the task of cleansing the world through contaminating themselves.
This is unnecessary and dangerous.

Risk 6. Concluding the list, this is the willingness to appear humble by
the obvious manifestation of illness taken on from others.

This last is especially pernicious, as a person holding such a belief can
die happy that they have done their part in saving humanity, when it was
never their responsibility to do so. The task of salvation is each person’s own.
When the Buddha said, “Work out your salvation with diligence,” he was
speaking to each person individually.

[Editorial note: Meditation is explicitly recommended as a technique helpful in
preparing an aspiring healer. It is an essential aid to becoming internally quiet
and therefore better able to perceive the subtle guidance available.

During 1998 Peter Calvert’s involvement with a meditation group deep-
ened. The focus shifted from platform training in mediumship, and soul rescue
work instead became a more frequent activity. This shift led to many meditation
and dream experiences, as well as to sharing the channelling of the numerous enti-
ties brought to the meditation group for help during their transition to the domain
of clear light.

The following material is offered to foster informed consent. It was obtained
by the same process as the text for this book, during meditation at the keyboard,
but with the intention of obtaining clarification concerning various events in the
writer’s life. The question and answer format used has been retained. The responses
directly follow each question and appear here as they were heard.]
The question that arises in me is related to the events of last week in the
meditation group, and what that will mean for the group as a whole and for
the individuals within it. Also, what was the meaning and purpose of the
images that came last night, and the feeling of being observed?

Of course they are related, and form part of a course of action you
may be involved in intermittently over the next several years, if you wish
it. Your experiences should not be regarded as dangerous, for they are not,
and we would tell you if they were, so do not be alarmed. If you should
see things in the night, or at any other time, regard them as tests of your
perceptive capacity, no more. You passed the test very satisfactorily the other
night in your bed, seeing the visions but not reacting to them with alarm.
As you suspected, and indeed perceived, the images were contained within

a safety shield, which is the source of your protection. It cannot break or be
destroyed in any way, so you remain safe, as we said before. If anything, the
exercise is enabling your defence system to function to beneficial effect in a
more conscious way.

Regarding the group as a whole, in the physical domain it will mature
and die over a long period, as all such groups do. It is not so in the causal
domain, although the population of members does change slowly. Note the
difficulty of using timeless words here, due to the concept of time being so in-
grained within the language. We observe, however, that the composition of the
group will stabilise as a result of the new task set for you and now accepted.
Why the change in group activities?

It was felt by us all that spare capacity existed in group skills that could
be better utilised in this way.
Please share more about the process: the activities of those not seen, the
process and outcome from the perspective of those for whom the process is
initiated, and their destination?

With alacrity! The first indication of a demonic, or moribund personal-
ity needing help is the cry on the inner levels that is heard by those trained to
perceive it, and who respond to it from their sense of love and compassion.

Such individuals are collected together and placed, in the best possible
way, within reach of you all. Such assemblies as you sensed last week are sent
across to perceive and respond to the love and compassion emanating from
the group. Those individuals cannot remain mute or unaware of what they
feel, which empowers them to know of their possible future in a better and
brighter place.

If they are recalcitrant, then either they are left behind to wait for
another opportunity, or they are singled out for persuasion by one of the
incarnate group members. Your perception is correct that it is a matter of
where trust lies that is important to them. If they are imperceptible to you
but not to us, then we can address their needs directly.

But that is not the case for the special few who perceive only the
physical domain and its inhabitants. In that case an incarnate group member
must be the one who instructs them in their best options for their next act.


It is perceivability that matters. In the event of a malfunction or lack
of cooperation on their part, they do not go anywhere, but stay where they
are, usually in isolation and darkness, until either they again broadcast their
request, and again are responded to, or they become comatose.

This condition is theoretically without end. It is this which is referred
to by the term salvation. Salvation is the act of restoration to the condition
of spiritual consciousness by spiritual intervention. It is rare. It is not
normally an issue for any but the most recalcitrant. It has been used, down
the centuries, as a scare tactic by coercers in the physical domain. That usage
is not warranted, but it prevails. And, indeed, it does have some use as a
motivator for refocussing a life in the direction of the positive. But it will not
be required as humankind evolves. It represents the extent of what may be
known of the spiritual by the incarnate. There are other limiting cases which
may not be talked about here, but which constitute positive limiting cases.

To address the remainder of your questions: The willingness shown by
all present in the group was exemplary behaviour, focussed in the true spirit
of love and compassion. Even though the parameters of what was being
agreed to were not known, sufficient trust was shown by all to transcend
even the terminology associations of the word “demonic.” More explanation
is deserved, and follows.

Demonic is a term which accurately describes those who have yet to
transcend the veil that exists between the physical and true spiritual domains.
That veil constitutes a barrier in terms of frequency, and is analogous to the
transition energy required for an electron to jump to a higher energy level,
energy it obtains by interacting with an incoming photon. The energy required
is small in the electron’s case, as it is with the energy required to achieve a
frequency transition. However, in the latter instance, it is the acquisition of
love energy that contributes to a shift in status and transcendence of the
“veil”. For the spiritual domain is ruled by love in a very practical way. Those
of higher love occupy higher positions in hierarchy and frequency, as we
have shared with you in the earlier graphs. It is the capacity to receive love
that determines the outcome. If discarnate individuals refuse to accept the
gift of love, then they stay where they are. If they accept it, they automatically
change levels, and thereby become able to perceive us who seek them through


Such are some of the dynamics of the spiritual domain as we have
outlined them to you now and previously.
Last night I worked on a client. Regarding the cleansing necessary after-
wards, please comment on the need and remedies I employed? (I visualised
enclosing myself with light on the energetic level).

It is not necessary. What you did was adequate and efficient.
Then please describe with complete clarity the energetic attachment I saw

It was a type of energetic leech, not of human form, which inhabits
the domain of darkness and exists in proximity to the human in energetic
frequency terms. It is literally harmless, except to the extent it saps energy
from the individual to whom it attaches itself.

Such creatures are denizens of the energetic domain for the same
reason that any creature inhabits any domain of reality; they have found
a place to live and reproduce. This should not be taken as anything other
than a description of their ability to survive in cohabitation with the human
species, for there are other such legitimate creatures which inhabit alternative
domains that humans cannot access.
So are you describing it as a species-specific parasite on the energetic

Yes, exactly so.
Please then describe a complete list of all such creatures?

Such is not our capacity at this time, nor is it warranted to bring such
knowledge into the human domain.
Why not? Surely it is in our interest?

No, for the reasons as follows:

1. It is appropriate to know all such creatures in their own domain.

2. It will become known more completely when there are more
credible adventurers into that domain in 300 to 400 years time.

3. It has always been the case that some have known these things by
the very same means you employed last night, but now the information is

more hidden than before in your culture. That will progressively change in
due course, as ones such as you advertise the facts more completely.
Then what is the severity of infestation of the total human population, and
how is it distributed?

These answers are approximate:

1% of the population is heavily infested for reasons that have to do
with the history of the individual and their predisposing actions. Heavy
infestation is defined for these purposes as 25 or more such entities.

5% of the population is lightly infested by 10 or less.

70% of the population is free from infestation by any form of such

The remainder have sporadic infestation in the range of one to five
such infecting entities of non-human type.
[Editorial note: But, apparently due to a recommendation from a higher level, a
descriptive list of infecting species was subsequently provided.]

The list of creatures is now at hand.

Type one. A flat brownish cuneiform (wedge-shaped) creature of
indeterminate size and variable nature, prone to infesting non-white
population subsets. Known colloquially as “critters” or “bugs”, they can be
seen feeding on the personality’s energetic form at various locations on the
body, apparently external to it.

Type two. A long projectile form, carried radially in the aura, and
often mistaken for representations of lances or spears, and which has given
rise to such stories as you yourself gave of one client last week. It inhabits
many individuals who risk their lives and sanity by opening themselves to
the domain of residence of these creatures without appropriate energetic
protection. They insert themselves into the aura at the external surface and
actually grow inwards by elongation and absorption of the auric material.
This is the reason for the injunction to replace such disinfestational acts
with light energy, so as to render impervious the aura after the removal and
destruction of the invasive entity.

Type three. A long coiled species, which tends to place itself laterally
on a particular level of the aura, and invade it by penetration and absorption.
Remarks pertaining to the last species apply here also. (Refer to illustrations

of the human aura published by Dora Kunz for an example of type three.)

That is the complete list.
Please expand on the phylogenetics (developmental history and origins) of
these species?

The phylogenetics of those particular species is defined by a long-term
prerogative that is in the nature of all species: to find their environmental
niche, or expire. In this instance, that environment is non-physical. The
species just described are not confined to that. The human aura is these
species’ habitat.

In a similar manner to the way parasites infest their hosts, tending
to specialise in one species or another within the physical domain, so it is
that there are species which confine their attention to particular life-forms,
but which affect them on the level of their physico-spiritual energy domain
rather than on the level of their physical bodily domain.

We explain it in this way so as to make a distinction between the realm
of activity and the occupation of these species. For it is perfectly true that
the human can be regarded as an infesting species, and that it infested the
pre-human or proto-human bodily form.

That is not a current view. It is not a traditional view, either. It is,
however, a valid view. For in just the same way as humans enter and occupy
physical bodies, so those infesting species, which we are currently discussing,
occupy the energy fields that developed when humans acquired their physi-
cal bodies.

In asserting this we venture into uncharted territory. The concept of
the human spirit being a parasitic species is one which may seem to be
disrespectful or disruptive to the mental equilibrium of any person who
peruses this information. That is not our intention.

Our intention is to provide a wider perspective from which to view
the nature of becoming human, and the means of acquiring information
by which humanity may progress. And we speak here not of the embodied
human, but of the spiritual human.

For, viewing the issue from its spiritual aspect, it is entirely valid to
consider that the whole field of existence comprises the natural location
for development of the human species. The fact that this species of spiritual

identity has found it convenient to act as interloper and director in another
domain is an example of the multitudinous opportunities they have seized
for their potential benefit.

That benefit is obtained not only by the spiritual identity inserting itself
into the physical domain and into the body of a human, it also magnifies the
opportunity the human animal has to align and propagate itself, and in fact
come to dominate the physical domain.

For were the human species not so infested, to use that contentious
term, it is extremely unlikely it would have reached the position of domi-
nance that it has achieved planet-wide, particularly in competition with the
various other predators which exist in the physical domain.

So we offer this viewpoint as a means of extending the discussion to the
limits of acceptability. It is not necessary that human spirituality be viewed
in such a way, but it is a valid way to view it. Neither does it necessarily imply
a change in either valuing the condition of human beings, or of the spiritual
identity that is humanity’s precursor.

These are simply opportunities enacted. All life-forms do this. It does
not matter whether the life-form is physically confined, spiritually confined,
or crosses over from one domain to another, as in the case of humanity. This
is an opportunity to extend the concept of evolution beyond the bounds of
the physically determined domain.
Also please discuss the infestation by human-type entities.

The entities are of various forms, and differ in their willingness to be
dislodged from where they have become accustomed to be, for example, in
the astral domain not far in frequency terms from the physical domain.

It is in our interest to describe these things to you, as throughout your
lifetime you have the possibility of making the living safe from infestation
by the dead. Every person in your position of accumulated wisdom has the
capacity to do so, and is asked to participate. Not all choose to do so, of

The individual entities are of several grades, if they may be described thus,
which indicate what roles are required of you to facilitate their departure.

The first grade you have already met. It consists of relatively harmless
(dead) people who have reached the point of wishing to discern their

circumstances with more clarity than heretofore they have been able.
Accordingly, they are susceptible to positive influence in the way we have
described before, and that you have experienced.

The second grade, in the direction of the negative, is that of nasty
(dead) people who wish to manifest lust and coercion in their life as a
disembodied presence, in the same way as they did in their physical earthly
lives. That category will not come freely to the place of light and love you
manifest, and generally will be uncooperative with you. Nevertheless, it is
your capacity to work with them which is being sought, as they create much
mischief in the physical world through their destructive antics.

Third, on the scale of increasing negativity, is the demonic personality
which contains the usually attributed negative qualities of willingness to
violate the integrity of the individual.

Fourth are entities seldom seen in this world of physical form, who can
manifest the most grotesque of elemental forms on the astral levels, the per-
ception of which usually drive men and women mad with either desire or fear.
[Later] For what reason do you call?

We only began to describe the human-type entities. As we were saying
before, there are many types and subtypes of infesting human-type entities.
We have listed the non-human type entities in a complete way, but have yet
to do so for the human-type.

It should be noted that the distinction between non-human-type
parasitic entities and human-type parasitic entities is that the purpose of
the former is to feed on the energy available from the human aura, as that is
their means of growth. In contrast, human-type parasitic entities are drain-
ing to the individual hosting them, but that is a by-product of their attach-
ment, not their purpose.

We begin now to list the human-type parasitic entities. First, there are
three categories of infestation of incarnate human beings which apply.

1. Infestation by confused disembodied human beings, who do not
recognise they are now “dead”.

2. Future-life possibilities – such as intensely imagined places like
their home being constructed for them in heaven, or an intensely imagined
persona which contains characteristics not currently present in the incarnate

person – which the incarnate desire to such a degree that they, either wit-
tingly or unwittingly, utilise astral matter to create as an astral form. This
astral form then manifests in the present as an energy-draining attached

3. The common situation of disembodied human beings who, through
an act of will, refuse to relinquish their location for whatever reason.

The entities described in categories 1 and 3 are disembodied human
beings who exist in the functional relationship to embodied human beings of
parasites, in terms of their impact on human energy levels. The pseudo-entity
of category 2 is not an actual incarnate or a discarnate being. Nonetheless, it
can have the power to affect a living human through the intense emotional
energy invested in it.

We will not go into non-human entities of non-parasitic forms at this
time, but may do so on request at a future time.

Regarding situation type 1, non-human type entities may also enter
the human realm when living, embodied humans willingly open themselves
up to the realm occupied by discarnate human beings, with the aim of mak-
ing contact and communicating with them. This action, sometimes driven by
intense desire, is accompanied by the risk of other denizens of that domain
becoming interested and attracted to the activity. Such attraction may sub-
sequently manifest in various ways.

1. A willingness, on the part of the non-human-type entity, to merge
with the entities involved in the process of communication in order to attach
themselves to the incarnate human being for the purpose of extracting the
energy available for growth and reproduction.

2. A desire, on the part of the incarnate human being, for any form of
communication, combined with the absence of any discrimination on their
part, due to lack of sensitivity to and knowledge of the risks of destructive
infestation, resulting in a contaminated state.

3. Willingness, on the part of the incarnate human being, to associate
with entities low on the love scale, or low on the hierarchy scale, or both.

4. Ignorance on the part of an incarnate human being of even such
a distinction being made, and therefore manifesting willingness to interact
with anything vaguely alive in that realm.
5. Unwillingness by an incarnate human being to positively

discriminate on the basis of hierarchy and love (energy frequency), even if
sufficiently sensitive to know the difference.

6. An incarnate human’s wish to avoid the physical domain by re-
treating into the other realm.
7. An incarnate human’s willingness to know the possibilities
inherent in communication with the spiritual realm, willingness to explore,
and unwillingness to listen to accumulated records of the experiences of
others who have located the hazards and reported them.

8. As in 7 above, but with the added proviso of confusion between
the levels of hierarchy – anything that glows by the astral light is not neces-
sarily representing goodwill from that domain.

These and many other combinations are responsible for some indi-
viduals becoming infested by human-type or non-human type attachments,
which must then be removed by competent others in the human realm,
or, if accessible to and seeking support from higher realms in frequency or
hierarchy terms, such attachments may be removed by entities from those
higher levels.

The foregoing is a complete list, to the extent it can be described in
abbreviated form.


Now we wish to stimulate understanding of what happens once the con-
nection has been established. The connection enables the free flow of love
between the realms of love and light and power, into the domain of darkness
and lifeless panting after love. For the restless seeking after a semblance of
what was once possessed in abundance in the spiritual realm, but now is pos-
sessed insufficiently for satisfaction, is also a reflection of the spirit. What
it had was a sense of perfect peacefulness and restful relaxation; what it has
now is an awareness of what is temporarily lost to it during incarnation.

Thus the real reward for meditation and spiritual work is the reminder,
along with a consequent increase in confidence, that in spite of all appear-
ances, there is indeed a point to life, and a safe place to return to at death.
This process, of venturing into unknown territory in any domain of exis-
tence in order to be strengthened by the trials one finds there, is universal,
and operates in degrees.

Some people seek extreme versions of it while incarnate and become
the adventurers and explorers of the world. Others, less brave or driven, find
quiet or secluded niches in society to live out their lives in obscurity. All
choices are equally valid, except to the extent they are fear driven, for fear
is the antithesis of love, and the conquering of fear is soul work, effective in
producing love magnified by freedom.

It is to this end that we encourage the opening out of the personality
which is constrained by limiting early experiences. This involves self-chosen
therapeutic intervention, in one’s own best long-term interest, with the aim
of obtaining clarity of inner perception.

Methods for embarking on programs of self-cleansing on the inner
levels, are always approved of and encouraged from the level of the higher
self. They are best taken advantage of when young, to improve the capacity
to grow into secure maturity, free of emotional traps of vulnerability.

In order to develop a clear understanding, potential healers must know who
they are, for they are first spirit, then body, then personality, developing in
that order at the beginning of a life. Entailed in this is genetics, of course,
which implies heredity. Hereditary and the social proliferations of tendencies
towards love or hate can be magnified by the early experiences of emerging
individuals as they grow and interact with life around them.

This social conditioning of the emerging identity combines, at deep
levels, an understanding of the spiritual force and of the form of the spirit,
with the mental recording process involved in laying down brain structure,
a process which allows memory to be activated within the brain. These
structural and functional units are encoded with chemical traces that enable
the memory to be recorded, and enable the long-term storage of ideas and
preconceptions, which in turn preselect further ideas and preconceptions.
These then act to shape the life experience by preselecting it at the
preconscious level, so only that which is emergent and relevant is noticed by
the consciousness, and thereby recorded in the memory.

This process of preconscious selection is responsible for the formation
of original personality, which is fixated into permanent form by the synapse-
pruning process naturally undertaken around age ten.

From this stage the personality is permanently fixed to a large degree,
although of course it is further modifiable by later experience. Nevertheless
the major tendencies and characteristic ways of reacting to situations has
been set in place, so by age fifteen or thereabouts all tendencies are known to
the self, and acted from in later years.
We now consider the rage which lies buried in most men, for the male has
at his core a fury unexpressed. It derives from the natural aggressiveness
chemically induced into the primitive brain for survival. This aggression
has been mapped onto the external world in ways proscribed by the family
and community within which the male grows. When, later in life, the man
encounters circumstances activating this hidden rage, they induce behaviour

which, if unsuccessfully controlled, results in death for others. This natural
aggressiveness is valuable, but it must be controlled in order to sustain
freewill on the part of the higher domains of consciousness.

The self-knowledge obtainable through meditation materially assists
the safe exploration of these depths, and results in a safe activation of such
energies within the safety of a nurturing internal environment created by
the educated self.

It is for this reason that some schools of meditation are more successful
than others in the long-term support of people who are in the process of
transforming themselves and learning self-control. These successful methods
enable the acquisition of knowledge without suppression, and hence the
free and conscious choosing of appropriate action in all circumstances.

For example: If a man is approached by a second man who has mali-
cious intent, the first man may either run and hide, or fight. If the second
man wins the fight and obtains what he wants, the first man will either be
dead, or left recovering from injuries sustained during the confrontation.

On the other hand, the first man may willingly give what the second
man wants, recognising his greater need. This simple situation involves
goodwill, aggression, love, and fear, which combine into various possibilities
for choice and resulting action. The secret of a positive outcome lies in the
extent that the first man has conquered his own aggressiveness, for a calm
response is not inflammatory to the second man’s intention. Persuasion and
explanation are better received from a calm delivery than otherwise.
We now wish to speak about meditation as a protocol for de-stressing and
disarming the female. Many conflicting requirements are placed on young
women regarding what is acceptable, appropriate behaviour in social situations.

As with the man, her early training is towards constraint, encouraging
care and respect of others, and not infringing their boundaries concerning
ownership of property and feelings, so to avoid their otherwise possible
aggressiveness towards her. Whereas the male child is less concerned about
feelings and more concerned about property, the reverse is true for the female.
But, of course, these are general statements that are not true in every case.


So the aggressiveness in females is expressed principally via emotional
rather than physical behaviour. The subtleties of the emotional world allow
many nuances to be coloured with negative rather than caring and support-
ive statements and allusions. Their delivery, given with subtle combinations
of contradictory or evasive overtones expressed through body language and
speech, is often taken to the level of a personal art-form.

Tracking this rich array of information is initially bewildering, then plea-
surable, to the degree it is mastered by the growing adult. But it is inadequate
for all situations. The natural aggressiveness of the female is also invoked over
property and maternal issues associated with the care of young offspring. She
will kill to protect them if required. This is natural and appropriate.

The difficulty in modern times is the minimal degree to which such
violent emotions are considered acceptable in any situation, so young women
who experience them are bewildered by their intensity, and fear for their
sanity. They should not. The human animal has evolved in harsh conditions
and necessarily carries within it adaptations enabling its survival. These ad-
aptations are necessarily present, but are maladaptive at this point of social
evolution. Nevertheless, the impact of these adaptations precludes full re-
sponsibility for all outcomes in social relating. There are events which trig-
ger inescapable reactions, producing results contrary to public expectations
regarding acceptable behaviour, and currently leading to social opprobrium,
imprisonment, and death.

This should not surprise you, for it is commonly reported in newspa-
pers and television news programs. Awareness and preparation are called for
to avoid such calamitous outcomes.
One such preparation is awareness of one’s spiritual nature. Another is ac-
ceptance of one’s limited time on the planet. A third is awareness of the
context in which one can value some things over others, such as willingness
to serve one’s fellow human beings in such a way that all benefit from an
enlarged perspective.

Such courses of action are universally adopted by religious traditions,
with the understanding of what matters on the soul level. Historically,

however, religious traditions have failed to accord the lay life proper
significance, for it is just as important as the religious life. This tendency is a
simple consequence of excessive veneration given to the objects of religious
devotion at the expense of the development of a simple working relationship
with the source of guidance available to each person, no matter what their
station in society.

This is particularly important for females to accept, given the status
of women in patriarchal societies. In fact, their intimate knowledge of
relationship issues gives them a distinct advantage in developing such
relationships between guider and guided, discarnate and incarnate friends.
They are therefore less likely than males to seize status or claim rare qualities
of guidance. This is because it is more commonplace for females to choose on
the basis of intuition, and intuition is usually based on discarnate guidance,
or derived from their higher self, which knows all there is to know about
their life and its objectives.

Wishing to illuminate the spirit with understanding, we take this op-
portunity to help start the process of recognising the greater depths of indi-
vidual personality that are formed during the circumstances of life, including
the development of the physical body and the physical mind.

We say “physical mind” because, of course, there is an attribute of mind
associated directly with the physical brain. The academic community now
confirms this fact, and we applaud, in this instance, their efforts to establish not
only the beginnings of personality, but the extent to which it is a direct function
of the construction of the human brain during its growth and development.

But it does not end there. For there is a reality beyond the physical
brain and its associated mind function; the mind function in its deeper
reaches is not physical. All our communications throughout these recent
years have been offered in an endeavour to establish this fact.

The connection to the non-physical domain has been usefully and
sufficiently described in the material already presented in Agapé and the
Hierarchy of Love. The set of models provided there is the means by which
we intend to convey to humanity what it has asked for, in this instance a full
explanation of the realms of the human mind.

Receiving this explanation is only possible if one accepts that not all
the human mind is directly associated with the physical form. Understanding
this facilitates acceptance of the four roles of mystic, healer, prophet, and
proselytiser. We will now examine the roles of proselytiser and healer.
Individuals’ attraction to proselytising derives directly from their willingness,
or even need, to share what has been given to them from spirit. There are,
however, severe disadvantages with respect to any individual’s willingness to
ram information down the throats of others.


The way proselytisers connect with others, who feel forced to listen,
is through the power structures created by those who attempt to define the
ordinary individual as having no power to access the further reaches of the
mind. This is clearly wrong in many senses. We shall discuss a number of
ways to correct this error, including recognising development as occurring
over lifetimes, making prior life agreements, and cue-recognition.
First, we begin with listeners’ willingness to allow proselytisers to act for
them in ways that they cannot themselves. While in many instances this is
indeed the case, and that listeners are not able to access spirit or the further
reaches of their own minds, their current situation should not be confused
with their eventual capacity to do exactly that.

It is true that these are developmentally acquired capacities that ini-
tially may not be strongly present. However, it is far better for individuals to
appreciate such abilities are a future possibility, rather than intrinsically un-
available, for this will then create in them a goal and an aspiration, enabling
them to embrace the possibility of having such capacities themselves, if not
now, then in the future.

Being open to the possibility of developing these capacities then closes
off to them a sense of indebtedness, and eliminates their sense of it being
their only option – an attitude that otherwise leads them to accept all that is
said to them, and consequently to subjugate their will to others. It is much
more important for them to say to themselves, “Yes, this is currently not
possible for me because my life circumstances do not now permit it.”

That then leaves the possibility of future development open for them,
either in the present or at a future time, enabling them to tell themselves,
“This is not now possible for me. I will persevere in my intentions, for I wish
to obtain that capacity. And if I do not acquire it in this lifetime, then I can
be confident that I will acquire it in some future lifetime. I wish to dedicate
my attention towards that task.”

This opening out of possibilities in lifetimes to come is a significant part of
the secret of multi-lifetime development. Many people, whether consciously
or unconsciously, whether in ignorance or willingly, accept the idea that they
are intrinsically lesser than others with respect to the capacities they may
develop. This is not true.

Every person has the capacity to communicate in these ways directly.
The difference between individuals is almost always due to being estranged,
willingly misguided, or enticed by or completely satisfied with the entrance-
ments available within the physical domain.

When individuals are confronted with the options available to them in
particular lives, they may or may not elect to make progress with respect to
their communicative task. And by “communicative task” we mean addressing
opportunities within their acquired, granted or chosen body, which they
occupy for the life in question. This is because communicating with spirit, or
with the deeper mind, is merely one developmental task, and not always the
most important.

There are many other aspects of an individual’s spiritual development
that require attention in any particular lifetime. Therefore it should not
be expected that every individual will have as their prime task the aim of
becoming quiet internally, or acquiring the capacity to focus inwardly in the
direction of the spiritual, or of finding their higher self. For, of course, in the
early stages, this self itself is vestigial.

With these few words we offer a clarification of roles and developmental
responsibilities as they come into prominence during particular lives. They
are not identical. They are, on occasion, not even similar, for there are
many dimensions to be explored in order to acquire first-hand experience,
including, at times, negative, destructive and revolting opportunities.

This is the nature of being human. Not every human being approaches
the ideal. Many explore features opposite to the concept of humanity. Such
opportunities allow individuals to explore bestial qualities on occasion, ac-
quiring within themselves the deepest levels of experience of the realities
embodying those impulses.

On that dense foundation a willingness is built to progressively explore

the more positive aspects of being, though not necessarily in any particular
sequence, for the opportunities within the human domain are a factor in the
sequencing of those parameters.
So we come to explore the development of the individual in the role of healer.
But in order to do that, first we must explore the diametrically opposed
experience, in this instance the experience of one who needs healing. For
one cannot appreciate the role of the healer without having already been in
a condition of requiring a healer’s services.

That is partly what creates the impulse to seek out the healer role, because
such a one knows perfectly well there are individuals who are now as she or
he once was, requiring such services. In a sense, the greater the awareness of
requiring that need, the greater is the likely aspiration to provide that need.

For this is the nature of incarnation: to explore all available opportuni-
ties, so as to have a rounded and balanced appreciation of the roles that one
can inhabit, as well as gaining knowledge of their consequences.
For this reason all roles are open, and all roles are valid.

Therefore to have been a murderer is as valid as having been murdered.
To have experienced rape is as valid as to have been a rapist. To have been
killed in tribal disharmony is as valid as directing a tribe towards generating
that disharmony, or overcoming it.

These are all developmental challenges, and exercise the will and its
associated faculties. In this sense, justice with respect to the way a role is
performed in any situation can be viewed not only from its relationship to
established law in the human domain, but also and separately in relation to
spiritual law.

One can be severely chastised according to human law, and yet be
above any chastisement on the spiritual level. Yet these two should not
be juxtaposed, nor relieved of consequences on the one hand because of
a recognition of validity on the other hand. They are separate realms. They

have separate consequences. They should not be confused. Nor should they
be constrained in their impact on the individual.

In that sense, the leader of a community who, on the basis of their given
authority, orders that community to confront some other group, whether in
the role of aggressor or in the role of victim, is acting with complete validity,
even when the outcome is destructive for all concerned. That leader is merely
exercising the power and authority given to them.

Other individuals associated with such a leader, in choosing to follow
the directions given to the community, have their own responsibilities, which
they accept by their acquiescence to the command. On the other hand, if they
argue against the command because they feel it is their responsibility to do
so, then that is their right, whatever the consequences, for it is not necessarily
appropriate that people accept the role delivered to them by someone else in
authority. Anyone can opt out on the basis of principle. Or of whim.

Because of the structured authority of human organisations, the act of
refusal may result in the refuser becoming an object of ridicule, or even lead
to the refuser’s death. Nonetheless, refusal is still a valid choice on their part.
And when the outcome of such a decision is seen as reflecting not just a path
for the particular individual, but a path for their developmental responsibility
along a multi-lifetime continuum, then it is both more understandable and
more forgivable, and thus able to be justified by the individual and those

If a person chooses such an action, knowing the consequences, then that
is their right. But neither is it a crime to carry out the prescribed punishment
in that circumstance.

What is a crime, and we speak now of a spiritual crime, if such a thing
can be imagined, is for individuals to be delinquent in their responsibility to
themselves. For should they experience only abhorrence and revulsion, yet
still carry out their duty, then they are just as guilty of murder as those who
ordered them.

We realise that this may seem anachronistic, or even controversial. But
moral responsibility does not lie only with the orderer. It also applies to the

So those who elect, in a state of war, to defect, or to run away, or to lay
down their arms and refuse to kill, are merely exercising their moral preroga-

tive. They may have, activated within them, such a sense of alienation from
the dictates of the group as to make it more attractive to die quickly and
immediately than to subject themselves to responsibility for killing others.

For, in some circumstances, to decline to take a life is as honourable
as to take a life. Both are options, and both may be freely chosen, which
choice some elect to make. It is sometimes a spiritual choice. It is sometimes
a choice based on fear. Either are morally acceptable, for both are potent
opportunities for learning.

We have discussed these extreme examples of the experience of be-
ing human in the protagonist role, in order to establish that the extreme
circumstances in a life are much more potent as learning opportunities than
the ordinary role of simply living a mild life, a gentle life, or even a charmed
life. The opportunities for making great leaps in spiritual development are
not necessarily those which contain, at least from the outward perspective,
the most peace.
Second, there are a number of other issues to explore. These can generally be
subsumed under the heading of agreements. The agreements entered into at
the beginning of a life have the capacity to shape that life in profound ways.
There is invariably a group of people known to each other, who are incul-
cated or directed into an incarnation at a particular time.

The purpose of this is for them to act as a support crew or group of
friends, who then encounter one another in a multitude of possible roles and
relationships, offering opportunities for interaction and support in various
The first opportunity is the mutual expression of love. That can
engender a range of possible qualities and types of relationships.

The second is in the role of antagonist. This also has the possibility,
in a variety of ways, of working out, to the end of its consequences, the
antagonistic role.

The third is not to be in direct loving relationship, but to act in a more
peripheral role as helper. This may involve being a person who is on call
as required at specific moments in another’s life, perhaps facilitating the

principal actor coming to a realisation that they really need help. If they
call for that help, the helper is then at hand. In fact, the helper may have no
awareness at the conscious level of being specifically on call or on duty, as
it were, as helper to that individual, who at that time may be unknown to

The fourth option we wish to discuss here is that of denier. This is a
peripheral antagonist role, in which the individual has a position of authority,
or in some other way is able, to prevent the individual from walking their
desired path, or at least the path they believe they desire at the conscious level.
This is an example of one of the many ways in which desire on the spiritual
level can be at odds, even entirely antagonistic towards or the negative of,
desire on the physical level, as it is understood by the person in their ordinary

Given even these few factors, the fact is that when they are combined
with the range of life opportunities, they result in an enormous versatility
with regard to the direction and working out of any given life. Multiplied
through lifetimes, this enables every individual to plot a distinctive life path,
which may be different from that of any other person at any time. Such is
the nature and range of opportunities. They are similar only in a statistical
sense, not at the level of detail.
We come now to the situation in which individuals enter into a particular
life, and through that discover, first, their prime carers; second, their prime
antagonists; and thirdly, their educators.

Commonly, there is no relationship whatsoever between most of the
individuals encountered during a life and the support group in that life.
Rather, there are specific relationships entered into on the basis of either
a subconscious or conscious recognition of the individual in terms of the
special nature of those relationships. This may be recognised by only one of
the participants, but is usually recognised by them both.

With respect to this, the channel for this information has the good
fortune to be in such a relationship with another person, at least during the
later stages of his life, in this instance a now thoroughly acknowledged prior

partner and lifetime friend. This is a very good example of the way in which
an individual may feel some sense of needing to search for something (or
someone) that is unclear to them, at least initially.

And yet, it can be that even when the object of the search is found,
the origin of their relationship may not be recognised instantaneously.
Nevertheless, the search naturally stops, and the object of the search is
eventually recognised, even if is only after a period of due reflection. And so
it was for these two.

So the example of the experience of these two lends confidence and
certainty to understanding how unexpected developments in a life may
work out, maturing into points of inalienable connection.

Locating one’s spiritual helper encourages a sense of stability on
the part of any such experiencer. Sometimes that is in the nature of the
apparent ideal of the soul-mate. The soul-mate is not necessarily one to
whom one forms a lifetime attachment. The term can simply be used as
a means of identifying a person who is recognised as someone known in
spirit, even though a stranger in body. The duration of that connection may
be momentary, or temporary, or long-term, or even last a whole lifetime.
Occasionally twins are of this nature.

This range of opportunity sets for establishing contact with a team of
helpers in spirit is the stage on which a life is set. We emphasise this because
it is not commonly recognised, nor given the validity that it deserves. For it
is all too easy to see a life as being established in the physical domain only,
and not as having been a developmental trajectory, from the pre-existing
spiritual stage, of networks of relationships.

So we emphasise this to bring more clearly into focus that there is a
dual layer of planning and working out, and that the physical enactment of
a life is secondary.
Thirdly, we wish to establish that the roles and opportunities explored within
a life may be triggered into activity through cue-recognition. To expand on
this concept, we offer the following scenario.

A girl is born and loved in a natural way by both of its prime carers. We

use non-gendered language here. The girl matures into early adulthood and,
let’s say, chooses for ill-defined reasons to pursue a particular course of training.
Although there are no particular preemptive or specific directions received by
her, nevertheless she feels from some level that it is just the right thing to do,
even though she may have had no specific prior interest in that field.

In the course of such training, or during her subsequent career path,
a helper in spirit is waiting for her, on hand to give support during an
antagonistic encounter with another helper in spirit. So this triumvirate of
actors, performing in each other’s play, allow for a particular life task to be
developed and worked through.

In this example, we specify the life task to be obdurate persistence in the
face of adversity, driven by a sense of previously developed moral confidence.
And so, in this example, the young woman now encounters a disturbingly
attractive man, falls in love with him, marries him, and then discovers, to her
progressive horror, that he desires her downfall. Reaching a point of crisis in
the relationship, she recognises that she is in trouble and calls for help. This
creates the opportune moment for her to meet the other of the three, the one
acting in the role of her support person.

By this means she is strengthened in her resolve to survive, in this case
in spite of the antagonistic denier of progressive loving development within
their partnership. She then makes the transition out of that relationship, to
a future of reflection and eventual greater happiness. The greater happiness
is, in this instance, the consequence of having succeeded in the life task of
making a morally appropriate choice, in her own interests, in which choice
she was supported by her old friend in spirit.

We use this example for its obvious commonness. There are many,
many variations on this theme. These developmental roles allow the exercise
of choice between the will on the physical level and the will on the spiritual
level, for those two levels may be either mutually supportive or mutually
If people are persistently entranced by the rules, regulations and
acquired understanding of physical realm law, to the extent that they reject
spiritual level law or spiritual level input, whether they are conscious of it or
not, may constitute their choice-point, which will enable them to come to a
greater understanding of the consequences of their choices.


The complexities involved in these choices result in the development
of an intuitive understanding of what is likely to be the best decision at
any particular moment. Those individuals who have progressed through the
thousand or so lifetimes proposed in the given model will find themselves
deciding confidently during their choice-making at almost every moment.
This is because they have at their disposal a rich and not-forgotten tapestry
of understanding, derived from their long history of recognising which
choices will have a better, and which a worse, result.

That is the purpose of this existence.

This digression to consider the path into a life, and through a life, is being
offered specifically to throw into sharper relief the variety of instances and
ways in which individuals may find themselves at the mercy of their prior
plans. And we say it in this way, because occasionally that is precisely how it
feels: that the life is out of control, going in some unexpected, unanticipated,
and even feared direction.

And yet, if one examines one’s inner feelings sufficiently, there seems to
be a sense of inevitability and rightness about the processes of change. Not
only the direction of change, but the probable result, and the processes.

When this can be discerned, not from a standpoint of resignation, but
from a standpoint of cooperating with the changes in life direction, to which
one willingly acquiesces in order to reach an unforegone conclusion, then
one can accept that one is on a journey more profound than one expected.

Often, this is precisely the case. The sense of profundity comes from
the unexpected endpoint at which one arrives, whereby one can reflect on
the prior turmoil and see there the outworking of a discernible pattern.

That pattern, in many, although not all instances, is the product of
the outworking of the life in the pattern decided upon and agreed to with
others, before the beginning of the entry into the physical domain through
coalescence between the spiritual form and the physical form.
We would comment on the term coalescence, for it is crucial to an under-
standing of the nature of the relationship between the spiritual form and its
intended vehicle, the chosen body.

What is the nature of coalescence? Between what and what? Where
does that coalescence begin, and where does it end? And to what degree is it
complete or full? These are the questions which have been little explored in

any sphere at any time in history, although there are some ancient records in
the Bhagavad Gita.

What is the nature of spirit? We have in other places indicated this,
by saying there is a centroidal or spherical cluster of energy. Why do we
say “centroidal”? The reason is that the sphere of energy has a nucleus at its
centre. It is not possible to convey anything about the externality of the en-
ergetic structure without picturing it as a sphere. In order to picture a three-
dimensional representation of the energetic structure, it may be thought of
as the array of energy which surrounds the nucleus, forming an integral part
of it, that along with the centroidal aspect comprises its whole.

And so, as this particular individual has already perceived, when one
goes into the spiritual domain in one’s perceptiveness, and goes to the ap-
propriate level, when bodies are left far, far behind, then what is conveyed to
the visual sense is that of a spherical shape, intangible, virtually transparent,
and having at its centroid a discernable concentration of the form.

The transparent zone around that comprises the detail of the energetic
structure, which is not easily discerned, even by the spiritual eye.

This is the form, in as close an approximation as we can describe
it, which is discernible to human perception when it is located at a high
level within the spiritual domain. The nature of the centroid gives an
extraordinarily compact focus to the entire structure, and is essentially
indescribable in terms of its function. Nevertheless, it constitutes the centre
of the accumulated personality set. Not an individual personality, but its
accumulation. It comprises the sum and product, as we have said before,
of not only the originating spiritual principle, but also the accumulated
understanding through any and all of the sequence of lives experienced or
endured, in the physical or any other domain. For experience is not confined
to the physical domain as perceived by the lower mind consciousness during

That is the locus of the higher mind and the higher self. However
dimly they may be perceived, that locus represents the concentration of the
higher self and the higher mind, coalesced into one energetic structure. So
when incarnation occurs, what is transferred into the human envelope?

The human envelope itself may be described as a physical form, when
viewed externally and in part. Beneath that externality is an energetic

structure, directly related to the original embryonic form, and then to
the developing form. It is, in fact, a separate energetic structure from the
spiritual level structure, which latter slides in and out, as it were, entering and
departing from a state of coalescence in a similar way to how a vapour might
depart from a body of liquid. The difference is that this vapour enters and
leaves intact and complete and all at once, rather than, for example, through
the process of the evaporation of a volatile liquid such as acetone or water.

So the tangible part of the human envelope is the structure of physical
reality comprising atoms and molecules. The intangible part is the accumulated
energetic field which surrounds the physical body and structures it during
its development. And a second intangible part is the coalescing form, which
periodically moves into, out of, and back into the energetic field associated
directly with the physical body.
There is no particular shape to the spiritual form that may be perceived within
the human domain. The shape the healer is able to perceive is that which
is associated with and surrounds the physical level form. It is constituted
of a range of more or less tangible, palpable levels into which the energy
conveyed from or through the healer can be inserted.

The concentrations of that structure are commonly known as chakras,
major and minor. Inner layer connections and flows are commonly termed
the nadis. This old terminology is perfectly adequate for modern times,
comprising terms by which the structures can be taught across a variety of
languages. In fact, it is best to use one common terminology across languages
so as to eliminate, or at least minimise, the misperceptions and potential
confusion that otherwise arise from a multiplicity of terms.

Nevertheless, the structure containing chakras and nadis is separate
from the spiritual level structure. We emphasise this because the energetic
field should not be mistakenly identified as comprising the spiritual form.

The process of energetic transfer is not between the healer’s spiritual form
and the healee’s spiritual form, but from the healer’s physically energetic form
to the healee’s physically energetic form, if those terms may be used. The com-
mon term for those two is the aura, which term we will use from now on.


So what leaves the body at death is not the aura, for the aura is
associated with the physical form. The aura changes and diminishes and
disappears on dying, but the spiritual form is separate from that, and not
easily discernable except by those whose wisdom eye, or sky eye, or spiritual
perceptiveness is open and awake.
Having defined those things as best we are able, at least in broad terms, we
move on to the willingness manifested by the aspiring healer to learn these
things, to integrate the ideas within themselves, to learn, on the mental
level, the associated patterns, locations and various features of the aura,
and thereby to develop a set of expectations concerning the norms of the
condition of those points of concentration and flows between them, at the
different levels in the aura.

It is possible to directly sense the chakras. It is possible to directly
sense the flows between the chakras along the nadis, although that is more
difficult. It is possible to influence the magnitude of those flows in different
ways, acupuncture being one. It is possible to intend to manipulate those
chakras on their different levels, both for good or for ill – and, by this, we
define the realm of magical intervention, as it is sometimes called, which we
would redefine as consisting of auric level interaction between one physi-
cally manifested individual and another.

The intention with which one approaches an individual in body can
directly affect their chakra level functioning. There are a variety of possible
ways by which to do this that have already been well conveyed in books on
energy work, particularly in Hands of Light and Light Emerging by Barbara
Ann Brennan. So we need not provide further information about that here,
because those books present perfectly adequate illustrations and descrip-
tions of these matters to the world of English speakers.

What we would add is one aspect which is not touched on, at least not
directly in those texts. This is the role of the black magician.

One of the reasons that it is helpful, if not essential, for aspiring healers to
conduct an audit of their own mental and energetic integrity, is to avoid
inadvertently or deliberately influencing others in such a way as to disturb
their energetic structural forms. Nevertheless, this often happens between
individuals, usually because it is an unknown factor in their interaction, or
occasionally, precisely because it is a known factor in their interaction, and
that influence is deliberately sought.

This influence can be in the positive or negative direction. At this time
we intend to focus on the negative direction.

The individual who wishes to destructively influence another person
has that capacity on the energetic level. They need say nothing. They need do
nothing physically. And yet the person to whom their attentions are directed
may feel a variety of results.

These results can be in the form of malaise, or exhaustion, and we
speak here only of the destructive effects. The extent to which one individual
can link to and derive benefit from another person on the energetic level is
quite well-known. Such persons are informally labelled leeches, vampires,
suckers, and various other terms which we need not describe in full. They are
the people from whom other people retreat, feeling themselves to be in some
way compromised in their integrity and energetic functioning.

All this is perfectly true. Therefore it is necessary for a healer to be
clearly aware of this as a category of individual who either may not be aware
of their effect on other people, or else may be completely aware of their effect
and intending precisely that.

One may therefore gain advantage by understanding this category of
impact on oneself, and the defence against it. The primary technique for
avoiding that category of impact is simply, and first, energetic level awareness
at the level of the conscious knowing. For if the impact is on the subconscious
level, one is not able to defend oneself, even if one chooses.

So, to use the vernacular term “vibes”, being sufficiently aware and
awake involves being continuously alert on the energetic level, as well as
on the body’s physical level, monitoring the condition of the aura of any
individual with whom one comes in contact, and thereby determining

whether that person is abundant in their energy, open with their energy and
willing to share, whether they are closed and unwilling to interact on the
energetic level, or whether they are open, but desire to absorb energy.

These three categories are sufficient to describe all physically incarnate
individuals. There are degrees, of course, but we need not go into them, for
the options are abundantly clear at this point.
By these means we delineate the sphere of operation of the would-be healer.
For if one envisages oneself conducting one’s life from the centre of an aura,
and recognises that every other person possesses an identical structure that
they similarly inhabit, then the nature of the interactions can be visualised
with sufficient clarity to develop a mental model with which one navigates
through the world of people.

We are not concerned with navigation through the physical domain
at this point, but with navigating through the energetic domain, by which is
meant the fields of energy that surround every person and of which they are

This model enables potential healers to go into any group of indi-
viduals, or to encounter any individual, remaining awake and alert on the
energetic level while also responding with appropriate body language and
expressiveness, and physically conducting themselves in a manner designed
to shape their impact on any person they meet. A smile is always welcome.
A warmth of intention is directly perceptible on the energetic level hence is
also welcome. And a willingness to interact is similarly universally recognis-
able as an indicator of the probability of a beneficial encounter with another
person or group.

The complexity necessarily increases with every additional individual
who is present in that encounter. This naturally results in the sense of mixed
reception which one may get on encountering any group of people. For
it is true that individuals do not necessarily synchronise themselves one
with another (although they can) so as to provide a coherent and magnified
field of energy by which to either reject or welcome any individual coming
into that group. Of course, on a large scale this is the field of energy which

comprises interaction between performer and audience. The skill of being
able to manipulate that field is the mark of the outstanding performer.

So these things have a range of impacts, and in the one-on-one
relationship which normally exists between healer and healee, the qualities
of the interaction are simplified and therefore traceable in more detail by the

To summarise what has been stated in the preceding chapters. There is
a realm of existence, commonly termed the spiritual domain. There is op-
portunity within that domain for any individual who wishes it to acquire,
relatively quickly, an expanded capacity to move with unrestricted freedom
through that environment. One way in which the attribute of unrestricted
freedom can be acquired is to venture into the domain of existence known
within the English language as the physical domain, the physical universe.
The way that is done is to co-associate with a physical species existing on
this planet. There are a small number of choices within such co-association.
We restrict discussion at this time to the human species.

The physical embryo becomes associated with, and coalesces with, the
incoming spiritual identity. The spiritual identity is then able to accumu-
late experience within the physical domain, where there exists a range of
opportunities for experience, contingent on the historical development at
the genetic level, of a range of attributes and imperatives derived from the
physical organism. These include, of course, aggressiveness, survival instincts,
and procreation, as well as social engagement and various opportunities for
exploration of the physical and the social realms. Those bring experiences
otherwise unavailable to the indwelling spirit.

From interactions with other humans a variety of relationships are
developed, naturally beginning with the individual’s parents, along with
relatives and other individuals in roles containing various degrees of
authority or submissiveness.
Relationships promoting harmonious events and actions carry
invitations to develop loving relationships with others. Those involving
inharmonious acts develop inbuilt tendencies to hatred or aversion which
are endemic to humanity on the animal level.

So these contributions to an individual’s development are the stuff
from which lessons in love are learned. The consequences they give rise to

may be contrasted with lessons gained from other classes of regard for others
in the person’s life. This provides the necessary, and requested, invocation of
a rich array of experiences which enable individuals to acquire information
by which to choose, with eventual precision, a preference for loving acts over
all others.

Each individual’s development then allows them to associate with
other beings higher on the scales of agapé frequency and hierarchy in ways
conforming to those higher beings’ preferences. This then makes the indi-
vidual acceptable to them, for those higher beings will not tolerate contrary
custom. This ability to “approach the gods” is the defining mark of a resolute
and loving soul nearing the end of its term of occupation of these physical
realms, and therefore to reincarnate no more.

A number of points may add further clarity to this text.

This text has originated from the domain denoted by the common
term “spiritual”. That has been identified earlier in this text as the origin and
endpoint of all who inhabit the physical domain. This is well-known and
understood by many people currently incarnate. It is also widely misunder-
stood, which is the reason we offer a correction here.

Additionally, among a now large sector of the population of many
countries, the origin and nature of humanity as being spiritual is widely
discredited. That is a more significant reason for the delivery of this text.
There are significant roots in that trend of discrediting the spiritual. We will
mention just a few.

The first is the rise of science. This important phenomenon has pro-
gressively attacked the multiple layers and levels of confusion, mis-asso-
ciation, wrong attribution, and ignorance concerning the nature of being

The detachment of scientists’ allegiance from ancient centres of re-
ligious understanding has progressively cast the scientific knowledge set
adrift from its roots, for originally all scientists were connected to and had
allegiance to the dominant sources of religious understanding in their com-
munities. That was the norm in those days, and we speak principally of the
Christian roots of current Western civilisation.

In more recent times the alienation of many individuals from the re-
ligious roots of their culture, the consequent infighting between church fac-
tions, the division between church and state, the loss of power of kings and
emperors consequent upon ideas related to democracy, and the progressive
secularisation of Western societies, have all contributed to a population of
individuals who know very little about the means by which religions and
spiritual understanding are derived in the first place, and even of the history
of these events just described.


It is primarily to those individuals that we address this book, so as to
add a small volume to the texts that mostly provide ancient sources of under-
standing, which texts, in their turn, in many instances rely on the even more
ancient sources of direct inspiration into the original founders of religions.

In more recent times religions have tended to founder, rather than
spring afresh from current sources of inspiration. There are some important
exceptions. Mary Baker Eddy of America is one, the Reverend Sun Myung
Moon of Korea is another. Some founders in other cultures have also created
embryonic religions.

We have zero intention to stimulate the emergence of yet another
religion. It is a far better result to have this information added to the secular
understanding of the nature of being human, rather than adding to or
modifying any existing understanding linked to the religious impulse.

In that, we seek to serve two purposes. The first is to avoid the creation
of another class of individual claiming knowledge when in fact they do
not, a tendency generally representative among clergy in every church. The
second is, we wish to avoid the stimulation of inappropriate awe, reverence
or dissociation, other than a recognition by any individual that there may be
personal benefit in their personal search into their own interior. For it is only
by extrapolation from personally derived information that any individual
can claim there is some kind of universal reality.

Such extrapolations are not necessarily warranted, and therefore we
wish to draw a sharp distinction between (1) the urge to proselytise, and (2)
the derivation of inwardly derived information applicable to the individual
concerned, and not to be proselytised beyond that.

To share information is appropriate, of course, and that is the extent of
our intent.


[Editorial note: The guides offered the following comments as an introduction to the
the models presented here.]
In offering this appendix to discuss technical distinctions between aspects of
agapéic space, we are motivated by a wish to encourage the dissemination of a
more detailed understanding of this additional realm humanity occupies.

Many traditions appreciate, support and promulgate these understand-
ings of mutual existence in both spirit and flesh. Yet the dogged persistence of
mainstream Western society to repudiate the former is a puzzle to us, in the
sense that it places high value on consensual realities validated by a small pop-
ulation of specialists, yet refuses to grant similar credibility to either the smal
population of specialists who investigate and, in each generation, confirm the
existence of mystical realities, or the majority of the world’s population who
remain happily persuaded of the existence of these things.

In most communities, mystics are a small population of specialists. The
consensus of mystics is therefore the essential determining means by which
understanding of agapéic space, its status as the natural home of humanity,
and its associated characteristics, may in future be granted to the whole of
humanity. This is an understanding that we, who do not inhabit physical space,
accord it – that is, the reality of existence. We, who merely temporarily visit
the domain of embodied humanity, neither deny nor disregard as mythical the
place where our brethren go. Why then should embodied humanity make the
mistake of defining as mythical those places, environments, and conditions that
only some can directly perceive? This is similar to the situation of people who
refuse to accept that men have walked on the moon because they themselves
have not been there.

If validity in one field is granted on the basis of trust for experts, it is not
unreasonable to grant validity to experts in other fields on the same grounds,
this being specifically, capability, long training, ethical principles, and com-
mitment to truthful reporting. And, just as importantly, on the basis of repro-
ducibility of experience and effect, when that experience and those effects are
examined in the context of a sufficiently wide population sample. The fact that

those experiences and effects are not reproducible “on demand” is the major
distinction between scientific and mystic data sets.

To help potential mystics and healers think in technically verifiable ways
about a realm of experience traditionally clouded by emotions such as awe, fear
and the child-like veneration of pseudo-parental figures, we offer the follow-
ing discussion of models we have suggested to this writer, in his capacity as
visualiser of invisible realities.

His scientific training is to do with the movement of invisible electrons
in electrical and electronic circuits. As such trainings go, it was neither com-
prehensive nor marked by particular success. Yet it has been adequate for our
purposes, due to the hundreds of hours he has spent assiduously gazing at the
shimmering waveform displays of oscilloscopes, so as to come to understand
patterns of relationship between time, frequency and amplitude.

Since then, his scientific training has been matched by thousands of hours
spent watching the sometimes shimmering internal realities accessed “behind
his eyeballs” during meditation. This has lead him to become one of those spe-
cialists to which we are referring.

We have therefore been able to use such agglomerations of ideas in order
to frame our models within his mind in patterns familiar to him, and therefore
to all other technical professionals in science. That brings the metaphors at our
disposal into congruity with, instead of fuelling conflict between, scientifically
trained and spiritually trained practitioners of human endeavour who are
equally devoted to uncovering unseen realities.

Accordingly, the following metaphors use symbol sets derived from the
field of electronics. Given that control systems may be implemented in many
different technologies, further analogues of these metaphors may equally well
be created by a translation between technologies to suit the training of the
reader, be that training mechanical, hydraulic, pneumatic or other combina-
tions of prime mover, process and control technologies. This is the essence of
metaphor – using that which is known to bring familiarity to the unknown.

Centuries ago it was not understood that air contained a mixture of con-
stituents in various proportions. It was even thought that the trees moved the
air to create wind, because air was invisible, even if the effects of its actions
were not. That air contained water was not understood either, so rain was not
understood to be a product of the changing conditions of the air in which it
was contained.

Now the answers to such questions as, How much air is in that space?
or, How much water is in the air? are able to be routinely determined to high

levels of precision using suitable measurement technologies. In a few centuries
it is likely that further developments in measurement technologies will result
in similarly precise answers to currently unanswerable questions as, How
much healing energy does she need to make her well again? and, At what

The implied collaboration between what are now the separate fields of
science and spirituality are being studied ever more intensely, as a way forward
to obtaining deeper understanding of our realities of life.
[It has been my great privilege to have participated thus far in this adventure in
communication with entities not currently embodied, and I hope the following
metaphor sets may assist their explanatory goals. – Peter Calvert]
The electrical analogue modelling which follows derives from the basic
formulae of electrical theory, where:

V = electrical force

I = flow of electricity

R = resistance to flow by some characteristic of the material

The relationship is: For any given force value V, I [tends to maximum]
as R [tends to zero].

By analogy:

Es = spiritual force derived from the frequency difference between the
healer and healee, or between the Source connection point and the healee

Is = flow of spiritual energy

Rs = resistance to flow by some characteristic within healer or healee

So again the relationship is: For any given force value Es, Is [tends to
maximum] as Rs [tends to zero].

Similarly, if Z indicates impedance, which is resistance to the flow of
alternating current (a current of oscillating character), then: For any given
force value Es, Is [tends to maximum] as Zs [tends to zero].

This is a very simplified summary of applicable terms used in this meta-
phor series, as customised for this context from Ohm’s Law.
This symbol key applies to the graphic metaphors which follow.
This frequency tuneable circuit represents a human being
on the auric level.

Used to indicate radiative capacity on the part of an occupant
of the spiritual domain.
Indicates a source of voltage or power at some frequency. Its
oscillatory nature is indicated by the internal sinewave.
This symbol, conventionally used to indicated circuit ground
constant potential, is a natural and complementary qualifier
of the antenna symbol above.
The arrow indicates energy flow. Maximum flow occurs at
mutual resonance, which is achieved when both transmitting
and receiving circuits are tuned to the same frequency.
Indicates a capacitor of adjustable value, and is routinely
used in combination with a coil in a circuit of adjustable
resonant frequency.
This symbol of circuit resistance indicates any of the many
personal internal attributes in either healer or healee which
may act to limit the flow of agapéic energy.

Used to refer to the ability of a capacitor to both store charge
and to function in a circuit as if it has varying values, de-
pending on the frequency of circuit operation. That is useful
in the most general model, where these qualities are utilised
to indicate the phenomena of Shaktipat and instantaneous
healing, as well as representing the general tendency for a
healee to store the effect of a healing for a period of time.

Circuit models of the interaction between healer and healee where:

= energy

= spiritual energy

f source = agapéic frequency of spiritual energy source

f healee = agapéic frequency of healee

= flow magnitude of agapéic energy

= resistance to flow of agapéic energy

The first of these three graphics (below) modelling resistance represents the
most general case, with all resistances lumped into Rs:
 
 
 
 
 
 
 
 
 
 
 
 
 
                   
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
                   
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
The second graphic differentiates between healer and healee effects, with the

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
assumption that there is no resistance within the sour
 ce:
 
 
 
 
 
 
 
 
 
 
 
 

 
 

 
 
 
   
 
         
 
 
 

 
 
 
  
 
 
 

 
 
 
 
 

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

 
   
  
         
 

 
 
   
  
 
       
The third graphic’s configur
 
  
 atio
 
        
 n allows other factors to be accounted for con-
ceptually, by assigning the r
 
 esistance in the f

orm of capacitive impedance:
                
 
 
   
  
 
       
 
 
 
 
 
 
 
 
                
 
 
 
 
 
 

In the third graphic (above), Z healer and Z healee are both shown in
the form of capacitive impedances for three reasons:
1. The source parameters can so overwhelm both healer and healee im-
pedance that they must behave as effectively having zero value under special
conditions. In this context that means when in the context of sufficiently high
agapéic frequency.

2. Th ere is an eff ective storage function existing in both healer and healee,
whereby healing “charges-up” both parties in the energetic transaction, this
charge persisting for some time. Th erefore a discharge time-constant metaphor
is appropriate, which could be shown by a high value resistor in parallel with
the capacitor.
3. Th is storage function allows for the phenomenon of shaktipat (Sanskrit:
saktipata), a form of instantaneous enlightenment by energy transfer tradition-
ally conferred by a guru with access to suffi cient power.
Th e healer accesses agapéic space to enhance the healee’s agapéic energy level.
As there is a square law associated with agapéic energy and agapéic frequency,
there is great benefi t potentially available from accessing the highest available
frequency. (See Agapé and the Hierarchy of Love for further details of the square
law relating to energy and power.)

So to access a suffi cient level of energy is to access unlimited power for
doing good. Th is is what is meant by the statement made in the channelled
text, Course in Miracles: “Th ere is no order of diffi culty in miracles.”

In the vastness of the field of all Being, comprising as it does all physical life,
all spiritual life, all unknown life, and all existence, two people associate in the
roles of healer and healee. They may be in local physical proximity or not; that
need not make any difference to the outcome.

In preparation for the a
 ct of healing
 , the
 y tune themsel
ves to each other
in similar agapéic frequenc
 y.
 The healer attunes him or herself to the available
higher agapéic frequency; the energ
 y flo
 ws;
 its w
 or
 k is co
 mpleted.
                   
                
                
Note: In the above model, healer and healee are actually miniscule in the vast-
ness of all Being. They have been magnified for clarity.





Flow If is less than max if: Rpcp
> 0, or


> 0, or

> 0
= resistance within preconscious processing, perhaps

caused by incorrect beliefs
= resistance caused by diverted attention
Rrecipient = resistance within healee
= Es source - Es healee = spiritual energy potential

The left-hand graphic indicates aspects that contribute to internal healer re-
sistances. The right-hand graphic indicates the potential benefit of the healer’s
personal inner growth resulting from soul work.
















This graphic indicates factors generated by the healer’s will that contribute to
energy blockages.

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

This graphic indicates interpersonal and cultural inhibitions that generate
resistance to effective energy flow.
 
 
 
 
 
 
 
 



 
 
 
 
 
 
 
 



This graphic metaphor illustrates internal and external factors which capture
the healer’s attention and compromise the effectiveness of the healing.

The untrained healer’s attention tends to constantly cycle up and
down in an almost random manner. However, the healer’s mental attention
may be trained through exercises that help focus and sustain concentration.

 


ity of

  

      
he real

ght si


 


r’s pe
ound on one’s r


y f








g the heale








y is necessar
































ght to left,


om r








y is fr




ce of effec



w of ene


the flo


is d


  
apéic space is that the sour
In th

The discipline of sustaining one-pointed awareness on agapé for the healee
increases the healer’s ratio of correct focus to alternate focus.

In the following scenarios this is indicated by the parameter, “Attention
concentration time: agapé/other.”  This can be likened, in effect, to an ON/
OFF energy control system, where the mark/space ratio determines the power
delivered to the load, as in an electric oven simmerstat element controller.
It should be remarked that the analogy is not exact, but indicative, because
diverting one’s attention from the activity of healing does not reduce the
energy flow to zero.

The figures which follow offer a conceptual analysis of the relative degrees
of ineffectuality indicated in the preceding graphic metaphor.
SCENARIO ONE. Possible numbers applicable to a novice healer.
Agapéic energy potential full flow from guide/higher self is diminished by:

Healer average compliance
Preconscious processing factors
Attention concentration time: agapé/other
Will 0.9
Cooperation 0.9
Clarity 0.8
Cultural prohibitions in the healer

Total product

The result is that only approximately 6% of the full healing flow potentially
available from the guide is actually delivered to the intended recipient, the healee.
SCENARIO TWO. Possible numbers applicable to an experienced healer.
Agapéic energy potential full flow from guide/higher self is diminished by:

Healer average compliance
Preconscious processing factors
Attention concentration time: agapé/other
Will 0.9
Cooperation 0.9
Clarity 0.9
Cultural prohibitions in the healer

Total product


The result is that only about half of the potential full healing flow avail-
able from the guide is delivered to the healee. This is a five-fold improvement
on Scenario One. But it also reveals the benefit of an attitude of automatic full
acquiescence, which would render all factors other than preconscious processing
to a value of 1, further doubling compliance, and hence energy flow.

That remaining factor of preconscious processing can only be addressed
by a combination of deep personal growth work, which subsequently leads to
detachment from predispositions derived from both present and prior lives, as
well as to a degree of spiritual enlightenment.
[Editorial note: Mathematically  competent  readers may wish to pursue more ad-
vanced discussion and results in the work of William Tiller, PhD, and others currently
researching the relationship between consciousness and matter. See]

[Editorial note: The following authors and books are either specifically mentioned in
the text, or provide additional information on the issues raised.]

Daniel J. Benor. Spiritual Healing. (Vision Publications, 2001). Dr Benor
provides a survey of 124 cases of spiritual healing in order to establish the
scientific validity for such a process. The detail of his analysis is intended to
separate valid from invalid experimental techniques.

Barbara Ann Brennan. Hands of Light: A Guide to Healing through the
Human Energy Field. (Bantam, 1988). This is a scientist’s look at the field
of bioenergetic healing, offering specific techniques towards expanding
perceptual tools of healing, seeing auras, understanding psychodynamics and
the human energy field, and spiritual healing. Light Emerging: The Journey of
Personal Healing. (Bantam, 1993). Brennan provides a useful introduction to
the scientific background behind her laying-on-of-hands technique. She also
offers an explanation of her healing perspective and its use in conjunction
with medical therapy, the stages and importance of self-care, and healing
relationships through auric field interaction and higher spiritual realities.

P.R. Calvert. Agapé and the Hierarchy of Love: A Primer in Intrinsic
Spirituality. (AgapeSchoolinz, 2008). This book presents channelled materials
on the issues dealt with in this book, and on a number of other related issues.
Available from

Stanislav Grof. Beyond the Brain: Birth, Death, and Transcendence in
Psychotherapy. (State University of New York Press, 1986). An excel ent
introduction to Grof’s thought and transpersonal psychological practices.
After three decades of extensive research on those non-ordinary states of
consciousness induced by psychedelic drugs and by other means, he proposes
a new model of the human psyche that takes account of his findings. When the
Impossible Happens: Adventures in Non-Ordinary Reality. (Sounds True, 2005).
This is Grof’s account of his experiences over the years, offering personal
perspectives on the issues dealt with more scientifically in Beyond the Brain, as
well as many other topics.


Dora Kunz. The Personal Aura. (Quest Books, 1991). This book provides
images and detailed drawings introducing significant information regarding
the aura. The Spiritual Dimension of Therapeutic Touch. (Bear and Company,
2004). Edited by Dolores Krieger, this book presents talks given by Dora
Kunz on illnesses caused by specific subtle energy imbalances. The authors
also examine the relationship between healer and patient.

Dr Ian Stevenson. Children Who Remember Previous Lives: A Question
of Reincarnation. (McFarland and Company, 1998). This is the revised edition
of Dr. Stevenson’s 1987 book, summarizing almost forty years of his study of
children who claim to remember previous lives. The book gives an overview of
the history of belief in, and evidence for, reincarnation. Representative cases of
children, research methods used, analyses of cases, and the explanatory value
of the idea of reincarnation for some unsolved problems in psychology and
medicine are reviewed.

Jim Tucker. Life Before Life: A Scientific Investigation of Children’s
Memories of Previous Lives. (St Martins Press, 2005). Dr Tucker followed
Dr Stevenson leading the Division of Perceptual Studies at the University of
Virginia, continuing Stevenson’s research and scientific methodology. Here
he presents further evidence for reincarnation.
Ken Wilber. The Integral Vision: A Very Short Introduction to the
Revolutionary Integral Approach to Life, God, the Universe, and Everything.
(Shambhala, 2005). In a concise introduction to his thought, philosopher,
psychologist and mystic Wilber delivers his Integral Operating System
(IOS) of quadrants, levels, lines, states and types drawn from developmental
psychology, cultural worldviews, multiple intel igences, gender studies, and
the nature of consciousness. Wilber has writ en numerous other books which
expand on the ideas presented here.
[Editorial note: The guides also provided the following comments on five contributors
to the exploration of the concepts and practices introduced in this text.]
Stanislav Grof and his wife, Christina, have been at the forefront of the
transition from behaviourist to transpersonal schools of psychology. The
erudition and experience of Stanislav Grof in his evolution from LSD

psychotherapy with terminal cancer patients in the 1960s to founding an
effective method of transpersonal psychotherapeutic exploration, has enabled
many individuals to explore, in relatively simple, low-cost and effective ways,
both their spiritual identity and their personality.

The combining of meditation, rebirthing and spiritual practices into
one technique, without being limited by the one-to-one relationship between
the traditional therapist and the individual client, has generated the means
by which groups of individuals can facilitate each other’s progress into non-
ordinary states of awareness.

Of course, the disadvantage of this technique is that the detailed follow-
up required by some people is not necessarily available, unless they seek it,
so the task of integration is sometimes less effective than it could be, were
specific one-on-one therapeutic follow-up undertaken. Nevertheless, for the
ordinary individual, more or less neurotic as they may be, sufficiently aware of
themselves as an individual personality, the task of integration can be safely left
to that individual. Although, of course, it can be quite disruptive.

Transitions into and out of deep, therapeutically effective, shamanic or
spiritual states of awareness are particularly powerful, because they involve
extended excursions into non-ordinary states of awareness, as well as into do-
mains in which other identities and forms of intelligence may be encountered.
Accordingly, they are best suited to the intelligent and determined explorer of
consciousness. The ordinary person, driven by a mixture of desire for wellness,
as well as by their own fears, can become overwhelmed by this process.

But it is each individual’s right to explore the self to the extent that
they feel interested or compelled. The results can be as potentially disruptive
to a life as a near-death experience, with its potential for self-transformation,
including the changes in social networks that may follow their explorations.
The individual explorer is sometimes led into very distant territory indeed, and
therefore requires a knowledgeable and mutually supportive community in
order to avoid the worst effects of dislocation from their peers.

All that aside, the technique is effective, and theoretically well construct-
ed and explored now. For any individual wishing to pursue dreams of self-
knowing, there are few better methods.
The teachings of Rajneesh were an eclectic mixture of Sufi and Hindu teachings
and practices, combined with a variety of more modern processes, such as

explorations of chant and meditation practices. His inclusion of Tantric sexual
practices was one of the strands of exploration which eventually caused his
teachings to lose credibility, due to the willingness to promote those sexual
level interactions explicitly, rather than leaving them aside from discussion.

His teachings became very popular for a period in the 1970s and 1980s.
Workshops located in India, and later USA, enabled effective explorations
by a large number of enthusiastic individuals whose lives were changed as a
result. To some extent Rajneesh’s teaching was a victim of the “sects and sex”
dilemma, and although that was regrettable, he has left a substantial legacy of
written texts.

The leaders of organisations who take people into extended and exten-
sive exploration of their darker or weaker or spiritual aspects, for their own
good, are always subject to the phenomenon of individual or group projection
of archetypes and fears. This occasionally degenerates into radical rejection,
leaving both teacher and practitioner isolated and ineffective. Such was not
the case for Osho, as he renamed himself, and his persistence and effectiveness
in leading permissive groups, enabling seekers to stretch their personal bound-
aries into genuine spiritual knowledge, was a forerunner of the transpersonal
movement, and valuable because of that.

Now, however, his reputation has been restored. The written works of
this controversial figure are now preserved in the library of India’s National
Parliament in New Delhi. This indicates the change in the attitude towards
Osho, particularly since his death. His techniques continue to be utilised at the
Osho Multiversity. Their collective power as transformational tools render them
worthy of consideration and adoption by any spiritually interested person.
Few accolades do credit to Dr Ian Stevenson’s accomplishments in meticulously
documenting the cases of children he located who recalled previous lives. The
University of Virginia, represented by Dr Jim Tucker, has continued his work
in the Division of Perceptual Studies. The accumulated case histories currently
exceed 3000 cases, and today include cases contributed from most nations. Dr
Stevenson’s work, while controversial, has continued to be supported by a group
of co-researchers at a variety of institutions internationally, many of whom
have emulated his methods and obtained similar results.

The evaluation of his results is only available in the annals of the Society
for Scientific Exploration. That information is somewhat inaccessible outside of

America due to limited library holdings of that society’s journal. Nevertheless,
the results of his work, accumulated from over forty-five years of investigation
into psychiatric and paranormal topics, provides a secure foundation for all
other investigations into spiritual understanding. In particular, his work on
correlations between prior deaths and bodily disfigurations in the current life
has unusual merit from the reincarnational viewpoint, providing a mechanism
by which to explain previously inexplicable correlations between birth defects
and the mode of death of the prior personality.

Since Dr Stevenson retired from his position as Carlson Professor at the
University of Virginia, his successor continues to collect new cases and mine
the existing case records for extended patterns of association between groups
of cases. The University of Virginia is to be congratulated for its determination
to go beyond superficial understanding and support Dr Stevenson in his in-
vestigations of these areas of knowledge, which have previously existed outside
consensual scientific understanding.
Ken Wilber has attracted considerable interest for his portrayals of the
philosophical levels of human life and spiritual existence, although he has
tended to be ignored by mainstream philosophers. This can simply be attributed
to the reductionist thinking commonplace in modern philosophy, in which
spirituality is excluded by definition.

We specifically depart from that trajectory of thought and wish to place
Wilber as a seemingly original thinker, because he is spiritually gifted. In
fact, the originality derives from his connectedness to the domain of natural
inspiration through his higher self. Very commonly, with the position comes
controversy and the necessity to defend one’s ideas. Wilber has been extensively
criticised by his peers for his willingness to castigate others for their apparent
refusal to accommodate his viewpoints.

The complexity of Wilber’s philosophical interpretation of reality is en-
tirely consonant with a multitude of perspectives available to be adopted. His
philosophic interpretation is just one among many and is only significant for
its intrinsically spiritualised context.

In the non-traditional context, from the perspective of the Christian
world, his developed worldview is refreshing. However, the ordinary person is
so ill-equipped to approach that level of thought that its complexity is often
merely baffling. Nevertheless his arguments have value, and we encourage

their perusal by any one interested in the philosophical underpinnings of the
perspectives we wish to take. They correlate well with the empirical emphasis
of our own opinions, and provide a background by which to view those in
greater contextual detail.
Dr Benor has made an influential contribution in his published studies of re-
search into healing on the energetic level. He has surveyed and written a very
large number of studies, of various kinds and complexity, which investigate
the process of introducing energetic-level interventions with the intention of
improving another person’s heath, or relieving an unwelcome condition, by
the structural realignment of the individual’s energetic-level identity as mani-
fested through the aura.

His knowledge of research technique has enabled him to critique numerous
studies, including many in the Russian tradition, which he did as a result of ob-
serving the general lack of well-informed design on statistically valid principles.

In recent times a more extensive understanding of the requirement of
double blind protocols has led to the development of an extended database
of selected studies. These now contribute further well-grounded assertions
regarding the validity and fruitfulness of intervention for wellness, whether
through localised or distant healing methods.

Benor’s task has been to expose fallacies attributed to therapy types and
practices based on anecdotal evidence. Attractive as those fallacies are, it is
inadequate to suppose that poorly designed and executed so-called “research”
can be influential in producing a groundswell of acceptance of the process
of guided healing, or to contribute to a paradigm shift in acceptance of
paranormal healing techniques.

The International Society for the Study of Energy and Energy Medicine
(ISSEEEM) has provided a forum within which these issues can be safely dis-
cussed. It now functions as a clearing house for the publication of research de-
signs and results that support their agenda of investigating complementary and
alternative medicine. This Society now effectively forms the investigative medi-
cine arm of the Society of Scientific Exploration, whose agenda is broader.

Benor is a long-term member of ISSSEEM, which generally supports
the integral health model, whereby non-traditional complementary and al-
ternative medicine aligns with allopathic medical protocols, in the interests
of healing and wellness of any individual. As a consequence of its support by

health insurers internationally, complementary and alternative medicine is now
being subjected to the kinds of long term evaluation, utilising valid research
protocols, that has been applied to allopathic medicine for a long time. This
combined approach will provide reliable evaluation in the long term. At pres-
ent results can be viewed as only tentative, even if to some extent supportive.

Within the context of this text, we assert the probable eventual disestab-
lishment of various branches of complementary medicine in the light of such
investigation. It is necessary to look beneath the multitude of so-called new
procedures and protocols, which are given new names by businesses for tax
purposes, and look to the levels of commonality on which they function. For
given that any human being comprises a spiritual identity, a developed person-
ality, an aura associated with the body, repressed fears, and an overt encultured
nature, there is much room within all of that to claim a unique process, when
it is merely a different mixture of established process glossed by a new name.

Act of guidance
A spiritual level initiative to communicate with
an embodied human being. This initiative may be
through the stimulation of an idea, by a fleeting or
persistent internally visualised image, by apparent
internal thought or speech formation, by a sensation,
by psychokinesis (such as bringing one’s attention to
a useful book by pushing it off a shelf), and so on.
Spiritual love. Agapé is explicitly without any pro-
jected desire other than goodwill, hence is intrinsi-
cally disinterested in specific outcomes experienced
by the intended recipient. Receipt of agapé from
high level spiritual sources invariably invokes a state
of serene peacefulness and contentment.
Agapéic space
Equivalent to spiritual space, it is a conceptual frame-
work that has been offered from the domain of spirit
in order to discuss what occurs within spiritual space.
An identity whose natural home is in the spiritual
domain in the realm of clear light. The specific angelic
form that is imaginatively visualised, or actually
perceived, has much to do with the conditioning
that results from exposure to iconic cultural forms.
Accordingly, visual imagery of angels differs between
cultures. What is invariable is the feeling-impression
of peace and loving goodwill, created by an angel’s
soft and gentle presence.
Consists of two modes, mental and auric (energetic).
The mental mode consists of awareness or under-
standing of something by the mind. The auric mode
is perception of energy that comes from, or is due to
the proximity of, another spiritual identity.
Astral domain
The spiritual domain located between the zone of
embodied humanity and the domain of clear light.

A field of multi-coloured luminous and radiant en-
ergy around a person or object. It is not seen by the
physical eyes, being perceived instead by the inner
eye. (See note on third eye). Its perception should
not be confused with the optical after-image, which
is a product of retinal function in the physical eyes.
Body: Energetic
Defined in this text as the aura.
Body: Physical
This is the normal human physical body, composed
of cells, etc.
Body: Spiritual
Identity existing in agapéic space. Also known as the
A zone of concentrated energy flow within the aura,
linking the auric layers to the auric central core and
to the agapéic domain. In the healthy human, each
chakra normally has a symmetrical shape, and a form
similar to that created by a spiral flow of water as
it goes down a plug-hole. In the unhealthy human
chakras can take on a bent or distorted form. One
result of healing is the restoration of a chakra to its
normal size and symmetry. The typical diameter and
motion of a healthy chakra is approximately a 10cm
clockwise rotation, as revealed by pendulum analysis.
There are twelve centres in the aura, the second to
sixth possessing both front and rear aspects. The
lower nine are indicated here. The aura is commonly
described as possessing seven layers, with attributed
chakra colours and approximate body-surface loca-
tions being: red (perineum), orange (mons), yellow
(just below the navel), green (heart), blue (throat),
indigo (brow), violet (crown). The next two are sil-
ver (~0.2m above crown), and gold (~0.5m above
A state in which the physical, the energetic and the
spiritual are co-joined into one entity, specifically in
the embodied human being.
This word is used in two senses. The first is with re-
spect to a disembodied human being, resident in the
astral domain located between the zone of embodied

humanity and the domain of clear light. The second is
with respect to a negative entity constructed in agapéic
space by agglomerating traumatised humans sharing
a common element of negative, harmful intention.
Discarnate realm
The realm occupied by disembodied human beings
within the spiritual domain. Includes the astral and
clear light domains.
Domain of clear light A domain within agapéic space in which perception at
a distance is unimpeded by lack of light, or by the dark
‘fog’ with which one may seem to be surrounded.
Domain of humanity That realm within the ground of all being occupied
by embodied humans.
Energetic connection Generally, this refers to a situation in which two
or more auras are linked by material of their own
substance. Specifically, this describes the connection
between healer and healee. It can also be thought to
include those events of healing intervention directly
from the higher realms without the presence of
another embodied person acting as intermediary.
Energetic level
Strictly, the level of the identity manifested by the
aura surrounding and penetrating the physical body.
Loosely used to indicate the spiritual level as well.
Energetic signature
The sensing of another spiritual identity’s nature
is normally a subliminal act. It involves becoming
aware of another’s characteristic preferences
with respect to an array of values, attitudes and
emotions. We sample and interpret what we sense as
comforting or discomforting based on whether those
characteristics are similar to, or different from, our
own preferences. The pattern sensed can be likened
to a personal signature, insofar as it is constant for
each individual, becoming a means by which others’
natures may be known. During spiritual exploration,
one stays safe by remaining consciously alert to
every other spiritual identity’s energetic signature,
by deciding whether to allow those others to come
close or not, and by choosing to interact with them
or reject them.

Energy flow
In this context, a movement of agapéic energy from
one location to another.
This term is used in three senses. The first is in rela-
tion to an ordinary spirit, which is a fragment of a
larger whole. The second is in relation to a whole or
group identity, typically comprising approximately
1000 fragments. The third usage is in relation to a
negatively oriented cluster of spirits which manifest
a dangerous group personality.
Frequency domain
Generally, any domain of meaning in which fre-
quency is a fundamental and defining characteristic.
In this context, the spiritual domain.
A person who receives a flow of agapéic energy which
is facilitated by a healer.
A person who offers their ability to transfer agapéic
energy in good will, for another’s benefit.
The process of intervention on the energetic level for
a positive outcome. It results in the restoration on the
auric level of a healthy state from a prior state of con-
tamination, or from a state of damaged or distorted
functioning. It occurs on the mental and emotional
levels, or, very rarely, involves a state of actual organic
disease being brought back to a state of health.
Derived from the root concept ‘height’. Hierarchy is
the notionally vertical axis in agapéic space. The other
two axes are defined by the degree of agapé which is
possessed and the willingness to bequest love.
Higher emotions
Emotions associated with chakras 4 to 7. (See notes
on chakra and chakras.) These emotions include, in
no particular order, spiritual love, spiritual honesty,
delicacy of feeling, integrity, and willingness to direct
love towards others and to receive love from others.
Higher mind
A component of the higher self.
Higher self
That aspect of the identity not manifest physically,
comprising the sum of all life experiences to date.
Contrasted with the lower self. (See note below.)
Gaining control of the energetic-level consequences of
one’s intention is central to the healer role. Generally,

intention is directed towards an anticipated outcome
that guides one’s planned actions. In the context of
healing, that is, with regard to actions which manifest
on the energetic level, an intention needs to be
sustained on the mental level. It then manifests on
the energetic level. Intention may be manifested as
easily for harm as for good. Such manifestation on
the energetic level may be consciously known, or
remain a subconscious impulse. In the latter case,
hidden from awareness, it may result in unintended
outcomes. Engaging in soul work (see below) in order
to know oneself to one’s depths is therefore the only
way to be certain of acting constructively only, if that
is one’s chosen preference.
Emotionally, love is a feeling of goodwill and desire
for proximity to something, usually and in this
context, another person. The feeling may or may not
be reciprocated. Spiritually, to love is to intend well-
being at the mental level, which necessarily extends
positive spiritual energy towards the love object
through agapéic space. (See agapé above.)
Lower emotions
Emotions associated with chakras 1 to 3, respec-
tively involving the survival instincts, sexual desire,
and willfulness. Generally associated with brainstem
functions, as with non-human animals.
Lower self
The personality developed in the current incarna-
tion, which forms an identity that expresses itself via
the ordinary mind and lower emotions.
Generally, a strong urge towards a particular out-
come, commonly expressed via sexual behaviour.
In this context, sexual arousal usually creates a dis-
traction to the mental-level intention necessary to
sustain the full flow of healing energy from higher
levels towards the healee.
A state of inner or dual awareness which is achieved
through practising any one of various techniques of
internal or external focus. The body may be kept still
or in rhythmic movement for the duration of the state.

Differentiated from sleep by continuous alertness at
the mental level. Generally a prerequisite for spiritual
awareness by those who are not naturally sensitive
due to having insufficient lifetimes of experience.
See lower self.
Preconscious processing That level of mind or brain processing that occurs
prior to sensory information being available to
the conscious mind. Generally, knowledge of this
processing is unavailable to introspective attention
except by advanced practitioners of meditation. It
is a traditional goal of such practitioners to reach
unconditioned awareness, which means to bring all
sensory processing within alert awareness. To achieve
this takes many years of assiduous practice.
Generally, as defined by physics, a vibration of large
amplitude produced by a relatively small vibration
impinging at or near the same frequency of vibration
as the natural frequency of the resonating system.
In this context, a condition whereby maximum flow
of healing energy may be transferred from healer to
healee. The approach to this condition may be sensed
through the aura by the astute and experienced healer,
by a reduction to zero of energetic tumult within the
surrounding interpersonal spiritual space.
Restoration from the condition of being comatose
and located on the astral level after the death of the
body. Restoration is by spiritual intervention which
brings the identity back to consciousness again. It
is a rare condition, so this action is rarely required.
Salvation in this sense needs to be contrasted with
spiritual rescue or release, in which a person in spirit
may be released from their attention being fixated on
things or people in the physical domain. Such people
are then counselled, or encouraged by other means,
to return to the domain of clear light so they may
prepare for another incarnation.
Sensory system
In the human body, the system of brain and nerve
endings on the skin. The auric perceptual location

is often not well-defined, but a general sense of the
direction and kind of input can be detected through
corresponding feeling tones and ‘inner knowing’.
For many people, this is so intensely subjective and
personal it is never spoken of. Perception via the aura
is not currently within Western culture’s consensual
awareness, and therefore does not constitute valid
experience according to its definition of reality.
Used in two senses. The first is as one of approxi-
mately one thousand parts of the group soul one
is part of. The second is as one’s personal spiritual
identity, currently accumulating another lifetime’s
experiences to add to those already acquired.
Soul work
Practices which help the individual bring harmony
to the personality, reduce fear by acquiring under-
standing of death and dying, and recall past-life ex-
periences, thereby coming to understand the roots of
currently manifested personality tendencies.
This term is used variously, in different contexts, first,
to refer to a continuous spiritual identity, second, in
broad terms to the realm of spiritual existence, and,
third, when referring to the non–physical aspect of
an embodied human.
Spiritual guide
Normally, one’s own higher self. But may also be a
genuinely different identity from a different level,
functioning in the role of life overseer.
Spiritual space
A space that may be perceived by anyone whose third
eye is open and functioning. Universally perceived by
anyone functioning as a mystic. Known by different
names and as having varying characteristics, because
in each era perceptions are interpreted through that
era’s cultural lens at the preconscious level. What
occurs in spiritual space may be understood via the
concept of agapéic space.
Third eye
The sixth chakra, normally located above the eyes
in the centre of the forehead. Focusing the inner
attention at this level allows spiritual imagery to be
perceived from within agapéic space. Such imagery

is often misinterpreted and presumed to be coming
from the physical eyes by individuals who do not
know of this door of perception.
Transpersonal domain The spiritual domain.