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OW

MllT&WORK
. WITU
SPIRIT 6UIDlS
Pnmn TH UMSUM
WoRK WITH AI HL SPIRITS
Mur YouR GuARDIAN A6ns
TfDADRfWS
NllTfWIII
WITH
SPIIIT 6UIIlS
PD00t tEP0t0t
Ted Andrews is a full-time author, student and teacher in
the metaphysical and spiritual fields. He conduct semi
nars, symposiums, and workshops and leture through
out the country on many facets of ancient mysticism. Ted
works with past-life analysis, auric interpretation,
numerology, the Tarot and the Qabala as methos of
developing and enhancing inner potential. He is a clair
voyant and certified in spiritual mediumship, basic hyp
nosis, and acupressure. Ted is also involved in the study
and use of herbs as an alterative path. In addition to
writing several boks, he is a contributing author to vari
ous metaphysical magazines.
0YDtEt0 tEP0t0t
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MllTLWOII
WITH
SPIIIT GUIDlS
mADRlS
203
Lewe0
/
Pblcaton
St. Pau, mDD1b,U.S.A.
M0to N W0wth Sprt Gui. Coyright 192
by Ted Andrws. rght rrve. No par of
bok may b reprouced in any mn er whatver,
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FEHLN
Fouet Pntng, 20
Cover Dig by Gavin Dayton Duf
Cover photo Dgtal Stok
ilutaton by Cstopher Wells
library of Congress Catlogng-in-Publicaton Data
Andrws, Ted, 1952-
How to U work wit sit guide { by Te
Andws.
p. e.-(lewellyn's how to sre)
Include bibliogaphical rfce.
ISBN 087527
1. Tite. 2. Spirtm 3. C eling (Spirtm)
Tte. . Tite: How VUad work wit sit guide.
.Se.
BF1261.2.A55 192
13.9'1-c20 92-5767
Lywer|dwedmn ygmeem.o mveany
aumnqo mmqopvamm
bo aummmmpb.
L
Amdmmaumummhutmpmmc
n, mqymmpmamr,gveotmder
pmnm.
lewellyn Publicato
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Commune with Angels ...
Play with Nature Spirits
Wherever humans ar, there are spirt beings.
Many people fear contct or even the pssibilit of
contct with an invisible ralm of life. Mayb it is
beause humans already have so much diffclty
wit m visible that they do not wish kcmplicate
thing frher with the invisible. At a time of in
creasing knowledg and psychic experiences, it is
imprtnt to widen our prceptions of the spirit
realm and it role within our physical lives. H m
MmamWmku|b5pn|Cumcsexamines te rali
tes and myts of te spirt world.
We C all beft fm cntct with te spirit
mmwe ofn do witut eve rag it. Spit
bngs sre mny fncton an tk mny for of
exr ion witin our M.T i ctvit, hep
opn W kabundanc, stmulat inght and knowl
eg prtt us msve as our cmpnion.
This bok provides safe and easy methods k
met and work with tos we call our spirit guide. It
will show you how to identf the and it will elim
inat fear abut them. It will help you to expand
your prceptive cpabilities and show you how to
avoid prblems when oping to tis realm of life.
If you wish to commune with angels, play wit
the nat spirit, discver your pwer animl totm
or simply recognize te loving touch of thos who
have passe on fom phys
i
cal life, ten this is the
bok for you.
Lt 0K81dRdteW8
Animal-Spak
Dream Alchemy
Enchantment of the Faerie Realm
Te Healer's Mnual
How to Deelop and Use Psychic Touch
How to Heal with Color
Ho to See Read the Aura
How to Uncover Your Past Lives
lmagick
Te Magical Name
Magickl Dance
Te Occult Christ
Te Sacred Power in Your Name
Sacred Sounds
Simplifed Magic
Ocdcton
To Mom
Whos Spirt Touches Eve
r
one
CONNS
Chapterl
Undertnding te Spirital Relm 1
Chapter2
Perving mUD ZV
Chapter3
Bnning Approches kt Spirt Relm J
Chapter4
Meium an Channels 7V
ChaptrS
Tehnique fr Spirt Meiatorhip W
Chapter6
Metng Our Guardian Angls 1Z1
Chapter7
Working wit t Natr Spirts 14J
ChapterS
Honorng Or Spirt Totms 17
Chapter9
Disrates, Ghost and Hauntngs 1VJ
Chapter I0
Imprtnt Preutions ZUJ
8iI/iogqby Z1
1
UERSTAING TE
SPIRITUL RAL
T
he ancent Greek spke to spirits and
gos toug oraces. Te Nb
cieties of Egypt, Mrica, Bali and ote
parts of the world had teir own technique
for etblshg communicaton betwen hu
mans and nture spirit. Ute Shaker soiety
of te ely IN ,te grls woud shake, dace,
whl and sp in tongue. Tey ce tey
wer in contct wit angels and spirt. UVc
tor tmes, comunicton wt te U
ram ocrtugh spirituist meius.
Toay cannelers caim cmuicton wit
angels, exta-terretals, elves, dolphins, the
Hge Unive Md aong ote.
The reat of bing in spirit and ter as
sistc to to in te physcl hba p
of mmapr rigon Ote wdOWete it
ivolve ages, st, acetal cntct nt
spit or even demon, mystcal exprencs
involving the spiritual realm are universal.

2 j H|oMcct& Wok u|b5pn|Cui4c


Becuse of modern distortons by the en
tertment indust (movies, T, bok, etc),
misconceptons abund regarding this other
dimension of life. Many blieve that contact
with te subtler dimensions of life requires
intct magcl and mytca proces. Mny
assume that all spirit contact is evil, contary
to te laws of nature, and can ony occr wit
great preparaton and even greater danger.
Tis i, of course, the stuff of ficton.
Learning to work with spirit guides in
various forms is a magnificent adventure.
We open ourselves to great color and won
der. We can eliminate primal fears of death
and birth by conectng wit tose who have
come and gone befor. We can experience te
touch of loved ones beyond the physical and
lea to tansform moug into celebraton.
We learn through spirit contact that we
can never be tuly alone, as there are dimen
sions of life that are open to us any time we
desire. We tangibly realize the interacton of
the divine within our life through such spirit
mediaries, taking religion out of the realm
of blind faith and placing it in that of expe
rience. We awaken our ceatve imagination
and intuition and our lives are filled daily
wit new wonders and blessings. We gain
love, support and greater energy for all of
Ummm mm|m5pm/&m j 3
INVOTION OF
SPIRITS OF TE DED,
place chan dow bide you, subte
ranen gos, Kore Persephone, Ereschigal
and Adonis, Hermes, the subterranean,
Thoth and the strong Anubis, who hold
the Keep of those i Hades, the gods of
the underworld and the demons, those
utmely carrie of, men, women, youths
and maidens, year by year, month by
month, day by day, hour by hour, con
jure you, all daemons assemble here to
assist this daemon. t And awaken at my
command, whoever you may be, whether
male or female. Betake yourself to that
place and that street and that house and
bring her hither and bind her.
-Greek Magical Papyrus
(e abve rital was accompanied by image
magic on te grave of the person affected.)
Hary Wow,Tresur of Witchraf. (ew York Phioph
ic Um,191), p. Z.
Not t b cn wt the "demos" (tte devils). A daeon
te sit of a pn or a g whic c hep deteine one's
fate. It cd a
p
ly t the p's ow geu ha go.
1 ] Ht Me & Wo wth Sprt CuHe
ou mudane tasks and responsibilites. Wt
lea that we wil never walk alone.
Through proper spirit contct we are:
Nutd once more by love ones frn
our past.
Encouaged by the support of angelic
protecton.
Tcle by te joys and wonders of tht
fair kngdoms.
Myste by te tcings of te ancen
masters who come to life for us.
Amazed by the spirit power of the an

mworld and te medicne tey brin
to our lives.
Exhilarated by the diversity of life.
Confouded by the expanse of knowl
edge that opens to u.
Inspired by te spirit muse of ceatv
ity and
Guided in all our actvites.
Trough it all, we are fre to be who we art
-i any way that we are.
Throughout this book we will examint
te ralites and myts of te spirtual realm
We wprsnt you with safe and easy wa}.
to bgin to meet the wondrous beings tha

live wit u and arud u on subte dimen
sions. We will show you how to take you1
UmmmmmMSprtl Rm j 5
fst stp tough te cordor of life byond
the physical. By doing so we will awaken
new rton, elte fears and empw
er your life.
Humans have a tendency toward smug
ness. We like to believe that we are the high
est and te only form of intelligent life. In a
universe as vast as that in which we live,
such an atttude is arogant. Just as there are
many forces in the universe that we still do
not understand, there are also dimensions
and bings we do not understand-r even
recognize.
Because we do not understand, there is
often a hesitancy to explore or touch te pos
sibilities. If given the correct information,
and if approached with openness, we will
see that the physical world is but a tny frac
tion of all the worlds which exst.
There are those who fear contact with
any being outide of the physical. Usually
the ones who are so vehement about it also
fear contact with other humans outside of
their race, sex, religion, etc. Just as we can
set limits and decide who we allow within
our physical relatonships, we can also select
our spiritual relatonships.
Yes, tere are negatve and ignorant ener
gies in the spirit realm. There are also neg-
6 j HmM& Wo wth Sprt Guide
ative and ignorant energies in te physical
realm. Tis should not prevent u from estb
lishing relationships that can bnefit us. We
do not hide in our homes because we have
heard there are bad people in the world. We
decde who we allow in our livesphysical
or spiritual. We contol it.
Tcontol begins wit te proper use
of dscaton regarding te relatonship
wit spirit beings. Apply reason to te rela
tonship and any communicaton from it. In
cases of contact with tose from the physi
cl who have passed over, kep in mind that
dying does not make a person instanty w
and spiritual. Ua person wa ignorant in life,
there i a strong likelihood tat the individ
ual will also be ignorant in death.
Whenever we enter a new arena of study
and exloraton, diston is necesary.
When it is a realm whose boundaries and
infuences are quite foreign and not always
subject to scentifc verificaton, it bcomes
even more important. Heed the words of
Gautama Buddha, spoken ZUUyears ago:
Do not believe in what you have heard; do
not believe in traditions becuse the have
been handed down for many geerations; do
not believe anything because it is rumored
Un4mtan4intm5pinma/Rm/m j Z
and skn of b many; do not belive merely
becuse the written statements of some old
sage ar proucd; do not belie in cnjec
tur; 0not bli in tht as a trth to whi
you have become attached b habit; do not
bliev meely on the authority o your teac
C and el. Afe obtion and anlyis,
when it agrees with reason and Uconducive
to the good and benet of one and all, then
acet it and liv up to it.
Remeb, notng within te spirt realm
can harm you as long as you maintain con
tol and autority over your life. You should
use your relatonship with the spirit realm
only to supplement and not substitute for
you life.
Spirit beings are often as interested in
establishing relatonships with us as we are
with them. They can serve many functions
and take many forms. They can inspire ce
ativity, help open us to abundance, provide
insight and information, protect or simply
serve as companion. We can abenefit from
contact with them and often do so without
ever realizing it.
This unotcd assistanc oc tugh
out our life. Help we receive from our spirit
Qot mMax Mulr, ThrLctres on te Vednt Hp
(Lndon: Lon
g
ans, Land Co., 198).
8 j MtoMmWok mtb5pntCu4c
guide Lad do oc wtout ou know
ing i t. The more we become aware of their
assistance and work to facitte it, te stong
er their assistance becomes.
J
ust as there are
laws tat gover physical life, so too wit
te spirtual ra. Tose who mou gide
are bud by tose spirital laws. They can
only assist us so much witout our aware
nes . At tat point we mut concouly work
to raise our energies and open our hearts to
them.
Te Human Essence and
the Spirtal Realm
Tere have been numerous desciptons
of the spiritual realm by many people. Mys
tcs, cairoyant, individuals who have had
out-of-bdy or near-death experiences have
provided diverse desciptions. It is highly
probable tat we each bring our ow unique
percepton to ts realm.
s
One of tree kinds of explanatons is
typically given for those who experience
tis subtle dimension of life. The first is a
dismissive explanaton. The phenomenon or
erenc i da hllucton, faud,
error, overactve imaginaton, etc. The sec
ond is a scientfic ratonale. It is usually an
attempt to demystif all aspects of the ex-
Ummmmtm5pm/Rm j 9
perence. For example, in case of near deat,
te phenomena eence my b elned
as simply the result of hypoxi (lack of oxy
gen to te brain).
The third kind is the occult explanaton.
In this type, constucts are developed to ex
plan te stnge ocr ence. Thee contct
are bt philosophical and thelogcal. Uthe
past tey have ben bot simple and elab
rate. Altough many believe most of them
to be pseudo-scientfic, they can provide a
reasonable, philosophic explanaton for that
which i often intangble.
One of the most widely accepted occult
constuct for te spiritual realm comes frm
Easter phlosophy (teosophy). Uths phi
losophy there are seven levels or planes of
existenc. Each level has it ow life fors
and energie. Dfferent kinds of bings oper
ate at diferent levels. On the next page is a
chart of some of te highest bings operatng
at tee levels. We have acces t thee hgher
beings. Te tecnique in tis b k w assist
you to learn to access and attune to beings
such as these.
To udertnd how contact wit the spirt
realm works, we must understand some of
the subtle construct of the human essence
involved in ths theory. When we get ready
l0] HmMmWok wt 5pntCu4c
THE KINGDOMS
OF THE DIVINE
1s plnes of exitenc and
th great light beings oprating fm th.
Ti i just one 0Ocnstrc.
Te Planes Subtle Beings
of Existence Working Troug
the Planes
Divine God/Goddess,
The Lgos
Monadic The Great Planetry
Spirits
Atic Devic Lords,
Master
Buddhic/lntitive Avatr,
Adepts
Mental Archangels
Astal Great Devas/ Angels
Etherc/Physical Natr Spirits and
Elementals
These planes ar by no mens confne only to these
bings. Furhe deptions of thes bings, along with
other bngs of the spirtual H, will b given in this
DK.For furthe infrmation on the seven plane, cn
sult te thephical HKDwhich Uwdely available.
Un4mmn4intbc5pnmdRm/m j l l
to incarnate into physical life our spiritual
esence builds subte bands of energy aroud
itself. These subtle bodies are molded and
aligned with the developing fetus through
out pregnancy.
These subtle bodies enable our spiritual
essence to integrate haroniously with the
fetus. They serve as a bridge by which we L
extend our consciousness from the physical
to those more subte and spiritual realm of
life. In tis way tese subtle realms remain
integral to u troughout ou physical life. A
we have t do i lea to extend ou conou
nes to tem in a balance, safe maner.
The subtle bodies comprise part of our
auric fed. The huan aua i te enegy feld
that surrouds the physical body in all direc
ton. It i teeional. Ter a vaet
of energy fields penetrating, surrounding,
emanatng fom and affectng the physical
body. When we learn to harmonize all of
the subtle energies and attune to them we
open ourselves to those beings that live and
operate in the spiritual realms around us.
The stronger and more vibrant our auric
field is, the easier it is for us to attune to all
of the subtle infuences in our lifeinclud
ing our spiritual guides. The weaker and
more unbalanced our energy field is, the
I2 ] HtoMmWku5pntCuHe
more likely we are to draw negatve iu
enc fm te spirit realm.
Types of Spirit Guides
The kinds of spirit guides that we may
encounter are as diverse as te kinds of hu
mans we may encounter. When we bgin to
connect with te more subtle dimensions
we may encouter both non-human and hu
man spirit beings.
Te non-hMguide incude tose line
of life tat are evolvig side-by-side with hu
manity but are not part of its life stream.
This incudesut i not lte toagels,
devas,"nature spit ad totm .Tes
will b explored in greater detail later with
in the pages of this book, as they all have a
very real and subtle infuence upon all of
humanity.
The human kind of guide can be living
or dead (as defined by physical life). In te
living category can we may encounter ordi
nary individuals who are out of their bod
ies. This often occurs at night while asleep.
Ter can also b encouters wt indivduals
Dva ad agls ae oftn linke togete ad considere part
of te sme evolutonary eegy. ba raat bing. tee
i a dferenc oter tan a smantc one it is tat devas work more
wt te force of nature.
Un4mtan4intbc5pintua/Rm/m j l3
*** Or Tmc5gulual
J
W8cncc
5ubUcBmc8~
(ds of eeg
that sroud ad
internetate te
phyic.)
Te Incamational Process
Or te COslows it vibratonl intit tug
stags s as kbable kintert wit the physicl
vehicle without buring it up. Tese stges ar the
subte bies, bands of energe tat it molds aroun
itelf s as kmor fully intgrat with te develop
ing vehicle.
T cnsousns do conn wit te physicl fm
the moment of conception. The conneton builds,
however, with increasing intensity throughout the
prancy.
l4 [HmMmWkuim5pntCuHe
Enery Emanations of the Physical Body
T ar a variety of energ fields that surund
an emant fom the physical by. 1 incude, .
but ar nt limite to, light, eleticl, hat ad tr
mal, sund, mgnetc and eletomgnetc. ls
ar sientfcally masurable and ty hlp to shw
tat t humn by is an enery systm.
Uwmwmgtm5pnmd&m ] I5
Te au I wee by:
WcAuHc
Eaton
5bongAuHc
Eaton
stng Mmr vrt t aur U,t het
ie you W and te KM likely you are k b infu
enc and impingd upn by outde fores.
I6 [HmMmWmkutb5pntCui4c
who have taned temselves t conciously
leave their boie and withdraw teir energy
ad conscousness to tose mor subte rea
(i.e., astal projecton). These can be physi
cal life masters, adepts or individuals who
are psychically and spitually developing.
Most of the beings in tis category are indi
viduals who are stll living within the phys
ical. Encounters with this knd of guide are
often not as recognizable as those with dis
camates and tue spirit guides.
Those of the "dead" human category in
clude ordinary persons (family, friends, etc.)
that we may encounter after their physical
deat. This will be explored more in chapter
nine. It also includes individuals who are
preparing and waitng to reincarate. It can
include contact with what is often termed a
shae or shell, the etheric and astal energy
left behind by the deceased as he/she with
draws from physical life (ghost in the grave
yar kof epriencs).lt Linclude toe
who have lived upon the earth at one time
but are now working from te spirtual realm
to grow. Often these individuals serve as
guides, teachers, healers, etc. to individuals
within the physical realm. It i from this cat
egory tat a great many of our spirit guides
originate.
UmmgMSrt Km [ lZ
Moder spiritalism has worked to cat
egore and ident the various tsks tese
guide may perform. Sme of te more com
mon categories are:
The Master Teacher
Master teachers are usually self-realed,
illumined beings. They were masters upon
the earth, and thus work as masters from
the spitual ra. Example of mater teac
ers ae John the Belove, Abraham, mMorya,
Kutumi, Kwan Yn, Wte Eagle, etc. Spir
itualists believe we usually only have one
master teacher, but we can have more than
one at certain times, depending upon our
puse in dlfetme. Master teaches over
se the growth and spiritual developmet of
a grat many people. They do not limit them
selves to just one individual.
Physical Doctor-
This is a spiritual guide who works with
ou health and our well-being. Anyone who
works to develop any form of healing will
have a physical doctor. It usually is some
one who was involved in healing when he
or she walked the earth.
l8 jHtoMmWmkwb5pintCui4c
Teacer Doctor-
Tis spirit guide works to assist us in our
spiritual growth and studies. This being as
sists us in understanding philosophy and is
involved in all studies we undertake in any
area of our life.
Cemist-
In the Spiritualist tadition the chemist
is a spirit guide who works wit the chem
isty of our body. He assists in altering and
tansmuting the chemisty of our body so
tat we can more easily .ttune to the spiri
tual realm and more effectvely handle the
higher and more intense vibrations from it.
Protector
Tee guide often take te shape of large
bings, strong in manner and character. It is
not unusual to find protectors tat are In
dian or Vking in appearance. A we will see
in chapter fve, they can also take the form
of strong animals-panthers, elephants and
even dragons. These are the guides to call
upon when greater stength and energy is
required.
Mesage Bearers
Thee individuals serve us in amplifying
Uwmmwmgtbc5pnmd&/m j l9
intuitive perceptons. Individuals who de
velop cairaudiencete ability to hear their
spirit guides-will pass messages on from
them to others. These are guides that serve
to assist i finding informaton. Many psy
chcs and mediums use their message bear
ers as the source for the information they
provide to others.
Door and Gate Keepers
In some ways these guides are like the
protectors. They work to keep negatve ent
ties away while the individual opens the
doors and gates to the inner realms. They
guard te doors so that only those guides
appropriate to the situaton can enter. For
tose who develop mediumistc tance, they
help guide ad guard te phyical bdy while
the conscousness is withdraw. They allow
only appropriate spirits to use the physical
vehicle during the tance session.
There are, of course, many oter kinds
of guides. There are joy guides who work to
bring light and joy into our lives. They are
around whenever there is laughter. There
are guides who work strictly with healing.
There are lifetime guides, beings who over
see us throughout our entire life. (This will
20 [HtoMmWkmtb5pntCui4c
Te Sybol of You Spit Guide
Many spirt guide will reveal themlves thrugh
sls, imags or even spifc clor. Tey do not
always initially show temslves as tey tuly are.
Te symbl prvide clues to teir function within
your life. Meittion, stdy and rfleton upn te
symbl will oftn play upn your own energ feld,
raising its level 5that you can mor easily atune to
tis guide.
Un4mtan4intbc5pinm&/m j 2l
be discussed more in regard to guardian an
gels in captr si.) There are spiritual guide
who may work wit us for specific purposes
only. We may have a guide for only a single
day or for developing a single attribute. We
have family guides, totem guides, and even
mythological guides.
We have what is comonly cle an inn
ban and an ote bn of guides. The inner
band are tose spirit guide tat work most
closely wit us on a day-tday basis. Te
outer band come into play when we bgin to
work more conscouly on ou developmet.
It is uually when doc tat we met ou
mastr teacer and bcome more conscou
of te iuece of te spit ra.
Remembr tat, like u, tose in spirit are
energy. We will attract that energy which is
most mus. You spirt guides W b bings
with individual personalities and can only
b cassified according to te dept, duraton
and type of relatonship they hold wit you.
Your spirit guides will make themselves
known in a variety of way. The techniques
in this book are designed to increase your
awareness of them and help you identify
them more effectvely. Some guides will use
symbols. Wth others you will feel touches
on different part of your bdy. Others may
22 ] HtoMmWmkmtb5pntCui4c
be more auditory. This can range from a
simple bUg or ringng to hearing actual
whisp ad voice. Sme W pret tem
selves through colors or fragrances. Some
may appar as creatures. Others may simply
show themelves as they once were in the
physical. Most spirit guide are also distnct
ly male or female.
Most will give names, but some will not.
Names are not as important as the informa
ton that comes throug the spirit guide.
Ak your guides for names anyway as
it always helps to personalize the relation
ship. Trust the first name you get, even i it
does not seem to fit. Many guides will give
you a name that you can remember and re
late to. It is not unusual for the name given
not to be the tue name of the guide.
Guides, in whatever manner they appear,
use an appearance that will be comfortable
for you. It will provide clues as to their func
ton within your life. Wth practce, you wll
b able to distnguish between your guides.
Eliminating Fears and
Avoiding Problems
Here is a checklist to help you remem
ber what to do when contactng the spirit
realm so you will not have any difficultes:
Un4mmn4mtbc5pnma/k/m ] 23
I. Nothing in the spiritual realm can
ever hurt you as long as you approach it
Wt common sense and disciminaton.
Z. You control all aspects of work with
your guides. Uany display a quality or tem
perament tat you do not like, dismiss them
stongly. You do not have to tolerate igno
rant bhavior in your physical life and you
do not have to tolerate it in your spiritual
life eiter.
.Although we have a number of guides
assistng us, they are not watching and ob
serving everything we do Z9 hours a day.
They are not voyeurs. They have oter tasks
to perform for their own growth. Frankly,
most would be bored stiff hanging around
us all te tme.
9. Although many cases of possession
have ben reported, I have never peronally
encoutered it. This does not mean it can't
occur. When it does, there is usually some
thing in te physical whic has occurred to
make it possible. Much of what the public
knows abut possession comes frm movie
and is completely false. A long as you lead
a balanced, healthy life, you will never have
24 ]HmMmWkwb5pntCui4c
to won abut suc a ting, eve whle work
ing with your spirit guide. Additonally, te
entertainment industy has fostered a belief
tat cildren are more susceptble to posses
sion. This also is not tue. Children have an
extely protectve eergy and a stong ligt
abut them. Ye, tey oftn mmore percep
tve of te spirit realm and many "imag
nary'' fiends are not mthat imaginary. Wt
mtis, tough, ules someting has tom or
ruptured their basic energy field (such as in
the case of abue) possession of children is
nearly impossible.
5. You do not have to lear to b uncon
scou or in tance in order to meet and work
wit your spirit guides. In fact, it is best to
be a fully conscious channel. It is more dif
ficult to develop but in the long run it is
safer and healthier. (This will b explore in
greater detail in chapter four.) You will be
learng techniques in this book to develop
a more conscious recogniton of your spirit
guides and a fully conscous uion wit tose
supersensible realms.
.Spirit guides will play almost any role
you request. Do not become overdependent
upon tem and do not use tem to assuage
Uwmmwmgmc5pnm&m ]
you ow loneliness or to parade aroud to
oters for the beneft of your own ego. It i
amazing how much name dropping goes
on in metaphysical and spiritual crcles con
cerg spirt guides. Remember tat name
are unimprtant. Te nme migt have ben
chosen simply bcause it would be easier to
relate to. As long as te relatonshp is pro
ductve and bnefcial, what differnce does
it make if no one has ever heard of your par
ticular guide?
. Test the spirits. Do not follow teir
promptngs blndly Toe who myou tue
guide wepct t tetng and bpatent
wit you in it. Your doubts and worries are
not going to offend them and push tem
away Uany rlatonhip tst ubuilt slowly.
Chapter IU provides ways for tue dis
crent, tstng ad dton in work
ing wit your spirit guide.
8. Working wit spirit gdes i jut that
-work. It is a relatonhip involving you
and them. They are not there to do every
thng for you, nor wthey. They mnot an
excse for inappropriate actvity or even for
inactvity There ae stll people who expect
their guides to do everythng, or at least use
26 ] HmMmWmkmm5pntCuHc
tem as a excuse for their ow inactvity.
U the Bible we are told, 'The Lord helps
tose who help themselves." We can adapt
tat phrase when describing our spirit
guides: "Spirit guides help those who help
temselves." Ultmately, te reponsibility
and te consequences of your actons (or
inacton) is yours and yours alone.
V.The laws of spirit are as imutable as
tos in te ntral world. Not leag prop
er tcniques, rshing te openg, allowing
te ego to manifest is similar to handling
high voltage with no isulaton or before
te Ware flly gouded. It w ulttely
short crcuit you. There are no tricks. There
are no short cuts. It does not even matter
how "developd" you were in previou lve.
You stl must reawaken and redevelop you
higher senses.
1U. Contact with those of tue higher
soul energies i a blessing which you will
feel. It will strengten your will and en
lighten your mind so tat you exert your
self to reach your ow goals. You will, as a
result, fnd yourself to be more healing and
compasionate in the live of tose you touch.
It i not a highly esoteric proces tat only a
Ummtammtbc5pntua/Rm/m j 2Z
few can use and experience. If you wish to
commune with te angels, simply take time
to lear about them and speak to them. If
you wish to talk with your guides, take tme
in you prayers and medittons to acknowl
edge them. Initate the contact. Exactly how
to do this is what this book will teach you!
2
PERCEING TE
USEEN
I
f our spirit guides can assist us in every
endeavor, why can't we perceive them?
Why aren't they more notceable? Why
do we have to go to a psychic or medium to
meet them? Why wthey reveal themselves
to a psychic or medium but not to us per
sonally? How cn some people se te when
others can't?
These questions often arise when people
begin to explore the useen reams of life. Te
answers are as varied as te individuals who
ask them. Some may have shut the doors to
those subtle realms. Others may not recog
nize contact with this realm for what it is.
This often happens with children. Their not
so-iaginary friends are usually teated by
adults as if they are just the product of un
contolled childhood fancy-often tey are
not. This causes the child to close down that
perceptve ability.
29
[ HtoMmWmkmtb5pntCui4c
Individuals often are unprepared to per
ceive spirit beings. In the Wester world,
bcause of the fundamental religious back
ground tat permeates most aspeCts of our
society, spirit beings are often treated as an
gels or demons, saint or devils. People who
exerience guides are often teated as bing
evil or ubalanced.
Or soety i very ratonalistc. Ay
ting tat i not immeiatly vee ueite
igord, sofed at or asued t b the pro
uct of imagination. It is fortunate that the
mysteries of the huan mind m rvealing
gatr power of prcepton dprviouly
acceptd. icude te pcpton of oter
realms and diensions of life.
Aoter rasn pople don't readly ex
rienc te spirit ralm i tat our guides are
not always with us. They do not follow us
around every minute of the day We need to
lear to establish specific tmes and means
of rmunicton ad prepton. et
te conscious development of the psychic
abilites of the mind for greater contact with
those spirit realms. The degree of percepton
will vary according to indvidual effort and
te amount of persistence.
Many tmes there is great spirit contact,
but we don't recognize it for what it is. Spirit
PmHtbcUm ] 3l
can come to us through any of our sensory
organs. We may physically b tem a actual
beings, colors, images, animals, creature or
even symbols. Tey may appear as a shadow
passing by or as a subtle, indistnct form.
They can be seen physically or intuitively.
Ths wvary according to the development
level of your psychic ability.
We may hear spirit guides as well. This
also Lb interal, a well a exteral. Oten
those who are beginning to hear spirit (clair
audience) will hear soft buzzings, whispers,
ringings, pops and cracks that cannot be
explained through physical problems or the
house settling, etc. Eventually, the sounds
become distinct voices.
It is not unusual for individuals who are
developing clairaudience to awaken at night
thinking they heard someone in the room
or in the home. Once the adrenaline slows
and they are sure no one has intuded, tey
need to become aware that they have sim
ply begun to perceive audible sounds. This
occus most frequently when the individual
Shizophreic pnalite, wheein idividuls ae hearing
voic cntnually, cn b bought on by taua, pnal OM
isty ad a wdvaety wote psibite. It stli not fuly
udeto . Oe thery i tat mknd of spha indct
a hoe in th au wfeld wmindidual which wot
Ndeneg (ad entte) to ent ad pay up mindivdual.
J2 ]HtoMcctWmkuitb5pintCui4c
i in tat state between sleeping and waking.
This kind of hypnogogic state is one con
ducve to hearing the subte voices of spirit.
Many individuals experience the spirit
real through te sense of smell. Tere have
bn may Lof individuas who W smel
te partcular perfume of a decease relatve
or catch a fragrance that i eiter assocated
wit a guide or a family member who has
passed It Lb an excellent for of prsonal
identficaton and verification. When my
grandfater comes to me in spirit I can iden
t him by a stong tobacco smell. That smell
was a part of him and his room in te house
in which I grew up. When I catc that unique
smell I know he is around.
Sme exprience the spirit realm through
the sense of touch. It is not unusual for a
person to b out in an open field and begin
to wipe at spider webs across the face. The
only problem is that in an open field spider
webs are not at that height. What the indi
vidual is experiencing is the touch of natre
spirit.
When we come into contact with our
gdes they may touch u with their energy.
We might feel a tngle on the arm. We may
feel the a warmth or a coolness encircle us.
Lhead may feel like a fy is walking acoss
PocnmntbcUmm j 33
it. We may feel the urge to scatch an area of
the body repeatedly. Wth practce you can
learn to identify different guides by where
they touch you. You can even direct them to
touch you in a specific place and manner so
that you will always be able to identfy the
guide. We will discuss this further later in
this book.
Altering Consciousness and
Exanding Percptons
Work with our spirit guides is a creatve
process. It involves learning to tap into the
subonsou mnd in a concouly contlled
maner. The subconscious mind is the souce
of our subtle perceptions. It registers every
ting we encounter-physical and spiritual.
A creative person is one who can process
tis inforaton and tee percepton in new
ways.
Accessing the subconscious is the key to
more direct spirit contact. There are many
ways to do tis, including working wit bio
feedbac, dreams, hypnosis, meditaton and
any artstc or ceatve actvit Of these, me
itaton is one of the most effective means of
awakening our perceptve abilities.
We we cloe ou eye and wtdraw ou
senses from the world around us, we enter
M ] HtoMcdWmkuitb5piritCui4c
another realm of life entirely. It is more feet
ing and fuid than our physical world, but it
i jt as real. It ua world where we cn dream,
ponder the future, uveil mysteries around us
and discover spirit guides.
Meditation is not a dificult process. See
ing is the real problem. In learning to shift
the manner in which we perceive the world
we use an altered state of consciousness. We
have all experienced altered states. Dream
ing is an altered state. Reading often "takes
people out of themselves." Jogging, needle
work, long drives and listening to music are
all activites which produce shifts in con
scousness. Through meditation we learn to
st ou cncouses in a cntoled manner.
Creatve imagnaton, or imaginatve cog
niton, is te key to opening te doors to true
spiritual awareness, energies and beings.
Energy from the more ethereal realms must
take the form of images for us to recognize
them and work with them. The imagination
shoud not b cn wit uealit Tug
it we create a new awareness of realites in
form, color, sound, etc. that surround us.
Inside each of our skuls is a double brain
wit two ways of knowing. The different
characteristcs of the two hemispheres have
an important role in our being able to use a
PocnHtbcUmm j 35
alte stt of conousnes for spirit contact.
Each hemisphere gathers in the same in
foraton, but tey handle it di ernty Ote
te dominant left side has a tendency to tke
over and inhibit the other half, especally for
those of us in the Wester world. This left
hemisphere analyzes, counts, marks tme,
plans and views logically and follows step
by-step proedue. It verba, makes stat
ments and draws concuions based on logic.
It is always sequential and linear in its ap
proach to life.
On the other hand, we do have a second
way of knowing and preiving. Tis ucalled
right-brain actvity. Through it we may see
things that seem imaginary-xistng only
in the mind's eye-r recall things that may
be real. We see how things exist in space and
how the parts go together to make a whole.
Through it we understand symbls and met
aphors, dream, ceate new combinatons of
ideas and perceive the subtle energes of life.
Through the right hemisphere we tap our in
tuiton trough the subconscous mind and
we have leaps of insight.
One of its greatest capactes is imaging.
It can conjue up an image from te subcon
scou mind and ten look at it. Thee image
can reflect information from the past, pre-
] HmM&Wm5pmCude
L
Verl Skills,
c,
Mt,
Se,
Lnguag,

Music,
Intition,
Imging
Fantsy,
Ar,
Etc.
We us alt stte of cnsiousnes R op
pton kt spirt ralm. It is easier kdo M
toug t rgt hmisphr and ts mr p
cptve levels of t subonous mn. In te
levels of te subnsous 8 te subtle pc
tons of which we are usually nt cnous.
sent or future. They can also reflect contact
with spirit guides and entties.
There are two basic forms of meditation
and of percepton of the spirit realm. Aoth
ers are simply variatons of them. The first i
PocnHtbcUmcm j 3Z
a passive method. Here images and percep
tons are allowed to rise to the mind as they
will, forming themselves around a specfc
manta, idea, symbol, etc. The second is an
actve method. This means you take a sym
bol, image, idea, etc. and mull it over to the
exclusion of all oter thoughts. The idea is
to extact everythng that you can from the
idea or symbol.
All images, symbols and ideas are con
nected to an archetypal energy within the
unverse. When we meditt and focs upon
it, it tiger a rlease of tat arcetypal energy
into play within ou life. The subconscous
mind mediates this energy. O a meditatve
level, contact with the archetypal energy
stmulates visions, impressions, feelings and
intuitve insights. It also draws to you those
spirit guides that are linked to that particu
lar idea, image, etc. Their presence becomes
inceasingly recognizable within our outer,
conscious life.
Uwe mette upon ideas ad image of vi
brat healt, te archetypal eege of healt
m reease into ou life. Ts in U draw
to spirt guide whic ca asist u in heal
ing. we meitte upn jy we alig ouve
wit te aretpal force of jy ad draw to u
spit guide whic help manifet jy
] HmMm%kmm5pntCuHe
Ech spiral=
me eng
aftng us
and m
us mor
aware of t
spirt live
srounding
us.
Arhtypl Enery
Fosing
upn s
meittve
cntnt for
an extnde
tm opns
us t depr
spirals of
enery.
bage, Sybol orldea
of Meditative Foc
As t archtypal energ is rleas int our life
tug our mittions, t enrg stmulate t
peptve faclte. We bome incrsingy aware
mm9spt e M uin us. T m
tlv Mwtug cl, sls, fg,
tuch, imps ons an actal apprnc. As we
cntnue mittng, t play of arhetypal enrg
iWss in it intnst. We op to de spirls
of ene which leds t te clairoyan and a
fully cnous unin wt t supble .
PmmMUm ] 39
Meditton is a tainng of te perceptve
facte of te mind. When we fix our mind
upon an idea or image with regularity, we
grow more like that idea or image. This is
the ceatve aspect of mmeditaton. We b
come that upon which we refect. As we
meitate more persistently, te fact tat ce
atve energy pereate al aspect of our life
is recognable on all levels.
It is not important to meitate on a wide
variety of images, symbls or ideas initally.
Nor is it importnt to make contact with a
wide variety of spirit guides at the outset.
Rater, it is important to concentate on one
thing and bring it to life within your soul.
This wll open up a conscous vision of the
spiritual backgound of the physical world.
A we lear to connect wit and work with
one guide fully, the others tat are around
us will make temselves know.
It ruire ony tn minute a day of prop
er meditaton to brng mor energy ana spirt
percepton into manifestaton. Oce begun,
it should not b broken off out of a loss of
interest or inconvenience. persisted wit
for a year it will lead to true clairvoyance
and a fl y conscous awanes of te supe
senible realms.
4 ]HmMcctWmkuitb5piritCui4c
Spirit perception can be spontaneous or
intentonal. During spirit guide meditatons,
we use te imageforing ability of the right
hemisphere of the brain to gain deeper ac
cess to the subconscious. It is here that te
subte, spontaneous contact we encounter
throughout our life wit spirit is registered.
The exercses throughout te rst of this bok
are designed to assist you in developing an
intentonal and directed contact.
Preliminar Preparations
Enhanced psychic ability and spirit per
cepton can b developed and used by any
one. Its development dos not require higher
morality any more ddo te deveopment
of gater physical stength. Nor does havng
enhanced psychic ability and spirit percep
ton imply tat you have a high moral char
acter or spiritual development any mor d
having great stength refects it.
The psychic senses exist witin us all.
For most of us, however, it lies dormant. We
either ignore it or refuse to develop it. Al
though it is a skill that is leared-just as
we all can learn to read-for some it is eas
ier to develop. There are tings that we all
can do, tough, to help us in developing this
ability:
PmgmeUm ] 4l
Diet-
Some foods are considered high vibra
tonal foods. They raise te energy levels of
the human body and thus assist u in per
ceiving the higher vibrations of te spirit
realm more easily. Fish, white meat, vegeta
bles, pineapples, papaya, lemons, oranges,
etc. are high vibrational foods.
It takes more energy to eat and di
gest than anything else we do. If our energy
is taen up wit digestion it will b less per
ceptive of te subtle energies surrounding
us. Red meat is a lower vibrational food. It
slows te metabolism and thus iibit spirit
perception. It can take anywhere from to
hours to fully digest beef.
It is also good not to eat within one hour
of a scheduled te for spirit contct or med
itation. It is good to wait at least six hours if
you are eating heavily.
.
Increase your water intake. Most people
do not drink enough water as it is. When
we begin to work with the high energy lev
els of spirit we need to increase the water. It
is a conductor of energy, and it allows the
attunement to occur without our becoming
short circuited by its higher intensity.
42 [HtoMmWmkmtb5pntCui4c
Reducing salt intake is also beneficial to
spirit contact. Much of our development of
spirit contact is like te development of an
electrical system. Just as salt can corrode an
electrical line, it also inhibits the electrical
impulses trough the bdy. Tis makes our
impressions of the spirit realm less sensitve
and les exact.
Fastng occasionaly is also beneficial to
inceasing awareness of spirit. It cleanses
impurites from our system that can inhibit
ou perceptve abilites. Te human bdy is a
sensory organ for things physical and spir
itual. The healthier the body is, the health
ier and clearer our spirit contact.
Batig-
A salt water bath eliminates toxins
from the system that can hinder perceptive
abilities. Use one cup of sea salt and add a
cup of vinegar (to prevent drying) to your
bath water. Simply soak for about Umin
utes prior to your meditation. It cleanses
te etheric energy of the body and enhances
percepton of spirit.
Acpressure
Acupressure is a healing tecnique; it is
sometimes called finger acupuncture. It in-
PocnmntbcUm j 43
volves fnger massage or pressure upon the
traditonal Chinese acupuncture points. It is
a means of providing neuro-stimulation of
trigger points in the body. These tigger
points are found along specific nerve and
energy pathways in the body. Most of its
applicaton has been for the ease of pain and
the restoraton of health and balance.
There are certain acupressure points that
are effectve in stimulatng the intuitive fac
ulties of the mind. The first points are effec
tve in shiftng energyfrm te cerbral cortex
(the gray matter most are familiar with) to
the medulla (at the back and stem of the
brain). The cerebrum is that area that con
trols most of our conscious activities. The
medulla is te center for our autonomic ner
vous system. It regulates the internal func
tions of the heart, breathing, etc. It is also
the link to our intuitve sensibilites.
Along the urinary bladder meridian or
energy pathway in the body is point Yuzhen.
It is sometmes referred to as BL-9 or UB-9.
Techncally, these points are found on the
lateral sides of the superior border of the
protuberantia occipitalis externa. Refer to the
diagram on the following page.
M [ HmMmWmkutb5pntCu4c

\
\
The Yuzhen Point
Mas gn Upints simultneusly for abut 3
sons bef ve in helping to crete a shif fom the
cnsous brain actvit of te cererl corx to that
of t subonous an intitve brin actvite of te
mulla. Te mssg should b getle an stdy.
PmnHtbcUm j 45
Gently massaging or applying pressure
simultaneously to these point helps induce
an altered state of consciousness. It slows
the metabolism of the body and helps trig
ger a shift from the conscous mind to the
subonscous.
Two important energy pathways for bal
ancng the conscious mind so that intuitive
perception is enhanced are te conception
and governing meridians. The governing
meridian rns up the spine, over the top of
the head and dow to the roof of the mouth.
The concepton meridian up the front
of te by to a point at te tp of the tongue.
Midway btween the anus and the gen
itals in the perineum is a point called Hui
Yin. When stmuated in the proper manner
it mte concepton meridian wt te gov
erg meridian and stmulates the tird eye
and te intuitive faculte. Contacton of te
perineum musce (or massage of tis specfic
point) while placing the tip of the tongue
against the roof of the mouth just behind
the front teeth, creates a linked circut of
energy between these two meridians.
Linking thee two meridians in this man
ner helps stabilize the metabolism as it stm
ulates the intuitive facultes. This facilitates
inner and outer vision of the more ethereal
46 ] HmMmWkuitb5piritCui4c
Govering
Meridian
(
Hui Yin Point
Energy Circit
(1

)
Conception
Merdian
Contrcting te muscle of the prineum 10 to 1Z
times will stimulat the HuiYinpint and the con
cpton meridian. If the tngue is plac at th ro f
of te mout just bhind te fnt teth during the
contctons, the govering mridian is als stimu
lat simultneusly. Tis CUa balance ciruit
of eerg which activats te eye, enhncng in
titve pepton and vision of spirt guides. Rater
tan contact the muscles of te prineum, you may
simply mssge the HuiYinpint.
PmmntbeUm j 4Z
realms of life. If this exercise is bing done
properly, during the contraction you will
feel a slight pressure in the area between the
eyes.
Fragnces Tat Assist Spirt Pereption-
Fragrancewheter through the use of
herbal scent, oils, incense or potpourri-is
one of the most effectve means of altering
conscousness and facilitatg spirit contact
in meitton. Fragranc Mte vibrtonal
rate of te environment and the individual
according to their uque propertes. They
can b very drawing to spirit guides, and
they L enhance our inner percepton of the
guide' activities around us.
Aple Blos m
This fragrance is bneficial for connect
ing wit the nature spirits. It is especially
efeve for to whing t wor wit guide
tat may work wt us troug mytic image.
It is a fagance that is drawng to te uicor.
Caration
Caton is a fagrance that L provide
proteton against spirt beings, epcialy tE
discaate. It was wor during Elizabetan
times to prevent encounters with ghosts.
48 ] HmMmWmkutb5prtCu4c
Cmomile
This fragrance is drawing to those devic
orders associated with Egypt and Arabia. It
can help you attune to the nature kingdom.
Using it with the meditations in the chapter
on nature spirits is beneficial. It balances the
aura so that spirit perception is facilitated.
Frankincense
T fragrance ucleansing to te aura and
to the environment. It high vibraton pre
vent intusion by uwanted or lower level
spirt. It is protective and cleansing and it en
hances grater percepton.
Gardenia
Ts fagrance uextemely drawng to te
nature spit. It stmulates telepaty, commu
nicaton wth te spit realm on many levels.
It ca be used in rituals to draw good spit.
Lavender
This is an herb which eases stress and
facilitates altered states of consciousness. In
the past, it has been carried and worn by
individuals to see ghosts and spirits and to
stimulate greater awareness of their pres
ence. It stimulates higher vision, and it can
be used to connect with various devic orders.
PmnHtbcUm ] 49
Lon
Lemon is a fragrance that is drawing to
good spirit. It was often used by old tme
mediu durng seaces to attact high vibra
tons and the higher spirit guides. It also
assist in discaton when working wit
the spirit kingdoms.
Lila
Liac uone of te most bnefcal fagranc
es for connecting with the spirit realm. It
helps stmulate physical vision of the sub
tle realms and it draws good spirits to the
individual. It i vey drawing t ct order
of fairie and it leaves cn b ued to ceanse
haunted houses. It stmulates higher forms
of clairvoyance.
Ro
This fragrance draws the spirit guides of
love and joy t us. It Lbe wi spirt me
itton to open connectons wit guides that
can assist in divinaton and inceasing psy
chic ability.
Roer
This herb, and it fagrance, usaced to
the elf kingdom. It is still used in England
at Christas as a token to elves and other
50 j Hm mMcdWmkuitb5piritCui4c
good spirits for their assistance throughout
the year. It is very protectve in its energy
and guards te individual against negative
enttes. When used as an oil in a bath it in
case the boys snsitvity to te spirt kng
dom.
Violet
Volet is te fower of the fairy queen. It u
drawig to m nature spirt and it Lb used
to awaken greater telepathy and communi
caton with them. Anointng the forehead
with a drop prior to meditation is effectve
for actvating greater awareness of them.
Wisteri
Tis fraganc has ben used by occultsts,
metaphysicians and healers to attact good
spirits and specific guides for their individ
ual situations. It can bring you closer to those
guides who will serve as creatve sources of
inspiraton and those who will assist in de
veloping healing energy.
A further study of herbs and fragrances
will reveal much about their ability to be
used to attact our spirit guides. They are
not only excellent sources of therapeutic
aids, but they are also effective for spiritual
uplitent and heightened awareness.
PmnHtbcUm j 5I
Development Tools for Focsing
Perception-
There are many tools that we can use to
develop our psychic sensitivites. Working
with them brings us into a more intuitive
connecton with those of the spirit realm.
Such tools include but are not limited to
pendulums, numerology, astology, tarot,
rues, etc. They can be used to confrm our
messages from spirit as well as hone our
perceptions of tem. Many of the psychic
development tools have spirit guides tat
will work with them. As you learn to use
these tools, you will be drawn into contact
with those guides who are assisting you in
their use.
Recording Your Experiences
It is very beneficial to record your con
tacts and your experiences. It serves to build
a stonger foundation between those levels
of the mind that perceive our spirit guides
and that of our conscious mind activity. It
provides a good ceck as to whete te spit
meditation and contact was productive or
just mere fancy.
Recording the development and experi
ences helps you to see te quality of the
communicaton. It provides a record for ver-
J
52 ]HmMmWmkmm5pntCuHc
ificaton. And most importanty, it grounds
te conecton and will faclitate fut spirit
contact.
Recording will eventually enable you to
determine if te spirit advice works. Hit do,
good. If it doen't, you may have misunder
stood or you may have a spirit who is not a
tue guide. Pay attenton to what i record
ed. Periodically go bac and ceck it. Did
te spirit information apply? Did this spirit
contact get you into touble? Did it help you
in any way? Are you more positve and hap
pier from te contact, or are you overstim
ulated? Is there simply an inceasing loss of
a sense of reality?
Apply common sense and record aim
pressions. Remembr tat dis a new real
for you and what applies in te physical
does not always apply in the spiritual. Dis
ciminaton and verficaton i even more
necessary Those who are your true guides
will not mind the testng. And we cannot
test if we do not record accurately what has
ben received.
3
BEGINING
APPROACHES TO TE
SPIRIT REALM
A
tttude is crucial to connectng wit
ou sirt guide Ha b,gud
e manner. we are serious and ap
proach it with a common sense atttude, we
wsucceed. Fear can block, hinder or distort
the connecton. If we use spirit guide contact
for commercializaton or to demonstate te
ego, we are more likey t encounter probles.
Contact with non-physical states has a
tendency to draw our consciousness away
from a physical life focus. This i why it is
important to stay centered and grounded i
all work with spirit guides. |focus should
be i the physical. We use contact with spirit
guides to enhance physical life, not to escape
from it.
In any approach to the spirit realm, we
must learn to withdraw our focus from the
outer and turn it to the inner. We must then
53
M ] HtoMmWmkutb5pntCu4c
lear to tu it from the inner to the outer.
To do tis wit spirit guide can trow our
energes off balance.
Here ar some techniques and guides to
working wit te iner while maintining
balance:
1. Begin wit the physical body. Proper
diet, exercise, fresh air and rest is essential
to balance. Work on meditaton and rela
aton. Te mor relaxed we are, the easier it
is to connect with our spirit guides.
Z.Work wt prgssive rlaton. Pac
tce sending wam, soothing felings to each
and every pat of te boy Altrately tense
and relax eac major muscle. This allevates
stes and it faclittes a more balanced spirt
contact.
.Learn to perform rhytmic breating.
Try inhaling for a count of fou, holding for a
count of four and then exhaling for a count
of four. Breathe in relaxation and breathe
out tensions.
9.Perfor visualiaton to raise your
brations and to facilitate spirit contact. Keep
your focus on the spiritual. Se yourself as a
8g mAycmtbc5pnma/Rm/m j 55
light. Now visualize a dial that runs from
one to ten. A you t up the dial your en
tre energy feld inceases, becoming brighte
and stonger, illuminating all of the subte
dimensions around you and enabling you
to see the spirit realm. At the end, turn te
dial back down as if ting the lights off
behind you. It serves to close the doors and
reground you.
5. After your spirit guide meditaton or
contct, eat or dsomethng. T w kck
in the digestve system and the physical me
tabolism, drawing the consciousness fully
back into physicl awarnes. Lnot eat heav
ily Crackers or something light i all you'll
need.
Many psycic and medum use a heavy
meal as a means of grounding themselves
after they have done some spirit work. This
can be unhealthy, and it is not unusual to
fnd may medium and psychc wt weigt
and health problems.
Takng a walk or doing sme light stetch
ing exercises for about ten minutes can help
re-center and ground you. Recording your
experience and impressions in a joural is
also a way of grounding the experience. Do
something physical.
56 [HtoMmWmkutb5pntCu4c
Remember, you set the intenton of te
relatonship with your spiit guides. You do
t trough visualization, prayer, affirma
ton, invocaton, etc. Create an inner sanc
tuary with imagery. One method for this is
described in the last exercise in this chapter.
Uthis inner sanctum of the mind, see a path
from which someone approaches. Imagine
yourself going up into higher realms from
this iner sanctuary. Imagine a golden light
coming to you, a light that will unfold like
a fower and reveal a spirit guide. Create a
doorway through which you can meet your
spirit guide. Use the image-making ability
of te mind to manifest a awareness of your
spirt guides.
Lear to sense te vibratons around you
while witin this inner sanctuary. The exer
cses at the end of t chapter wll assist you
in tis. Smetes it will come as a Ufrom
out of nowhere. The hair may stand up on
your arm or neck, or it may unfold slowly
-an increasing awareness tat you are not
alone.
Lear to identfy the source. Ask mental
questons about what you are feeling or ex
periencng. Male or female? Name? Race?
Trust your first impressions-the pictures,
images, symbols and thought tat come to
8gnnAgcmtm5pnmd&/m j 5Z
mimeiaty mte qeton. Re
b,spirt guide c make temve kow
i a variety of ways. How do te impresion
you recive make you fel? Do you fel ener
gized? Relaxed? Warm?
After you medittons and spirit exeri
encs, reord tem. T W help you to ct
alogue and idetf you guides. It W also
assist you i verfying your impressions. Re
membr that diferent work often brings dif
ferent spirit guide, and eac guide may pre
sent himself or herself differently.
If you feel bombarded with impressions,
mentally comand them to back off or slow
down so tat you can register and begin to
develop your relatonships one at a tme. It
i important tat you come to know te qual
ity and character of each entity. You are te
one who controls it all!
Exercises
You can use these exercises to prepare
for contact with your spirit gudes:
Attuning te Aura for Spirit Contact
The stonger and more vibrant our auric
field is, the more sensitve it will bcome to
the subte energies we encounter i our day
58 ] H mMmWmkutb5pntCuHc
to day actvities. The following exercse is
from an ancent form of mysticsm known
as the Qabala. It is called the Middle Pillar
Exercse.* It should b used by anyone wish
ing to open higher facultes of percepton.
Tis exercise employs sound in the form
of ancent Hebrew God-names, visualizaton
and breathing to fill the aura with balanced
energy. It is stabilizing and cleansing, and it
helps in keeping you grounded. It also will
facilitate vision of your spirit guides. It can
be used before and after spirit guide medi
tatons and contact.
1. Begin in a seated position. Close your
eyes and relax. Vsualze a crystalline ball of
light descending from the heavens which
comes to rest at te crown of te head. Sftly,
syllable-by-syllable, intone the God-name
EHEIEH (Eh-Huh-Yeh). Feel the crown of
the head come alive with energy as you do
this. Repeat five to ten tmes.
Z.Now visualize a shaft of light descend
ing from this sphere to form a second sphere
in the area of te brow. Intone te God-name
Fr moe iraton o UQab or te Middle Mexec,
osult mauthrs bo , Simpifid Mgi-A Binners Gui to the
Ne Age Qbl l. Pau: Uewelly Publctons,1989.)
8cinnmAycmtbc5pntudRm/m j 59
EHEIEH
YHVH
YHVHELOH
YHVHELOAH
VaDAATH
SHADD AI
ELCHAI
AIAI H
(EH-HUH-YEH)
(Y AH-HOH-V AH)
(Y AH-HOH-V AH
EH-LOH-HEEM)
(YAH-HOH-V AH
EH-LOH
VUH-DAH1)
(SAH-DYE-EL-KE)
(AH-DH-NYE
HAH-AH-RETZ)
Te Middle Pilla
w ]HwmMmWmkum5intCui
JOVA {Yah-Hoh-Vah) sfty 5ad fel
te soud mtat ara of te by Fel you
in r ee cmng alive wt e
e
Ret m
fve t t te whe feng te eegy @w
. Frm t snd sphe te sh of lgt
decend to form a th spher of cystalline
light in te area of the throat. Vbrate te
God-name JEHOVAH ELOHIM (Yah-Hoh
Vah-Eh-Loh-Heem). band fel tis sphere
of light come to life with brilliant vibrancy.
Repeat five to ten tmes.
4. From this sphere the shaft descends
to te heart area to for a fout bl of light.
It comes alive wit each intonng of the God
name JEHOVAH ALOAH va DAAT (Yah
Hoh-Vah-El-Loh-Vuh-Daht). Repeat five
to ten tmes.
5. Paue and vsuale te shaft of light de
scending fom te heart to for a fifth sphere
in te area of te groin. Se it for wit crys
talline brilliancy with each intoning of the
God-name SHADD AI EL CH (Shah-Dye
Ehl-Kye). Repeat five to ten tmes.
.Now pu ad vsu te sh of ligt
descending from this ffth sphere down to
8gnnmAycbctotbc5pntua/Rm/m j 6l
the feet. Here a sixth cystalline ball of light
forms and the shaft contnues on trough it
into the heart of the earth, grounding and
balancing you. A you tone the God-name
ADNA! HA AETZ (Ah-Doh-Nye-Hah
Ah-Retz), see this sixth sphere of light come
to life.
You have nu formed the Midle Pillar o
mnc mwmmfo the h,thrugh
you, to the hert o the erth. You have acti
vated the inner centes of light which will
strengthen and potect you, along with aa
ening your spirit vision.
Bring your attention back to the crown
of your head and bgin rhytmic breathing.
As you exhale slowly to a count of fou, see
and feel energy pour down the left side of
your body. Inhale for a count of four and
draw the energy up the right side. Repeat
this four to five times.
Now the energy shift. A you exhale,
see and feel the energy steam down the
front of the body for a count of four. As you
inhale, allow it to rise up the back. Repeat
this four to five times.
Bring your attenton to your feet. Feel
the energy gathering there. Now as you in-
62 j HmMmWmkutb5pntCui4c
hale, the rainbw colored light is drawn up
tug te pillar to te cown of you head.
As you exhale te rainbw light is sprayed
out the top of your head u fill your entire
aura wit strength and energy. Repeat this
fou to fve tme. Now paus and alow you
self to bask in t brilliant energy feld.
Once you have performed tis exercse
several times, you wbecome aware of it
affect upon you. Then, as you allow yourself
to bask in this renewed energy at the end of
te exercse, open your sense to thos of the
spirit realm.
Keeping your eyes closed, extend your
senses outward. Pay attenton to any new or
different sensatons, ones not normally felt
when you do this exercise. Do you have a
feling of a preence? Are any partcular col
ors standing out in your mind's eye? Do you
fel a tngling, a pressue or a cange of tem
perature? Are there any fragrances? Do you
sense anythng different?
Don't force it. The new impressions will
come softy ad nta y a your ow enery
field becomes stronger and more sensitve
troug te Middle Pillar exercse.
Ask mental questons. Is there. a guide
cose to me? Are you male or female? Wtll
you identfy youself with a touch? Pause
8gmAgcmtbc5pnm&m j 63
and use your senses. If you feel something,
ask that it be repated. Tis will help con
fin tat it i not jut you ow mind.
If ter i no touc, ask for a color, a sym
bol, a fragrance, a face. Ask for some for
of identfcaton. you do not get it initally,
do not b dscouragd. As you contnue, you
effort will be rewarded.
When you do get a response, contiue
the mental questioning. Name? Purpose?
VIualize yousl having a converston wit
this bing. If a symbl is experienced, se
dsymbl bfor you and imagine a voice
coming fom it to answer your questons. If
it is a color, imagine a large glowing ball of
this color before you from which comes the
voice. Hit i just a touc, imagine te space
in front of you wher you dyour guide
is standing. Remembr that te imaginaton
serves to helps u access the subconscious
which is attuned to all subtle energies and
entties around u.
Te Mystic Mar iage
Teer actvat and ags te upp
four chakra centers of te body. It inceases
the flow of energy to them and it enables
greater use of our intuitve and higher-self
M j HmMmWmkutb5pntCui4c
capabilities. This in tur facilitate recogi
ton of ou spirt guide. Take you tme wit
this exercise. Pay attenton to the sequence.
This is what helps induce the altered state
or "alpha brain wave" state which enables
us to see spirits more easily.
1.Brg you attton, you conouses,
to te area btween te eyes. This is the area
referred to in metaphysics as te Third Eye.
It i te seat of our intuitive perceptions. It
is the center that faclitates physical vision
of the subtle realms of life.
Z.Envision tis aea as glowing Hbrilliant
cystalline light. As you inale, see and feel
this area war and brighten with this light.
Hold for a count of ten. Exhale slowly, and
then repeat three tmes.
3. Now a you ihale, draw te lght bac
ward from the brow area through the head
to a point near the cown of the head. This
is the area of the crown chakra. This chakra
awakens highe-self conscousnes and uon
with the spirit realm.
4. A you vsuale UDof ligt moving
backwards, also imagine a bridge of light-
8gmmg/mme5pnma/&/m ] 65
a rainbo brige-eing fore betwen te
brow and the crown chakra. Se and fel it
as warm an
d
shmmering with energy
5. Hold the focs of te light in te crow
ara for a cout of t and ten exhale slowly.
Rat te tme. Fe te wart and eer
gy fling your entre head.
.Now bng you cnoue , in mfor
of that brilliant light, down to the throat
area. See it as a rainbow bridge extending
from the crown center to the throat. Here is
another major chakra or energy center. Tis
center i aligned wit our creative wll and
the ability for clairaudiencehearing spirit.
7. A you inhale, fel Ucenter cme alive
with crystalline brilliance. Hold the breath
for a count of ten, as with the other two cen
ters, and ten exhale slowly. Repeat at least
three times. Imagne and feel the energ and
light intensify with each breath.
.Now draw te conounes ad energ
dow from te thoat to the area of the heart.
See this as yet another extension of the rain
bow bridge. Feel te area of the heart warm
and bgin to radiate wth crystalline energy.
66 j HtoMmWmkuitb5pintCui4c
Crown Chakra
Te Mystc Marge
Tis exercs actvats ad aligs th uppr four W
erg centers. This actvation stimulats our higer
faclties of preption. We thus ar able to snse ad
preive te spirit realm more easily.
8cinninAycmtbc5pirima/Rm/m j 6Z
9. Ihale, holding for a count of ten. As
you hold your breath, feel the energy inten
sify, and as you exhale see and feel the link
that has been formed with the other three
energy centers. Exhale slowly and repeat at
least te tmes. You have now activated te
higher centers of perceptons.
1U. You must now complete the circuit.
Draw your consciousness and attenton up
ward from the heart back to the third eye in
te area of the brow, completng the rainbow
bridge that connects all four centers. Feel it
grow with new intensity and energy from
having activated and aligned itself with the
oter three.
This exercise is a guideline. Adapt it to
yourself. Remember that it is the breathing
and visualizaton that stmulates the higher
faculties associated with these centers into
actvity.
At this point you may extend your per
ceptons to the area around you, just as you
did at the end of the Middle Pillar Exercise.
Begin the sensing and the questioning.
As you sit relaxing at the completon of
the Mystc Marriage, extend your senses
outward. Pay attenton to any new or differ-
68 [HmMmWmkuitb5pintCui4c
ent bton. Is ter a feelng of a prece?
Are any particular colors, feelings, touches
or tngngs, bing erec? Do you b
anything different? Pay attenton to every
ting, no matter how sligt. Remembr that
t exerc incease our physical and spir
itual percepton.
Don't force it. The new impressions will
come naturally as you bgin to actvate and
stengten tese higher centers. Remember
to contnue the questoning-specally if
you are gettng some responseven i you
are not sure where it is coming from. Don't
forget to record your impressions. Keep in
mind that a relatonship does not unfold all
at once. It is built, little by little, with each
day adding to its depth.
It is even more efectve to use tis exer
cse as a prelude to the following one. It will
faclitate te imaging and visualaton, and
it W inceas prcepton of you spit guide
in that sanctuary.
Cating the Inner Sactuar to
Meet Spirit Guides
A efeve way of icaig you aware
ness of you spirit guides is by creating a
specal sanctuary witin the mind and con-
8cinninAybctotbc5pinmdRm/m j 69
scousnes where you cn go t initate com
munion wit them.
Use your imaginaton in creating this
sanctuary. It should be a place you can visu
alize and wfeel comfortable and protected
in. It can be a temple scene, a place out in
nature, or a caste i the clouds. It i a place
of intersection where the physical and the
spiritual realms can meet. It is a point in the
heart and mind where there is a tn g of
te veils btwen te two worlds. It i a place
where those in spirit can approach you on
your ow terms. Te more you develop it in
your mind, the stnger you ow spirit con
tact will be through it.
This sanctuary will be yours. You can
create it and change it as you go along. Ini
tially, you may wish to use the following
scenario, but do not lock yourself into it. It
is to serve as a guideline to help you begin
to develop your own inner spirit sanctuary.
1. Begin the exercse by making sure you
wnot b disturbd. Take te phone off te
hook, etc.

Z.St te atopher wt cdle and fa
grance. Loone of the fragrances touched
upon in chapter two.
Z0 j HmtoMmWmkwb5pntCui4c
j
.
@
Oyou eye and .Peror a Q
g ve relaxaton or some form of rhytic
breating. The more relaxed we are, the eas
ier it is to access the subconscou mind and
stmulate it into revealing spirit contact.
4. Perform the Mystc Marriage Exercise.
It is an excellent prelude to this meditaton.
It stimulates the imaginatve facultes and
awakens the intuition.
S.Now visualize the following scenario.
Imgine it. Make it ra wit te catve pow
er of the mind:
As you relax, draw all of your energies
aound you, as i someone has placed an old,
comfortable quilt about your shoulders. You
are relaxed and at peace. There is a sense of
anticpaton, for you are about to be into
duced to one of your spirit guides.
Wthin the darkness of the mind a scene
begins to for. Faintly you hear the sound
of water, a soft, gentle steam that must be
close by. There is the sound of birds, and
you begin to feel the warmth of the sun up
on you. You smell the gente scent of spring
fowers and new-mown hay. A soft breeze
caresses your face.
8cinninAyctotbc5primdRm j ZI
You look about you and see that you are
in a small, cicular garden. The color of the
fowers stnds out strong against te grens
of te gand te. Surounding te gar
den are stately oaks, their brances extende
as if protectg you.
You breate deply of the sweet air. You
mad at pce. You kw Uplac.
You have se n it bfor. My i you d
or mayb in a distant lifetmeit doesn't
matter. You just kow tat it is your haven.
It is a place where you can go to heal andre
freh yourelf. It is a place of life and peace.
You see tat you are sittng upon a stone.
It seems to have been carved out as if to b
a chair for you within tis garden. It makes
you feel solid and connected to te earth.
A you look abut, renewing your mem
ories of this sanctuary, you see a path that
leads down from a distant mountain to this
garen. This path is lined with stones of
every color and kind.
At the opposite side of the garden, you
see this path contnue. It leads out from the
garden down to a distant valley. As you
look down this path, you see your present
home within that distant valley
You uderstand tat you are at a plateau,
an intersecton of tme and place. It is an
Z2 [ HtoMmWmkwb5pntCuHc
inner sanctuary where the real and te un
real meet. It i the place of te finite and te
it, te physic and te spiritl. Know
ing this i freeing. It relieves you of stress
and worry. Uts place there is only "to b."
As you sit upon your stone chair, you
see up te pat toward the moutin a small,
golde ligt It b Mto draw coer and closr
to you. It foats gently up the path toward
your little sanctuary.
Its light is soft and gentle, yet it shines
with a brilliance you have never seen. As it
reaches the outer edge of your sanctuary, it
stops, a large pulsatng crystalline light.
You watch, waitng, but it dosn't move.
It stays just outside your garden. This puz
zles you at first. Then you remember. This is
yor garden. Notg can enter witout your
permission. You find this tought to be very
comfortng.
You slowly stnd and tae a step forard.
You nod your head, acknowledging te light
and gving it permission to enter. The light
draws forard and hovers jut before you.
Te light shimmers. Soft strands of gold
steam forth from it. The light seems to un
fold itself, like a fower blossoming. As each
petl of tis light unfolds, you see that some
thing or someone is inside. Then you b b
8gnm@mtm5pnmR/m ] ZJ
for you a wondru bing! 5it. Igne it.
Know that it i real.
As you lok upon t being, pay attenton
to what you experience. Are there specfic
colors? Fragrances? Do you feel a touch or
tngng on any pat of your by? Is te bng
male or female? Even if te ufolding only re
veals a symbl, tat symbl c ea male
or female energy. Tst your impressions.
Begin to carry on a conversaton in your
mid wit this being. Ask it it name. What
i it pu? Why i it aoud you? How L
you come to recognze it more consciously
in te future?
Don't force the answers. Let them come
naturaly. Let this bing comuncate about
itelf to you, tel you why it i working with
you and what it wi
l
l help you accomplish in
the future. Ask your guide how bst to call
upon it in te future.
Don't worry that you might b imagin
ing it all and tat it may all a prouct of the
mind and not a reality. You would not be
able to imagine it at all if ther wasn't some
thng real abut it.
Now bring the conversation to a close.
Ask your guide for something tat you can
u t ver it rat Ute smtng cm
ing up i you life that you need to b awa
Z4 [HtoMmWmkutb5pntCui4c
of? Is there something important that you
need to know? Ask it for a touch, a tngle or
some kind of physical sensaton at a specific
tme over te next couple days. Make it a rea
sonable rquet, one tat is easily ful ed and
confirmed.
Now thank your guide for the opportu
nity to meet and work with it. As the golden
light folds back up around your guide, send
it off wit your best thoughts and love.
A it withdraws from you garden, mov
ing back dow the path, you sit back dow
upon your rock. You understand that in this
inner sanctuary you can invite all of your
guides into your awareness. This is excit
ing, and you are excted about the opportu
nity of expanding your horizons.
You breathe deeply, relaxing and reliv
ing the conversation in your mind. As you
do, te garden begins to fade. You find your
self sittng in your home, comfortable and
peaceful, remembering all that you have ex
perenced. Slowly and genty open your eyes,
aware for perhaps the first tme that there is
life and enegy on m dimesion around you.
.At tis point it i go to rcord you ex
perience with your guide. Write down all
tat you saw, felt or learned. This will help
8cinninAycbcmtbc5pintua/Rmm j Z5
you in goudig you energe into the phys
k,and it will help you in remebring your
individual guides.
Also ror ay ne imprsion you may
have about this spirit guide. Sometmes in
sight into our spirit guide's energy comes to
us when we are i the recording process. We
understand more fully some of the informa
tion passed on to us during te encounter.
7. Fully center and ground yourself back
into the physical. As discussed earlier, this
can be accomplished by eatng something
or some kind of physical actvity.
One of the most effectve ways of recen
tering and grounding ourselves is through
the use of the Middle Pillar exercise. It also
helps u assimilate and integrate the new en
ergy we reeive whe we contacte the spirt
realm. It helps us to become accimated to it
so tat we remain balanced and gow stong
er in our ability to comune wit the spirit
realm.
Testing and Developing Rapport
As you begin to initiate greater contact
with your spirit guides it is important to do
some testing to veriy that the contact is not
just uncontrolled fancy or wishful thinking.
~Z6 [ HmMcdWmkuitb5pintCui4c
Ti testing can be done in a wy that helps
develop a greater working rapport:
I. Ask for specifc messages for yourself.
This should be information that you cn use.
It should also b applicable within a reason
ably short tme. In this way the information
can be verified and confirmed more easily,
ad we Letblish tst mor qucly We
I encounter a new spirit guide I ask for in
foraton tat can b verifed within a week
to IUdays. 1, of coure, wil vary accord
ing t the individua purps and functon of
tat guide within my life.
For exmple, a guide who uworkng wit
me on busines and fnance may b requet
ed to provide informaton or a new oppor
tunty tat can be verifed witin a spefied
. period of time. If it does not occur, re-eval
uaton i important. Maybe te tme frame
was not fair or mayb the guide was not legt
imate. Test several times. Don't draw con
clusions from one tme only. Not everything
in te physical can b detrmined, contolle
or diected by those in spirit-nor should it
b.
Z.Ak for mes ge fr fend. >if tey
ba out. T W help you deelop tst
8gnmAycmtbe5pma/Rm/m j ZZ
j
.Ask for favors from your guides. Make
sue tey are reasonable requests. Asking to
have te gude help you win the lottery is
not a reasonable request. They are to assist
us in changing our own lives. They are not
to do it for us.
A good favor to ask of your guides is to
find you paking place. Tis works well. VI
ualize te area you wish to park, close your
eyes and ask your guides to reserve you a
space eiter exactly there or right near there.
I rarely have to search for parking spaces.
Usually the only times I do is when I forget
to ask for that favor.
Ask for teir assistnc duing tmes of
traniton. Remembr, thoug, that they are
wl g to help but cannot do it m for you. T
can be anyting from helping to smooth out
probles to eltg posibilites of hasle.
Ask for your guides to send you dreams
that will help you work wit tem more fly.
Some guides will work specifically through
da ad ca help you in leag to contol
your dreams.
Ask your guides to place things in your
path for you. This can be opportunites or
certain kinds of people. Remember they can
help us to open doors, but we have to walk
through them.
Z8 ] HmMmWmkutb5pntCui4c
5. Ta a oc on w wt you gd.
A nge, tug metton, a tme in whc
you a ging t take a wa, ad ask you
gde t cme along. Cr y on mentl cnve
ston wt you guide durng t wa Us
te wa a a for of inpiratonl metton.
4
MEDIUS A
CHNELS
M
ediuship and channelg is more
than just a moder day phenom
enon. Communication wit spir
its, angels and even the deceased has been
around as long as humanity. In the ancient
world the Oracles of Delphi are probably
the most famous. O the slopes of Mount
Pus was a long dep casm i the ro.
A vapr issued fom the chasm. A temple to
Apollo, te go of prophec wa erct her.
A priestess called the Pythi would sit upn
a tpod over te seat of the fme. Ater some
tie the fumes would induce a trance-like
conditon and she would spe i phras tt
were coniderd divinely inspire. Qetons
were anwered and propheces uttered from
this orace one day per month.
Eve H te Wet word whe fnda
mettCt mqc t cnde such
acvte as evl, sptl refec foud
79
80 [ HmMmWmkuitb5pintCui4c
in support of it. The Biblical Wtch of Endor
comue wit te spit ra for King Sul
and even Jeus convered wt Moses and Ei
jah before te aposte Peter, James and John
(Matthew 17: 1-8). These are merely two of
many such references.
In the moder world we have seen a
growth and rebirth in this communicaton
process. In 1843 a near-illiterate by the name
of Andrew Jackson Davis drew attenton to
te spirit realm trough mability to se into
it and u kowledge frm it to cue diseas.
He bcme know as te Poughkeepsie Ser.
Te Fox sisters (Kate and Margaret) are
considered the frst spiritualist mediums in
te United Stt. U18 tey hear rapping
alleged to be comunicatons from spiritual
beings. Using informaton from these rap
pings, te girls discovered that a former oc
cpant of their house had been muded.
Atough psychic researchers speculate tat
tey dw poltergeist actvty bcu of teir
age, teir activities created a wave of inter
est in spiritualism.
The birth of modern spiritualism in te
mid-180would lead to the iuence of such
famous fgures such as Arthur Ford after
te U of the century. Arthur Ford was a
Philadelphia medium who, through his se-
Mc4iumsamCnnc/s j 8I
ances, allegedly made contact with te dead
son of Bishop James A. P. He helpe etb
lish te Spiritual Fronters Fellowship which
at one tme basted membership of leaders
from every major faith.
One of the most famous and most iu
ental mediu of moder tmes was Edgar
Cayce. A deeply religious man from Hop
kinsville, Kentucky, as a child he spoke wit
an angel and even saw visions of his dead
grandfather. Through tance, he teate over
30,00 patents. He provided accurate read:.
ings on health, personal and social matters
and even gave long-range predictons of geo
logical canges and world event. A famil
iarity with Edgar Cayce spread, so did the
possibility of spirit communicaton.
The mediums and oracles of the past are
now te channelers of the present. These in
clude J. Z. Knight and her communication
wit a O,year old dte entty called
Ramtha. It also incudes such figures as Jane
Robrt who canneled Sth and Jac Pusel
and his communicaton wit te bing kow
as Lazaris. These are but a few.
S what is mediumship and canneling?
To the modern spiritualist, a medium is de
fined as one "whose organism is sensitve to
te vibratons of the spirit world and tough
82 ] HtoMcdWmkuitb5piritCui4c
whose instumentality, intelligences in that
world are able to convey messages and pro
duce phenomena."* While channeling also
encompasses this definition it has come to
imply muc more, for mediMhip has come
to be associated with communication with
discarnate individuals and the proving of
the survival of te personality after deat.
Channeling also involves a sensitvity to
the spirit realm, but it has become a catch
all term for most forms and phenomena of
the psychic and creative realms of life. A
person who has ceatve inspiraton says they
channeled it from some source (often inde
finable). A actor channels his/her character.
When Hal Holbrook portays Mark Twain,
he could b considered a canneler by many
people, although to many he i simply a gift
ed interpreter. This demonstrates the catch
al aspect the term "channel" has acquired.
Hopefully, by the end of this chapter, you
w have a ter idea of cha eling and tance.
One who is intuitve is channeling per
ceptons fom te higher self or soul. Oe who
discove a new for of heang, a new tougt,
a new percepton, a soluton to a problem or
a new inventon can b considered channel-
Anon., Te Spiritulist Mnul. (Cse: Natonalst bgum-
alst Aston mCuce, 198), g.M.
Mc4iumsan4Cbannc/s j 83
ing. The channeling can be an actual spirit
guide contact or it can be an image of a spirit
guide contact from your own intuiton and
Higher Sl. The diffculty arises in defining
te souce of te ee mtr ad prov
ing it legtmac
Most literature teaches u that there are
levels and dimensions of reality beyond the
physical. Utis is tue, it should also be pos
sible to conect wit them. Mediuship and
channeling are forms of extra-dimensional
comunicaton. Wheter tis is done troug
telepaty (altough some believe tat telepa
thy only applies to two embodied persons),
intuiton, tance or any of a variety of met
ods for altering consciousness is irrelevant.
It is the message, the communication which
wdetermine the worth of the chaneling.
It is the accuracy of the informaton which
provides te te evidence of te phenomena.
Many blieve tat the mesages only ap
peal to tose who are discontent and unce
atve in their own lives. Sme of these
comunicatons ae notng more tan ept
plattudes for such individuals. Some chan
nelers and mediums use te stuff of ficton
and wishful thinking to draw attention to
themselves. They are takng material advan
tage of t "moder spiritual band wagon."
m I HmMm&WwkmGuie
May who were lucky to get any atnton
now use pseudo-accent and proclaim elab
orate, unprovable sources for teir channel
ig material-all wit great success.
Many channeler incoretly blieve they
are in tue contact wt a partcular being or
master. For example, a pron who channels
Jeus may not ty b channelng Jesus. T
may only b what he or she is capable of un
derstnding tat energy to b. It is as close as
he or she Lget to deg it. isn't wng
in and of itself, but it is misleading. It indi
cates the need for a great deal of spiritual
knowledge and maturity before ever plac
ing yourself in a positon of channeling and
counseling for others.
Does tat mean we should disregard all
aspect of spirit contact and chaneling? No.
There are tose who demonstate stong evi
dence of te more ethereal realms by teir
communicaton. This includes contact wit
the deceased, communicaton with masters
and teachers, contact wit te angelic and
te nate realm and even connectons wit
exta-terrestial life. The dificult lies in
detrg te true from te false, te real
fom the illusionary.
Mc4iumsan4Cbannc/s j 85
Tis i a very powerfl and magical tme
to be living. It is a time of greater stess and
energy. It is a tme of greater knowledge and
awarenes of the mystcal aspect of life. Be
caue of this, greater discminaton and care
in te development process is even more im
portant.
Wt te geatr accs ibiity of kowlege
tere has ben a temendous influx of teach
ers in the metaphysical and psychic fields,
many of whom do not have the appropriate
bacground and scooling. Many have failed
to learn how to independently test what
they themselves were taught. The process
of "becoming'' i tme consuming, and many
people do not wish to put forth the tme and
energy necessary for true knowledge and
discerent. Many do not wish to take on
that part of the responsibility.
There are quick ways of rending the veil
to higer percepton and levels of conscous
nes, along wt opeing to dOcontct wit
oter entities. However, i te wires cannot
carry the load the current will become dis
torted, burnt out or misinterpreted. Chan
neling is very popular today, and tere are
indivduals tacing how to do for of tace
channeling in weekend or week-long semi
nars. This can be dangerous, especally i the
86 [HmMmSWmwb5pntCuHc
eeg of te idivdul hnot be n proply
cean, ceaed, stngtene prpar.
Often tose wit jt a litte knowledge
feel tey are constantly in contol when in
reality tey are not. Even if the techniques
have been learned in previous lives (which
many channelers cedit for their facility at
te process), it stll requires proper training
to reanimate them in a bnefical manner.
Regardless of the degree of iitaton a soul
may have gone through in the past-ven if
i te pst te sul had ba mt-t would
stll have to reconquer te lower and reedu
cate the higher self and exand it by renewe
efort Even te Mstr Jeu had t go tug
tis process.
For tue channeling to occur in the most
bnefical manner, tere must be individual
preparaton and pucaton. Tis incude a
greater, in-depth knowledge of te spirtual
scences. Surface and superficial techniques
and learg will not maintain you for long.
Attemptng to do so will result in a break
dow of your energy at some point-phys
ically emotonally, mently or spiritually.
Te key i understanding te functon of
our etheric body, one of the subtle bodies
mentoned Hchapter one. The etherc body
i te densest of te non-physical bodies. It
Mc4iumsan4Cbannc/s j 8Z
vitalizes, energizes and protects the physical
vehicle. It seres to ground te conscouness
into physical life. It also filters out the more
subtle energies and dimensions of life so
that we are not overly distracted. Our pri
mary focus is to be in the physical. It is this
band of energy which is uually frt detected
by someone working to se the auric field.
The eteric forms around the physical
body anytme between birth and pubrty,
mot oftn bte te ages of fou and eigt.
Unt te eterc by for entrely te astal
plane (one of te more subtle dimensions
that integrate with the physical) plays upon
us and i recognized more fully. It is not fl
tered out. For this reason, many of the so
c e iag playmate of young cildren
are not really so imaginary. They are beings
and' entties of that plane.
Once te eteric i formed much of the
subte plays of energy are filtered from te
conscous mind, although te subconsciou
wilstlb able to pceive tem. A we gow
and mature we can work to reopen our con
scous awareness of those subtle realms. To
do so we mut lea to extend te conou
ness out tough the etheric to the realms
beyond.
88 j HtoMcctWmkuitb5piritCui4c
Lying between the etheric and the astal
i a thin band of energy sometmes referred
to as the atomic shield. 1is like a thin layer
of atoms tat filtrs out te stnger astal en
erges from physicl conscousness. These are
te stongest feeling and emoton that could
play upon us and affect us.
When we begin active development, we
must loosen this shield. We must stretch it
for greater flexibility. This will enable us to
extend ou conscousness to te astal dimen
sion and bond. This sttchng must b done
carefully. It i comparable to the warming
up bfore any stenuous exercse. It W help
prevent injury. If we were wishing to com
pete in gymnastcs, we would go through a
very legty peio of daiy taining and work
to develop fexibility and stength before
we ever attempted anything too inticate.
Using improper techniques of develop-
. ment can create problems in your energy
field. All of the following can make you
more susceptble to tears and holes in your
etheric energy field:
Using drugs
Openng to tance too soon
Lack of concentated, prolonged effort
Lack of knowledge
Me4mmawO ] 89
Te inability to contol you eegies
Not tang car of aaspct of yotr
healt
Lack of exercse and fesh m
Poor diet
Negatve habits
Contnued stress, upheavals, worries
and emotonal/mental traumas
Oce tat atomic shied i ijured it i di
fcult to stop infuence from outide energe
ut it i corrected. 1may require closing
dow and shutting off all occult or meta
physical actvites for a prolonged period.
Many of the more famous individuals
who opened to trance and the subte ralms
through quick methods are just now bgn
ning to demonstate problems in their lives.
Tee incude phyicl helt problem, eo
tional and mental imbalances, etc. Initially
they may have opened to some very high,
positve energie and enttes. Because of te
ma er in whic te opned (a teang i te
shield), however, over tme oter entte and
energies were able to play upon them more
actively The individuals were not able to
guard agast te outide intsion 24 hous
a day altoug dis what was and is nece
sary when the energy feld has been tor.
90 [ HmMmWmkuitb5pintCui4c
TheEthedcby
(Im etheAo ReHI
The Atomi Shield within
the Hua Energy Field
Te atomic shield Ua tin band of energ sparatng
t etrc astal bie. It gounds t cnsous
Wt physical lif while flting out th mre subte
dimnsions of life. As we bgin to develop, we must
le t sttch and expand tat atomic shield Mthat
we Cexted our consiousness out tugh it wit
out taring it. This cats a fully conscous union
wit ts subte dimensions of M.Pp mitton,
cncntton, exeris, feh air, spirtal knowl
eg, and gnerl helth all strgten and facilitt
our abilit t do msucsflly.
MimsamO d ] 91
Te Way a Weakened and Unbaanced
Aua may Appea
An aura (energy field) tht is weakened and unbal
ance is more suseptble to tearing. This leaves a
hole mte feld which is drainng to our overall en
er and enable outside enries an enttis t play
upn us more dynamically. Suc an aura may ap
pr to lok like tis.
92 j H mMmWmkutb5prtCu4c
Wt the aid of the exercises in this book
you w inceas you awaees of te subte
energes and enttes of lfe. You wl stengt
en your own energy feld so that your at
tunement to them will occur in a safe and
an increasingly conscious manner. Don't be
in a hurry. Each exercse i designed to assist
you ad to bing rut. Wtin sveal wek
you will begin to experience more fully the
play of subtle live within your physical life.
You wll be on your way to being more than
a mere medium or channel. You will be on
your way to becoming a Meitor, one who
cn act cniouly beteen a great souce of
light, love and power and tose who need it.
Te Trth About Trance
Trance is often considered the epitome
of working wit spirit contact. It is consid
ered the ideal way to link the physical and
non-physicl. Trance i used to comunicate
with the deceased and with other enttes for
inspiraton and knowledge. It is an altered
state of consciousness. Probably the most
famous practtoner of suc tance work was
Edgar Cayce.
"A tance channel is simply a person
who has developed the ability to set aside
one level of conscouness and allow anoter
Mc4iumsan4Cbannc/s j 93
level of cnsousneto come troug."* T,
of curse, could be anoter level of concous
ness within yourself or another conscious
ness outside of yourself. What few realize,
though, is that there are different kinds of
trance and varying degrees of it. All must
be prepared for and developed.
There is the occasional demonstaton of
spontaneous ability for trance such as in the
case of Edgar Cayce. This is the excepton,
however, rather than the rule. Therefore we
should be wary of indviduals who proclai
such spontaneous abilty as te result of past
life preparation, as a specal gift of God, as
simply an uepected mysterious occur ence
of te present, as the result of a major trauma
within life or even as the result of an injury.
All of these indicate there is very likely a rip
or hole in the aura.
There are two kinds of tance. The first
is mediumistc tance. This kind of tance
usualy taes one of two fors of expression.
In one of them, the individual's ego with
draws from the physical body, turng it
over to a spirit guide or spirt bing to com
municate through. Memory is often limited
or non-existent. Uthe second form te indi-
Ke Ryern, Spirit Cmmunitin. (ew York: bM
B k, 1989), g..
94 ] HmMcctWmkutb5pntCu4c
vidual becomes extemely passive and recep
tve as in the first form, but it doesn't with
draw entirely from the physical body. This
receptve conditon enables te spirit to over
shadow and override te personalty and ego
of the individual. Bot forms of mediumistc
tance are passive conditions. They are not
actve powers.
The second kind can be called shamanic
trance. It is te basis of the vision quest or
the shamanic jourey. In this form of tance
te individual's ego witdraw fom te phys
icl body while leaving it protected. The soul
ten explores other dimensions, communi
cates frsthand with spirit guides and enti
tes, and then returns with the informaton
in mmeory and conousnes. UUfor
tere is control. It i more actve.
Aaltered state of conscousness, includ
ing tance, are most easily developed troug
te use of guided imagery meditatons and
visualizatons. These serve to build a bridge
between the physical world and the more
ethereal realms. They help us learn to con
tol the mind stuff, what in yoga is termed
te citta. By stilling and focusing the mind
wit images you can bcome more aware of
te inner realms and c more easily develop
a conscous interacton with them.
Mc4iumsan4Cbannc/s j 95
Most occult techniques for spirit contact
are siple. Tey depend upon effectve med
ittve abilites that Lbe developed by any
one. These techniques are based upon three
fundamental abilites that must be devel
oped: visualization, concentation and cre
atve imaginaton. These lead to higher fors
of inspiraton and a fully conscous, intuitve
percepton of the spirit realm.
Viitin is te ability to ceate a men
tal piOad hold it steadily wt te mO
It should be as life-like as tings within the
physical. A simple exercise is to visualize an
orage, cealy seeing it shap, size and color.
Feel the skin on it as you press your fingers
into it to peel it. Notce te fragrance as te
juice squirts out. Then create an image of its
taste.
Cnctatin ute at of holding an image
within your md without the mind waver
ing or wandering. We should develop the
ability to concentate our focus to hold an
image to the exclusion of all others. Practice
closing your eyes and countng to ten slowly.
Focus exclusively on each number untl the
next is sounded. you find your mind wan
deg or have such tought as "Oh, this isn't
so difficult," then your concentaton needs
work. You should be able to count slowly to
96 [ H mMmWmkutb5prtCu4c
100 with litte or no distacton. (If you are
part of a meditation group, alternate indi
viduals countng to 10 or 20 as a preliminary
exercise at each meeting. Do not cout in a
regular rhythm or speed that can be antc
patd. Ts force greater cncentaton.)
Te dabilit i cetve imginatn. T
enables te mind to create images and scenes
a at wit te puose of ou metton.
Tese ceated images should be in three-di
mensional form. They are like a highly con
centated daydream or actual dream in which
you become completely absorbd within the
framework of the scenes, losing awareness
of the ordinary world around you. This cre
atve imaginaton, or imaginative cogniton,
is the key to opening the doors to spiritual
energies and beings.
How do we tel i what we are experienc
ing i a refecton of our creatve imaginaton
or an actual spirit contact? When beginning
wit meditatonal exercises, we obsere our
selves experiencng a partcular situaton or
we imagine how it would be exprienced. U
a tue shamanic jouney or shamanic tance,
we are actually within it. We feel and expe
rience it all first hand, and it will not neces
sariy follow a prescribd patter.
Mc4umsamCmnnc/s j 9Z
The su leas to permeate ideas, images
and symbols in meditation to gain entrance
into the soul-spiritual realm. As we develop
the abiity to assume a union with our med
itaton symbols, we begin making tansitons
from the pictures to their supersensible ori
gins. We are moving from a passive aware
ness to a conscous interacton when our work
and exercises begin to take this form.
We open the doors through the imagina
tion. Then we bgn to explore trough inspi
raton. Tis opens ourelves to direct spirtual
perceptions themselves rather than percep
tions of images tat must b tanlated.
As you work with the exercises in this
book, you will encounter varying degrees
of tance and altered states of consciousness.
A light trance state is a generally relaxed state
of being. When we are relaxed we are more
open to non-physical infuences. The breat
ing should be gentle and easy as if you are
going to sleep. It is important though that
consciousness be maintained. Relaxed alert
ness is the key. This is all that is necessary
to develop contact with the spirit realm.
In deeper levels of trance the individual
can become unconscious to the surround
ings. Umany ways t i like going to sleep,
only witout te snoring. (In tis bok we
98 [ HmMmWmkwb5pntCuHc
will only b dealing with methods for con
scouly contolled tance stts.) It i always
more bneficial to develop and contol our
faculte tan to simply sit, waitng t b used
as an instument. Consciously controlled
spirit contact involves taking your develop
ment i hand.
5
TCHIQUES FOR
SPIR MDITORSHP
R
ather than big a mere medium or
channel, we should strive to be a
mitor. A mediator is one who has
te ability to act conscously betwen a great
source of light, love and power and those
who nee it. Tindivdual w always know
wit whom he/ she is in contact. There will
always be awareness of what te nature of
mmes ge i, whom it i for ad how bt to
convey it Sas not t inadvertenty infuence
or intude upon the free will of te recpient.
A mediator knows exactly the source of
all mesage and i capable of phrasing them
in a manner to which that the individual
wbe able to relate. Because of stongly de
veloped mental and intuitve cpabilite the
mediator will also know how the recipient
will probably respond to the message. The
meiator i able to tet ad ver inforaton
and messages because of a stong ad deep
9
I0 j Hm mMmWkmtb5pntCui4cs
educaton in all of the spiritual scences and
bcause of contol over all of his/ her ener
ges. One who is serving as a mediator does
not have to be perfect in all of these things
but should be stiving for them.
A mediator should have control over all
perceptions and sensibilities on all dimen
sions. Te te meiatr should b able t 0
hs/her prceptveess on and off at w .T
for of positve, contolled intuition and soul
impres'sion should only be used consciously
at the right tme, in the prper manner and
degree for the correct individual. There are
great karmic responsibilites and repercus
sions in mediatorship.
Unfortunately, many who establish spirit
contact assume that they are ready to sere
as mediators for others. True mediatorship
cn never b fly developd i we bg work
ing with the public or the outside world too
soon. Your contact wit the spirit realm will
change your energy levels. These energies
ned t buld up in orde to tute old con
ditons to higer perceptons. Working with
te public too soon will dissipate te energy
tat would oterse have ben used to ta
mute your lower aspects into higher fors of
percepton.
Tnbnqc}5prtMmmmp j l0l
It i important to understand that being
able to contact and communicate with your
spirit guides does not make you a mediator.
It requies great training and skill, not only
in the spiritual scences but in such areas as
human bhavior, counseling, etc. Not every
one should b a meiator, but we acan bne
fit by communication with the spirit realm
in te form of inceased inspiraton, higher
teaching and healings.
There is a misconcepton about the psy
chic world and te path to higher spiritualit
toay Mny asue tat i tey are not work
ing actvely in te fed tey cnnot b makng
progres. They fel tat i tey are not deon
statng psycic abilit they are not growng.
We must b careful about having a desire or
need to b out front, displaying our abilites.
It i not te demontaton of psycic abil
ity higher intuiton or type of spirit contact
that unfolds our potential. It doesn' t even
refect it. Our potential and the refecton of
it Lb bin te metng of our daily m
and obligaton in a ceatve ma er tat pr
pels us along our individual paths.
The purpose of contact with the spirit
realm is not psychic power, but expanded
perceptons. It is te development of te abil
ity to look beyond physical limitations and
l02 j HmmMcctWkmtb5pntCu4cs
lea te ceatve possibilites that exst with
in tem while at the same time transcending
them. It is to help u rediscover the wonder,
awe and power of the divine universe and
how it lives within us.
Mediatorship Exercises
Te following exercises will help you to
attain te desired goal of being a mediator:
Sitting for Development-
Group sittings and meditations can be
wonderful ways to initiate spirit contact. It
is usually best to begin your awakening to
te spirit realm in a group situation. Like
mnded people, coming together for a com
mon purpose, will generate energy that i
stonger and more vibrant as well as facli
tate spiiit contact. It also enables the indi
vidul membrs to bcome comfortable wth
spirit contact. Old deep fears and supersti
ton are less likely to intude or distort your
impressions.
It is good to have at least one member of
the group who is knowledgeable and has
spirit perception. This person will help to
control and direct the process, preventing
premature tance and unforeseen problems.
Tmniq}tMmmmq [ I03
1. Plan on te sittng to occ once a wek,
at te same tme and preferably at te same
place. This let you spirit guides know when
and where to be present. Each gatering or
sittng should b at least one hou. Te sittngs
should last for a cyce of at least tre monts.
2. Be prepared to use any aids necessary
to keep the energy stong and vibrant in the
area of the sitting. This can include the use
of incense, candles, music and song. Some
groups will gather in a room in which a red
light is used to help keep the energy strong.
3. Prior to arriving for the sitting, refrain
from eatng for at least an hour (preferably
tre hours). H the by i working on diges
ton, it i les lely to attune t te more sub
te energie. Taking a detoxg bt (see
chapter to for detils) i also of help. Deter
mie aed of tmd infor mmemb
ahead of tmef the sed idea, thought or
image tat te group wfous on that night.
4. H the group i small enough, sit aroud
a table. For larger groups, arrange the chairs
in a cce. Any socalizing bfore the actual
sittg shoud be done in a room oter d
the sitting room. Tis prevent the energies
l0 jHtoMcctWkutb5pntCu4cs
fom bing disturbd. Te group should enter
into the room at the same tme. Stragglers
are disruptve to te balanced energy and can
hinder or delay spirit contact.
The sitting room should be prepared be
fore anyone arrives by being cleaned and
by having incense already lit and burning.
Once the group has been established and
has started sitting together, new members
should not be permitted. It takes time to es
tblish group harony. Once the group has
sat together several te, the threads of tis
harony are sown. New membrs can ceate
an unraveling and delay the process.
5. Oce everyone hte his or her place
(it should be the same each tme), have the
evenings leader make some consistent ges
ture to let the group know that it is tme to
sette in and prepare for a shift in conscious
ness. 1may be a act as simple as te ligt
ing of cndles or te tg on of a red light.
.Begin the sitting by joining hands and
rectng a prayer, affraton, invocaton, etc.
This can be performed as a group or eac
individual may take a t leading it. 'adi
tonally, some groups will sing a song or two
to raise the energy.
Tmnqc}5pmtMmmmp [ l05
7.At this point, perform-as a group
the Middle Pillar Exercse or te Mystc Mar
riage. (he Mystc Marriage can be effectve
at te bgn g of te sittng while the Mid
dle Pillar Exercse is an efectve closing.) Te
designated leader for the evening should di
rect it. At te conclusion of te exercise, te
leader can direct the group's attenton to the
seed thought or image for te evening. Sme
ting geeal, suc as "jy'' or a symbl, can b
used. Sme brief comment upon it, no more
than 3seconds or so, can also b given.
8. As the group sits meditating upon te
night's purpose, general relaxaton or a light
trance will ensue. Pay attenton to what is
experienced. Do you notce any lights or
tg in te rom? These are ofte cled
spirit lights. Do you feel any tnglings, pres
sures or changes in temperature? Mentally
make note of what is experienced. If it con
tinues, do some mental questoning as de
scribed earlier.
Anyone who feels so impelled should
verbalize what comes to mind concerning
the evening's focus or what is being experi
enced. Don't worry that what is said may
sound foolish. As you communicate what
10 ] HwmMmWkmtb5pntCui4c
you are impressed with, te lines of com
municaton Wopen wider.
I ofte hear individuls menton tat they
se or fel sometng, but do not kow what
it mea. Peple mut uderstnd tat if tey
could not uderstand or relat to it in some
way it would not b coming to tem. In such
cases, have the person describe what he or
she bor feels. Te verbal decpton alone
Wbegin te clarificaton process. It is not
unusual for a light to click on even before
te descipton is completed. We must first
open te lines of commuicaton-then we
can go about interpretng tem.
9. Do not worry about the source of te
comuicaton at tis point. Wth tme this
W cari itelf. Don't place to many exc
tatons on te sittng or te comunicatons.
Spak what you are ispired to speak. Do not
b upset if you have nothing to say. Be con
siderate and allow other the opportunit to
share. The lines of communication open at
different rates for different people, but they
will open for all if they persist.
10. Before long, the guides for those in
te group will begin to crystallize. Witin
four to si weeks each member wbegin to
Tnquc5pntMc4mmp j l0Z
recg at leat one guide. A the goup cn
tnue, Uw exad Sme guide may only
come in for an evening. Some may come into
the goup to pass on one partclar message.
Keep in mind that you may get informaton
about your own spirit guide from someone
el in te goup, just as you my b impresd
wit informaton about anoter's guide.
II.Occasionally intoduce songs to keep
the energy of te group i harmony and at
a higher level. At te end, offer a prayer or
an exression of thanks to those guides, rec
oged and ueoged, for teir prence.
Then as a group, perfor the Middle Pillar
Exercse as a formal closing to reground and
balance all members of te group.
IZ. The group should leave te sittng
1 vvm Lvgmer.- Having snacks available at
the end i a very effectve way of further en
suring grounding.
Do not enter into sittngs with precon
ceived notons. Keep your aspirations high.
Don't ask to many quetons. Don't let spirit
rule your reason. Define and descibe fully
what you meprecng bfore you attept
to interpret it.
IM j HwmMmWmmm5ptGuie
cUu in dmes g bg. m
sm you make you own decsion, and do
not ty to consult with spirit on all tings.
Do not b concered with perios in which
noting seem to ocur. Part of te process
of sittng for development involve the rais
ing of te energy of te entre goup to facl
itate spirit communicaton.
Kep ror of all you cmuictons.
Later that evening, when you are at home,
min your spirt guide jou. T cn even
b done as a group as a post-sittng actvity.
Tis will help you cystallize messages and
oftn brng frther insigt to te spirit com
municatons and impresions.
Wt tme, the group cn bring it atten
ton to spcc problem and concer. Bgn
slowly. Do not force the commuicton. Let
it fow natrally Pesistece brngs rult.
Inspiatonal ad Automatic Wrtg-
If you prefer not to work with a group,
using inspirational or automatic writng is
one of the easiet methods for development.
U more distant tmes, there were two pre
dominant tools to assist with this-the Ouija
brd and the planchette.
Te Oij bard is a fat bad upon whic
are letters, numbers and the words "yes"
Tnqc}5pntMmmmp j l09
and "no." Although today it is often teated
as more of a game, it is a tool that many have
ue in te pat. Te fnger are placed lighty
upon it plancette (a pointng device whch
glides over te board) and a quton i aske
of the spirit realm. Wile concentatng upon
it, spirit is supposed to start te planchette
moving, pausing over various letters to spell
out messages.
It i not a tool that I recommend for open
ing to spirit comunicaton. It has an energy
that draws lower entte to it. Tese enttes
Lcate prble. We not in Mit should
b coverd and put away It sere as an opn
door, especally to discarnates and to earth
bound souls. (Refer to chapter nine. )
The tue plancette was designed to b a
tool specifically for automatc writing. The
individual would place his or her hand fat
upon the heart shapd device, with the pen
cil btween the frst two fngers. The person
would then use an altered state that would
allow a spirit entty to move the planchette
abut on te paper, writng out specfic me
sage. The spirit entty superimpose it W
over te normal functons of your hand to
spell out a communicaton.
You do not nee te devce t opn you
ability for ipiratonl or automtc wrtng:
l l0 j H mMcdWkutb5pntCu4cs
I. Set a definite time to spend on these
efort. Th is most efectve when perfored
at the same time each day.
2. Sit comfortably with pen in hand and
notebook ready. Plan on giving yourself a
half hour for this on a regular basis.
3. Begin with a prayer and an intent. You
may even wish to set te atosphere wit in
cense or fragrance and cndle light. Perform
a progressive relaxaton. Perform the Mys
tc Marriage. Ofer a prayer for guidance and
protection, then mentally invite any of your
spirit guides to enter.
4. As you relax, pay attenton to what you
feel. Initially remain passive and quiet. Med
itate and focus upon recognizing the touch
of spirit. When you are relaxed, mentally cal
out and invite a spt guide to draw co. Pay
attenton to what you experience. Do you
sene anythng? A color? A sund? Any pre
sure or tnglng? Is tere any change in tem
peratre? Write dow any impression you
get, no matter how sligt or semngly inig
nicant. (emembr that you are leag to
recog te approac of spirit, and it won't
necessarily be stong in the bginning.)
Tnbnquc}5prtMc4mtp j lll
5. This step is sometmes difficult for
some individuals, but it is very effectve for
opening the lines of communication. After
receiving your first impression, contnue to
sit with pencil in hand, resting them upon
the paper. Keep your eyes closed and begin
a conversation wit te guide who has ap
proaced you. Don't worry that you may b
imagining it all. Remember we work with
te spit ralm throug the imaginatve fac
ultes to build up to conscous percepton.
Ask te guide questons and write the
answers down on the paper as you receive
them. Do not open the eyes to do this, and
don't worry about whether the writing is
scibbled. Keeping the eyes closed prevent
outide distractions and helps you to main
tain the altered state. After some tme the
abty t rr te cnveton wit deye
opn wll develop. Begin with such ques
tons as:
Would you touch me again? (You can
also designate te spot you wish to b
touced. 1W help you distnguish
th gde fom oters.)
Are you male or female?
Are you aroud me often?
We I mor ley t ro you?
II2 j HmMmWkutb5pntCui4c
What purpose do you serve in my life?
Uwhat area of my lfe W you b more
prominent?
What is your name?
Is there a partcular color, soud or fra
grance that will draw you closer?
Can you show me, in my mind's eye,
what you may lok like? (Don't b dis
couaged i t dos not ocr initally.
Persist and it wl. When it does occur,
you my wsh to t ad sketc it i your
joual.)
Uter anyting spcc I ned t know
at the moment?
How can I help assist our attunement?
Are there any other messages that you
have for me?
.Write what comes to mind. Keep writ
ing. Don't worry tat te thoughts may be
disconnected. Don't worry about it gram
mar or stucture. Initially you are just set
tng up the energy of receptveness to the
inspiraton of spirit. Allow your tought to
fow in response to te questions and write
them down. Don't ty and dabut them
or analyz tem. Simply record them. At te
end of the half-hour, you can go back and
review tem.
Tenqe f Spt Meiti j 113
7. You ae opening the line of commu
nicaton. First wit you ow intuitve self,
and secondly-and ultmately-with you
spirit gudes. A you persist, you will fnd
tat you wrtngs wbgn to take on a cer
tain distnct personality and fow.
Once the relationship and te line of
contact a established, each guide wil b
gin te communication and end it in a dis
tinct way. When I frt began tis I foud
that te comuicaton wit one of my spirt
guides always ended with te image of a
fowe-oting elabrate, just a simple fow
er. I drew tis, just as I recorded all other
impressions in te session.
8. At te end of te a otte tme, stop ad
perfor a cosing. Ofer a prayer of ta to
tos guides who have draw nea, wheter
you re te or not. Peo te Md
dle Pillar Exercse to goud yourself.
When you move fom inspiratonal to
automatic writing you wl find you hand
bgn g to make squigge ad crces. You
hand wil seem to do what it wants to do.
There wsem to b no felgs in the had
and it will take on a mind of its ow. This
l l4 j HmMmWkutb5pntCui4cs
may contnue for several weeks before any
thing recognizable appears on the paper.
Pesistenc i te key T has gat pote
tal. I have seen individuals who perform
tmendou automtc drawng. The art work
is very inticate and often faster tan te eye
cn follow. One individual often has his eyes
closed during the drawing or may be in
volved in talking and discussing somethng
entrely alien to te face within the picture.
There is much to b leared abut altered
states of conscousness and the creatve fac
ultes we Ltouch witn ourve and with
in oter realm. It is that discovering process
which provides much of the adventure and
wonder ofleag to connect wit the spirit
realm, especally through insprratonal and
automatc writng.
Scrg with the Csta Ba-
Crystals have recently gained tremen
dous popularity as a metaphysical and psy
chic tool for the individual. However, there
has been little exploration in the use of the
more ancent and taditonal crystal ball. The
electical proprtes wtn te ball w stmu
late inner vision (the trd eye). Te crystal
ball is a dynamic tol for scrying in te sprrit
and for opening seership of te spirit realms
Tmmqc}5ptMmmmq [ lI5
of lfe. By leag t cstl gaze we Lopn
ourselves to vision of te spirit realm, to im
age of the future and even tose of te past.
The size of te cystal ball is not as im
portant as your willingness to work with it.
It should be several inches in diameter so
that you will b able to peer into it witout
staiing your eyes. Some individuals pro
fess that a clear quartz crystal ball is much
better for scying tan a ball tat has confg
uratons, planes and oter formatons wit
in it.
I have found it makes no difference. It is
simply a matter of personal choice. I am in
possession of several cystal balls of differ
ing sizes and varying clarity. The one I use
most frequenty is about thee inches in di
ameter and it i milky with several unique
formations.
Every seer uses te cystal ball a little
differnty, but each W follow certin gde
lines in discovering his or her own unique
approach to scying with te crystal ball.
1. The cystal ball is usually kept in a sp
cial placea cabinet, a room, etc. This pre
vents others from handling it and drawing
of it energy or leavng teir ow energy im
print upon it.
II6 j HmMmWmum5pntCu4c
2. A small stand or sturdy table is used
wit te cystal ball.
3. Kep te cystl ball dean. A mild soap
solution is effective and can be used peri
oiclly Te bll should b coved whe
not in use. A black sik scarf is effective for
this. The silk scarf not only protects it from
dust, but it also insulates the ball from out
side energies.
4. The cystal ball should be charged
and energized periodically. A wit any
cystal, settng it outide for 24 hours is
very effectve, especially if it i around the
tme of the full moon.
5. Each crystal gazer must bring hmself
or herself into harony with the ball. Med
itte wt it Simply hold Had pror rhyt
mic breathing is also an effectve way to
gain harony with it. A taditonal metod
involve "making passes" over the ball. Te
scyer impart stength and energy into te
bll b pasng te rgt hand ove ad aud
it while te left hand is believed to impart
sensitveness into te ball. Ayou handle it
you will bgin to feel comfortable. Take sev
eral minutes a day to perform tis.
Tmnqc5ptMc4mtq j llZ
If it is not a clear ball, take tme to exam
ine the various configurations and planes
witn it. You wfind that these wcange
as you work with your cystal ball. Each tme
you scry they will take on different forms.
It is important to be patent and to con
centrate when using a crystal ball. There is
no good or bad time to use the ball, except
according to your belief. Yes, astological
inuences can heighten or lessen the effec
tiveness, but it is not necessary to under
stand these to be able to achieve results.
Take time to make sure you will not be
disturbed. Perfor a relaxaton and even te
mystc marriage. This will further heighten
the cystal ball's ability to awaken your clair
voyance. Use a prayer, affirmaton or other
for of invitaton to your spirit guides.
Have the ball bfore you
.
so that you can
easily gaze into it. It is better i the lights are
dimmed, as the ball can pick up and refect
the light, hindering your vision. Having the
ball restng upon a black cot or bacgound
is also effectve. This will prevent glare and
refecton from the surroundings.
Hold within your mind the question or
perhaps the desire to see your spirit guide.
Using a soft gaze, lok into the bal itelf. Tis
gaze is similar to those tmes when we stare
l l8 j HtoMcdWkutb5pntCui4cs
vaguely off into space. It is not an intense
fo, but a relaxe one. Pay attenton to what
appars. Lnot b discouaged i notng i
tally occurs.
The phenomena seen within the crystal
ball will vary. At first, clouds are often seen.
It is like the cystal is fogging over in spot.
This can be a kind of milkiness or even seen
as clouds driftng across the ball. This is a
positve sign. It is an indication of coming
clarity and vision.
Clouds, colors, 1mages, faces and ten en
tre scenes will eventually come to you as
you work patiently and persistenty with
te cystal ball. Initally, the difficulty arises
in interpretg what is seen. Remembr that
te images and vision within the ball will
b in respone to what you are focsing on in
your mind.
you are tying t attne to a spirit guide,
the color of the clouds may provide a clue
to te gude's energy, purpose and/ or func
ton in your life. The shape and movement
of te cloud c also provide cue. Trst you
impressions.
Sme blieve tat clouds moving upward
are positve, while those moving dowward
witin te ball are negatve. Sme believe
tat clouds moving to the right are indica-
Tnbnquc5prtMc4mtsbp j J
tions of spiritual beings, while clouds mov
ing to the' left indicate this is not a good
time for scrying. This will vary from indi
vidual to individual. Some of the interpre
taton of what you see will be tial and error,
but the more you work with it, the better you
will become.
Contnue this for 15 minutes. Then close
down. Cover the ball and perform some
closing and gounding cermony. The Middle
Pilar Exercse is benefical. Even i nothing
seems to occur, know that the gazing is in
creasingly affectng your clairvoyant ability.
Wt pristec, you e ort wll b rwade.
6
MEETING OUR
GURIAN ANGELS
W
e exist in a living universe. There
is life and energy and an order in
everything around us-whether
it is visible or not.
As humans we have a tendency to walk
around with blinders on. We train ourselves
to recognize only that which is visible, that
which is rational. Maybe it's because we
have such difficulty with physical life that
we don't want to be bothered by the possi
biit of Minvisible lie. Whatever the rason,
we do limit our perceptons. Unfortunately,
that also limits the possibilities .ithin our
rational world.
There is a line of life evolving side-by-side
with huan development. Tey have bdies
of lighter substnce which are often invisible
to our heavier sensibilites, but they embody
the creative intellect and the transmuting
energy of the universe. They are the Angelic
121
IZ j HmMmWkutb5pntCui4cs
Hierarchy, and much of the good we know
in tis world i te result of their work
whether it be te bauty of nature, creative
inspiraton or the wonders we refer to as
miracles.
We do not have to b awar of teir pres
ence to receive their benefits, just as we do
not have to b constantly aware of the air
we breathe. Yet tey are as nourishing to us
and as essental to our lives as that air.
Most people consider angels the stuff of
fction, especially in this age of intellect and
science, but tey have been actve in history
in every age and every race. We can't prove
to everyone's satsfacton the reality of teir
existence, but with increased awareness we
can each begin to experience them in our
ow ways. One of te most profound joys in
life is feeling the comfortng breath of their
wings upon the shoulders. It inspires joy,
love and wonder at the magnifcence of the
universe.
Humans are smug. We like to believe
that we are the highest for of life. It is tue
tat we have a divine spark, but Sdo count
less numbers of other life forms. Many of
te life for exres tat divine spak more
radianty and more consistently tan we do.
It's very likely tat even the lowest angel is
MmnOrCwr4mAnc/s j l23
mor highly evolved tan the uninitate hu
man, especally when we consider te thngs
humans have done to each other and the
planet.
When we were cldren we glowe when
called an angel. Intuitvely we knew tat it
was something specal. O some level we
prbably kew it signifed being enligtened.
An angel i a bing capable of disseminatng
the divine light into m religions and m lives
that are les evolved.
Angels appear in all literature and in all
religions. They have been written about in
story and song, and they can be found in
half the books of the Christan Bible. In the
Book of Psalms (Ps. 91) we read, "He hat
gven h angels crge over te to kep tee
in all thy ways."
There are myriads of entites in ths hier
archy. Tey are called messengers, sons and
daughters of the Divine, spirits, holy ones,
devas, shining ones, nature spirit, seraphi,
chebim, trone, domnatons, vrte, pw
er, prncpaite, agels or siply anges.
Whether we experience their love through
our spirit guides, through nature, through
religon or even directly it should stengten
and encourage us to know that those above
us desire to lift us gently to higher realms.
l24 j HmtoMmWkutb5pntCu4c
The fuctons of angels include praising
and attending to the Divine, protectng the
mdad guiding hwit Te ags
of power, healing, home, nature, art, beauty
and ceaton. Ter e angels for evey aspect
of life, and if nothing else, it should reassure
us that we do not have to do anything alone.
The archangels are the interpreters of the
higher orders and they serve as mediators
between humanity and the divine powers
of the universe. The natre spirits and angels
work for the rhytmic unfoldment of the u
verse through the forces and expressions of
nature, wheter it be assistng a blade of grass
to grow or assistng the movement of the
planets and stars throughout the universe.
Every child knows of guardian angels,
but much about them is misunderstood. We
are all under the watchfulness of a group of
angels who assist us while not doing for us.
A we yea for greater spirtuality and bgin
to work more conscously for it, we wl come
under the guardianship of a single angelic
being. Tis being wl serve as a teacher and
initator through the ordeals that lead to
greater spiritual maturity. In the ancient He
brew tradition, this guardian angel comes
fom a group know a the Maaim, angels
of healing, light and miracles.
MmnOrCmr4mAnds j l25
Our conscousness is broadened by con
sidering the existence of beings unlike us in
physical nature yet one with us in service to
the Divine. It is said that with a child's frst
laughter, an angel is bor. This could b be
cause it i such a simple loving response to
life. A we age, we los tat simplct Weding
to te kow ad te visible ad ext sae
ne , itad of rag te it differce
and possibilities wit each passing second.
The angelic hierarchy show us how to
realize what we are by their example. They
exete ter tsks wit a catve jy ruc
fulnes and color far byond ou ow labors.
There is no drudgery in their work for they
re tat eac tsk hit plac Hte see
of evolvement and glory.
We need to do likewise. We need to raise
our scope, remove our self-imposed blinders
and begin to view the whole picture. The
angels will assist us in this. Al we need do
is ask. These androgenous beings {neither
male nor female, encompassing qualites of
both)from their vantage point and from
their loving and willing interplay with our
conounewtin te rhyts of te word
-an b what we trly m-They see te te
essence of our bing.
l26 j HtoMmWkutb5pntCu4cs
The angels see the steps we need to take
i the tmes ahead and are capable of con
nectng u more quickly to our divine origns.
Awe need do i open our heart and extend
our hands to them. Ten we too can fy upon
te wings of angels.
Te Four Great Archangels
Tere are many assciaton for the great
archangels of the universe. Many people
have ted to define and delineate their indi
vidual responsibilites, but we must keep in
mind tat tere is great overlapping. We may
say that one is for healing and another for
protection, but at that level within te hier
achy they each ca perfor any of the fuc
tons of te others. Tere are simply areas of
grater focus and responsibility for them.
Four of the multtude of archangelic
bings work intmately wit the earth. Tee
fou mRaphael, Michael, Gabriel ad Auriel.
Associated with each of them are one of te
four element of te earth, spc color, one
of the fou directons or quarters of te earth,
tree signs of the zodiac and a variety of en
egies and power. Undertnding tee L
ciations and looking at them in relation to
ourselves can help u determine with which
of them we are more likely to resonate.
MuhnOrGwdmnAnc/s / IZ
Raphael-
Element of air
The easter quarter of the earth
Te spring sason
Te color blue (or blue and gold)
Te astlogical sigs of Lm,Libra,
and Aquarius
Rphael i te hling agel. bing
works to stimulate energies for life and suc
cess. Raphael awakens a sens of crativity
and beauty which stimulate higher mental
faculties. Raphael i the Keper of the Holy
Grail.
Michael-
Element of m
Te souter quarter of the eart
Te auDsason
Te color rd
Te atlogical sig of Arie, L,ad
Sagittarius
Michael i te arhangel of protection and
balance. 1being works to bring patence
and prton ag any pscic iac
or dangers. Michael helps us to tear down
the old and build te new.
l28 / HtoMutW0kutb5pntGumcs
Gabrel-
Element of water
The wester quarter of the eart
Te winter season
The colors of emerald and sea green
Te astlogical sigs of Cancer, Sorio,
and Pisces
Gabriel is the archangel of hope, illumi
nation and love. He guards the sacrd places
of the world and te sacred water of m.He
prvide intutve teacing and illumination
of spiritual duties. Tis include awakeng
witn u a gatr undertanding of drams.
Aurel-
Element of eart
The norter quarter of the earth
Te sM er season
Te color white and all earth tones
The astrlogical sigs of Taurs, Vrrgo,
and Capricor
Auriel is the Archangel of alchemy and
vision. This being is known as the tallest of
te archangels with eyes that can b across
etrt Aue oveIte work of m wh
spirit and works to asist humaty by awak
eng to tem and working in harmony wit
them. Working wit Aurel will ope you to
the fairy kingdoms.
MmnOrCmr4mAncb j l29
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LMMLbLLN 3LMNb
Pm Element Acagel of
Vowel tt Vowel
E Air Raphel
I Frre Michael
L Watr Gabrel
L Eart Aurel
A Eter All four
archngels
Y Fire & Watr Michael &
Gabrel
Eercise to Meet
Oe of the Four Great Arcangels
LC8OuhV8U8t8tm8UwhChOth8
Out tCh_8S Ou t8 mOStu8 tO t8S-
Fr more inforaton on ti I refe you mmy elier b kTe
Scd Po i Your Nam. l .Pau: Uewel yn Publictons, 19)
McmnOrCmr4mAnc/s j l3I
onate wit, you can bgn te proces of open
ing the doors to closer contact and commu
nicaton. You can use simple medtaton tec
niques to facilitate this connection.
Ute tecnique tat follows, we will build
on the previous exercises for spirit contact.
Fist we wilintoduce the ue of sigils (sym
bolic signature for te arcangels). Te sigls
prvide on te net page sigat basd
upon the Golden Dawn technique of tacing
the Hebrw letter of te name on te sybl
of the rose on the rose coss., Tere are many
other ways of forming these sigils.
When we meditte upon them tey srve
as call signals to tose energes that they rep
resent. In ts cse, they serve as call signals
to the archangels.
1. Make sure you will be undisturbed.
2. Light incene or use a fagrance accord
ing to your purpose.
3. Perform rhythic breathng and pro
gressive relaxaton. Remember that the more
relaxed you are the easier it will be to attune
to tese bings.
Ial Regde, T Gdn w.lm.Paul: Uewelly Publc
tos, 198),
p
. Z.
I32 [HwmMmWmwth Sprt Cuw
RAPHAEL GABRIEL
(Blue)
(Gre)
MICAEL AURIEL
(Re) (Wit)
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n
Visualiz and imgn a dor forming bfore you.
Eave into tis dor is te sigl of t arhngel
you W kgt connt wit. tis dor in te
clor apprpiate to t arhnl.
MccnnOurCuar4mAnc/s j l35
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tCh_8C m8. A Ou UO th8 COuU O
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th8Out8twOtU.A th8UOOtOOS8S,Ouu-
MmnOrCwAnds j l3Z
U8tStU dttS8V8tttUS88U. tS
U0tdtWh8gOUtOUgth8w_S
O_8S.
Other Aid to Angelic Contact
NUUUOSSgKOth8_8CCO-
MOUtoc dtOU@d8H@SOd8C
U dtOU_hd8g8MtmU8C8.L88t
Sg8CtS U gUU8S SSOCt8U wd 8Ch
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m8 hOw th8S8 _8CD_St8K8 tO
D88CU_OUt 8.
h8t8 t8 _8SOth8S_LC8twhO
SSStUVUUS wth th8t 88_ tUt8
U_8SOPgUtUSwhOSSStu S%K-
_ OUtS8V8S. h8t8 t8 _8S wOtK_
thtOU_h 8V8t S_. A8Ch mOthgSS8S
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wd th8 _8S O thtgtUCUtSUOO_-
CS_.
l38 j HmMmWkum5pntCuUs
Visul in your anlic mitton, a dor egve
with te astological symbl of the planet and the
arhangelic sigil. bthe door in te color assate
with that planet and sigil. In te abve C%, the dor
would b visualized as gre n and it would hve te
s
bl for t plnt venus an te sigl fr te Arh
angl He. (T crpnenes 8bs upn
t mystl Qbla. Ref t autors prvious b k
on tis subjct.)
Stum)
Anhngl: Tzphlel
Coor: Blk
Jupit(4)
Anhangel: Tzkiel
Color: Blue
Mng)
Anhangel: Kamael
Color: Re
Sun <0>
Anhangel: Raphael
Color: Gld
Venus <)
Anhangel: Haniel
Color: Gre n
Mer()
AnhangeJ: Miche
Colr: Oange
Mon ()
AnhangeJ: Gbrel
Color: Violet
Sig for te Acagels ad Tei Plaet
I4 j HmMmWkwt 5pntCu4c
8t8a SOtO_8SSSOtOwd
8Ch O d8 m]Ot g8b. N O th8S8,
8Sg8CthOS8Oth8S8V8m]Otg8b,
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tu_UCOu8Cb_wthth8tO_8O
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StUg8ttu8C8SwthOut8.
bmgUgtd8gt8VOuSm8UtuOtO
thtOth8 g8t. NK8 th8 gt8mt
gt8gtuOw,DutdSbm8VSuU8d8SU0
O_C _gh Ot th8 g8t, Ou_ wth th8
S_ Ot th8 g8t'StCh_8. IOtmth8t
OtmtO O th8 COOt SSOCtOS uS8U
th8U_tmSOth8 gt8VOuS twOg_8S,
t88t tO th8 uthOt'SDOOK Simplife Magic:
A Beginne's Guie to the OAge Qabala. bt.
u.L8w8uDCuOS, 199.)
YOtKwdd8M_OCmShOuUwS
DO8uV8U]Ou.A Ou8DtOwOtK
wthth8gt8VOuS_8C m8UtuOu, Ugt
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1. btuUt8ttut8 whCh t88tS tO th8m.
8COm8S mt wth th8m SgOSSD8.
2. LS8 gt8tUm8UtuOtOCOutCt
th8mUtODUtwutOCOtCtwthOth-
MmnOrCmr4mAnc/s j l4l
8tS whOmD8wOtKu_ tO S88uU uuU8t-
StuU th8m.
3. bg8uU bm8uutut8.
4. 8COm8uVOV8Uuuthu_C8bV8
Ot tbStC. YOu UOuthV8 tO D8 _OOU tt,
Smg 8u]O t. hSDtu_S _t8t8t COutCt
wth th8u_8Ch8ttCh.
5. LS8muSCtOOg8u tO d8m,Otth8-
mOStwS COm8 wd SOu_.
h8u_8St8UtwutOuOu8whOi
wOtKu_tOwtUS8-mSt8t. Oug8tS8-
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Out8.
7
WORNG WT
TE NTRE SPIRITS
N
O_OgmSd8m@UOmOw
thth8 U8O8V8SUt.U
Out tUOStC S8tChOt _t8t8t
KOw8U_8, hOw8V8t, w8 hV8 _tOW 8SS
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whOUO.
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wth th8mOt88th8t8t8mSO8.h8S8
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14
IM j HmMmWkutb5pntCu4cs
will follow in the footteps of those whose
paths have been recorded in our myths and
tales.
Te call of te quest i a call to adventure
and exctement. It i not usually seen for what
it really is-a tme of maturing and growth.
One of the goals of any quest is the entering
into a state of new and higher percepton.
Our quest into the spirit realms of life
will bring contact wit tose bings of nature
who fascinate and stir our imaginaton. The
elves and fairies of lore serve a vital and cre
atve functon in life, and as we expand our
perceptons we will come to know them.
People all over the world believe in rare
ceatures and beings, both superior and in
ferior to huans. Those we call the elves and
fairies have many differing claims to their
origins. Some sources claim they are simply
te spirit of te dead. Oter souce see them
as a remnant of a race more ancient than hu
manity. Others claim they are simply part
of the angelic kingdom.
There is, in fact, much information about
tem, although little of it can be verified.
Literature, songs, mystics and clairvoyant
have ben the taditonal sources. The tut,
tough, is tat their world is only as far away
as we allow it to b.
WmbnmtbtbeNamre5pnb j l45
Nat sirt are Moter Erts cildren.
Tey are a My-side a natre itelf. Tey
come in My shap ad sie. Buse teir
enegy is not as physical as ours, they have
the ability to work on many dimensions. P-
though most classify all of the nature spir
it as elves or fairies, we should avoid this.
They a as divers as hMnit, but like hu
manity they do have much in common.
Almost all nature spirits require some
contct wit huan. Mny requ te dO
assistance of humanity to live and evolve.
They affect us as much as we affect them.
Unfortunately, the human abuses of natre
-f te physical world and of each other
appalls and affects them. It force an inceas
ing witdrawal from contact wit humanit.
Not all ae able to withdraw, however. Sme
are bound to suffer the consequences of hu
man behavior. For tis reason, and altough
it may require great effort, it is important to
estblish geater understanding contact and
rapport with the.
Te Habitats of the Natre Spirits
It i blieved tat faire and elves canot
be perceived by vulgar eyes. In spite of tis,
ter habitt are uformly debd in mot
socete. Teir habitats have gone by many
lM [ HmMmWkutb5pntCu4c
m.d8Yt8DS,UPLPVO,
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O YOm8, P8V8tU, NUU8 Ltth, 8tC.
h8 V8 8V8twh8t8 U Owh8t8. h8
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U88Si mOt8Ctd CtO.
h8tut8SgtbCD8OuUCV8S,
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th8thDtb. tt_S t8 t8SO _tSS
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WmnutbmcNaturc5pnb j l4Z
glimmer or hnt just at the edge of your
vision. Altough they will blend and shape
shift themselves into different forms, with a
keen eye and persistence you will begin to
recognize them in teir natural habitat. You
may see faces in shrubs or fowers and as
sume it's the light or your imaginaton. If
you do not see them, being out in nature
will help you to at least feel their presence.
This feeling i often like walking through a
spider web while in the middle of a field.
One group of these beings is called the
Flle Faii. Tese ar always actve in aras
where there are flowers, wild and dometc.
These are "erbelle" kds of being. Tey
are always drawn to children, especially
those who are playing outside.
There are elves and fairies found mainly
within field environments. Some, who are
called Fauni and Silvani, are wood sprites.
They are abundant in forest.
Rock and stone spirit are also comon,
more so tan most of us imagine. The popu
larity of cystals has drawn many new indi
viduals into contact with t group. Uevery
crystal and stone is a deva or nature spirit
who works wit it. The rock and stone spirit
have a gat antquty abut tem, and a gat
stength. Stone devas can be found in any
major ro forton. Te stone spit mb
lieve by some to hold the keys to prophecy,
magc and te kowledge of scet teasue.
The tee spirits have a great lore about
te. Tey ae lvng bing. Evey mhas it
own spirit or deva. This spirit can emerge
fom the te for short distance and for bref
pios of tme. Tey are uually mor actve
at night because they are not as actve help
ig te te gw durng t tme. Tis geatr
actvity at night makes people more susep
tble to actually feling their energy. This can
b exerenced a O ,an ueay feling etc.
T i also why many pople are ucomfort
able in a forest at night.
Tre spirit can't har us, but their ener
ge mstong ad d OIContct wit te
can cause chills and shivers. Willow spirit
have a habit of following travelers on dark
nights, muttering ad making noise bhind
te wanderer. You should not b frightened
of this. It is much more amusing than it is
sinister.
Tree spirit can b quite affectonate to
people. This is often why some individuals
have a favorite tee in which tey find geat
comfort and balance. P blue spruce in te
font of ou home appeare to b dead when
we frst moved in. Wt the frst mont it
WmbnuitbtbcNaturc5prib j l49
was alive, full and shimmering with life. I
think it was simply lonel
y
for human con
tact. It has ben a great comfort and protec
tion to our home.
Trees also house elf populatons. Differ
ent kinds of elves and fairies attach them
selves to different kinds of tees. They are
very protecve of their tes for tey are ted
to them for life. We must be careful in cut
ting down te tees, not only for ecological
reasons, but because we can displace great
numbers of these rare beings.
The home in which I now live had ben
left uteded for ove a yea bore it was pu
chased. The tees, shrubs and grasses were
wild in te back yard. Wtout tg, I de
cided to cut everything out and start from
scatch. The shubs ended up being temen
dously difficult to cut down, although they
should have been easy to remove.
It is now a great stuggle to make any
thing grow in the areas I cut. Later, in one
of the first meditatons in this new home, I
discovered te reason for tis. I had ct dow
the homes of many nature spirit, displac
ing them.
Since ten I have had to learn the lesson
of how difficult it is and how much energy
it takes for the nature spirit to make any-
I9 j HtoMmWmutb5pntCu4cs
ting grow. It has been difficult rebulding
teir tust during the past seven years. Te
nature spirit, tough, have retured, and
tey make themselves more known. Now,
before I do any cutting or timming, I ask
teir permission and give them warg.
Of all the trees, the elder is believed to
have the highest elf population, with many
tny elves living under it root. It is know
as a shelter to good fairies and elves and as
a protecton against evil spirit. The oak has
ben te object of much fairy lore and ven
eraton. It is blieved that the oak greatly
rent bing ct. E mbleve t mou
te ct members of teir family. The haw
tre halways bconider a fairy m .
Uprotng it is suppsd t bing misfortune.
Although mostly inhabiting areas of na
ture, it is not uncommon to find nature spir
its taking up residence under and in human
dwellings. Usually these enttes like being
around home wit cildren and where there
is lot of actvity. They are tireless and flled
wit energy. They can and do assist in the
smot rn g of te houe. Tey Lalso b
mischievou. Traditon says tat tey should
not be paid-specally with clothing-r
they leave forever. Tis was refected in the
old fairy tle of te "Shoke and te Eve."
WorkinuitbtbcNaturc5pirits j l5l
Occasionally, drkcl0cs wtake up res
idence in the home of humans. They prefer
dark corer of M. They usually only ap
pear at night. They are not dangerous or
h and they can stimuate grat cafts
mnship. Their energy is stong. Many mor
pple have felt teir pMce than rale it.
My mother would do the laundry in the
basement when I was growing up, and it
was interesting to watch how my brothers
(and mys would act whe aske to reve
it. The light would be fipped on, but it was
never enough. We would go calmly down
the stairs and begin gathering the clothes in
our ars. By the time the clote wer gath
ered the uneasiness of being down there
hitng. Te ee wold lok abt, s
ing the shadows. Ten we would blt up the
stairs on tp to (tng to disguise our hasty
eit). We would pu at the dor to clm our
sve and pd we hd jut c y wa
up te stairs, completely unbtered.
Many have had thee sme feelings and
exrence in teir own home. Te kinds
of felings are stimulated not just by super
sttious fear. Often it indicate the preence
of a dark elf. Their energy m Oour felng
nature. It can cause chil s and shivers and a
defnite feling of uneasinesor of a pMc.
I52 j HmMmWkutb5pntCu4cs
Lt8 th8 SgttS O tut8 Sg8K tO uS
wdOutOutt8m_t.mV8Ou8V8ttK8
wMMUOu@twmOg8a Og
d8U88LUOu8V8tCtChth8H_tuC8O
Ow8t wh8 thOS8 Ou m D8 wK_
wdUUOt LUtt88tuSt8 O SU U
SOugSS8UD88thtYSth8t8Dgg8
gUOtCt88K]uStSOuStUOWD8-
SU8th8S8t8th8mt8Sgtb t8Ch_
Out USg8K_ tO Ou.
8SgttSOtut8t8OuU88-
m8tSOtut6 tth,StO8,wt8t,t,U
8V8 th8 U88g t8S O th8 8tth. h8t
gt8S8C8UtOuChSSOtUSuDt8.Ou
WShtOD_OmS8tOOtth8tt8mS,
Og8 tOth888m8bOtut8 thtt8COS-
8St tO Ou. LOOK tOuUOu,D8CuS88V8
Ou t8Ot wt8 Oth8m, th8K8hOOU
Oth8tgt8S8C8 wthOut8S@8t.
Elementals ad Natre Sprits
h8t8S Ot8COuSOOV8td8U8t-
8C8D8tw88th888m8utSUth8tut8
SgttSth8 O8S mOt8 COmmOt88tt8U
tO8VUt.NO8tg8Og8md8m
tO_8th8t S 8th8ttut8 Sgtb Ot S 88-
m8tS,Dut th8t8 S U8t8C8. h8 t8
Od8 Sm8h8ttCh I_8C),Dutth8
S8t8 U8t8tuCUOStU8t8t8V8S.
WmbnmtbtbcNamrc5pnb j l53
Those of the nature spirit level are more
likely to display "personality," and the ele
mentals have more of a "characteristc." For
example, in any one family there may be a
particular characteristc or trait that all of
the family members havea tendency to
baldness, thinness, a sharp nose, etc. Each
person in that family, though, will display
a unique personality, despite the common
characteristic.
Elementals are the building blocks of na
ture. They are dose to bing tue energy and
consciousness. When we are in contact with
them they will stimulate stong responses
in u. Learg to work with the elementals
is a way of attuning to all of the energies and
beings of nature.
Elementals are four-dimensional. They
have nothing to obstuct their movements.
Therefore, tey move as easily trough mat
ter as we do .They do require some contact
with humans for their ow evoluton. Help
ing to direct tem i Moverseer, taditonally
called the King of te element. The archan
gels oversee the actvites of the kings, and
each king oversees the actvites of a group
of elementals and nature spirits. Everything
is hierarchical in the evolutionary scheme.
Im j HwmMm&Wo wth Sp Guie
The Hierarchica Scheme
Eement Eement
Beig
Er Gnm
Watr Undins
Air Sylphs
Fr Slamnder
Eter
K

Ghob Aurel
Nik Gabrel
Paralda Raphael
Djn Michel
Christ
Te fft elemnt of Ethr is the elemnt fom
whc cam forh t otr four. It hs neve be n
tuly defnd in sm of t abve cteore. It
Cmpsasp of all te oter element m
te bing of ths elemnts.
h8t8 t8OutD8V8SO88D8t
D_S.
Gnomes (ear elementals)
T i _88DCUd8.HShOuUOtDCO-
mWdOwwuOOgUOOd8@OD8.
8t OD U Shg8 i 8td tut8.
QCmOtUd8CDUOm.
8_tOwOU DuChth8 D8Dm8t
hUw.NtOuStyg8SOOUU8StOt
OM_Ot_ 8O wd b OW U8_t88 O CO-
SOOuSS.8DmMUwOtKWthd8
ghSCSUuCtut8 Od8 8td. LOD8S h8g
O8t8 COOt wtm Out wODU UOm V8S.
WorbnuitbtbcNaturc5prits j l55
h8SStuSu tu_utOd88td8u8t_8S
uU u uuU8DtuCu_ hOW tO u8 dOS8 hU-
UOOtC.
h8 SO WOtKtOmututh8ghSC
DOUOhumuS~tSCOmgOSbOn,tSSSm-
bOu O mu8tS, 8tC. YthOut th8m W8
COuUuOtuCbOuud8ghSCWOtU.L8
8td 88m8ut S uSuSS_u8U tO h8g
uSmutu Out ghSC V8hO8S. PS Wth
mu88m8utS, t SthtOu_h th8t SSOO-
bOu uUWOtKWthhumuS thtth8Cu
DOm88muOMU8VOV8.8t8dek
DWht W8UO.H W8Du8d8D_W8Du8
th8 88m8utSS_u8U tO uS.
h8@Ommu8O8UtODuUd8gMb,
OW8tSuU tt88S.tS th8ttSK tObutth8m,
IO mK8 d8 mu8tS uU CtStS uU tO
mutu th8 8tth SO thtW8 hV8 gC8
tO_tOWuU 8VOV8. 8t8 th8D8u_S O
CttSmuShg.
h8_uOm8S_utUth8U8Sut8SO8tth
uUt8ttuu8UtOh8gu_humuSuUth8
It8Sut8S Wdu d8 8tthOt gttOt.hS
CuD8hUU8uU8Sut8,th88u8t_OCtS-
IOtStOu8,OtuUu_th8_OUWthuOu8S
8.h8h8gK88guStbOuuU_tOuuU-
8U, SO t S_OOUtOCOuu8CtWth th8mt8_u-
t~Sg8C t thOS8 bm8S W8 S88m tO
D8COm8 mOt8_hty
I% ] HwmMmWmmmSpr Guide
8wOtKwduHwUu@tut8.
8 _V8 8Ch StO8bOWUVUut
~b Ow 88t_. 8 UO t wd 8V8t
SgtO0.ww8L8Mm8O
O8. V8t U88, tOCKU Ow8thS SOm8-
U_ tt t C t8C uS.
Undines (water elementals)
TuCSSOUOOtthO8D_SS-
SOCt8U wd t8 wt8t88m8t. Yh8t8V8t
d8wi tutSOmC8Owt8tth8CD8
OuU.AwMtugOd8g8t~tu,DV8t,
08,8tC.~S U8m8UOuS uU8CtV-
t.8,K8th8_Om8S,t8SOSuD]8CttO
mOttt, Dut th8 t8mOt88Uut_.
8uU8SwOtKtOmtuth8SU
DOUOumSUtOSUmut8Out%_
tut8. S u SSOCt8U wd h8_ht88U
gSOC 88_S Sw8 S 8mOtO O8S.
8tS S d8 88t_ O O8UO, Dtth U
tuto.
A uU8SSOSS_8UtO 8ChOuS
tO h8gwth th8uuCUO OOutDOUu-
US~DOOU,mghUCuUS,8tC. PDuS8O
Out DU DuS8S th8m, U OC8 SS_8U
th8 C O 8Uut8. h8 t8 U8g8U8ut
ugOhumuSOt_tOwth. PSw8 8VOV8,SO
UO d8.
WorbnutbtbcNaturc5prb j l5Z
LS8S8SOth8DOOUCOutmut8th8m,
uU mu O th8 mOU8D US8S8S SuCh S
PLb, WhCh 88CtS DOU luUS, t8S th8
uuUu8 tO th8 Ktm uU th8 88CtS O th8
US8S8,uOmtt8thOWuuWu_th8m
D8.Yt8tSth8 Sgtu_W8 O8,uU th8S8
D8u_St88SS8ubtOOutuCu_thtSgtu_-
W8 Wthu.h8t88SS8ubtOth8 _tS O
8mgth,h8u_uUgutCbOu.
h8uuUu8St8uSu8m8 uOD
thOu_hd8t8 t8 m8tm8u, tOO.h8WOtK
WdhMStOh8g u USCOV8tOutDut
~DOthOut8t uU uu8t. h8WOtKWthuS
tOh8guSt88thtOuDutCOm8StOm
WhtW8 UOuUuOttOm WhtW8OOKK8.
\uUu8S SO Sbmut8 SUOu_8mObOuS
uU Ct8tVtuhumuS.h8 SSSt uSu
DSOtDu_uUSSmtu_88g8t8uC8S
SOdtW8LUdOtOth8t.8Cu
h8gu tOb uU%d8t8OMSOth8
Ct8bV8CbO8,D8tsx, tbSbCOt d8
g8tODuC8OUutWd d8D@t8mObOu.
h8 Ot8u WOtK Wth uS dtOu_h Out
Ut8mS. Lt8mS O Wt8t uU S8uSut
Ot8ut88CtuuUu8CbVt~th8tSbmu-
tOu OuS tO _t8t8t O8bVt u Out V8S.
YOtK Wth th8m Cu SSSt u u Stt8u_th-
8uu_ th8 SU DOU Ot u, COuSCOuS,
Out-O-DOU8g8t8uC8S.
l58 j HtoMcctWkutb5pntCu4cs
bgs lt ccmculsI~
h8SghSt8gtODDmOt8COS8u
u8 Wth Out COuC8gt Ot8S uU u_8S
thuth8Oth8t88m8utD8u_S.h8WOtK
SU8-D-SU8 Wth th8 u_8S. h8 t8 gtt
Oth8Ct8bV888m8utOt.tSth8tWOtK
WhCh t8SutS u th8tu8StODt8828S tO th8
m_ht8SttODUO8S.
POtOth8SghSt8t8SttCt8UtOV-
u_u th8 t. NOStt8 Oh_hut8_8uC8.
bOm8hV8muCh tO UOWU humuS,Ot8u
h8gu_ tO 8Vt8guuUSu8tu_uU
Sbmut8uSgtbOuuUCt8tVt. Lu8 O
mOSg8OlSKi tOh8gChUwuWhOhV8
juStgSS8U OV8t. h8 SO S8tV8S t8mgO-
tt_utUuu_8SubW8OQuOmS8V
uUUtW tOu th8Ou8WhOWDth holy
guardin angel.
PSghSSOSS@8UtO8ChuUVU-
uhumu. hSSghh8gSuS tOmutu
Outm8utDOU. S,Out dOu_htS(_OOU
Ot DU) M8 Wht mOSt 8Cb U8m. h8
WOtKWdu Otd8SSmbOuOO_8u
tOm thc t W8 Dt8th8 uU Wth uuC-
bOus O t m uUtOuuU uS. LgOSut8 tO
gOubOu,SmOKu_,ctC.8Cbd8tgg8t-
MCcMUMt8Dd8u88CbV8umOmbV.
WorbnutbtbcNaturc5prts j l59
bghSh8gtO Stmutu_u8WKuOw-
8U_8 uU uSgtbOu.h8WOtK tO C8uS8
uUugtOutdOu_htSuUOuut8_8uC8.
Yh8uOuDt8d8U88guUuObC8SW88t
t8Shu8SSu th8t,Out8CKuOW8U_u_
th8tWOtK.
8SghSWOtKWthuStOSSStuuu_
th8 ututV8 uU th8 tUOu tO_8th8t. P-
thOu_hOt8uShOWu_d8mS8V8Suhumu-
K8 Otm, th8 t8 V8t muCh S8u. u
Ct, d8 Ot8uuSgt8 thS u Oth8tS.Um
8g8t8uC8,g8Og8 Wth SttOu_SghCtV-
t Ot8u uU tht S8ut S uOt h_h Ou
d8tStOgtOtb8S,uUd8muOtuU8t-
SMUhOWtCuDSOWdOd8tS.8SghS
Sbmut8 8gt8SSOu O th8 Ct8UV8 S8u
UtV8 utO Oth8tV8uu8S OOu8S 8,SuCh
SWOtK,8tC.
bghS t8 SO _OOU tO WOtKWth Ot
gtOKOuOhOm8uUgg.8tO8@
Cu D SO SUOu_ tht th8 mK8 uttuU8tS
COuuS8U Ot WOtt8U DOut 8ut8tu_ Out
8uVtOum8ut.
Salaanders (fre elementals)
h8S8 t8 uOt tO D8 COuuS8U Wth th8
t8gm8SmuU8D,thOu@th8hV8d8
SM8uM8.8a mOuU8V8Q8t8.
WO u8S tWthOutth8th8g.NOSUd8
IR j HmMmWkutb5pntCuHc
t8OV8uuU8@OuUuUut8D wt
th8 DOU uU muU. h8 t8 t8SgOuSD8
Ot_hUu_, 8gOSOuSuUVOCuO8S.
bmuU8tS 8VOK8gOW8tu8mObOu
O 8ubuhumw.h8SOSbmut8It8S
O Sgttu U8Sm uU g8tC8gbOu. h8t
8u8t_SSStSuth8t8tu_UOWuOth8OU
uU th8 DuUu_ ug O th8 u8W, S t8 S
DOdU8StDCtV8uUCOuSUuCbV8ub Ct8-
bV88gt8SSOu.
h8SOuuCbOuuth8ghSCDOU.
h8U u CtCubOuuU u mutuu_
gtOg8tDOU t8mg8ttut8. h8WOtKWd
d8DUSm8tDOSmOt_t8t8th8d.P
SOW m8tDOSm S Ot8u u uUCtOu O
Su__ShSdU8tCbVtwt d8DUy
Ph_h m8MDOSmS uuUCbOuO_t8t
SmuU8tCbVtuth8 DOUSW8.
bmuU8tShV8_t8tOV8OtmuSC,
Dutd8mOt8mOStu_8utOumt8.8t
8u8t@mVOSm @uUtMKbO8u-
UOuSDt tO COuUO uU Ut8Ct th8m Ot
d8mOStO8bV8t8Sub.L8WhOSCOm-
gOS8tOtgO8t, OtuuWWOtKSWthth8
O8bV8gW8tOWOuS,COuUUOWOtd
tOttuu8tO th8t8 88m8utS.
t8 88m8utS WOtK Wth humuS V
h8t, t8 uU m8. hS uCuU8S 8V8t-
Uu_tOmth8m8OCuU8tOth88th8-
WnmmmeNmre5pn j I6I
real fames and light of the sun on a daily
basis. They can be powerfully effective in
heaing work incuding detxg the by
especally in citical situations. They must
b ue caeflly in such tmes, as teir ener
ge a dynic ad df clt to contl. Tey
are almost always prsent when tere is any
healing going to occr.
The fre elementals can help awaken in
u higher spiritual vision and apiraton. They
stengten and stmulate te entre auic
field so that ther is easier attunement to and
recogiton of higher spiritual forces with
ou lives.
We are more likely to have rapport with
some elementals than others. It is imprtant
to understand and determine ts. If we do
we can more easily open the doors to inner
realm percepton. How do we determine
which elementals we are more likely to har
moniz wit? Ter mtwo vey simple ways.
The ft is toug astology. Every asto
logical sign is associated with one of te fou
main elements of earth, water, air or fire.
The birth sign refect those energies you
hope to unfold in this lifetime. The element
of that sign refects which element you also
wish to unfold and develop. The beings of
the element will assist you in that process,
I62 j HmMmWmkutb5pntCu4cs
uU thuS Ou W D8 mOt8 D8 tO ttuu8
uUWOtKWdth8m.T UOSuOtm8uOu
W D8 uuD8 tO ttuu8 uU WOtK Wth d8
Oth8tS,td8tt SmgSS thtD8CuS8O
dSuKOuWHuU dtth8S8WD8th8
8S8StOtOutOCOuu8CtWth.
h8 S8COuU S thtOu_h U8utu_ th8
mjOt88m8utuOutHtStum8.h8VOW-
8S Wthu Out um8, S uSUt8U u th8
ChttDOW,t8u8C88ut_uU8.
Vowel Element Elemental
Being
P" Lth8t AOm@ug
O88m8utS
t8 bmuU8tS
L Pt bghS
L Yt8t \uUu8S
L Ltth LuOm8S
PS D8Ot8, th8 gtmt VOW8 (th8 Ou8
WhChi mOStSUOu_CC8ut8UWh8ugtO-
uOuuC8U) uUCt8S WhCh_tOug Ou W
_u Wth mOSt8S. Lth8t VOW8S uU-
Ct8Oth8t_tOugSthtth8t8S8COuUtu
8S8 Ot8bu_tO th8m.
mfte ioato on te ee eleent ad te vowe "A"
(welte ote vowels) cnsult te autors bo k, Te Scred
Por in Yor Name (St. Paul: Uewlly Publcatons,l9).
WmmeNmeSprt I I0
O8whOhV8VOw8dtm@d8m
Wd d88d8t8w8thV8@Ktwg-
SDQT 88m8t@VwU8tCC8SStOa
OU888m8tK_UOmSUO8S8U
Dt tO wOtK wth th8m.h8t8 S SO
O8S8UDttOD8 8Ct8UDd8m.
d88w8tOSUOOMUd88O8t
OOutm8 t8 d8 Sm8, t m UCt8
dtOuhV8COm8t UOw8OwwOtKwd
tht_tOugOD_S. d8t8OggOSt8,t
UO8SOtm8thtth8CC8 thV
Out. A 88m8b U 88mOt D8_S
wOtK w8 wth 8Ch Oth8t. LS8 d8 ChttS
O th8 OOw_ g_8S tO uU8tStU th8
tO8Od888m8MD_SOwOW8.
Yh8 wOtK_ wth th8S8 ChttS Ou
ShOuUK88g mU thtth88th8t88m8t
CC8tutth8Sg8CtSOwht8V8t88m8t
tSSSOOt8Uwth.tw8mCethS
th8 CgDtO8hO_~DOthth8gOS-
uV8U8_uV8 Sg8CtS.
OOw_th8S8SUuCuOSOuw
Udtth8gtOC8SSOOg8_d8UOOttO
Out88m8tK_UOmS8S
1. mUgC8Outwmt8dtw Ot
Out88m8t. t S 8tth,U S8CuU8U
SgOtwthtOCKSUwh8t8OuCSt,88-
lM j HmMmWmkutb5pntCu4cs
Vowel and Astrological Elements
/mt:
mK
Vc/: I
Zwa/5ns: Aries, Le, Sagittrius
Qua/tuso/mcnts: Cua, slf-s ve, vision-
ar, helpful, cretve exprs
sion, stong active life forc,
impsing,fanatic, self-indul
gent, autoritrian
WmL utb: Salamanders
/mt:
Vc/:
Zm/5ns:
Qua/tuso/mts:
WmL utb.
/mt:
Vc/:
Zm/ 5ns:
Qua/tusq/mts:
WmL utb:
EART
L
Taurus, Virgo, Capricor
Pviding ns te, gun
e, god sns of tming, st
ble, self-awar, understands
etons, my, cntlling
cars, no empaty
Gnoms
AIR
E
Gemini, Libra, Aquarius
Mentl, inventve, intelgent,
quick, alert, co prative, hu
mane, cold, alof, imitative,
nervous, suprfcial
Sylphs
WmbnutbmcNaturc5pnb j l65
/mt:
Vc/:
Z4mm5ns:
Qua/mq/cmts:
WmLutb:
/mt:
Vc/:
Z4mm5ns:
Qua/mq/mts:
WmLutb:
WATR
L
Cancer, Srio, Pise
Unetetm, p
chic, smitve, artstc, rm
tc, rere, impr ionble,
slf-indulgnt, exagerats
felings, snsual
Undines
E1ER
A
Eter is the substance fm
which all was ceat
Ether is the spiritual aspt
that overdes ad infuencs
all element. It preats all
cration.
All
Differnces of opinion exist kte vowel as
ton of te ert and et elent. Te 8guid
lines. What is most imprtant is how you assiate
and what corrsndences g build. Te autor
has us the '"for te earth element as it als is a
vowel whos sund crelates kmfunctons of te
bas cha. Te "A" is asigne kmeter bus
of it conon to mhart chakra whic meiats
all enere of mby, just as ether miates th
eneries of all te element.
I66 j HmMmWmkutb5pntCu4cs
Elemental Combinations
OInc4/mmts: Fir wit Fire
Qua/tcRc/atmsbqs: Tremendous impuls and
stimulation; cn bum slf out; must fnd pract
Coutet; prvide muc ener twar life gl;
mut bsfon
OInc4/mmts: Air wit Air
Qua/tcRc/atmsbp: Excessively mental; not
enoug diretion; whirlpol of ideas neing
prctcal releas; tkative and expressive.
OInc4/mmts: Water with Water
Qua/tcRc/atmsbp: Can gve adde depth; in
cease snsitvt; felings easily hurt; intoler
ance; C led t instbility; reuires a ralistic
fous.
CInc4/mmts: Earh with Earh
Qua/tcRc/atmsbq: Ne stmulus t mnifst
latnt fit; can caus inerta; mteralistic; must
wor on sfps on a pnl rtonhip;
stabilizing; latent tlent.
CInm/mmts: Fir wit Ert
Qua/tcRc/atbps: Lang bunarie of te
actvity of fr; pratcaliz high ideals; inspiring
greater mobilit; can grund te fre or stimu
lat expression.
WmbnutbtbcNaturc5pnb j I67
Cmhm/mcnts: Fir with Air
Qua/tmRdtmsb: Ve cmptble; Bmuch
air and fr bout of cntl; mcan chang prop
er of air for goor bd; stg and ris
ideals.
Ohm/mts: Fr with Water
Qm/tmRcbm: Fir tur water to steam;
water puts out frs; whn balance they brng
usfl ideas/temndous activit; alchemical
prsss are to b leare.
Ohm4mcnts: Earh with Air
Qm/tmRcbmp: Air stimulats eart quali
ties; fit nes oxygn; earh stbilize volatile
air asp.
Ohm4/mts: Earth with Watr
Qua/itmRcbm: Ve crpbbl t to
are nessry for anyting kgrow; earh stabi
lize the restess water element and water pre
vent dryness and unfeling nture.
Cmhm4/mcnts: Air wit Water
Qua/tmRcbmp: Akewate fh; wat
element cn fel unfulfille by air not under
stnding the emtions; intellet moifes over
snsitivity; watr broadens smpathies of air.
I68 [ HmMmWmkutb5pntCuims
u_th88td.tSWt8t,StDSU8mOt
gOuU.UtSt,gCKUththSDt8828.
t St8,StWh8t8OuCuD8uth8 Suu.
2. NK8 Sut8 Ou W uOt D8 UStutD8U
uOutSgOt.H8.8tODth8NSbCNt-
t_8 L8tCS8.
3. bOt tOu8 th8 tChu_8S um8 Ot
Out88m8ut tht88 bm8S. LO t SD8 D
SD8SU8SCtD8Uuth8StChgt8t.\S8
"8m8ttOOb8m8ChttuUOg-
tOtOU8ubth8tChu_8OtOm8O8ut.
A OuUOd8tOm_,VSu28 OutS8 Sut-
tOuuU8UD th8 COOtOth8 tChu_8.
4. uS8uUd8uSOttOu8th8um8Ol
th8 Ku_ OOut 88m8ut tht88 bm8S. LV8
8ChSD88gu 8mghSS. b88th8COOt
D8COm8 SttOu_8t tOuuU Ou.
Element Kig Pronunciation
Ltth LhOD (LOhD)
Yt8t PKS (PhK-buh)
tU (h-Hh-Lh)
t8 Lju
(
J
i
)
5. >bSOuUOtSu_Outum8OuhMU
tht88tm8S.
WmbnutbtbcNaturc@nb j l69
. WOW tOu8 th8gtmtVOW8SOuuU.
PSOuuh8,SOuuUtS8ut. PSOu8-
h8, SOuuU t uUD. LO dS SOW uU
COmOttD. NSu28 thS S C tO th8
88m8uMS.
7. Lt8uUOutS8uS8SOutWtU.88uU
S8uS8 th88u8t_8StOuuUOu. Lg8uOut
88S SOW uU tK8ud8SC8u8Outut8
tOuUOu.T 88tOS88bd8mKuOWdt
Out8t8UtOWOtKWthth8mmOt8COu-
SOOuSyPOWOuS8tODmgt8SS8UW
hOWD8SttOuS8th8t8u8t_8SCDuSUuCbV8
thtOu_hOutth8 t8St Oth8U.
N8U8Vm_OuS8tu8UtOCugOu
uU uS8 th8 88m8utS tO h8g Ct8t8 uU
mt8t28 utSbC Ct8tut8S Ot VtOuS
gutgOS8S.tWSuOtuCODOuOtd8m-
_CuStOuS8 th8S8 8th8tCUt_OuS tO_utU
MUgtdOthOm.OuU,OCOw8,
D8 Ht8 Ut_OuS,Wt8tUt_OuS, 8tth Ut_-
OuS,tUt_OuS OtuCOmDubOu.
Understanding Fair Behavior
hO8i muOmOwt d8Mt8mdM
W8 Ot8u t828.h8 t8 uOt8V S SOm8
WOuU D88V8, Dut th8 Cu D8 V8tmS-
O8VOu.Ot8u8t@LDVOSbm-
IZ0 [HwTeMcdWmkWtb5ptCuHc
ulating, and can even induce altered states
of consciousness.
Pe were often blamed for tavelers b
comng lost. They can bcome invisible, and
their energy is so stong that they can con
fuse the senses, causing a taveler to miss a
familar marker. This intense energy, when
in teir natural surroundings, creates an al
te stte of conounes (a "feeing d
efect). Thus a taveler may not notce mor
her sur ounding. 'avelers are often mislead
out of sheer mischief.
Tug one's coat inside out was bieved
to counter this dazed effect caused by pix
ies. This behavior actually forces the mind
to its normal state of conscousness.
There are different power according to
te dferent types of nature spirit. They all
vary in their abilty to affect humans and
human conditions. Almost all of the nature
spirits have no tue means of offense. For
teir defense against huans tey have oter
abilites. Tese include levitaton, shape-shift
ing, glamour, invisibility, etc. Some hold the
secet to great heaing and to great teasures
in the earth. Some are master craftspeople.
Some have the gift of music, and others
have the ability to bestow good or illuck.
Afairie, elves, gnomes, elementals and
WorbnutbtbcNaturc5pnb j lZl
other nature spirit have the ability to reveal
temelve in a physical for if tey s des.
They will often take te form that people ex
pect to see.
There are certain tabos assocated with
wmspit contct. you wsh to work with
them you should Dcrefl not to break these
taboos. To talk about a fairy or a fairy gift in
a bad maner will caue tem to withdraw.
Denying the fairy or a gift from the fairies
walso push tem away and can result in a
temporary sting of bad luck. To reveal the
presence of a fairy or the reality of a fairy
gift when it is suppose to Da secret is con
sidered poor ethics.
How do we know a fairy gift when we re
ceive one? Fairies often show kindness to
human, espeally teir favortes. Tey rpay
acts of kindness to nature through a series
of good luck event. The individual may en
counter an unexpected source of prosperity.
In the spiritualist seance room, apports (gifts
from spirit) may Dgiven with the aid of ele
mets which help te to materiae. Tee
include special stones, shells, fowers, etc.
Apport uually have speal signcnce for
the individual.
We out walkng you may Dgeeted by
a lovely fragrance. This can be a fairy gift to
IZ2 j HwToMcdSWmkWtb5ptCuHc
you from the fower fairy. You may fnd a
feater in your pat. This may be a gift from
a sylph to help you conect with tem more
stongly. You may have someone give you
a cystal or stone out of the blue. This may
b a gft fom the gome kingdom. Smeone
my hug you or complet you ma a rsut
of the infuence from the undine kingdom.
Te nt spit tac unot t te tg
for gantd. They teac uto apreate tem.
We should honor such occasions and give
thanks for them-regardless of their source
(fairy or otherwise). Meditating upon them
can provide muc insight into the source of
such occasions.
Those of the nature realm do have an
etics about them. Among themselves they
maintain a high standard of loyalty. They
dslik bbblers and toe who btay set.
Tey mdislike tose who disrepct nate
in any manner-purposely or otherwise.
They also dislike an explicit "thanks" for a
fairy gift, but appreciation can be shown.
Tey rarly take oats, for noting i detted
so much as lies. They hold in geat dstaste
h ambiton, slovenlines, indelit and
inconstancy. They are also known for their
amorousness and their ability to stmulate
it in humans.
WmbnumtbcNaturc5pnb j lZ3
hOS8 O th8 t t8m UO hV8 th8
DttODStOW_t8t_b.h8S8t8Ot8u
C8Uptones. hSi SmttOth8 t
_OUmOd8tSOOt8.8S8t8uSuSgt-
bO_t8t_8 uUgOW8t.h8Fees uUth8
Wite Li md8wOmOStCODOuQmu-
8SS.OthS88m8UtOUSgQt,Dutd8t8
gtOmS8UtOt8tutuuth8ZUdC8utut.Od
t8WSV8th8gDtOhumuSuUV8t
_8u8tOuS. Yh8u Ou hV88uCOut8t8U Ou8
Ou8mK8SWOuU8tu tutOuuU.
h888St8COuSU8t8Ud8OUtDu_S
Outh8gu8t.tStOmth8m thtW8_8tth8
UUbOum_8Od8t_OUmOd8tWd
Du8D _OWu uU m_CWuU. h8t
UVC8ShOuUWSDOOW8UtOth88tt8t.
Yh8u d8 DOttOW SOm8du_, th8 WS
t8U t WthD8SSu_.h8Cu D8OuuU
u8V8ty COtu8t Outut8.
h8 Yht8 LU8S t8 SO V8t uC8ut
uU h_h 8VOV8U.h8 uSu t8 Ou
S88u Wh8u th8 KSS ChU, D8SSu_ t, Ot
Wh8uOut8Ou8uUOutuutut8.Yh8u
th8 tt8tuStuC8 OCCutS, Ou m Smg
8uCOuut8t u OUWOmu SttOu_ thtOu_h
utut8 WhOguS tO _t%tOu. h8n Wh8u
Ou huuU, Ou W uU dtuO Ou8 i
d8t8.Ti Okud8ttOuChMUd8Og8u-
u_Od8U0ttOd8Yhk USu_.
IZ4 [ HToMcctWmkWtb5ptCui4c
tttOu8SS8S t8 WS D8ubu,
Dutd8mUWuUu_uumDt.8hV8
C8ttuU8muUSWhChd8gC8ugOud8
gtOt_S th8 ChOOS8. tSt S tht d8 gtO-
t8_8 D t88 uU Og8u. 8 gtOt8_8 ShOuU
WSD8_8u8tOuSuU8u_WdOd8tS.
hSth8Ot8u t8St.h8gtOt8_8ShOuUD
hOSgMD8uUtt uWOuMUU%U.YOu
ShOuUD8COutt8OuSuUt8U tO g8tOtm
kde . 8w8CtOut DSb@t-
OtWtU.
h8t8 t8 mu 8S WS O UtWu_
d8utuSgtbOOS8ttOOu.bhOWt8Sg8Ct
OtaONOth8tPtut8.L8DtOt8CO_D8
uUWOtKWthd888m8utSWOtKu_Wd
Ou.K8H8gu8utWmutm8uUShOW
ggt8OtOu Ot t. L8V8 u t8 O Out
tU tO_tOWWUOtd8tuUutu8
SgtbtOguuUWOtK Wduth8mu-
u8td8O0S8.uVOV8OutuO8bV8
OttbStC8uU8VOt. 8t8WS UtW
tOSuChCbVb.YOuUOuthV8tOD8tt
t th8m,juStt88uUjOugtbOgt8.
bu_ Ot8u. h8 _d8t Wh8t8V8t th8t8 u
SOu_ uU muSC,8Sg8CWh8utS Sm-
g8 uUCOm8StOmth8h8tt.
8
HONORING OUR
SPIRIT TOTMS
T
here i a growig involvement in sha
manism. The shamans and priests of
ancent societes were the keepers of
the sacred knowledge. They were ted to the
rhytms and forces of nature. Tey were able
to walk the threads that link the visible and
invisible worlds.
Part of the shamanic tadition involves
ou reconectng to the energies of the eart
and all lfe upon it. "Once every people in
the world blieved that the trees were divine
and coud take a human or grotesque shape
and dance among the shadows; and that
deer and ravens and foxes and wolves and
ears and clouds and pools, almost all things
under te su and mon, were not less divine
and cangeable."*
She L,Te Saa's D rway. (New York: Hapr
ad Row, 1VZb).
175
lZ6 j HtoMmWmkutb5pntCu4cs
A totem is any natural object, being or
animal with whose phenomena and energy
you feel closely assocated during your life.
Although we will focus more upon spirit
guides working through animal totems, tey
also work through the energies of objects.
Sme will refect energies operatng for only
short tmes, and some are with us from birth
to death and beyond.
We can use the animal imagery and oter
ttm image a a way to lea abut oulve
and the invisible world. We do not have to
bieve tat te iage and tote ae bings
of great intelligence, but there is an archety
pal power that resides behind and oversees
these creatures. These archetypes have their
own qualites and characteristcs which are
reflected through the bhaviors and actvi
tes of specific animals.
When we honor the totem animal we are
honoring the essence that lies behind it. We
are opening and attuning to that essence.
We then share its power or its medicine in
ou life. The anmal is a symbl of a specific
force of the invisible realm which manifests
within the physical world. By studying the
anmal or totem, and then mergng with it,
we bcome able to call its energy fort when
ever needed. This brings to us those beings
HmnOr5pntTmm j lZZ
of the spirit ralm which also work with tt
energy.
There was a time when humanity recog
nized itelf as part of nature and nature as
part of it. Dreaming and waking were insep
arable realites; the natural and te super
natural merged and blended. People used
the images of nature to express this unity
and to reinstll a tanspersonal kind of expe
rience. This is seen in the wearing of skins
and feathers as is common in many Amer
indian and aboriginal societes.
Adoptg the guise of animals-wearing
skins or masks-symbolized a reawakening
and endowing oneself with certain energies.
Nature totems are symbols of fertility and
life. Ech spes has it ow pwer to reind
us what we can manifest within our own
life. Te anmal bcme a spit guide. It helps
us to bridge the natural world to the super
natural. It awakens te realites of bot.
A have had muc stong symblog
assocated with tem. They have represent
ed the emotional life of humanit refectng
qualites tat must b overcome, contolled
and/ or reexpressed. They are also sybols
of pwerwe of te oftn invible ras
that we could lear to manifest within the
visible.
178 I HmMmWmwth Spr Guid
Te Maked Sorcerer
A pvalet sl as t wit Sh, its
img is tken frm a prhistorc cave paintng. E
mn, M unde b mystrous for, rpne t
mthroug imitton. Ma ateptd t bring the
divine into accr wit te will of humnit. Piests
us totems and imges to assist in cming face-to
fac wit te mystery. Thrugh dance, costume, etc.
te prest or priestss would tke cmplete identit
with the deity and its pwers. This is the symbl of
te prpht, meicne pn and t manifestton
of the pwer of natre. Imgs such as tis invoke
a presnc which helps one to tnscnd the physi
C. Wearng te skins of the animl was a men of
appasing its spirit and honoring it pwer.
HmnOur5pntTotm j lZ9
Bis wee ofte symbols of te soul. Te
abilty to fly reflects the ability witin us to
rise to new awareness. It reflect the ability
to bridge the physical world wit the heav
ens. A totems, they each have their own
peculiar caracteristcs, but they all can be
used to align us with spirit guides who stm
ulate inspiration, hope and ideas.
Aquatc life can also be a totem. Water is
a symbol of the astal plane experience and
the ceatve element of life. Various fish and
oter for of aquatc life symbl te guid
anc tat comes fm ou intutve or femne
side. Tose guides who work trough te
images will help us to awaken that aspect.
Uare a part of nature and can also b
spirit totems. Michael Harer wa against
teir us, but they have a stong symblogy
associated wit them. From the bee of fer
tility in Egyptan myts to the Mants of the
African bushmen and the many tales of te
Spider Womn who cated te univers, tey
are as much a part of working with spirit to
tems as any animal.
By studying and reading about the ani
mals, birds, fish and insects, you can learn
much about the qualities and characteristcs
of te guide tat is working wit you tough
that image. You also will learn much about
18 I HmMWwth Sprt Cmc
WhCh guU8S lS _uU8W h8g Ou lO
uOU. 88g i mU lhl 8O Sg8O8S hS
b OW gOW8tS. A lm Ol S88m S
_mOutOuSSDtlOl8m,DullSUuS-
UOuS U lhSSU8_lhlhlt8xC88US
lS S28,Slt8_lhlhl,gtOgOtUOl8,d8
Dt UO8S OlhV8.
If you talk to the animls
the will talk with you
and you will kno ec other.
If yo do not talk to the,
you will not kno them,
And what you do not kno
you will fer.
Wat one fer
one detros.
~h8LL8Ot_8
Meeting Your Spirit Totems
8UwOtKlOteOm8ClCOmOuS
hum 8 wlh lut8U Sgtl lhtOu_h
d8 lOl8m.h8m_8Olh8mh8gSuS
USC8UOmOD,wK_COSOOuSS
SO lhl w8 C mOt8 8S ltu8 lO Od8t
t8mUD_S.SD@Swdt8_
dl m8tVSOU m_8thS VU-
lOSOm8 8V8.
HmnOr5pntTmm j 181
Yht_8bmOStg8Og8tOUOuD8Sd8
inteen Od8m_.HwU@SmUy_
U8M_DOutd8m_w OMt8
t8b_d8m tOOuD8V8S.Y8 UOthV8 tO
CC8gtd8 tOKmm_wdOutgu8SbO.Y8
CU8mUdtOmSgDt_uU888t_D
8xgt8SS8U tO uS m_8thtw8Ct8-
MKt. UOuuCOmOtMD8wdW
tOt8mtOmOmSgtt@U8t8thV_gut
ttmOu_hV8tObOgtOCS,SmgMU
t O tS w
Ptth8Sm8um8,th8mtOt8mStht
Ou t8C8V8 ShOuU OtD hgh2tU US-
CtU8USmgDOuMti OtS_mOtOuS
OtSgwOSOm8_OwMK.LtuU
U 8xgOttO Otht mm w t8V8
bS_CC8tOOu.>tCh_OuttH_-
OC8i w OhOOt_d8 tOKm. hS
h8gSDuU th8 DtU_8D8tw88OutghS-
CwOtUU th8Sgttt8mWdt.
h8 m8UtuO thtOOwS SU8S_8U
tOSSStOuUSCOV8t_OmSgtttOt8m.
tW D8@d8gtOC8SS OOg_d8Sgtt
t8m Otut8 S t t8t8S tO Out8.
I. DmK_Sm8OuWDu0S-
tutD.K8d8ghO8Od8h0K,8tC.L_ht
C8S8OtuS8t_tC8 thtmh8g
OuOutm8UttO.
l82 ] HtoMmWmkutb5pntCuiJc
Z.Perfor your relaxaton exercse. Fol
low tis with the Mystc Marriage Exercise.
Ten simply visualize the scenes descibed
blow. If you wish, you may record them so
tat you can image and visualize along with
te tape. Otherwise, read tis several tmes,
and familiarize yourself with it:
As you allow yourself to relax, pull your
energies within yourself. You are going to go
deep witin yourself to discover the totem
tat lives witin. This totem is a reflecton
of te spirtual energe tat mworking out
side of you to help you in your life.
Imagine yourself standng in te midst
of a wide field. Te air i still and there is a
calmness around you. It is dusk, that pow
erful tme btween day and nigt. The sun
i stll visible, altough settng, and te mon
is also visible in te sky. It i the time when
day and night mingle, the te of the inter
seton of lgt and dark, phyical ad spirt.
Before you is a tall oak tee. It bark is
gnarled and twisted and it root extend far
into te heart of te earth itself. It branches
block the view of the sky as you stand be
neath it. You are uable to see it upperost
braches.
HmnOur5pntTmm j l83
There is a small opening at its base, just
large enough to squeeze through i you bnd
over. With a last look over your shoulder
toward te settng su, you step into te inner
darkness of the tee.
Ther is te smell of mos ad moist woo.
As you squeeze through te narrow opening
you fnd tat it widens as you mover further
in. Son you are able to stand erect, and you
brate a litte eaier. You paue, cating you
brat and sM onng your couage t move
futher inside.
It i then that ycuher the sond.
At first it is faint-hardly discerble. You
hold prfecty stll to insue that te sound is
not your own movement. The sound is soft,
but as you move forward, feeling your way
i te darknes of te tee, it gows louder. It
is te sound of a distant dr. In the dark
ness of the iner tee, the drum's sound is
hollow and primal. For a moment you imag
ine it as te heartbeat of the tee itelf.
The bat is slow and regular. It hollow
tone touches the core of you. It coaxes you
though te dark, and you go deeper within
the heart of the tee itelf. It is hypnotc. You
know it is sounding forth what you have
awate a long te. You are not sure what
it w b. You have never ben sure, but
lM j HmMmWmmm5pntCui
Ou KuOW Ou W t8CO_u28 tWh8uC8U
Wd t.
YOuCOubuu8OtWtU,88u_OutW,
SOm8hOWKuOWu_tSD8tt8ttO_OODtU
du tO t8tutu. YOuD8_u tO uObC8 tht t i
_tOWu__ht8t.PtHtStOuduKti Smg
Out 88SUjuSbu_ tO th8 UtKu8SS. h8u
h8UOOu,OuS%tOtChDu_WhCh
umut8Sth8gthOut8Ou.h8gthi
uttOW. b SU8St8St88guUtU_8UWth
th8uu8tV8uS uUtt8t8SOth8U88.YOu
tOuCh th8m. butgtSu_, th8 88 Wtm.
YOuuU8tSMuU.OOUWDdtOu@
Vu_ du_S. t S COmOtbu_.
YOuggtOChd8tOtChuUuUttd8
tOgOSt88g,U8SC8uUu_gth.hSgthS
umut8UDSgOtUCgC8UtOtCh8S.
YOu h8Stt8 mOm8utt, uU th8u D8_u
OuU8SCOt.YOugC8Ou88tOt8u_Ot
d8Qd S COV8t8Uu Sgb SCKWdmOSS.
h8 umubOu _tOWS Dt_ht8t Wth
8Ch St8g UOWu th8 Sgt gth 8Uu_Ou
utO th8uu8th8ttOth8gu8t. YOu 88S
Ou t8 OOWu_ th8 tOOb Oth8 tt88 tO
th8COt8Od88tth.YOuKuOWthtOuSOm8
8V8Out8Du_8UtOgtmgutOb8
uU8u8t_WduOutS8.
h8 UtumDt hS _tOWu tO St8U
VOum8. t hS D8COm8 gttOOutOWu
HmnOurSprt Tmm j 18
rhythm and you have bcome a part of it.
Ayou contnue to wind dowward anoter
sound begns to touch you. It entces you
even more deeply into te heart of te eart.
It is the sound of rnning water- stream
or a waterfall-you are not sure which.
It is then that you see the end of your
U el. Ahead is a large, cavelike opening.
Beyond the opening you can see sunlight
and te greens of natur. You can also see a
river of crystalline water rnning through
what seems to be te heart of the meadow.
You step trough te oping and te drum
ming stops.
The sushine w ad brghten you.
It is as if you have stepped out of the womb
of life. Wldfowers of every color and fra
grance fill your senses with teir beauty.
The grasses are emerald green. At te edge
of the meadow is a forest of rich dark geen
-the color of primeval life at its purest.
You move into te meadow. Te warmth
of the sun fills you wit a fire that heals and
soothes, casing away any remaining fears.
You fill your lungs with air that is sweet
and fesh. It feels so good to just breathe.
You move to the edge of the river and
watch as it fows over rocks, creatng eddies
and spirals of myriad shapes. The su glint
l8 j HtoMmWmkmtb5pntCuUs
off it surface with rainbw hues. You look
dow te river and see tat it leads to a dis
tant ocean. All waters are here. You bend
dow ad genty cp you had into te rive.
You bring its cool sweet elixr to your mouth,
quenching your thirt.
Next to the river is a large stone in the
shape of a chair. Warmed by the sun, you
settle into it. It ft your form perfectly From
here you can enjoy al of the element of te
meadow-the forest, the grasses, the dis
tant ocean and te sky abve. You are flled
wit a sense of peace. Here you can redis
cover te power that i yours to claim in lie.
A you look about you catch you breat.
A if in response to your thoughts there i a
movement. It may come from the forest, sky,
distant ocean or it may b a combinaton.
You sit stll watching as tis totem moves
closer to you. Its eyes sek you out and hold
your gaze. Never have you seen anyting
so wonderful-so unique. Such life forms
had always semed so wild and out of touch,
but there i no fear here. There is only recog
nition and wonder.
A if in response to t tought, te ani
mal make a soud, movement or geture
indictng it ow unique powe and stngt.
Then it disappears.
HmnOrSpt Tmm ] 1O
You stnd up, lookng abut. It had hap
pene so quicy. Had it all ben your imag
inaton? You scan te entre area, searching.
Nothing i seen.
Had you done or tought someting to_
ofend it? You stnd con, M- It had
be s bautl, s noble, suc a unique ex
pression of life. It tly deserved to be hon
ored and respected.
Again, as i in repns to you tought,
a trumpetng rings through the meadow.
You U towards the mouth of the cave.
There in te darkess within is your totem.
It image fr e brefy it ee holdng you
once more. Ten it fades from view.
You smile and laugh, running toward
the opening. You uderstand. As you give
it honor and respet, it energies come alive
for you and within you, serving as a guide
between worlds. It energies are yours to
claim as your own, but they can only be
claimed through honor, love and respect.
At the mouth of the cave lay a conch
shell. A pat of you koand long igored
-that this is a symbol ocalling forth new
energy. It is a symbol of the womb of life,
and te tmpetg upon the conch shell is
a reminder that life can b called fort on all
realms.
1M ] HmMmWmkutb5pntCuHcs
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DC8.
Honorng Your Spirit Totems
ttOth8gtOC8SSOwOtK_wthOut
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HmnOr5pntTmm j l89
nifcnce we gve tem in our liveste more
powerful and effectve they become.
The totem discovered in the previous
meditation serves as an excellent bridge to
the spirit realm. It will give you greater
power and stength in working with those
more elusive and ethereal realms.
Do not b suprised if mythical creatures
arise as totems. It is not uncommon. Tey
often refect spirit guides who are working
to help us transcend normal states of con
scousness.
A you discover your totem you wfind
tat they come to you in dreams and medit
tons. You will encounter tem in many ways,
and these serve to confirm your experience.
You will come acoss pictures, postcards,
curios in whic a totem is depicted. You may
fmd youself discoveg television program
exploring its habitats and behaviors with
greater fuec K, myts and depic
ton of it W coss your path. You do not
have to indulge in m of tee, but by ac
knowledging them and tang advantage of
them, you honor the spirit energies working
in your life through that totem.
I. Lea as much abut your spirit totem
as possible. Read about it. Lear its basic
lX j HmMmWmkutb5pntCuiJcs
qualities, habit and behaviors. Research
myths and tales associated with it. All of
tese will help you in understanding how
best to use it energies in working with the
spirit realm.
Z. Find pictures and artwork of your
totem. Make a collage of them encircling a
pictue of yourself.
3. Medtate upon the animal. Vsualize it
before you, speaking to you telepathically.
Let it tell you how it can help in different aeas
of your life. Visualize it merging into you.
Perfor meditation where you see yourself
as dtotem.
4. Draw and sketch pictres of it. Artstc
endeavors stimulate the right hemisphere
of the brain. This helps us in our intuitve
perceptons of the entre spirit realm.
5. Buy figurines of your totem. They do
not have to be large or expensive.
. Buy small tokens, images and such of
your totem. Present them as gift to family
and friends. A you give the gift you are
honoring the universality of spirit and its
HmnOr5pntTmm j l9l
ability to help everyone. You do not have to
tell everyone why you are doing it. Nor do
you have to exlain it esoteric significance.
7. Give an aonymous donaton to a
wildlife fnd or a spc organton asso
ciate with you totem animal. Ayou pro
mote and protect the life of you totem, the
spirit behind it will work to promote and
protect yours. The anonymity ensures tat
the honorng is for te ske of honorng rter
than for rcognition.
Do not boast of what your totem does
for you and others. Dsbelief on the part of
oters, expressed or not, can hnder and
restrict your connecton to this totem spirit.
There is stengt in silence. Spaking of you
relatonship with your totem can dissipate
its energies before it get a chance to work
some real magic for you.
There is nothing wrong with lettng oth
ers know that you simply like or are fasci
nated wit such animals. If anyone asks,
simply tell them you admre it energy and
qualite. A totem is pronal. Ye, individuals
may have te same generc kind of ,
but the manner in which it works for you
will be unique and different from the way
I92 j HmMmWmkutb5pntCu4cs
it work for somene else. It uneither btter
nor worse, just different.
We must lea to honor ou relatonhips
and allow tem to unfold with respect. A
you grow and unfold in your relatonship
with spirit, the way in which it works for
you may also change. Be creatve in this re
latonship and in your honoring of it. Give
dto whatever divine sue you worhip
for assistng you through this spirit totem.
9
DISCARATS,
GHOSTS
A HUGS
W
e have all heard the stories. The
teephone rgs. You pic it up and
you hear a familiar voice. It is te
voice of someone who has passed away.
There are many such ghost stories and
stange occurrences. They have been te in
spiraton for Tmovies and books. But just
what i te tut? May have report "got
ly experence." Most oftn tey simply want
to know their unusual exerience was real
or imagnary.
eec mnot esily exlaied.
There is often a lack of evidence and distor
ton bcause of the emotons that come into
play. Of course, many ghostly experiences
are exlained with non-paranomral, conven
tonal answers. But muc is fact and can't
be shoved aside.

19 [ HmMmWmkum5pntCu4c
Tere i a great deal of fear of death. This
is natural. Humans always fear what they
don't understand. Stll, wit all of this fear,
te pssibility of te prsnlity exstng after
physical deat i misuderstoo, disblieved
and even scoffed at.
Ghot have bpreve i may ways.
Tey are seen as evil specters and demons.
They have ben depicted a cute and helpful.
Tey have been descibed as tapped in the
nehe world, a home for te restless dead or
lost souls. They are seen as simply passive
and harmless. Ghostly hauntngs of homes
and other locations have ranged from evil
to mischievous to harmless wanderings of a
spirit who doesn't know where else to go or
what to do.
Agost and mspirit are often buched
together under the category of evil specters
and demons out to terrorize and frighten hu
mans. Tis te foder for T.V., movies, and
popular ficton. In actuality it has little to do
wit reality.
We need to begin our examination of
tis phenomena by defining te terms:
Appaition-
Appariton is a term usually designat
ing any visible object or being of supernat-
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Hnot a world that hut te physical but
embrace it wit vitalty.
H tese things are te and we a forced
t blieve m them simply bcuse they are
tere, it will change our perceptions of the
te nature of huanity and it destny We
wnever know ut we bgn to opn te
dor ad exlor toe rals.
10
IMPORTANT
PRECAUTONS
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|mptPmun j 205
A goup or individual tat makes U
of divinity or of specal knowledge.
If the group ties to separate or alienate
you from friends and family, something is
wrong. Beware of sessions that leave you
exhausted or drained. If there is a lack of
privacy a warning bell should go off.
Always ask questons, no matter how
silly or stupid you may dtey ae. I know
it is cliche, but there is no such thing as a
stupid question. Focus on your L actvi
tes and development and don't open your
self t prsonal confesion. Always maintin
outside contact and work with the every
day word. Remembr tat you have te right
and te need to say "NO!" to anyting tat
makes you feel uncomfortable.
Opening to the spirit realm is not some
thing to dabble with! It is not a parlor game.
You can enjoy the development process, but
you must lea to repect it. Us te exercise
as much as pssible for the frst few months.
Meditate just to maintin balance and relieve
stess. Use the Middle Pillar Exercise fre
quently for balance and energy. Once you
begin to open to the spirit realm, do not go
to spirit to often or for every decsion. Mod
eraton i the key.
20 j HtoMmWmkmtb5pntCui4es
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Discering False Channeling
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I. D have te rgt to alow ote ent
te to use the vehicle we have tken upon
ourlve to gw ad develop? Hit is a mas
te or high teacher, do they nee the bdy of
a human to communicate? Remember that
many masters appeared to their followers
aft death. Tey wer not cannele. H tey
could do it then, they can do it now.
Z. Do you not uderstand the material
but accept it blindly because it sounds edu
cated? If b something is wong.
3. Are you expected to accept what is
brought through simply because the entity
was a high teacer-ven though this can
not be proven? It is not unusual for exotc
names and tmes to Dused which can't D
proven one way or te oter.
4. De the individual provide additonal
teacings or simply reectons of other teach
ings? Are teachings provided that have no
possibility of verificaton? Ptue teacher or
master will expect you to test the spirits.
5. Are vague and distant propheces pre
sented that stmulate uncomfortable emo
tions? Ts can b a form of manipulaton.
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Imt Wh ] 21I
An atttude of, have my spirtual bML
and ote a not able t work on te planes
that I am" will becme inceasingy clear.
D ton ad leag to indepn
dety tt eeting ute ke T rqu
education in te whole proes of spirtual
tought ad actvit. And t rquires much
tme and effort.
Discering Tre Soul Impession
an Intition
Tre spirit contact and soul intuiton will
always be in the nature of inspiration and
relate itself to service. It energizes, stimu
lates ceatvity, vitality and a sense of joy.
Those who have opened to it properly are
identfied by certain characteristc:
I . The individual becomes inceasingly
magnetc, drawing more and more people
to mor her. Ther uno dshing. Their
field of service continually grows.
Z.You wuderstd atat you reive
and wb able to agre wit it based on your
ow basic knowledge.
e
3. There is always a new teachng, angle
or aprach, and gater dep synteis, etc.
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BIBLIOGRH
-- De and Me. 8DSDgDC
UDSDD_tDUS8,P0t, IV.
S,VDDtt,0.Not Nec y the Ne Age.
tDD8U8US0KS,UD, IV.
t018,LDtDtDD0VDD8tt,N.L.Psychic
Phen. tK8tUDSDD_LD.,P8W
YDtK, IVV.
tO8,NtDDZDD8t. The Mits o Avlon
DUD8,P8W YDtK, IVZ.
D_@,FU8tD8.Enccloi of Fair. D-
tD8DDDDKS,P8W YDtK, IV.
LV0SDD,LUStV. Dictionar o Angels. D8
t88t8SS,P8WYDtK, IV.
L8DDD_S, N8t D0 DgS, LSDDU8.
TDlt o Psci Pu. L6M]
UDCUDDS,bt.U, 1VI.
VM,Y.t. !0to Be a Meim. LUO ,
bt. LDUS,P.L.
DUCD8,H.L.Aparance of the Dead. tD-
D8U8US DDKS,UD, IV.
215
2l6 j HmMmWmkmm5pintCui4c
Dt0, PttDUt. Unknon but Knon. ttg8t
HDW,P8WYDtK, IV.
Lt80,L8DN__8LtDt,]CK.Com
panins in Spirit. L8tPtb.tK88,
IV.
tDD_,8t8t. Dictinar o Ghot Lre. 8D-
UC8-t,D_8WDD0LS, IV9.
t,NDTBles e Angels. DDSDgD-
CH8S8tCDbC8t,LDSPD_88S,IVU.
t, t8VDt. Te Meium and the Scientit.
tDD8tD8USDDKS,UD, IV9.
tWK8D, U. Magic of Findhorn. DtD
DDKS,P8WYDtK, IVb.
tD0SDD, L8Dt8. Fairies at Work and Play.
D8DSDgDCbC8t,YD8tDD, IVZ.
4 Brotherho o Angels. D8DSDgD-
CbDO8t,YD8tDD, 1VZ.
. Kingdom of the Gos. D8DSDgD-
CbDC8t, P0t, IVbZ.
tDZ8t,tDS.Ghots Ive Met. DDDS-N8tt
LD.,P8WYDtK, 1Vb.
= Life Afer Death: The Challenge
and Evience. DDDS-N8tt LD.,D0D~
gDS, 1VV.
e,A mBok o Mim. bDU8Y8wt,
P8WYDtK, IVU.
FDD,]DD. Channeling. ]8t8DtCD8t,LDS
PD_88S,1V.
8iI/kgqby j 2lZ
Lt88D, bt8gD8D. The Shamn's Dory.
ttg8tD0 HDW,8W YDtK, 1V.
Lt6D,D. Straight Anss on the OAge.
DDD888DDUD.,8DV8,1VV.
L80Dt8t,L.Y.The Inviible Helpes. D80
8DgDCUD8DD_,P0t, 1V.
NC8D, LDtDtD. To Her the Angels Sing.
LDtDt888,N008tDD, 1VU.
8WDDU88,DW8t.Reioeing TAngels.
LDt8tWt0ND8U,8CDD00D, 1V.
Ut8t, t8tD8tt. The Edgar Cayce Primer.
DtD DDK8,8WYDtK, 1VZ.
HDD,DQHaunte Hos. LDD8QDt
t8,LD88t8t, 1V.
HDDD,bD CK8t, LUD8. Opening
to Channel. t.|.FtD8t,DUtDD, 1V.
H8t8DD,F8VDttD08,bt8gDD8.Spirit
Communiction. DtM k8,P6YDtK,
1VV.
bt0tD,DtKDD. Psyche and Psychim,
Vol. I D. PgUtD 0UCUDDLtDUg,
b80DD, 1V1.
bWw,bO8V8t8.Poltegeit. LDt88t8,
8WYDtK, 1VbV.
VD L808t, LDt. The Real World o Fairie.
D8D8DgDCUD.,YD8tDD, 1V.
YD8, PDD8t. In the Shao o the Shaman.
L8W8DUDCUDD8,bt.U,1V.
.PDP LLWLLYN DDKS DDAY
UpMMwMymwI7og
Wexmw ,wm, Mmmp,mk
ymw mWmU .
UmW
Y8IOUfW08I a W .0Q0.OR, %KIUf0 K8, B0O OfOfIRRO0OUf
sr srr.
wby Pt
LBl IOWDDmU.. BI J<11NLWWL (J11<
1}.
LB IOMWIDD LBDBB a J< NLWWL (J< 1}
W B IYl, NB8I0BR, m0DCBD LXf88
wMl.
DO ID U flO OOUfOfOf (NN 8ODI8 BO 1W 8B8IBX} D U..
DO8, U88IQ &DBDOD@IO.
UWw
P.0.Bx &,00?W ?
%P,MNM ,0J
Pwe&m
(U.., NXO, & LBDBB}. lOUfOOf 8.
UIO Z., BO .
Z.J ., BO .
. OWf, MLLN NlN
(LODIDDIB U.. O 8D U. N, Ml, , &.. OX8 8D
U J8ICB88.NX.&LBD. 8DN.}
lMw0M:
Ml: fOfOl8 O Z. Ofl88, a U8 1 f
IR ORfO. fOfOf8 O Z.J &O OWf, a U8 1
fIOOfOfB.
MrMl:
8 ks:O8I@ &MBDOD@ 8 UB IO mIOIB fIBl fO O
B D K8 DID OfOf. Nom kkems:OO OfBD IR.
Wpoeedm2Mmm
PMMPMPP

AIMLSP
Te Spirtual & Ma P
of Cratu GRat & Small
Te Ads
The a word h much t tach us. S a
exprt at survival and adaptaton, some never get can
s emby stgth and courage, while o
exude plays . A remind us of te potetal
we can u, but b we can le f we
must frst b able to spak wit t.
I t b k myth and fact a combined in a mn
tat wlt you how to speak and understan t lan
guage of t a in your l. Anim -Sp hlps you
meet and work with a a totms an spiritby
leag t languag of teir bhavior within t phys
ical world. It provides tques for reading sigs and
o in nature s you can ope to higher ptons
and even prophecy. It r the hidde, myt, and
rlt role of 4 ag 6 b 8 i, and 6 rep
tle.
A will b a part of you, rgto you t
majesty and divine in al l. They will rt your
cd wonder of t world and stgthe y blief
in mc, d and pos ibilites.
(7-1 40p. 7 x 10, il u, phots $19.95
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JOUE OF SOUS
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T remarkable b k uncoverfr t first te
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D. Michael Newton, a hypnoist in privat prac
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h subect' hidden memories of the hereaftr. The nar
ratve is wove as a progressive tavel log around t
account of twenty-nine people who were placd in a
state of superconscousness. While in deep hypnosis,
t subj descib what h happened t them
be ti frmer reincatons on earth. They
reveal gaphic de about how it fe l to die, who
me us right a death, what t spirit world is really
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cho t c back in certain bie.
After reading )oumo/5cuIt.you wlacquire a better
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Plus, you wlmeet day-to-day pr challenges with
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te reasons b event in your own l.
1-5718-485-S, 28pp., 6 x 9
$14.95
To order, al1-87-NE WLD
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HOW TO SEE AND
READ THE AURA
Ted Andrews

SAI
T
-
-
ww
Eve h an aura-te te io g
<@ge feld tat sran.mat
t. And a le t sa mt aura
ef ve. T i nmagal abt t p
cs . I simply involve a little unden g t, prac
t gw.
D s people make you fedraine? D you fnd
s ro more crl enjoyable t b in?
Have you ever bea t te pce o ot
bfre al y wMo sw V?s, you
have eea pr's aura. I t practcl,
esy-trad m you receve a va of ee t
practce a wit pa t build yor slin
aura na intrprto. A, y wll le t
b your aura ec day t kit vr a stg
o cnda your vt fr.
Lt sthe aura no oly breaks down old br
t als isstivt. A we deelop th a
it t s fe l te more subtle ap o l, our
intuito unfolds is , and the cd jy and
wonder o l r.
o'1.13, 16 pp., mass me il u. $.9
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LontactYour1nvisibeMegs
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1oomer,c T-T-MEWWBIO
Prc swdewithutm
AGES
Companions i Magck
Silver Raven Wolf
Angels do exist Te powerful force of the Unv
flow t hu history, riding t cr t of our
pain and glory. You can clo t bing of t divine
for inceasd kowledge, love, patece, ht wisdom,
hapsspiritual fl t. Always clo to tho
in ned, they bng peace and pty into o live.
He, i t complet tt, you wlfind practcal info
m6o how to invite t angelic bngs into y
l. Build an angelic at . . . me the archangels in
meditaton . . . contact your gua angel . . . ceate
angel sigls and ts . . . work mg& with the
Ag Ro . . . t to t de. You wlle t
work with a t gain prsnal insig and assst in
the haling of t planet a well a you.
Angels do n blong t any pa~hgmstuc
tyuivel and op their to hu
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2pp. 7x10, il u, sr
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HOW TO UCOVR YOUR
PAT LI
Ted Andrws

t(O
YOU PAT
L
*
^WW
*W
Knowledge of your past lives can bextemely reward
ing. It cassist you in oping t new depts within
your own psycholo makeup. It cprovide g
inigt int ptt O with loved ons,
c r and healt. I is a a lot of f.
No Ted Andrews shar with you nine df t N
nique tat you can u to ac your past lives.
Be tques, Andrews 0issue such as
Khow it is exprsin your ptt l; the
8 of past l informato; m mm and t
s; proving past live; the mysterie of bi and
deat; reinCton; aborton and pre
mmdeath; the role of reincaton in Ostan
it.
To explore your past lives, you w only W m or
more of the tus of. Complet mUm
provided for a easy rs ion. La to
dows t pinpint t years places of your live with
geat accuracy, make your own slf-hypnosis tpe,
attune t t i child during prcy, Wthe
tarot and the cin past l meditatons, keep a past
l jou more.
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1 HALE'S MAL
A Bn e Gud t E
Tee
Ted Adrws
Did kw tat a mMort symphoy cm
diget proble . . . tat sweo it bng
stu in out pt. . . tat breating pi i go
fr s cdt ad m ?Mot dis-ease stms
a metphysical bas. W we ctly bng
e to v and bac it is o ueor
bloed eotons, atttude, thugt that deplet
our ntural p ee more su
tle to "cting a cold" or mtng sme other
p proble.
H as apdi T Htl e' s Mu , involve
loatng and removing er bl wherever they
o -physical otr. T b k is an easy guide
t simple vibratoal hg theapie that anyone c
le to apply t retore homeotais to U boy's
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o75-7- 2 pp., 6 X 9, il u
To order call t-87-N WLD
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$195
SACD SOUNDS
Transformaton through
Music &Word
Ted Andrews
S h always bconsided a d l be
humanity the divine. T a mysty so ls all
tught ter student te u of s as a creatve a
he fr that bridged te diferet worlds of life
Om .
Now, 5cm5umreveals to toay's se ke how t tp
into the magcal and hg asp of voice, re
and m. O a physical l, thes tques have
bu to alleviate aches and pains, lower blod pres
sure and balance hyperactvity in cd. O a met
physical level, they have b u to induce altred
stte of consousnes, op n levels of awarees,
stmulate intuito mceatvity.
I t bo k, Te Andrews reveals the toes and instu
met that affect the chakras, te u of kinesiology and
"musle tetng'' i relato t SW rp, the heal
ing asp of voal tones, the u of mystcal words of
pwer, te a of magcal stlling, how to write mag
ical sn e, how to f heing groups and ut
group toning for healing and enligtt, a much,
much more.
o72-18
24 p., 5 x 8, illus., sofcover
To order, cll-87-NE WD
P su t c witut ntc
$195
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f and elves. Folklore a r that pople
fom al over t world be in rare creatu and
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moem lif we have gn iitve to te nuance of
'ature. Yet tho ancet r do stle, t the
dorways to t are more o. Now, for the ft
tme, h i a bo k wit prac i-depth m f
ri g, contg, and wo wit te faerie
world.
Enmtmt of the Fl Rlm wll help you to r
an r tat ferie and elve stldance in nature and
in your h. Wit just a little pa, ptce, and
iiyou wll hw to ret p
of faerie, nture s devas, elve, ad elemetls. You
wll lea which y cnwith mot eaily. You
wll disove t b t and place fr faeie
approach. A you wldevelop a r and p
cepton of t natural word. By o t t hdd
realms of life and Ursyou op your in t
ablity to work with e and lif at allevels.
o75-o -, 2 pp., 6 x 9, il u. $195
To oe, call l-87 -NEW WR.D
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Michael Newton. P.D.

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A pioer in uncg t s of l, interton
ally re spiritual hyapist D. Michael
Newton t you Wagain i t heart of t spirit
world. H groundg Owas first published
in the best-slling Jour o Souls, t definitve study on
t al. Now, in Detiny of Souls, the sga contnue
with svety c histories of r peple who w
rs int U live btwee live. D. Newton
answers te requet of t tousands of reader of the
first bo k who wanted more de about varius
asp of life on te other side. Desti ny OfSouls i a
deiged f t enjoymet of first-tme reade w
have't r Jour ofSouls.
H t stories of pople in deep hy as
they tell abut
Why we on earth
Stual stwhere mg a deat
Ways spirit conwit a comfort te
living
Sirit guide a t c of w bing
w intrview us ar e
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Now AHe I Angels & Spmt Guides
MIITYOUR
GUARDIA A6IL
Meet your guardian angel . . . or your fairy godmother
. . . or a host of other beings from the spiritual realm.
This book will help you to increase your awareness of
entities from other planes of existence and teach you
how to identif and contact them for your benefit. Using
the safe and easy techniques in this book, you can be:
Advised by spirit guides
Comforted by loved ones from your past
Protected by guardian angels
Inspired by your muse
Energized by a spirit totem
Uplifted by nature spirits
Rewarded by fairy patronesses
Read How to Meet & Work with Spirit Guides and
know that you will never walk alone.
Ted Andrews is a full-time author and teacher in the meta
physical and spiritual fields. He is a clairvoyant and certified
in spiritual mediumship, basic hypnosis, anJ acupressure.
ISBN 0-87542-008-7
9 ULUU
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$5.99 us
$9.50 CAN
Llewellyn Worldwide
St. Paul, MN 55164-0383
ww.llewellyn.cm
PRINTED IN THE USA

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