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Spirt and Distant Healing Part 16 Elementals, Devas and other help for mental and physical health.

By:Richard Rowley
Date: Tue,21 Dec 2010
Submitter:Richard Rowley

View Related

In this healing article I am including a section on a healing ceremony
seen clairvoyantly on an ancient stone circle ceremonial site in Cumbria, England which we visited in 2004. I even took photos of it though I
didn't personally see anything, since I am not gifted
that way. The medium saw this back in the 1920s, and
he saw all kinds of fairies and nature spirits, which have a part to play in sustaining all of our physical bodies, as will be seen below.

More recently Michael Evans had a fairy turn up at
his rescue circle. Sir Arthur Conan Doyle was criticised for his
interest in fairies, but they have been seen by so
many with second sight, haven’t they? I don't think
the faires in the Cottingly were a hoax, though sceptics
like to argue the case. But fairies, devas, angels and
other forms of spirit life such as gnomes, elves and what
you find in folk tales everywhere ARE real entities,
although we may "see" them within the colored
spectacles of our different cultures. There’s a
medium in the States who sees them regularly – I
forget her name for the moment, and in the literature
there’s “The Boy Who Saw True” related by Cyril Scott,
‘Roc’ at Findhorn, Vera Stanley Alder, Lady Muriel
Dowding and her son, Tudor Pole and his sister, Mary
Bruce Wallace, and many others.

So I feel we need to include fairies and
elementals in any discussion of healing, since they play their
part in the maintenance of healthy living and
life-forms. This may be controversial, since their
existence is less open to scientific proof than
psychic phenomena, spirit healing and 'miracle' cures,
but their influence is none-the-less important; in
fact, essential to life. It is possible that many
invalids prefer to stay at home to heal rather than go
into hospital, as they intuitively sense these etheric
beings around them at home, where they are 'in their
element' rather than in the sterile conditions of a hospital or
hursing home.
Elementals assist in the growth of all living
things, from from seeds and plants to the complex
living organisms of animals and humans. As E.L.
Gardner writes in 1925 about their appearance, "All
the forms of the inner worlds, constituted of matter
so sensitive that it reflects the vibrations of
thought and feeling, are naturally extremely fluidic
and shifting. None of the fairies, gnomes, nor higher
devas can be said to have a fixed 'solid' body as we
understand the term. They may occasionally
materialize, often using as the basis of this
materialization the thoughtforms that peasants and
children have built of them. Occasionally they
imitate forms they have seen and admired. [This may
happen at times in physical and materialization
mediumship, and in the invoking of gods,
thought-forms, entities and spirits in African and
South American religions, and in Tibet and the far
East, with 'tulpas,' demons and angry spirits.
Ignorance is bliss, but also dangerous!]. No one who
understands a little about the laws of thought, as
well as something in regard to the nature of this
order of beings and their lack of a clearly developed
mental principle, will be surprised that the fairies
of tradition and the fairies observed clairvoyantly
appear in the same garb - wings, wands, shining stars
and all. The surprise would be if they were different.
The elemntal life rejoices to jump into a ready-made
thought-form as much as an active child delights in
dressing up! It will use such a thought-form for work
or play as may suit its convenience.
The natural 'body' used by elemental lives seems
to be a pulsing globe of light. Streams of force
radiating from this centre build up floating figures,
'wings' of radiating energy, and filmy shapes of
vaguely human likeness. In the more evolved forms the
head and eyes are always clearly distinguishable,
often the whole figure is there, with a 'centre' of
light blazing at the heart or head. A sylph of this
type might materialize into a beautiful male or female
form for work at the etheric level among plants,
animals or even human beings, but its natural body is
at the astral level, iridescent, changing, pulsating
with astral forces, but not limited to a fixed or
definite shape.
Plant growth introduces us to the humblest order
of nature-spirits at work. The variety of forms in
the deva kingdom is endless, but is roughly classified
by tradition into four groups, according to the
element in which they work. Earth, water, air and
fire spirits are called respectively gnomes, undines,
sylphs and salamanders. The gnome does not always
have to remain a gnome, however, but can progress in
the course of the centuries towards ever higher
forms: after caring for plants and trees he may ensoul
the element of fire, and later still, may become a
great angel helper in the work of human evolution.
The consciousness of deva beings is much freer
than our human consciousness. Their mentality and
sense of responsibility vary enormously according to
their development. Tiny etheric creatures working in
the grass run about aimlessly, just 'going somewhere'
like gnats in the sun. The busy travelling of these
specks of etheric heing has its function - that of
keeping active the vital currents in the grass itself
and so stimulating growth even in that low order of
plant life - but these tiny entities have only a mass
consciousness, if any, of the purpose for which they
exist. So also the groups of workers, brownies,
elves, and pixies, seem to work at their tasks like a
hive of bees or a nest of ants, without individual
responsibility, though instinctively in touch with
Nature's plan. The gnome and the fairy are still with
an individual mind, one, that is, which would be
capable of selection and discrimination in the face of
equally balanced opposites: their intelligence would
hold good of all orders up to the devas of high mental
These workers with Nature differ from man, then,
most fundamentally on this point - that humanity
(however ignorant it may be of the fact) has as its
centre of consciousness the mental faculty, whereas
the nature-spirit has its ultimate centre of
self-consciousness in the intuition. This shows
itself throughout their activities in the their almost
unconscious sense of co-operation with others at their
own level, in their willing obedience to those members
of their own kingdom who are of higher rank than
themselves and in their direct sense of Nature's plan
for growth in all kingdoms. This direct touch with
the plan consists not in an analytical knowledge, but
in an unconscious recognition of its validity and a
real delight in serving its purpose.
The organisation for work is a voluntary
hierarchical system. The whole scheme of activities
is said by tradition to be divided into seven streams.
At the head of each stream stands a great archangel,
one of the 'seven spirits before the throne of God,'
and beneath him on a Jacob's ladder of development, no
rung missing, stands the rank of angelic hosts,
Nature's builders. The higher devas know the plan,
and disseminate it by a kind of mental osmosis to all
the ranks below them. Each group has its leader,
responsible to one of a group above.

E.L. Gardner concluded his introduction to the work of
clairvoyant Geoffrey Hodson * by saying: "The higher
fairies, sylphs, and salmanders have their centre of
consciousness at the astral level, and dip down into
the physical plane chiefly to stimulate the life of
trees and larger plants. They may live as the
ensouling life of a tree or group of trees (like the
'dryads' of tradition), the magnetism of their bodies
stimulating the far slower activities of the tree, the
circulation of sap, etc.; or they may be engaged in
raying out strong influences over certain spots,
termed 'magnetic centres,' which have been put under
their charge, or in assisting in the building,
stabilising and distribution of thought-forms, such as
those resulting from the use of religious and magical
ceremonies, orchestral music, etc. The still more
evolved devas or angels, who have reached the level of
self-consciousness, become the guardians of special
nations and groups, attached to work of special
importance in the scheme of evolution, either on the
physical or other planes, and acting as angel
messengers who carry out the will of the Most High in
all the worlds.
This study of the 'life side' of growth may help
us to a better understanding of that driving
resistless intelligence that we veil under the
mass-unity name of 'Nature.'
The agents distributing her abundant life thus
become real and companionable, and, further, we may
realise something of our human duty in partnership
with them. As we cease to ignore the activities of the
devas and nature-spirits, and recognise their partial
dependence on human mentality and the amazing response
forthcoming when recognition is given, we shall find
many of our difficulties and problems solved for us
and the world far more wonderful than anything we have
yet conceived."

Godfrey Hodson wrote in detail about the living
spirits and elementals he saw mostly in the mountains,
hills and dales of the Lake District and in Ireland,
and at some of the historic ceremonial sites. Just as
we can feel the accrued good and bad energies from the
past in our cathedrals, churches and mosques and other
meeting places, so these energies, the past history
and the spirits still inhabiting the places can be
seen by a clairvoyant able to tune in to them. The
most terrible energies remain in the dungeons of
palaces, castles and forts around the world, and in
places of torture such as the Abu Graib prison in
Iraq. It is important to know about them, since they
unconsciously affect our present mood and behaviour,
for healing, thinking and acting out in positive and
negative ways. The acrimony and bitterness of
political meetings and military planning sessions is
influenced by these spirits and entities, and the
residue of past events, and as we shall see, they even
affect the weather. If we really wish for peace and
healing on this planet, we have to attune to the most
positive energies and intelligences, and avoid the
negative. So the next few articles will include what
different clairvoyants have been able to see 'in the
background' of places they visit. We can then see for
ourselves that our healing work is far more complex
than is usually imagined. In some episodes of the
'Rescue' series (#s 31 - 36) we have already read
accounts by Vera Stanley Alder and an Irish medium
friend of Hugh Dowding of the different levels of
spirits and elementals tending to our physical and
mental health. Other writers from Findhorn such as
Dorothy Maclean and 'Roc' have also written about

Here is Geoffrey Hodson's account of what he saw
of scenes from many thousands of years ago at the
Druid healing and ceremonial stone circle at
Castlerigg outside Keswick in Cumbria, Northern
England. [ some excellent photographs of Castlerigg,
Helvellyn and surrounding hills can be seen at ]

"This is a complete Druid circle, consisting of
single stones, varying in height from one foot to six
feet, and surrounded on every side, except on the
east, by mountains.
Standing out vividly, against the background of
many strange scenes which pass before the inner eye,
is the impression made upon the place by the powerful
personality of one man. A mighty figure, priest,
teacher and healer of his people, he stands out, like
one of those rugged heroes of antiquity one reads of
in the stories of ancients days.
He is above the average in stature, dignified and
impressive, with long dark hair and beard, which,
later, became pure white; he is robed in a single
white garment reaching to his heet, not unlike the
surplice of today. I see him standing here, where we
are now seated, within the inner circle of rocks;
behind him is a group of priests, robed as he is.
Draped over tall rocks, which have now disappeared, is
a banner of pure white, on which is worked a golden
serpent. A large concourse of people stands at some
distance outside the outer circle, as if waiting for a
signal. The high priest, who is evidently a master
magician, raises both hands to the heavens above him,
lifts up his eyes and utters a loud call. Hovering in
the air are a number of devas of various grades, and,
at his call, six or seven of the largest of them form
a circle over his head some 80 or 100 feet in the air;
thir hands meet in the centre bearing fire, which is
materialised so as to be visible to physical sight.

Here are is what is left of Castelrigg today, as we
saw it, visiting in September, 2004 while a modern
healing ceremony was taking place. Richard R.

and here is the Druid healing ceremony from
thousands of years ago as seen by clairvoyant Geoffrey
Hodson. I have included this description of a ceremony
from the distant past to compare it with the present
day healings going on in our churches, whether
Catholic, Anglican, Spiritualist or in other
religions, because behind the great variety of
rituals, the very same spiritual energies and
intelligences are present, even though we may describe
them variously, or not even be aware of them at all. I
have previously made a compilation of various authors’
writings about fairies, angels, guardians and
elementals in the Spirit Rescue series, #s 31 - 38
At first, Hodson continues to set the scene,
describing the devas and other spirits present as the
priests and people get ready for the healing ritual:
"A noticeable feature about these larger devas is
that each one is wearing a crown, consisting of a
narrow fillet of gold, encircling the head, in which
are set dazzlingly bright jewels; at various positions
round the head this fillet widens to upward points, a
group of larger points resting over the forehead.
The fire descends upon the altar stone in front
of the high priests, and burns brightly without
visible sustenance. The other priests then form into
two ranks and march forward to the altar stone,
chanting a low and rather guttural hymn. On the
descent of the fire, the people form themselves into
columns facing the three entrances at the north, south
and west, and then march forward till they almost meet
in the centre of the circle, leaving a fairly large
square unoccupied. The people and the priests, with
the exception of the high priest, then make obeisance
to the fire; they stretch their arms forward and bow
their heads, remaining in this position while the high
priest utters a long prayer. A very powerful magnetic
insulation existed, and still exists to some extent,
round the circle, giving quite as much seclusion, from
the occult point of view, as would a complete and
solid temple. As the people stand with their heads
bowed the devas descend quite close to them and a
force, not unlike lightning in appearance, plays along
their backs in the form of a huge cross. Less
nature-spirits occupy the spaces in between the arms
of this cross, some of them, as workers, holding the
force along the lines of the cross, others apparently
quite as much part of the congregation as the human
beings. The priest evidently is conscious of the
existence of some mighty spiritual entity, to whom he
is praying and from whom the response apparently
The effect of the prayer is remarkable; the very
heavens appear to open, and an enormous downrush of
force pours into the central square formed by the
people on three sides and the altar stones on the
fourth. The people again stand erect, and the devas
become intensely active, their chief concern being to
see that the maximum of this force reaches the people,
with a minimum of overflow and waste. The down-flow
continues for some time, forming a veritable pillar of
living power, whose appearance I am at a loss to
describe, as any words of mine would inevitably fail.
The nearest description I can give is to liken it to
liquid, fiery mother-of-pearl, opalescent and tinged
with an inner colouring of rose. It penetrates
downwards far into the ground and reaches upwards out
of sight into the heavens. The high priest plainly
sees it, as do some of the priests; the people feel
its presence, but few appear to see anything. All
adopt a highly reverent attitude of mind and body, and
realize the sacred nature of the occasion.
At a given signal from the high priest a number
of sick and old people are carried into the spaces
between the arms of the cross formed by the
congregation; they are then led or carried into the
square, where those who cannot stand are laid upon the
grass, just outside the pillar of force. The weather
is cold, and some of the sick and aged appear to have
been suffering from this. The position they now
occupy, however, greatly improves their condition. I
see one man, of old and decrepit appearance, who was
laid at the northern side of the square, raising
himself on his right elbow, and extending his hand
towards the pillar, like one warming himself at a
fire. A glow of heat and magnetic energy passes
through his frame, his eyes light up, and after a few
moments he rises to his knees, where he remains, still
a tottering figure, but marvellously improved in both
mind and body. He holds out the palms of his hands
like a cup, into which one of the priests pours a
little pale yellow liquid, which the old man drinks.
Many others, men, women and children, receive such
liquid. In cases of wounds the high priest heals them
instantaneously by merely passing his hands over them.
A tremendous power is flowing through him, his body
appearing to be illuminated throughout with golden
light; he evidently knows much of the inner powers of
man, and his touch has a magical effect upon his
patients. This portion of the ceremony lasts probably
from twenty minutes to half an hour, after which the
whole attention is focussed on the high priest, who,
standing on a flat stone, delivers an exhortation. I
cannot grasp a word of his utterance, but the main
idea appears to be an appeal for the humanities and an
endeavour to assist the people to realise their unity
and interdependence. There are some rough, wild
spirits amongst them who, although tamed for the time
being by his power and that of the ceremony, are by no
means so gentle and submissive in the fastnesses
[wilds] from which they have come.
Having concluded his discourse, he led the people
in thanksgiving, all together making three obeisances
like the one performed at the beginning. At the
third, while the gathering remained with heads bowed,
the high priest gain looked up to Heaven and spoke;
the downflow of power ceased quite suddenly, and the
pillar disappeared. The people then turned about and
chanting with the priest, walked out of the circle by
the entrances which had admitted them. They broke
formation outside the circle and waited. The high
priest then turned towards the serpent symbol and the
priests who were facing him. He spoke to them and
blessed them, swiftly making with his hand certain
symbols in the air, which seemed to be of a circular
or spiral nature, and which remained visible as they
passed from his hand into the auras of the priests.
He then extended his arms before him, partly open, as
if to embrace the company of priests. They bowed
their heads and a stream of power flowed from him to
them and to the banner; this was maintained for an
appreciable time, maybe ten seconds, during which the
priests were lifted into a state of great exaltation;
the banner was then rolled up, and the priests passed
out of the inner circle, talking to those whom they
knew, and, in some cases, moving off with them, as
they gradually dispersed. The high priest, however,
and some of the others, together with a few of the
congregation who were apparently attached to his
person, proceeded down the slope to the east, where
there was a group of stone dwellings at the foot of
the hill. Each person appeared to have a small cell
of his own, in which was a rough bed of earth and
peat. The windows were openings in the wall and the
whole place decidedly primitive, though not
uncomfortable. The high priest, immediately on
entering his compartment, seated himself on a bench,
and became entranced; he seemed to remain in this
state for a long time, doubtless his consciousness was
freed from the body."

“The country all around was much wilder and
bleaker than it is at present, and there was a good
deal of warfare continually going on in different
parts, as a result of marauding excursions by
surrounding tribes. It would seem that some of the
wounds healed during the ceremony had been received in
these encounters.
Evidently there were many ceremonies at which the
priests alone were present. I see them standing in
the inner circle, saluting the rising sun. On another
occasion a ceremony is being performed at night,
beneath the starlit sky, when the attention of the
company is directed to a brilliant star, low on the
north-western horizon. I notice also some system of
signaling in operation, for there are people on the
summits of Skiddaw and Blencathra and Helvellyn* whose
attention is directed to the circle from which their
signals are plainly visible. Apparently beacon fires
were used." [A similar beacon is found at Dunkery on
Exmoor, in Somerset].

scroll down the Cumbria website for photographs of
these mountains,

and Exmoor at

and see below for a description of the entity at

"At a later period when only the memory of the
priest remained, he was worshipped almost as a deity
by succeeding generations, who regarded him as the
master and founder of their temple and its worship.
A mighty white magician apparently he was, as well as
a teacher and lover of his people. I see him, at a
date much later than the ceremony, a very old, but
still perfectly upright, white-headed figure,
supported by two priests, making slow progress from
his dwelling up to the temple, where a much bigger
concourse of people is gathered together. They greet
him with a great shout, waving their arms with sticks
and weapons in the air. Their shouting dies down to a
murmur as he approaches the altar, and in a low voice
he blesses them, stretching forth his right hand and
waving it slowly over the crowd within the circle,
beginning at the south and passing slowly round
through the west to the north. All heads are bowed
and the whole place becomes perfectly still, and when
they look up again he has traveled some distance on
his return to his dwelling-place; they watch him with
hungry eyes, realizing that they have seen him for the
last time. Powerful emotion surges through them, many
burst into tears and call after him.
Among his priests are some young men of
exceptional character to whom he has imparted much of
his mystic nature lore, and into whose hands is given
the task of carrying on the temple worship and
ministration after the master has left them.
How different is the scene before us now. The
sun is setting in a golden glow, the quiet peace of a
summer evening is broken only by the distant weird
calling of the curlew and the cries of the numbers of
young lambs who, with their mothers, are grazing in
and about the ancient stone ring. Much of the old
magnetic influence remains and can be felt; so
strongly impressed on the place are the ancient
ceremonies that they rise up continually before the
inner eye.
Other scenes, far less holy and beautiful, have
been enacted here, other priests of dark and fierce
aspect have stood within the inner ring. One fierce
Viking-like figure, wearing a helmet with two horns
upreared on each side of his brow, stands with bloody
knife beside the altar stone. Dread now has taken
the place of reverential awe in the hearts and minds
of the congregation, and hatred has taken the place of
love. No longer does blessing from on high pour down
upon them. Now it is a power from below, which rises
as if from the centre of the earth in answer to the
invoking call; ugly as sin are the elemental shapes
which hover round the ceremonial of blood.
In later times this ring, once the centre of such
lofty ministrations, was foully desecrated, and still
clearly to be felt here is the scene of carnage which
followed on the uprising of the surrounding tribes
against the iniquities by which they had been overawed
for many generations. The priests and priestesses
were slain, victims were set free, and in their fury
the mob demolished the dwellings at the foot of the
hill and overthrew many of the temple stones.
Down through the thousands of years which follow,
it is the first, the nobler, the uplifting influence
which lasts and which is the most strongly impressed
upon the place, showing something of the grandeur of
the religion of ancient days.”

[Residual energies remain at all such sites
around the world, even at the ruins of monasteries
destroyed by Henry VIII in the 16th century, and by
the Chinese in Tibet since 1959, Also remaining are
the negative energies of evil and destructive cults,
which very probably contributed to the fury of the
genocide recently in Cambodia, Rwanda, the Balkans and
the Sudan. In some cases the priesthood is still
involved in keeping awake the old hatreds, in their
fiery sermons and patriot poems. I expect many
readers have “seen” the past, or felt the vibrations,
good and bad, when visiting sacred sites or historic
buildings. Not only are some “haunted” but the past
is still there to be psychometrized by those with the
gift. Richard R.]

The God at Helvellyn [one of the mountains above
the stone circle at Castlerigg].

“There is a mighty Being whose abode is the
mountain Helvellyn. He appears to me as a seated
figure of human shape and enormous proportions. In
endeavouring to study him, I find myself without any
canons whereby his stature and his life may be
apprehended. He appears motionless, and yet suggests
great activity. He is quiescent, and yet obviously
the unquestioned ruler of the life side of the
mountain’s existence. At the level of consciousness
at which I am able to perceive him, the limitations of
geographical space have no power, so that while from
one point of view his form appears to be within the
mountain’s mighty mass, yet from another his head
appears to reach up to the clouds.
His immediate auric emanations are like no others
I have seen; they consist of a large number of
pointed tongues of flame, which radiate from him in
all directions, reaching to great distances. Though
these distances are beyond my conception of actual
measurement, I should guess that they reach to at
least 400 or 500 yards in all directions from his
form, which is situated somewhere near the centre and
summit of the Helvellyn group; beyond these striations
his aura extends practically over the whole mountain,
whose girth is said to be forty miles. Such an
extension can hardly be correctly described as an
aura; it is rather the sphere of influence within
which he can act instantly.
He appears as if seated in profound meditation,
motionless and expressionless save that the eyes are
ablaze with power – the power of a highly unfolded and
awakened consciousness. Even at this distance of
three miles) they produce a decided effect upon my
consciousness. They glow like twin lakes of fire.
His consciousness is seated in the eternal, and
appears as deep-rooted and unshakable as the very mass
of the mountain on which he resides. He remains
motionless, firm as the mountain itself. From him
great spiritual forces are flowing, radiating through
his aura and out into space. He is surrounded by
lesser devas and nature-spirits, aerial beings, whose
movements give one the impression that they are in
some cases messengers and in others servants, though I
see no sign either of the receipt or dispatch of a
message or an order from the motionless God round whom
this wondrous play of devic life is centred.”

[It would disturb some orthodox worshippers to
realize that the God at the centre of their religion
started out merely as a figure such as the above, a
local volcano or mountain god, later expanded and
given the power, according to the doctrine, legends
and scriptures, to take over the creation and control
of the entire universe. The actuality of a supreme
intelligence, from whom all existence, universes,
realities and forms of life have emerged, must lie
beyond time, place and space, and beyond any complete
human description and understanding. R.R.]

Why people don’t always heal.
Some causes of illness.

Just as religious sites, buildings and mountains
can retain good and evil energies from the past and
unknowingly influence the actions of tribes and
nations, so the local energies, past and present,
circulating in and around a person’s aura can
influence his or her health and state of mind.
Examples of this are given by Raphael, Vera Stanley
Alder’s guide in her book “From the Mundane to the
Magnificent. They are visiting a hospital.
"Raphael then took Vera off to one of the mental
patients in the wards, to show her how unbalanced
minds contrasted with that of the nurse’s. In each
of the patients one or another of his elemental
workers had swollen to abnormal proportions, and was
conducting a reign of tyranny over the whole of the
person’s organism. In one, the thirst of an alcoholic
reigned, and the elemental had become swollen,
thickened and hideous. The other elementals at work
within the patient’s body were all demoralized and
paralysed by the fumes of alcohol, and the beautiful
etheric web had many rents and gaps in it. Through
these gaps floated astral forms of snakes, toads and
rats. The patient evidently saw them, for he shivered
and shouted in terror. “A case of delirium tremens,”
explained Raphael. “Those snakes and rats are the
forms taken by certain low types of elementals who
enjoy alcohol and are only able to function when they
are near to it. If this patient were to pull himself
together and conquer his craving for drink, it would
mean that he had regained control of his drink
elemental, who would gradually shrink back to his
normal size and shape. Our elementals take on our
human egotism, power-lusts and self-importance. They
reflect us, their masters – and they can become our
Frankenstein monsters.”

They next moved on to contemplate a patient who
was sitting shivering with fear. From his brain a
kind of astral cable linked him to a large dark grey
ball of smoke which was packed within his aura.
Inside this smoke many activities were taking place –
figures running, knives glistening, a kind of living

“That cloud is what we call a “thought-form” or
an “obsession”. It all began with self-pity which a
most dangerous activity and undermines the health very
much. In this case one of the thought-elementals
began to grow fat on this self-pity. He built himself
up until now he rules his master from that little
world of congealed thought he has made, so that
now his master has developed persecution mania. If
human beings knew of these elementals and exercised a
balanced and disciplined will, these things would
never happen, for the elementals are wonderful and
willing servants, when controlled.”

The next patient’s aura was quite hollow and
empty. There were no swirling colors, only a thick
grey shell of smoke which prevented any rays from
passing either in or out. Within the cold empty
shell its owner brooded, lonely and insulated from
everything around him. He made no response to
patients or nurses around him. He was a very
loving person, but he had centered all his love
possessively and exclusively upon one person, his
wife. When she died, there was a complete vacuum in
his life which he preserved in selfish grief until it
became an impenetrable shell. Call it melancholia or
depression. He prevented his colored etheric rays from
flowing outwards from the chakras. They curled in
upon themselves, forming tangled congested knots of
force like short-circuited live wires. This
smoldering coagulation was gradually burning and
disrupting the body cells. The beautiful structures
of both web and tissue were destroyed already over a
large area. [A similar entanglement and
disintegration would take place in the brain of
Alzeimer's patients].

“You are looking at a cancer," said Raphael.
“Brooding and resentment are very often the cause of a
malignant growth. When you look at this man you can
understand how it happens. It is always a case of
misplaced energy. That which we call love is really a
radiation which flows to us and from us from the Sun.
It should link us with all living creatures on the
Earth in an exchange of understanding and cooperation.
We human beings have made a travesty of the part we
are meant to play in respect of that might Sun force.
The result is disease, both mental and physical.”

The nurse they had observed earlier came towards
her patients. As she approached, her aura could be
seen radiating from the central sun of her heart soft
golden rays which were indeed very like sunshine. She
paused a moment and stretched out her hand to touch a
bowl of flowers appreciatively with her fingertips.
There was a vivid response as the blossoms awakened,
but this response came from their quivering etheric
counterparts which seemed literally to drink up those
golden rays with a passionate thirst. “Love feeds!”
remarked Raphael. “Ignorant folk would say she had
green fingers, and not trouble to wonder what that
really meant!”
The nurse then talked to the patients, and the
healing rays from her heart and her fingers linked her
up with them so that her mind could travel down their
length and literally dwell within her patients’ brains
with complete understanding. While she was there the
obsessions and the fog clouds melted and wavered, but
when she left them the old conditions re-asserted
themselves once more. “She is a fine person and loves
enough to heal, but not lastingly,” explained
Raphael. "For a real cure, knowledge is needed as
well as love, the sort of knowledge that I have given
you today, which would enable the patients to be
taught how to heal themselves. So you have seen what
lies at the back of disease.”

[*We can but wonder, in our heavily medicated bodies
of 2008, that perhaps these elementals are almost
drugged out of existence and unable to function,
leading to all these health and environmental
problems. Modern science and medicine do not
recognize these other levels and dimensions of
existence, only the impersonal functioning of
electrical nerve impulses,chemicals, waves, particles
and genomes. For example,the progress of the HIV
virus can be arrested by a costly cocktail of drugs,
but we wonder what is going on at the elemental level.
Something else is out of balance - perhaps our misuse
of nuclear energy, our abuse of the animal kingdom,
and our promiscuous behavior generally and lack of
care and control of the blood plasma supply, needle
use, and contraception. The Catholic church is still
forbidding the precautionary measures which would cut
down AIDS cases by 90%. That is criminal
negligence,far from spiritual enlightenment and
compassion. Some intense research into all this is
urgently needed, as well as realistic practical
political and religious action.]

Now, to conclude, here is another
healing tale from Milton Erickson.

SIN – Overcoming Habitual Limitations

“A young woman came to see me. She was brought
up to believe that theaters are places where young
girls are seduced and places of sin. She would not go
into a drugstore, because they sold tobacco there and
the Lord might strike her to the ground if she was in
a place that dispensed tobacco. And she wouldn’t
drink wine or cider or any alcoholic beverage,
because, if she did, God would strike her dead. God
would strike her dead if she went to the theater, he’d
strike her dead if she smoked a cigarette.
I inquired about her employment. She worked for
a doctor who belonged to her church. He paid her $100
a month. The average salary at that time was $270 a
month. She had worked for him for ten years and she
was still getting just $100 a month. And her
typewriting speed was no higher than twenty-five words
a minute.
She lived at home with her parents, who guarded
their daughter very carefully – against sin. It took
her an hour to get to work, eight hours of work,
sometimes overtime without pay. It took her another
hour to get home. And she worked six days a week.
She went to church on Sunday – all day long. It was a
very rigid and limited family.
When the girl left my office after the first
interview, my wife, who seldom comments on patients,
said, ‘Who was that thing that the cat dragged in?’
I said, ‘Just a patient of mine.’
So I talked to the girl and I persuaded her that
life is full of pitfalls and death comes to all and if
it was God’s plan for her to die at a certain time, I
was certain that she would not die of smoking
cigarettes, unless God was ready to receive her. I
got her to smoke a cigarette. She coughed a lot and
God did not strike her dead! He really didn’t! That
surprised her.
Then I suggested that she go to the theater. It
took a couple of weeks to huild up her courage. She
told me, very earnestly, ‘God will strike me dead if I
go to a house of sin.’
I told her that if God did not strike her dead it
would be because it was not her time to die and that I
had great doubts about it being her time to die.
Would she please come and tell what movie she had
seen? She returned after seeing ‘The Lady and the
Tramp.’ I didn’t pick out that movie.
She said, ‘ The church must be wrong. There
wasn’t a thing bad in that movie. There weren’t any
corrupting men despoiling young girls. I think the
movie was entertaining.’
I said, ‘I think the church has given you a false
idea about movies. I don’t think the church did it
intentionally. I think the church did it out of
ignorance.’ And she found other movies interesting –
especially musicals. Then one day I told her, ‘I
think you’ve improved enough to take a drink of
She said, ‘God will surely strike me dead.’
I said, ‘ I have doubts about it. He didn’t
strike you dead when you went to the theater or when
you smoked a cigarette. Let’s see if he strikes you
dead if you take a drink of whiskey.’
She took a drink of whiskey and waited and waited
and God didn’t strike her dead. Then she said. ‘I
think I’ve got to make some changes in my life. I
think I had better move out of my parents’ home and
get an apartment of my own.’
I said, ‘ And you need to get a better job. You
need to learn how to type. And move into an
apartment of your own. You can’t afford it, so feel
free to ask your parents to pay for the apartment.
And do your own cooking and rent a typewriter. As
soon as you awaken in the morning you rush to the
typewriter, the very first thing, and type, ‘This is a
beautiful day in June.’ Then you go to the bathroom,
brush your teeth, and type another brief sentence,
typing full speed for each sentence. Make each
sentence very short. Then start dressing. Halfway
through dressing, type another sentence. When you
finish dressing, type another short sentence. Start
getting your breakfast ready and type another short
sentence. Sit down to eat, and halfway through
breakfast get up and type a short sentence – always
typing at top speed. You can do that interrupted
practice, always at full speed, and you will learn to
type at a much more rapid rate.’
In three months’ time she was up to a speed of
eighty words a minute.
As for her cooking, she said, ‘I thought I’d make
some rice and I figured I could heat a cup of rice. I
put it in a pan with water. Then I had to get another
an because the cup of rice filled that big pan. And I
had to get a couple of other pans. I didn’t know rice
swelled like that.’
I said, ‘There’s a lot of things to learn about
I had her bake some beans. She measured that
cup of beans very carefully and they swelled into an
enormous quantity. She eventually became a good cook
and she resigned from her church and told her parents,
‘I’ll come to visit you now and then. I’ve got a good
job now. It’s $270 a month and I only have to walk
eight blocks to get to my job.’
Then she came to me and about that time, Mrs.
Erickson said to me, ‘Milton, do you specialize in
beautiful blonds?’
I said, ‘The cat dragged in that last one.’
Because that girl turned out to be very pretty. She
took music lessons and enjoyed her work.
Then she came to me after some months and said,
‘Dr. Erickson, I want to get drunk and I want to know
how to do it.’
I said, ‘The best way of getting drunk is to give
me a promise that you will not use the telephone, that
you will lock your door and not unlock it, and that
you will remain in your apartment. Get a bottle of
wine and enjoy drinking it, sip by sip, until you have
got the entire bottle drunk.’
She came to me within the next few days and said,
‘I’m glad you made me promise not to use the phone,
because I wanted to call up all my friends and invite
them to come over and get drunk with me. And that
would have been terrible. And I wanted to go out into
the street and sing. And I promised you that I would
lock the door and wouldn’t unlock it. I’m so glad you
made me promise. You know, getting drunk was fun, but
I had a bad headache the next morning. I don’t think
I want to get drunk again.’
I said, ‘For the joy of getting drunk you have to
pay a bill, and that is a headache – a hangover. And
you are at liberty to have as many hangovers as you
She said, ‘I don’t want any more hangovers.’
She later got married. Now I’ve lost track of
I think it’s very important to take the patient
seriously and meet his/her wishes. Not to exercise
cold, hard judgment. And recognize that people need
to learn things, that you really aren’t competent to
teach them all the things they need. That they can
learn a lot on their own. And that she certainly did.
And they are usually marvelously polite in a trance.”

Comments from Sidney Rosen from his book “My Voice
Will Go With You.”

"Get them to break prohibitions!" This is one of
Erickson’s prime rules for treating many types of
symptom complexes, including, of course, phobias and
inhibitory states. First, in the outlining of the
history, Erickson is careful to elicit signs of
limitations, rigidities, narrow ‘sets.’ Then, using
the patients’ own beliefs, he will set about getting
them to break the prohibitions.
Here, Erickson presents a situation of a young
woman who is extremely limited. Her limitations are
seen as coming from her rigid church and family
teachings. Of course, they could just as easily come
from inner strictures. His prime method of helping
her to break her prohibitions, to extend her world
experiences and to build her ability to live
independently and self-sufficiently is to induce her
to put herself into new situations. In these new
situations she learns, from her own experience, not
from the dictates of others, what her limitations
actually are. She also learns something about dealing
with materials, such as rice.
Of course, Erickson, typically, in talking about
the expansion of the rice and of the beans, seeds
universal ideas about expansion. In fact, the whole
story can be seen as illustrating the expansion of a
very small personality into a much larger one. Her
income expands from $100 per month to #270 per month.
Her personality blooms and her looks manifest this, so
that she changes from ‘something that the cat dragged
in’ to ‘beautiful blond.’ And the patient does find
out her own limitations – from experience. For
example, she learns from the experience of having a
hangover. Finally, Erickson gives a hint as to how he
gets people to do things that they would not
ordinarily consider doing. He explains, ‘They are
usually marvelously polite in a trance.’
In putting emphasis on impulses and feeling over
intellect and concepts, Erickson is merely trying to
correct for the imbalance that develops in most
people. As he told me once, ‘In a child the body
tries to keep up with the feet. In an adult, the feet
try to keep up with the body (and head).’

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