This soul rescue circle was formed spontaneously during a presentation by me, Dr Terence Palmer, to an audience at The Coptic Centre in Grand Rapids, Michigan, on Sunday 15th May 2016. A woman in the audience expressed signs of chronic distress and asked for help. This video recording is the result of that request.
During a practical lesson on how to use a psychic self-protection protocol, one member of the group experienced a blockage in connecting with her Higher-Self and The Light. On investigation using the remote method with a soul rescue group several attached entities were discovered. Here is a recording of the first entities found. The video has been clipped to edit out the private and personal aspects of the case.
Gail attended the presentation on psychic self defence at the Crazy Wisdom Bookstore in Ann Arbor, Michigan on 10th May 2016. She posed the question, ‘When you are visualising, eliminating the negative whilst going into a trance, how do you see it, what does it look like?’
She was invited to find out from her own experience. This recording answered her question. Now she knows.
Here is the third part of the project protocol to test the difference between auditory hallucinations and voices from a veridical source.
Complementary Religious Interventions
The complementary use of traditional religious healers by persons who experience psychotic states has been documented for a number of societies including Puerto Rico (Koss-Chioino, 1992) Africa (Lambo, 1978) Brazil (Redko, 2003) and Mexico (Zacharias, 2006) among others. However, how the use of these treatment modalities might impact on the recognition and treatment of psychotic symptoms and on the course of schizophrenia has rarely been systematically examined (Edgerton, 1980).
Despite a considerable expansion of information on the factors that may affect the course and prognosis of schizophrenia, set within a broader social and cultural frame of reference, relatively few studies systematically explore the impact of treatment alternatives, such as non-conventional treatments by spirit healers, and the role they play in the course of the disorder (Moreira-Almeida and Koss-Chioino, 2009, 269).
All citations are to be found in the bibliography of the book.
Click the following link for a pdf document:
Working With Truth by Murray (Nick) Nicholls. Here is a testimony to the eternal nature of the human soul through Murray’s work in helping soldiers and airmen who were killed in battle to move on to the light and return ‘home’ where they regained their freedom from fear and war. For scholars with an interest in the nature of consciousness and the ‘survival’ hypothesis this is essential reading. This book demands that we question what we are taught by those who would send us to war and those who teach religious dogma. This book will cost you nothing but will give you much.
Thomas Edison, America’s great inventor, said:
‘People say I have created things. I have never created anything. I get impressions from the Universe at large and work them out, but I am only a … receiving apparatus…. Thoughts are really impressions that we get from outside.’
(Thomas A. Edison, quoted in: Neil Baldwin, Edison: Inventing the Century. NY: Hyperion; 1995: page 376)
‘Working with Truth’ is also about information from the Universe, from the outside, to author Nick Nicholls. In an age in which we know so little about the fundamental origin and nature of consciousness, Nicholls’s fascinating book should be of interest to any serious student of the mind.”
Larry Dossey, MD. Author: One Mind: How Our Individual Mind Is Part of a Greater Consciousness and Why It Matters.
Surely this is the most mesmerising book I have ever read – it grips as no work of fiction ever could. One is travelling with you in spirit and being guided to see matters as you see them.
Your book – the instalments I received, blew me away – so moving, so profound. You have indeed been specially chosen to enlighten all those who seek knowledge and understanding. On behalf of us all, thank you so much.
Irene Green – age 94 (February 2014)
In remembrance of all soldiers, sailors and airmen who gave their lives defending freedom
to all civilian casualties of conflict.
Get your free copy right here:
Continuing on from the previous post, here is the 2nd instalment of the research project protocol to test the efficacy of SRT under clinical controlled conditions. Note: all bibliographic references are in the bibliography of the book.
Cases of spirit possession, harassment and obsession have been recorded in a wide variety of literature sources including The Holy Bible where accounts of Christ casting out demons are an essential component of Christian theology. From biblical times, right through to the emergence of the scientific enlightenment of the eighteenth century, religious exorcism was the accepted practice of dealing with sickness that was deemed to be caused by spirit obsession and possession (Ellenberger, 1970, 5). However, since Franz Mesmer challenged Father Johann Joseph Gassner’s expertise with prayer and exorcism in 1775 with his “scientific” theory of animal magnetism (Mesmer, 1766; Midelfort, 2005) healing the sick has been the virtual monopoly of medical science. Consequently, cases that were previously deemed to be of spirit origin have been treated as hysteria (Crabtree, 1993) dual consciousness (Prince, 1908) Multiple Personality Disorder (MPD) (Crabtree, 1985) or more recently Dissociative Identity Disorder (DID) (Dell and O’Neil, 2009) and Trance Possession Disorder (TPD) according to DSM V (Cardena et al., 2009). During the nineteenth century Pierre Janet encountered three cases reported as demonic possession and successfully treated them as “pseudo-possession” – that is cases of self-created (autogenic) demons. Janet’s case of Achille (Janet, 1894) provides a blueprint of how to deal with the self-created demon by the use of hypnosis.
On the treatment of multiple personality, James Hyslop (1919) professor of logic and ethics at Columbia University from 1889 to 1902, and editor of the American Journal of Psychical Research wrote:
The term obsession is employed by psychic researchers to denote the abnormal influence of spirits on the living…. The cures affected have required much time and patience, the use of psychotherapeutics of an unusual kind, and the employment of psychics to get into contact with the obsessing agents and thus to release the hold which such agents have, or to educate them to voluntary abandonment of their persecutions…. Every single case of dissociation and paranoia to which I have applied cross-reference has yielded to the method and proved the existence of foreign agencies complicated with the symptoms of mental or physical deterioration. It is high time to prosecute experiments on a large scale in a field that promises to have as much practical value as any application of the scalpel or the microscope (Wickland 1924:8-9).
The observation by Hyslop that “every single case of dissociation and paranoia … are complicated by the presence of foreign agencies” provides initial support for the hypothesis that dissociative disorders can be confused with spirit interference. Furthermore, Hyslop’s reference to “the use of psychotherapeutics of a very unusual kind, and the employment of psychics to get into contact with the possessing agents” is arguably the first mention of a treatment method in the English-speaking world that has subsequently become known as Spirit Release Therapy (SRT).
Moving further into the twentieth century, Carl Gustav Jung, founder of Depth Psychology, gives a personal account of releasing spirits from his own home in Seven Sermons to the Dead (Hoeller, 1982). Several psychiatrists have reported cases and published monographs on their experiences with patients suffering from what they attest as cases of spirit obsession, harassment, and possession (Wickland, 1924; Crabtree, 1985; Fiore, 1987; Naegeli-Osjord, 1988; Hickman, 1994; Baldwin, 1995) (to name a few).
In view of the increase in cases reported by these authors, and the methods used for treating them, it is important that such methods are subjected to scientific testing for validity and efficacy. Apart from the above referenced monographs, spirit possession, obsession (or attachment) have rarely been reported in the medical literature (Martinez-Taboas, 1999). One such study by Pfeifer (1999) reported that of a sample of 343 psychiatric outpatients, 56% of schizophrenics reported a high prevalence of beliefs that their condition was symptomatic of demonic influence. A further 29% of patients diagnosed with affective disorders, 48% of anxiety disorders, 37% of personality disorders and 23% of adjustment disorders held similar beliefs. The author concluded that beliefs in possession or demonic influence are not confined to delusional disorders and should not be qualified as mere delusion, but should be interpreted against the cultural and religious background which could be shaping causal modes of distress in individuals. This conclusion is sympathetic with the anthropological view that beliefs in spirit possession are socio-culturally specific (Lewis, 2003) which is the consensual view shared by mainstream psychiatrists (Littlewood, 2009).
According to the ICD-10, Classification of Mental and Behavioural Disorders: (World Health Organisation, 1992: F44.3) Trance and Possession Disorders (TPD) mean disorders in which there is a temporary loss of both the sense of personal identity and full awareness of the surroundings; in some instances the individual acts as if taken over by another personality, spirit, deity or “force”. Attention and awareness may be limited to or concentrated upon only one or two aspects of the immediate environment, and there is often a limited but repeated set of movements, postures, and utterances. According to ICD-10, only trance disorders that are involuntary or unwanted and that intrude into ordinary activities by occurring outside (or being a prolongation of) religious or other culturally accepted situations should be considered as pathological (ibid). In other words, if the possession trance causes no harm then it is not a sign of mental illness. On the contrary, it is acknowledged in many cultures throughout the world that the possession-trance of the shaman is an integral part of the traditional healing ritual, and that persons who are suffering from psychosis may approach the traditional healer for relief.
Be sure to register to receive notification of further instalments, and for a 20% discount on the book send a request for the discount code.
Chapter Fifteen of The Science of Spirit Possession constitutes a research project proposal to test the efficacy of spirit Release Therapy in the treatment of schizophrenia, and this series of posts will provide free transcripts from the book. To avoid missing any posts on this topic register with the site and receive notifications of all updates. Any researcher or student who would like a copy of the book at the researcher’s special 20% discount should register and ask for the special discount code.
or Hearing Voices?
The 1st part of this proposal is to test the hypothesis that Spiritist mediums are able to tell the difference between autogenic (self-created) hallucinations and voices that are veridical (emanating from an external source) in patients diagnosed with schizophrenia.
The 2nd part is to test the hypothesis that the same mediums are able to relieve sufferers of discovered external discarnate entities.
The objective of this experiment is to test the efficacy of Remote Spirit Release Therapy (RSRT) otherwise known as dis-obsession by Spiritist healers, in the treatment of mental illness. This method of intervention is regularly applied by SRT practitioners and Spiritists with variable degrees of success for people who have been diagnosed with schizophrenia. However, it has not yet been subjected to rigorous scientific testing in the UK. This research proposal therefore aims to initiate a research programme on the principles of healing the mentally ill with spiritual practice in the UK for the first time (to my knowledge). The first stage of the project is to determine the accuracy of clairvoyant diagnostics, and the second stage is to test the efficacy of spirit release therapy resulting in a positive health outcome.
The first experimental hypothesis is that spiritual mediums can differentiate between autogenic (self-created) hallucinations and veridical voices from disembodied spirit entities. Testing the second hypothesis is dependent on the first hypothesis being supported.
The second experimental hypothesis is that removing the source of an externally located spirit entity will alleviate the patient(s) from their intruding voices, thereby producing a better health outcome.
Wild or Domestic is an interdisciplinary conference to be held in Helsinki from 20th to the 22nd of September.
Discernment is a key skill in many traditions concerned with non-physical, non-ordinary beings, whether in the context of shamanism, spirit possession and mediumship, or spirit release therapies and ghost hunting in contemporary post-industrial societies. How do practitioners know that spirits are present? How do practitioners distinguish between what they perceive to be an external, ontological other and the ‘normal’ self? What methods are employed to make this distinction? Inherent in such questions are issues relating to the nature of personhood and consciousness – what exactly constitutes a ‘person,’ and what is ‘consciousness’? This workshop will explore the theme of discernment from a range of different cultural contexts, and will discuss the implications of traditions of discernment for wider questions about the nature of consciousness and self.
PhD candidate Jack Hunter University of Bristol, Department of Archaeology and Anthropology, UK
Dr. Fiona Bowie, King’s College London, Department of Theology and Religious Studies, UK
Dr Terence Palmer will be presenting evidence of how Spirit Release practitioners can discern the differences between different types of spirit. For a pdf of all abstracts for the workshop click on this link. Helsinki Abstracts – Discerning Spirits.