by George Schwimmer, Ph.D.
The author describes the three major shamanic healing practices of the Peruvian Q’ero shamans—illumination, spirit releasement and soul retrieval – and shows how these very ancient practices differ from Past Life Therapy and spirit releasement therapy in practical application
by Peter Wright
Abstract:
This article discusses how to recognize the presence of four kinds of spirit attachments: earthbound spirits, ghosts, demons (negative entities) and extraterrestrials. You will find information on how these entities gain entrance into us as well as reasons why these spirits should be removed. This is followed by an extensive examination of various protocols that can be used to release earthbound spirits, ghosts, negative or dark force entities and extraterrestrials. The article concludes with several client histories, four key elements that can increase susceptibility for entity attachment and some protection tips for you and your clients when working with these kinds of spirit attachments.
10 Most Common Signs of Spirit Attachments
- Low energy level or sudden loss of physical energy
- Character shifts or mood swings
- Inner voice(s) speaking to you – especially if these voices are negative
- Abuse of drugs (including alcohol)
- Impulsive behavior
- Memory problems or poor concentration
- Repetitious nightmares—Especially if nightmares contain elements of violence
- Sudden onset of anxiety or depression
- Sudden onset of physical problems with no obvious cause.
- Typically these changes are not supported by usual lab tests or x-ray findings.
- Pains that move about the body
- Also the pain can fail to respond to traditional medical treatments.
- A strong emotional and/or physical reaction to reading this article.
Now that I’ve got your attention and probably freaked out a number of you because you have three or more of these Common Signs of Spirit Attachment… let’s continue….
by Carl Silver, Ph.D.
Belief systems and theories, together with empirical data, are foundation stones upon which thought leads to knowledge and understanding. Within the therapeutic setting, “beliefs” may be more important to achieving an outcome than “science.” Dr. Silver directs his thoughts towards an interesting and provocative exploration of this topic.
My readings in the area of past-life regression therapy et al reveal occasional reference to altered states and their relation to the mythic, but always as tangential to some other focus rather than as a central theme. I propose that a grasp of the following two conclusions are central to eventual acceptance of this therapy into the mainstream of psychotherapeutic intervention:
- A personal mythology and its requisite belief system is essential not only to healing but to its maintenance.
- Regression therapy et al contributes richly to creation of a personal mythology in a society that provides little in this regard.
I am going to draw a functional relationship among four factors:
1. There is increased energy now available to humanity for healing.
2. People have a profound need for stable belief systems, a need that is not being met in the modern world.
3. A sound belief system always relies on a mythology to support it.
4. The above factors have profound implications for the psychotherapeutic process, particularly as they relate to past-life regression, dealing with discarnate entities, and transfer of so-called mind-fragments (what Baldwin terms “Mind-fragment”).
by William J. Baldwin, D.D.S., Ph.D.
Dr. Baldwin is no stranger to our readers. The concept of spirit possession is controversial. The term itself can evoke rapid reaction. It is a subject of intense and continuing investigation and exploration by many, including Dr. Baldwin, who shares with us the results of his research. The information contained in this article formed the foundation of his doctoral dissertation in clinical psychology and was submitted in the spirit [No pun intended! Ed.] of sharing both his theories and his research with us, and inviting further comment and investigation.
The ancient concept of spirit possession may be quite valid, though largely ignored in modern, scientifically oriented, materialistic society. Clinicians in various countries claim to have found the condition to be widely prevalent among people at the present time. Methods of spirit releasement can bring profound and often unexpected results, mental and physical, ranging from minor improvement to a total remission of hitherto untreatable symptoms and conditions. The methodology described in this study is straightforward and grounded in sound psychotherapeutic principles.
by Lewis E. Mehl, M.D., Ph.D.
The Native American, says this author, does not hold to a linear, wheel-of-karma, reincarnational logic. Rather, he (or she) embraces the concept of a free-roaming spirit that can cross time and space boundaries, mingle with other spirits and enter other lives. His world view is as direct and simple as that of the child whose imaginary playmates are still real. For the culturally intact Native American of today, spirit communication is a practical, everyday experience. Dr. Mehl offers a detailed account of a ceremony in which a woman of mainstream culture experiences and incorporates the Native American way of perceiving.
The Native American world, though sparse in developed theory, is rich in experience, stories, and lore. Theory is implicit within its teaching tales and ceremonies and its rituals reinforce the implicit theory without requiring explicit statement.
Through my upbringing and participation in the Native American culture, along with my bridging to the dominant culture, I have developed a special perspective on the beliefs of Native America. While it is impossible for me to say if these beliefs were always the same, an understanding of the teaching tales in which journeys take place to the past or the future, or to the spirit world, suggests that they were.
Implicit within all these tales is a lack of sense of circular reincarnation. There is none of the philosophy of the wheel of karma or of the Hindu refinement of the soul through successive lives. Rather, the Native American world view is consistent with the statement by Seth, as channeled through Jane Roberts: “We are only here once and cannot hold more than one exposure to this vibrational field.”
Through the ages the belief has persisted in many cultures that disembodied spirits or psyches can enter and take possession of a living person’s body and dispossess that person’s mind. In the Catholic priesthood the occurrence of possession is taken for granted and priests are taught how to exorcise the invading spirits.
In modem times more and more therapists, especially hypnotherapists, are turning to this once common assumption that discarnate entities can and often do invade living persons. Sometimes this change in therapists’ attitudes is due to the spontaneous complaints of clients and sometimes to the suspected presence of an invading entity from various clues presented by the client, who himself may be entirely unsuspecting.