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.
In my youth I held the smug conviction that the Gospel stories of casting out unclean spirits were merely the Biblical way of describing epileptic attacks. In my late teens I heard of so-called “earth-bound entities,” the psyches or souls of deceased human beings who, for any reason, did not progress to the next dimension after death. According to what I read, these discarnate souls, many of them unaware that their bodies were dead, continued to hover in the earth plane and were drawn to other psyches similar to their own, through whose bodies they might find gratification of former habits, such as the use of alcohol, drugs, or sex. Theosophical books also discussed “elementals” and other non-human entities. I put most of this aside with a raised eyebrow and a tolerant smile.
By the time I began serious experimentation with regression work in the mid-fifties, I had learned the important art of not judging any idea too swiftly, no matter how “far out” it might sound. However, this learning did not prevent many a lapse into the old attitude as, for instance, when a lovely white-haired woman—the widow of a minister and herself a lay counselor, lecturer, and healer—diagnosed my chronic fatigue in these thoughtful words: “I think this may be oppression from an evil spirit.” My disappointment in her was profound. How could an intelligent, educated person like her hold such medieval ideas! This same kind of prejudice returned to haunt me in later years when relatives and friends made similar comments to me: “With your scientific education, your modern training, how can you possibly believe in stuff like this?!”
When I first came face to face with a clinical case of oppression in my own practice, it was a shock. This I blame on a friend, a retired army nurse with vast experience in many fields but not in psychiatric areas. When a neighbor of hers confided hesitantly that for months she had become increasingly frightened with the feeling that her deceased mother was trying to push her out of her body, the nurse referred the woman to me.
I consulted an ESP instructor whose courses I had just been taking. The instructor meditated a moment, then said it would probably not be a difficult case and offered some bits of advice. A few days later the nurse and I, with the lady in hypnosis, called the deceased mother. She came (seen by the daughter, not by us) but would not talk. My attempts to reason, cajole, and persuade her to leave were getting no result. I looked at the nurse. She leaned forward, and in good old Army style, addressed the mother: “Ellie, are you being sulky? Are you pouting? Why don’t you talk to your daughter? This is no way to treat her! Tell her what you want!”
I suggested that the mother put the thought of what she wanted into her daughter’s mind, and asked the daughter to say whatever came.
After a moment the daughter said, “Her things—her china and jewelry, her pretty dresses—she wants to stay close to her things.”
But they are your things now. Say, “These things are mine!”
She tried to do so, but suddenly burst out, “It’s her mouth saying it!”
After explaining to the mother that this was selfish and uncaring of the daughter’s welfare, the mother began to withdraw, as seen by the daughter. Now, when I asked the daughter to repeat the above statement, she did: “These things are MINE!” We laughed and congratulated her.
Then the nurse spoke to the mother. “Now you keep going and don’t come back!”
“Goodbye,” I added, more moderately. “You will find your own place and be happy.” A year later the daughter reported, “Oh, she’s there, but she’s a tiny figure in the distance. She doesn’t bother me.” Still later, after the daughter had moved to a new home, she wrote that her mother was gone and her own life was fine.
Looking back, I see that we could have helped the mother more if we had known how. Who knows where the mother went? Perhaps into some other poor woman?
The First Stage of Life After Death
When entities are first contacted and asked why they entered a client after the death of their body, they usually say, “I didn’t know where to go…” They see their body down below, inert and lifeless—if they look. Sometimes they do not look and may be unaware that they have “died.” They feel a difference that bewilders them because they know something has changed but they don’t know what. Thus they wander, lost, in a dimension in which space and time are in the “outer darkness” that religions have spoken of, not the spiritually lost or condemned but souls certainly lost from the rightful path into the next stage of life.
What each soul needs to do as soon as it is free from the body is to look for a light, which may seem to be at the end of a tunnel, over the top of a hill or temple, or at the top of a shaft of light, etc.—and then go toward the light. This applies to all of us when we die. There are books written about these after-death stages of the soul’s progress.
If the soul is expecting something to happen to him automatically, however, he will indeed feel confused and lost. He may or may not see the light; but if he does, he wanders away from it. One female entity complained resentfully, when asked why she entered her grand-daughter, “Well, Jesus didn’t come and get me!”
These discarnate entities were not told, and we are not usually aware, that thoughts are far stronger in the non-physical dimension than on the earth plane. By merely looking for or calling for the light, or simply desiring to be in a certain place or wanting to be strong and pain-free, one will be. Thus, when an entity enters a living physical body, he brings his old pains and ailments into the host, who comes to believe they are his own. Medical treatment is often of minor help in such cases.
Releasement for Entities
For a time immediately after death the entities can see and hear living persons clearly, but persons in living bodies are unable to see or hear the disembodied souls. Many entities go back to their homes after the death experience and try to contact family members, only to find themselves totally ignored. This creates a pathetic frustration and loneliness for the newly-dead. Eventually they wander away, but they are not sure where, and for a timeless period, they are not sure how long. They may be drawn to a lighter or warmer area, which turns out to be the energy of a living human body. Seeking comfort and safety, they enter it.
Often an entity will say that he entered a living body to comfort or help the person. Further questioning usually brings out that the entity was also seeking benefit for himself, unaware that his parasitic presence in the host is detrimental to both When this is explained to him, he is usually sorry and asks forgiveness before he leaves. While in the host, however, he seems to be unable to leave, as if trapped by a strong magnetic force, until released by the energies in the hypnotic state and the therapist’s words or the priest’s powers.
Attached Entities – Multiple Personalities
There are several degrees of closeness between entity and host described when discussing possession.
- Sometimes the term “attachment” is used for the loose relationship, when the entity is outside the host’s body but staying nearby.
- “Oppression” is the term when the entity, as seen by psychics, is inside the aura of the host, or affecting the host intermittently or mildly.
- “Obsession” is the condition of invasion of the physical body by the entity who brings with it all its own personality traits and habits, including some that are far from desirable, often perplexing the host.
- “Possession” is when the invader completely pushes out the resident person’s psyche and takes over the physical body, through which it exhibits its own behaviors and speaks its own words. There may be alternations between complete possession and partial possession (obsession).
Most cases of true possession are confined to mental institutions or jails because the changes in personality and behavior are so dramatically conspicuous. Obsessions, on the other hand, are more common. They usually impact the physical body, causing symptoms such as headaches, respiratory problems, obesity, compulsions, phobias, suicidal urges, or emotional excesses such as sudden rages. I have released entities from a number of therapists, not to mention two who were released from within me! In fact, an entity I was releasing from a young woman informed me that I still had one in myself, “…a female, a dark woman—not black—Japanese.” She spelled out the name very clearly, pronouncing it three times. A few weeks later a co-worker called upon this name, and an old Japanese woman came. She said her name meant “Sunshine on the Grass.” She died very lonely in this country, which was alien to her, longing for her former Japanese home. Thinking back, I realized that in 1971 I had stopped at her house for two hours while my car was being repaired and had given her a book of photographs as a thank-you gift. That was my only contact with her in this life.
This and many others are examples of entities that went through the death experience rather recently. Many others, however, come from any period of history or even pre-history. As mentioned, in the next dimension of existence, time does not have the same linear meaning that it has here. The entity, when asked how long he has been wandering, only knows it as “a long time” and has little ability to estimate. He may be astonished to learn that the “present” is in the 1980’s, for he is not only stopped at the date of his death but also halted in his spiritual progress until he can move on.
Occasionally a client has suspected the presence of an alien entity or energy and has been able to expel the invader without assistance, either by meditation or religious means. In the few instances that have come to my attention, the invader only goes as far as the outside parameters of the person’s aura and remains plastered there, so to speak, sometimes causing a condition of oppression. The energy and words of one or more living persons are usually necessary for the complete releasement of the trapped invader and its safe direction into the light. In one case I was informed that three or more living persons were necessary.
I like the word “releasement” for this work, for it implies release not only for the client but also for the entrapped entities. The word is less specific than the term “depossession” in most people’s minds, however. I shall use these two synonymously, saving the term “exorcism” for the releasement only of dark forces or frankly evil entities, of which there are far fewer than earth-bound human psyches.
For the difference between invading entities and multiple personalities, I refer the readers to Dr. Baldwin’s tapes (see literature notes below). One multiple personality told Baldwin, “I was created; the others were invited.” Without doubt, many of the so-called multiple personalities in a client may turn out to be alien entities, and can be released with relative ease in one or two hypnotic sessions, leaving only the multiple personalities to be dealt with. Fred Nolen, Ph.D., reports. “I have found possessive/invading entities in all of the multiple personalities I have worked with for any length of time, but they were easily dealt with most of the time and were usually less significant (in these clients) than the alter personalities. I have run into several people who were afforded great relief when they were dispossessed.”
My own practice is among more or less normal people (whatever “normal” may mean), not with patients in or out of hospitals. Among healthy persons, also, the condition of obsession is amazingly frequent, so common as to make one wonder if it is “normal.” I feel from my observations, however, that it is practically never, if ever, entirely beneficial for either the client or the trapped entity to be in this relation. In doubtful cases, the therapist can ask the client’s own Higher Mind or his “Yes” and “No” fingers whether it is wise to release a certain entity. If the answer should be “No,” the therapist should abide by this answer, at least for the present session. The question could be repeated, perhaps rephrased, at a later time. It should be remembered that high entities do not invade; only confused and earthy or evil types and occasionally well-meaning ones invade.
Method of Releasement
A little preliminary conversation of twenty or thirty minutes with a client is usually necessary, unless the client is already acquainted with the concept of obsession. This talk should be tailored to the client’s personal attitudes of mind and religious beliefs. I try to keep the conversation easy and light, if possible, or at least quiet and matter-of-fact. It helps to mention persons who say such things as, “I don’t know whatever made me say that—that doesn’t sound like me!” or, “I don’t know what possessed me—I just seemed to be doing it.” Mention of the great frequency of obsession is also good. Speaking of deceased family members who have been found to be entrapped is understandable and even comforting to most clients.
For clients who leap to the conclusion that we are dealing with “evil spirits,” I usually shrug slightly and admit, “Oh, there are a few of those but not many, and we can release them, too. There are many more good spirits than evil ones. Most entities that invade people are simply wandering and lost, and they need help.”
The conversation can end either with a question, “Would you like to check and see if you have any?” or else with an implied acceptance. “Well, it will be easy to find out if any are there.”
If hesitation occurs, as with clients whose religious beliefs cause them to have fears, we may say, “You can think about it and decide by next time. Christ cast out many “evil” and “unclean” spirits, you know. I doubt if he had time to release all these others who are not particularly evil,” I might add with a chuckle.
I release any alien entities that may be present before starting regression work so as to be sure the past experiences recovered are the client’s own and not the entity’s. A rather striking example was a young woman who came to me asking why she always jerked both arms and crossed them on her chest reflexively whenever under stress. A psychic had told her this came from a past life in which she, as a man, had been selected to become a human sacrifice because she/he was so pure. The living heart of the man had been cut out, and in the present life the defensive jerking of the arms to cover the heart area remained, according to the psychic.
After releasing a male entity that was full of hate and anger and guiding him safely into the light, I asked the client’s mind to take us to the basic cause of the arm reflexes. She replied instantly, “Oh that was one of J’s past lives, not mine.” Poor J (the entity)! I might have helped him a little more if I had known that he had been the sacrifice—not so pure, because he became enraged at his helplessness and filled with hate for his torturers.
After preliminary talk with the client, I inquire if he is ready to start work. I may or may not ask, “Do you want a little demonstration first, just to go into hypnosis and then come out and talk about it?” Either way, I use a short, gentle hypnotic induction and then “cue” the client to go into hypnosis instantly on subsequent occasions.
One of my favorite inductions is: “Why don’t you choose a spot on the ceiling—maybe one of those sparkles—and just let your eyes rest on it while I count from four down to one—and then let your eyes close and relax…
“Four—three—two—and on the next number let your eyelids close: ONE Now let all the little muscles in and around your eyes relax…let them relax so much that they don’t even want to work…and when you feel sure that they don’t want to work, let that easy feeling of relaxation flow down into your cheeks…and out into your temples…and going deeper into the brain cells…easing and quieting your mind…” and so on, deepening the state as I progressively relax the parts of the body for a few minutes. The induction is a very permissive one: “Let your eyes rest,” “Let the muscles relax.”
Cueing the client, I use the wording, “Now just to save time in the future, is it all right with you if you let yourself go back into this easy, pleasant state of relaxation whenever I say the words, “REST NOW?” Will that be all right with you?” Repeating the question in this way is helpful to speed up the response. Almost always the client nods or murmurs “Yes” or “Okay.” If he hesitates I add, “If you prefer not to, that’s all right. This is just a time-saving device and can be cancelled any time you wish, when our work-sessions are finished.”
If the answer is “Yes,” we repeat, programming the client this time, “Then any time I say the words, “REST NOW,” you will just let yourself go back into this pleasant, comfortable state of relaxation, each time going more easily, more quickly, and as deeply as we need.” This is authoritarian, while sounding permissive. Any sort of cue can be used, of course; any other spoken works, a gesture, a touch, and so on. The same cue should be used for ALL your clients, lest you forget which is whose!
Deepening the altered state can be by any of the methods in general use and need not be prolonged. Releasement appears to require less depth than many regressions. A simple method is to say, “Let yourself go deeper into relaxation with each sound that you hear…with each word that I speak…” This wording allows the client to remain peaceful even if the telephone rings or a plane makes a sonic boom. In addition to the wording above, I often use the counting-down technique as needed, often with visualization and symbols, just for additional general therapy.
“Yes” and “No” Finger Answers
If the client doesn’t not have a “Yes” and a “No” finger already, I select them by direct command, choosing the index finger of the hand nearest to me as “Yes” and the little finger of the same hand as “No,” repeating the command a few times as I touch the fingers indicated: “Any time I ask a question and the subconscious mind knows the answer is “Yes,” this finger will twitch or lift up while the conscious mind remains on the question itself, not on any possible answer or finger movement. If the answer is “No,” then this little finger will twitch or lift up. Now I am going to ask a few questions. Let the fingers answer while the conscious mind remains fixed on the question itself: Is there any entity in this body besides John himself? The fingers may take a few seconds to respond. Repeating the question a time or two helps, as does adding, “On the count of three, answer Yes or No: One, two, THREE!” Once I used the word “beside” instead of “besides,” and the client hesitated. I felt that the hesitation was because the entity was trying to decide whether it was alongside the client or not.
Other questions can be, “Are there two or more entities in John?” “As many as four?” An accurate answer is not necessary at this point, but an idea of number helps. If the finger says “Yes,” I ask for the entity to come out (the words the entities themselves use) and talk with me: “Thank you for letting me know you are here. Please come out and tell me your name. Put the thought of your name into John’s mind and he will speak it for you. John, when a name comes into your mind, just say it.” In most cases there is little or no delay in getting a name.
Some entities say they have no name. Most of these are “elementals” of low intelligence, or are minor demonic types. A few human psyches may give an answer such as, “I’m ashamed of my name” or “It’s none of your business.” I often reply, “All right, I don’t need to know your real name. What shall I call you?” If they do not respond, I may add, “Then is it okay if I call you Tommy?”
The entity may agree, or may give his true name, “That’s not my name! I’m Tim!” A British big-game hunter preferred anonymity but consented to be called simply “Sir.” Some sort of name is good, even a playful nickname, to provide a closer feeling between the therapist and entity.
For the no-names, I may simple call it “No-name” at first. When it is released, I suggest that it choose a name for itself “a beautiful name, one you want to be like.” I may have called it by a word or phase it used in describing itself to me—“Dark,” or “Gray Blob,” for example. Gray Blob chose the name “Cerise” when he went to the light—the brilliant rose-pink color. Another chose the name “Laughter,” another chose “Laura,” and another chose “Periwinkle.”
If the finger will not say either “Yes” or “No,” this may indicate an entity is hiding and will not permit the “Yes” finger to move, whereas the truthful subconscious mind will not falsely move the “No” finger. Often the reason an entity is hiding is that it is frightened. The therapist may reassure it, “Don’t be afraid of me. I am here to help you. Please come out and talk to me.”
One tiny voice asked, “Will you hit me?”
“Of course not! Did somebody hit you?”
The entity was that of a small girl whose mother, angry because the child had played in the creek and gotten wet, had struck her with “something awfully hard” and the child had died. Abused children are not infrequently found as entities seeking safety and comfort in hosts.
Rarely an entity who is hiding is one of the dark energies or entities that is trying to deceive and pretend not to be there. The therapist needs to be alert for statements or claims that do not seem to ring true, for not every entity tells the truth.
If the entity admits its presence through the fingers but will not speak through the client’s lips except to put the thought of its name into the client’s mind, the entity may still answer through finger-movements. In two such instances it was a prenatal or still-born infant whose psyche did not realize that it could talk through the host’s mind, and once it was the psyche of a girl who had been deaf and dumb before she died. I talk to such entities as to any others, and they hear by telepathy and can answer either through the client’s fingers, or, after repeated assurances that speech is possible, directly at last though the client’s mouth.
Even thought-forms of the animal, false-protector type can be brought to use the client’s vocal cords and English speech through repeated urging: “Come on, “Snort”! You know very well that you CAN talk! Don’t just keep on growling and snarling like that…” (with a laugh) “Come on and tell me why you entered John. I remind “Snort” that John has given permission for his vocal apparatus to be used. I use Baldwin’s “soft-talk, soft-touch” approach, compassionate, but not too easy-going.
I ask how old the entity is (he stops aging at death), when and why he entered the client, what happened “on the last day you were in your own body—just see without pain or emotion and tell me.” In a few minutes a distinct impression of the entity, the circumstances of his death, and his personality traits and needs are revealed. These are valuable to know in order to help the entity by a little verbal therapy of the directive type before he progresses “into the light.”
To completely defuse the death experience and other traumatic experiences for each entity encountered and released would take far more time than is available, but much can be accomplished simply by directive neutralization and cancellations. In several cases in which the fingers indicated numerous entities (one of the entities said there were “many—lots!”) also within the client, I ask for the strongest one to come out first. After coaxing the first one out, freeing him and helping him to enter the light, I then call for the next strongest to come out. Sometimes the strongest has been female: a pampered girl who had suffered from seizures and who began to convulse the client, or a headstrong young woman, or a selfish, carping grandmother.
Sometimes the strongest entity is a being of the demonic type, or a dark thought-form. The latter have a life of their own and even a sense of “I-ness,” but they may be aware that they were “created” and that they were allowed to “become.” There are also the elementals, lower types of living entities with rather dull intelligence and an often negative nature.
In two cases of multiple obsessions, the last large group of entities was quite willing to go en masse because their leader had already set an example and gone into the light. In both cases the leaders had claimed Satan to be their superior.
Once a dark entity claimed to be Moloch, the god once worshipped with human sacrifice. Wondering if this was not an instance of a lesser demon pretending to be strong and fearsome, I commented, “I have heard your name.”
“You know you have,” he replied sarcastically, with a dry laugh. His intelligence and forcefulness made me consider his claim seriously.
Occasionally an entity may claim to be Satan and present himself to the client’s inner eye as the devil is usually pictured, with tail, horns, and even a coat of fur. This is a thought-form but it may be inhabited by the living energy of a very strong, dark entity.
When dealing with such dark forces it is imperative to call, either mentally or aloud, for assistance from Beings of Light. It is best to invite them before a releasement session. An increasing number of therapists have encountered these strong, dark entities in their work of depossession, and all agree that the therapist must retain control of the situation at all times, showing no fear or shrinking away. With the back-up of the powerful Bright Beings (such as Jesus, the Buddha, Mohammed and Zoroaster), there will be no fear in the therapist, for he will be in control of the situation, whatever may arise. He can call mentally for greater wisdom, as needed.
The first time one encounters a demonic entity may be very unsettling, especially for a therapist who is not able to “believe in” satanic forces. Such a therapist should set aside his modern education and call for the Beings of Light. Shucking off this pride of intellect and modernism is a necessity. The attitudes of humility and open-mindedness are essential for one who wishes to help these “be-devilled,” tormented clients.
In conversation with the dark entity, a light-hearted, chuckling attitude is usually good for it presents a picture of the therapist’s confidence and ease, as well as helping the therapist himself to establish a rapport with the entity.
Three techniques help a great deal in releasing never-human entities:
First, repeated reminding them that they do have free will and can make choices and decisions of their own: they are not automatons that have to obey their dark superior or creator, but can choose whether to go “back to the Darkness and never bother any living creature, human or non-human” or else to “turn toward the Light and begin to unlearn a lot of old things, and learn many wonderful new things.” This choice should not be thrown belligerently at the entity but offered with friendly eagerness that the choice should be for the light, for the entity’s own sake. Some of the lesser dark entities do not even know of the existence of light, but they dread and hate the darkness and the cold.
One entity was so eager to get to the light when it was explained to him, that I pulled back to inquire, “Is it mostly for selfish reasons you want to get to the light?” “It’s warm. I don’t want to be sent back to the dark, cold place…I guess it’s selfish.”
We worked that out in short order: “No, the light should be sought for its own beautiful sake. Just throw that selfishness out of you, along with the hate and anger.” This sort of abbreviated symbolic cleansing seems to help a great deal for both human and never-human entities. More will be said about it below.
The second technique is to ask the entity if he has ever been happy, and if he wouldn’t like to be happy now. One strong dark entity sneered, “There’s no such thing. Happiness is just an illusion.”
“Oh, no,” I replied, “haven’t you seen young animals and children just running and jumping for the sheer joy of it? Innocent joyfulness—that’s happiness. Would you like to feel what it is like, a little bit?”
I took his grunt to be a pretended refusal, so I suggested, “Then just turn around. It’s so easy. All you have to do is turn around from the darkness and face the Beings of Light and feel the warmth on your face.”
There was a pause, then a tiny smile that he tried to suppress.
I said, “You see? Don’t you feel a little sparkle of happiness? And wouldn’t you like to feel more?”
I was surely as happy as he when (at first grudgingly) he consented to take one little step, then another and another toward the Beings of Light, then to bow his head before them, and finally to look up into their faces.
“What do you see in their eyes?” I asked.
As if in awe he whispered, “Love…kindness.”
“Then why don’t you hold out your hand to them and let them take you to your own proper place? You do have a choice.”
Almost interrupting he said, “I will go!”
“The path may not be short,” I warned; “you will need to unlearn a lot and learn new things…”
He nodded, with a radiant smile. I committed him to the care of the Bright Beings, for I really didn’t know what to do with him from here, myself. After this session was over, a sense of great peace and reverence remained in the therapy-room. The client and I were both aware of it.
The third technique is Baldwin’s, asking the entity to look within for a light. If there is only one Creator, even these dark forces must have been created by the Original Light and still must have a spark of that Light within them; but, like the Original Rebel Lucifer, they have turned from the light and buried it so deeply in themselves that they are no longer aware of its presence and may have no memory of its existence in them. They have turned away from light, and walk in their own shadow. “What is the Sun to them but a caster of shadow?” asks the Prophet.
Recently, working with a stubborn minor demon, I asked him to look deep inside himself and tell me what he saw.
“Hate,” he said.
“Look deeper, look behind the hate. What do you find there?”
“Black,” was the answer.
“Now, deeper than that; look clear into the very core of yourself. Don’t you find something like a dim pearl?” (I used a leading question to speed up things).
“Well, a little bit of gray, lighter than the rest.”
“Yes, that’s what I mean. Keep looking at it. What happens?”
“It’s getting bigger—and lighter—it’s growing,” he said with amazement. He said he had never seen anything like it in himself before—he had never looked.
Having the client take a deep breath, or asking the entity to do so, seems to increase the brightness of the interior light for some reason: influx of prana or other energy? When this inner light is found, the therapist can point out that its presence proves positively that the entity was originally a child of light, not of darkness.
“The direction is what is most important. You just turn around and face the light, and send your energy in a new direction, like switching an electric current into another circuit so that it becomes light-energy. You’ll have much to learn, and the path may not be short—but you’ll have the warmth of the light on your face and you’ll find increasing happiness.”
Deceased Human Entities
In dealing with stubborn entities that have been human, I use Baldwin’s suggestion of asking them to recall someone or some animal they used to love. The feeling of affection is the “open says me” for hardened characters. One entity, proud of his toughness, was melted by the thought of his little girl. He did not want her to find out that her daddy was a pirate. Agreeing to go to the light but seeing no one coming to meet him, he called out her name at my suggestion. She came at once in the form of the small child he remembered. He wept as he took her little hand: “I guess ‘tis no shame. ‘Tis said, “A little child shall lead them.”
An entity whose presence was sensed by a friend entering my house during a small meeting on ESP subjects was channeled by one of the group. He had been a loner, with no friends. He had died when his horse stepped on a loose rock and threw him, his head striking a stone. Between sobs he said, “Brownie wouldn’t leave. She stayed there by my body for two weeks and nearly starved before someone found us. They shot Brownie and took my body away…”
When he said he had not seen Brownie on the other side, I asked if he had searched for her and suggested that he look around.
“There she is! She’s coming!” He could not speak any more, ducking his head to hide tears. When asked what was happening, he choked, “She has her head down—on my shoulder—my arm is around her neck…”
I reminded him of the keen sense of horses. “Brownie knows the way to go. She will take you Home.”
In this case, neither friend nor angelic form came, but I was sure the love between the entity and the horse was entirely adequate as compass and escort. The light was “all around.” This is an instance of what is called “rescue work,” salvaging lost entities who are wandering, not trapped within someone’s body.
If an entity willing to leave cannot see a light anywhere to indicate the direction he should go, I say, “See if there are any dark, heavy things still inside of you—fear, loneliness, or confusion; feelings of unworthiness or inferiority—all those are dark things that dim the light. Why don’t you just get rid of all those? Just pretend they are objects, and throw them right out of you and drop them on the ground. Are you doing this? Good! Don’t you feel much lighter already? Is the pile getting to be a big one?”
One entity rumbled, “GREAT…BIG!”
If I have mentioned a number of the negative traits, I may ask the entity himself if there is anything else he would like to get rid of, any other dark or heavy things. The entity may say, “There’s a lot of resentment,” or a similar feeling that I might not have sensed during the brief conversation with the entity. The client afterward may tell me that the entity was tossing out “big black chunks like coal,” or else “shoving out a lot of gooey black stuff.”
I may add, “And when the light shines on the pile of black things, it will melt them down into clear, pure water. They are out of you, now. They do not belong to you any more.”
Different metaphors can be used. I asked one very negative entity, a grandmother, to dabble her hand in the water of a beautiful river (“The water is exactly the right temperature”) and then wade out into it up to her knees. Then she might want to kneel down in it (“It feels so refreshing, like healing water”); and then to sit down and let the water flow around and through her, softly dissolving all the negative things and floating them away from her downstream.
After she had soaked a while I asked, “Now don’t you feel much cleaner and brighter?”
“I’m full of holes!” she complained.
I laughed and congratulated her. “Wonderful! Now you can fill up the holes with bright things.”
That is the next step: to look inside and see all the good, positive things there: courage, gentleness, friendliness, generosity, persistence, etc. “And NOW you can see the light.”
At first the entity may see a very dim light, a light very far off, “a billion miles away.” Once when I encountered this, I said, “Johnnie, you pushed it that far away. But if you go toward it—run, if you like, or fly, if you want to!—it will get bigger and warmer and more welcoming.”
Johnnie had told many lies during our previous conversation, and came back in a different form at a later session. It turned out that he was a dark non-human entity, very strong and malicious, who had taken on the form of a boy in order to make us think he was weak and relatively harmless.
Once a client saw a yellowish light, not white. It turned out to be the hospital light in the delivery room at her birth. Another client saw a white light that turned gray. Her finger said that this was due to a dark entity in her, whom we later released.
I use terms like “The Light,” “Bright Beings,” and so on, rather than specific religious terms until I know what both the client and the entity believe.
One vengeful entity, Baltar, snarled when asked if he ever loved anyone, “It was this damned one before you. He was my brother. He mocked my powers and would not do what I tried to make him do.” Then followed a lengthy story about political intrigues.
“No, he didn’t mean to mock your powers; he only defended himself against you. You tried to take away his free will and control him, and that was wrong.”
Then it occurred to me to ask who the Great Being in the world had been during his lifetime. When he responded that it was Zarathustra. I called, “Zarathustra, will you please come and look upon this soul of hate and anger? Baltar, look at Zarathustra.”
“I cannot,” he whispered. “I have separated myself from whence I came.”
“Not forever!” I assured him. “If the spark grows dim, we only need to approach it to the light again, to the Fire of Ahura~Mazda.”
This was the turning point for Baltar. He seemed immensely relieved and was glad to go toward the light above the temple.
Although I do not see any of the Bright Beings myself, the person in hypnosis may see them, and the entities definitely do. I put aside my conscious-mind doubts and accept with simplicity that when I call for a Great One to come, he or she really does come, or sends a thought-form filled with life and power.
Once I inquired about this through a young co-worker who channels for me. I asked, “We don’t want to bother superior beings with minor problems, but we do not know beforehand how much help we may need. Does it take much energy for the Beings of Light to come when we call? Is there a way we can know whether to bother them or not?”
The young lady got the answer, she said afterward, even as I was phrasing the question. As I mentioned four of the discarnate helpers by name, she received a brief, brilliant flash of recognition from each one, letting her know that little energy or time was required, that we were free to call upon them at any time, and that they were glad to assist.
This relieved me of my doubts. I often call upon my discarnate friends for extra wisdom when my own seems insufficient during a session with a client, even though I have programmed my mind previously through self-hypnosis for wisdom as a therapist.
If the session passes two hours, I find it wise to terminate it, telling any remaining entities to please stay quiet within the client and not disturb or influence their host in any way at all, that at the next session I shall talk with and help them. I ask them to answer through the fingers if they understand me. Then I ask if they are willing to do as I request. Only once has there been more than a brief pause before a “Yes” reply was given. Even then the answer was “Yes,” though the finger-movement was the barest twitch. It turned out at the next session that two entities were in disagreement within the host. One was willing to say “Yes,” while the other one wasn’t! Such interior conflicts are not too rare, much to the host’s puzzlement and discomfort.
The postponement of releasement in this way has worked well in the several cases in which I have used it. I consider it a promise to the entities no less than to the client. A few times I have prolonged the first session as much as three or three-and-a-half hours, but I become fatigued and less able to think as clearly as I like. However, some therapists are able to keep going even longer.
Therapy in all cases of releasement is for the attached entities as well as for the host, until the entities have been safely directed toward and escorted “into the light.” After that, the client is the sole recipient of therapy; his mind, habits, and problems are all his own now, ready for past-life or prenatal or other work.
I finish each releasement session with the guided meditation used by Baldwin or a similar guided visualization of a protective bubble or capsule around the client, “filled with green sparkles, the energy of healing, and rose-pink sparkles, the energy of love.” I may or may not add hand-passes over the client’s head while asking for energy from the Universal Mind to enter my hands and radiate into the body, filling the “spaces” left by the departed entities and “closing the openings” where they left. These passes, whatever the mechanism or the theory, appear to be effective, as does the protective capsule. It is good if the client thinks of or meditates upon a white protective bubble several times a day for a week or two.
If there is a sudden involuntary jerk or movement of a portion of the client’s body during the hand-pass—an arm for instance—I stop at once and command, “Let the entity in John’s right arm come out! Come out RIGHT NOW, and tell me your name!” This is very authoritarian. Several times a frightened entity (e.g., a black slave whose master had beaten him to death) or else a very strong, dark non-human entity has been blasted out by this means, perhaps with the addition of some loud hand-claps close to the client’s ears. Then we start back at the beginning again.
The usual reaction of a client after releasement of attached entities and after returning to normal consciousness is a joyous exclamation of wonder: “Oh, how light I feel! I didn’t know I was carrying such a burden.” Or else simply, “Wow!”
Chaplin, A. The Bright Light of Death. Marina del Rey, CA: DeVorss and Co., 1977
Baldwin, William J., D.D.S., D.D. “Clinical Depossession,” (four tapes, #2a, b, b, d) APRT Pre-conference Institute, 9-19-86; APRT, P.O. Box 20151, Riverside, CA 92516.
Dowding, Air Chief Marshall Lord. Lychgate: The Entrance to the Path. 47 Princess Gate, London S.W. 7, England: Rider & Co., 1945.
Meek, George W. After We Die, What Then? P.O. Box 747, Franklin, NC 28734: Metascience Corporation, 1980.
Wickland, Carl A., M.D. Thirty Years Among the Dead. P.O. Box 7589, Van Nuys, CA 91409: Newcastle Pub. Co., Inc., 1974. First pub’d., 1924.