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Spirit Release Therapy, as a clinical alternative to religious exorcism and traditional shamanistic practice is largely unknown by mainstream medical practice and psychiatry. This is due to several interrelated factors. Primarily, materialistic science does not recognise any concept of a spirit world and doctors are therefore not yet trained in SRT principles and techniques. SRT sits uncomfortably between the disbelief of a materialist secular society and the subjective experience of spirit possession: whether that experience is a symptom of psychosis, symbolic representation, socio-cultural expectation or a veridical manifestation. In contrast to the monism of mechanistic science, every culture and religious belief system throughout human history has its traditional beliefs of spirit possession in some form or another with corresponding rituals for the release or exorcism of spirit entities. It is common knowledge that Christianity has its angels, devils and demons (although the majority of modern so-called Christians probably don’t believe they really exist). Islam has its Jinns and the Hindus have a variety of evil spirits.
The conflict between the epistemologies of modern science and religion lies in the conceptual differences in perception that are arrived at through empirical data and radical empirical experience. In short, it is a difference between what we believe to be true and what we know to be true.
Federal University of Juiz de Fora, Juiz de Fora, Brazil; São Paulo Medical Spiritist Association, São Paulo, Brazil. Electronic address: email@example.com.
We aim to report the case of a 38-year-old male with suggestive past-life memories during a regression session and to show how these memories were related to unusual medical conditions: (1) isolated obstruction of the right coronary artery in a young patient, (2) omental infarction, and (3) right aortic arch with isolation of the left subclavian artery. These conditions were related to the following suggestive past-life memories: (1) a priest who committed suicide with a crucifix nailed to his chest and (2) a medieval weapon (skull flail) hitting his cervical and left back region. There was an intriguing relation between the patient’s suggestive past-life memories and rare medical conditions. In this article, the authors highlight possible explanations, rarity of findings, and similarities/differences from previous cases and potential pitfalls in this area.
This experiment assesses the accuracy of a non-medically trained Spiritualist medium in her ability to identify a medically diagnosed disease. The case is also illustrative of the discovery of one earthbound attached spirit and one discarnate entity that uses energy for its own survival that is transmitted by a living human. The dynamic relationship between the disease and the discarnate entities is implied.
Anthropologists, exorcists and psychiatrists all approach the enigmas of spirit possession from differing perspectives and unsurprisingly fail to arrive at a consensual explanation for the phenomena. This creates problems for therapeutic interventions for perceived spirit possession cases. However, the 19th century researcher F.W.H. Myers developed a conceptual framework using rigorous scientific methods that provides a unified theory to explain all forms of spirit possession across all cultures, religions and societies. Myers declared that all so-called paranormal and supernatural phenomena are natural and normal, and all such experiences exist on a continuum of human experience. Discarded, forgotten and denied by mainstream science until now, Myers is being re-discovered by 21st century psychology. Using Myers scientific framework, this book fills the gaps in knowledge left by the inadequate theories of anthropology and psychiatry, and gives religious exorcism and clinical practice an alternative approach to research and intervention that is grounded in pragmatic and proven clinical experience.
Eben Alexander, M.D., discussed his transcendental Near-Death Experience (NDE), in which he was driven to the brink of death and spent a week deep in coma in 2008 from a severe case of bacterial meningitis. In contrast to many other NDEs, his memory of his life on Earth was wiped out during his experience.
This article looks at traditional treatment methods for severe emotional disorders and presents an alternative, integrative approach. It distinguishes between negative ideas that are generated from inside of a person and strong detrimental impacts that seem to attack from a source outside of the person. Two thousand years ago, these outside forces were called “evil spirits,” and the procedure used with them was exorcism, which is still being used in the Catholic Church today. Exorcism casts out the dark force entity, which would be the psychological equivalent of repressing, dissociating, or splitting off a problem. The alternative method presented is facing the negative ideas by whatever name they are called (evil spirits, dark force entities, or demons), finding the cognitive distortions motivating their destructive behavior, and transforming the entities with the light of consciousness. In Jungian terms, the process is one of facing our shadow material rather than running from it. A case example is included, demonstrating the Soul Detective protocols the author developed to shift a long-standing pattern of deep sadness.
Click on the author’s photo for the full research report.