A Site for the Expansion of Consciousness

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Hi, Everyone,

I am delighted to announce the publication of my new book,
The Present Power of Past Lives: The Experts Speak.

It is now available on Amazon!

In late 2013, I conducted a series of radio interviews on globally-based VoiceAmerica with experts in the field of past lives, past-life regression, and the expansion of consciousness. Based on those interviews and with additional materials, my book starts with my practices and tips for helping a client achieve a successful past-life regression and finding an appropriate regressionist.

After I interview three of my clients about the healing that past-life regression can provide, I discuss what Karma is and is not. In contrast to a time-bound, cause-and-effect mechanism that tends to focus on what amounts to predetermined punishment for transgressions committed earlier in the present or in a past life, I see a pattern of freely-chosen contracts/choices made with others to try out a different path.

Following the chapter on Karma are ten other chapters devoted to the different contexts in which practitioners have accessed past lives. See the Table of Contents below.

Through the text and Endnotes, I comment on what is presented in the interviews from the point of view of Seth, that “energy personality essence” channeled by Jane Roberts from 1963 to her death in 1984.

Making this perspective even more concrete are the interviews with two of Jane’s ESP students, Rich Kendall and the late Lawrence Davidson, who share what it was like to have Seth comment on several of their own past lives.

This book will appeal greatly to followers of Seth, those interested in the expansion of consciousness, those curious about past lives and related matters, and novice and experienced practitioners of past-life regression.

I hope you will purchase and read the book and, if you like it, write a review of the book on Amazon.

Blessings

Joe
Table of Contents
Preface 13

Introduction 23

Chapter One: The Nature of Past-Life Regression and
Participants’ Stories 37

Chapter Two: Karma: What It Is and Is Not 57

Chapter Three: Past Lives and The Seth Material, Part 1: 70
An interview With Rich Kendall

Chapter Four: Children’s Past Lives: 89
An Interview with Carol Bowman

Chapter Five: Past Lives and Attached Entities: 111
An Interview with Greg McHugh

Chapter Six: Past-Life Regression and Shamanic Journeying: 130
An Interview with Dana Robinson and Shana Robinson

Chapter Seven: Past Lives and Soul Contracts: 151
An Interview with Linda Baker

Chapter Eight: Past-Life Regression for Intact Groups: 169
An Interview with Janet Cunningham

Chapter Nine: Past Lives and Natal Regression: 187
An Interview with Tim Simmerman-Sierra

Chapter Ten: Past-Life Regression to Capture Lost History: 205
An Interview with Joanna Prentis and Stuart Wilson

Chapter Eleven: Edgar Cayce and Past Lives in Atlantis: 225
An Interview with Nancy Eubel

Chapter Twelve: Past Lives and Life-Between-Lives: 241
An Interview with Dee Chips

Chapter Thirteen: Research on the Positive Effects of
Past-Life Regression: 259
An Interview with Heather S. Friedman Rivera

Chapter Fourteen: Past Lives and The Seth Material, Part 2: 275
An Interview with Lawrence Davidson

Postscript 288

Appendix I: Further Tips for Having a Productive Past-Life Regression 291

Appendix II: Grounding Exercises for Spiritual Journeying 295

Appendix III: Comparing Shamanism to Past-Life Regression 303

Appendix IV: Images and Words from Dr. Janet
Cunningham’s Book, A Tribe Returned 318

Bibliography 323

Guest Bios 332

Host and Author Bio 344

Chapter Notes 347

 

Endorsements

Seekers of expanded consciousness will revel in Dr. Joe Mancini’s compilation of cutting-edge work and key practitioners in the field today. As a talk show host, he takes the reader on a journey into other dimensions that offer new ways not only of healing ourselves, but also of recharging and reconfiguring our minds, hearts, physicality and spirituality. He dares to lead us into our own natal experiences, past lives and life between lives. He explores the Seth Material’s perspective on Karma, time and space and leaves the reader empowered with choice. This is a powerful book for novices and professionals alike!

Barbara Lane, Ph.D., CHt., is a past-life researcher and has regressed thousands (of people). Her work has been featured on TV, radio and in newsprint. (For over a decade, she served as hypnotherapist at George Washington University’s Center for Integrative Medicine in Washington, D.C.) Her most recent book is Celebrity Past-Life Clues: A Closer Look into the Past Lives of 50 Famous People.

 

This remarkable book, heavily influenced by the Seth material by Jane Roberts, is a must-read for anyone with an interest in the concept of past lives and their influence on the current existence. With a Harvard Ph.D. and other impressive degrees and certificates, including a specialization in Spiritual Hypnotherapy, Dr. Joseph Mancini Jr. has become a unique explorer into the past lives—and the implications of those lives—of many people. In crystalizing the concept through his own knowledge and the expertise of twelve practitioners whom he interviewed as host of a very popular radio show, Joe opens our own insights to a spectacular degree. This book is one-of-a-kind and not to be missed!

–Lynda Madden Dahl is Co-Founder of Seth Network International and author of eight, Seth-based books, including her Living a Safe Universe series.

 

Dr. Joe Mancini, Jr. takes the reader on a very interesting journey into not only past-life regression, but also, among other topics, Soul Contracts, Children’s Past Lives, Life-Between-Lives, Edgar Cayce’s Atlantis—all glossed through the perspectives of the Seth teachings. His book is a fascinating blend of interviews, case histories and even helpful hints about experiencing a past-life regression. Those new to metaphysics and professionals alike will benefit from this material.

Katherine Zimmerman is an internationally known author and speaker, Certified Clinical Hypnotherapist, Reiki Master, and EFT Practitioner. She is the Director of the California Hypnotherapy Academy, a former guest lecturer for the University of California Medical Center, Davis and a conference presenter.

 

Through interviews with experts in the field, Dr. Joe explores a fascinating array of topics related to past-life research and past-life regression therapy, ranging from natal regression to the Interlife to the true meaning of Karma. Encompassing both personal accounts and professional perspectives, Dr. Joe delivers the equivalent of a full-length course in a single volume. Best of all, Dr. Joe locates these conversations within the framework of Seth’s teachings on the nature of reality. In so doing, he makes a substantive contribution to the body of secondary writings that support and extend the Seth Material.

Joyce Kilmartin, M.B.A., MTP, Ph.D. is a former corporate consultant and now

a transpersonal coach and counselor in Barrington, R.I.; she is also the author of Worldviews in Transition: Applying Three Models of Human Development to the Seth Texts, and the creator of the blog, “Seth Says: Worldly Advice From Out of This World.”

 

For any reader new to metaphysics, Dr. Joe Mancini, Jr. has done an excellent job focusing on a number of intriguing topics within spiritual counseling, hypnotherapy and past-life regression. Using the Seth Material and Past Lives as a helpful lens, Joe interviews experts who discuss important areas that do not typically receive a great deal of visibility. Topics include, among others, Soul Contracts, Attached Entities, Natal Regressions, Shamanic Journeying, Edgar Cayce and Atlantis, and Life Between Lives. Plus he offers a helpful discussion about the research into the positive benefits that can come from exploring one’s Past Lives. I heartily recommend this book to those who are eager to learn more about these fascinating topics.

Peter Wright is a Santa Barbara-based, Board-Certified, Past-Life Regression Therapist with 24 years of experience in this field.

 

I’m delighted and honored to review Dr. Joe Mancini’s marvelous achievement, The Present Power of Past Lives—What the Experts Say. Dr. Joe is a modern day “psychic archaeologist,” whose broad talents include his first-rate ability to help people access not only their past lives, but also their future, probable, and parallel lives while under deep hypnosis. We are all multidimensional beings; and, indeed, Dr. Joe’s subjects reveal a rich tapestry of vivid, past-life experiences, many of which allow the regressed the opportunity to explore their own inner landscape and permit the regressionist, Dr. Joe, the opportunity to balance their inner and outer spiritual needs as necessary.  Dr. Joe’s work offers unique insights into consciousness explorations via various hypnotherapy modalities as accepted means of assisting people who wish to explore their “past.” I feel that we owe Dr. Joe a debt of gratitude for bringing us, with the help of other experts he interviews, to the cutting edge of this exciting field. Go Joe!

–Ron Card is a retired photojournalist and a Seth presenter and practitioner who has read and applied the principals and philosophy of the Seth Material for over forty years.

 

As a practicing, certified, clinical hypnotherapist who specializes in past-life regression, I found Joe’s book not only insightful, but also compelling and greatly enjoyable.  Dr. Joe’s book lovingly furthers the conversation on reincarnation and the very real potentials for healing and learning in the present lifetime by including a wealth of perspectives from first-person experiences of past-life regression.  The Present Power of Past Lives—What the Experts Say is accessible and coherent, and is presented in a practical format, which is of use to both the clinician as well as lay explorers of consciousness.

Jeff Ennor, CCHT

 

Joseph Mancini’s new book is an exciting array of eclectic therapeutic disciplines. Comprising a broad selection of inspiring, thought-provoking information, this book appeals to a broad, avid readership for both the curious professional and the spiritually-oriented reader. Using the “Seth” material and past-life regression as the focal point, The Present Power… introduces some of “the worlds beyond our ordinary space-time reality,” e.g., prenatal regression, earth-bound entities, between-lives material, soul contracts and group reincarnation. Shared in the format of radio interviews, the amassed information is easily understood and has a nice flow. Curious professionals can glean a number of valuable techniques for expanded exploration. This book contains also an excellent section of clarifying notes interspersed with Seth material, as well as the therapeutic perspectives, beliefs, and findings of those professionals interviewed. Mancini’s book is a most welcome edition to the expanding field of transpersonal regression therapy.

–Albert Marotta, MA., CHt.

 

This book is one man’s journey through the fields and valleys of his intellect and intuition with the Seth material and his Self as his guides—as he explores the minds he meets and tries to answer metaphysical, psychological and practical questions for himself and all of us, questions concerning how the existence of simultaneous time and past and future lives expand our present awareness and identities, and greatly impact our present experiences.

Barrie Gellis is a teacher, poet and one of the original New York Boys in Jane Roberts’ Elmira ESP Seth Classes in the 1970s. Among Barrie’s 4,000 poems is the poetry book, Outside Is A Secret Key.

 

 

The Fisherman

 

Hi, Everyone,

I haven’t posted here for quite some time because I have been engaged in writing two books on past lives.  But, when I realized that Father’s Day is just around the corner, I felt an inner push to publish here an autobiographical story about my relationship with my father who passed over in 1987 at the age of 77.  I wrote this story not long after he left this world and made mostly stylistic changes over the next twenty years or so.  It has been published online in a couple of men’s web-based magazines.

This is a story about my discovering my father’s complexity, about gaining insight into who he was beyond being my father.  It is about my growing out of the constrictive definitions of myself and him that I later realized I–not he–had put on both of us because of my then limiting beliefs.  I had to get bigger and help him get larger than those constraining beliefs would allow.  Ultimately, the story is about opening the heart in the face of pain and stereotyping of self and other.

I hope you enjoy it and allow the story to stimulate you to a wider awareness of your own father.

I love you, Pop!

I.

August, 1975      

 

I am putting on his clothes again.

Years ago, similar mud- and blood-stained pants, bottom-rolled into cuffs, hung like two big balloons around my legs. A blue, hooded sweatshirt with ripped elbows, like this one now in my hands, had drooped in a pregnant way on my stomach. He was still alive in his clothes when I wore them. How could I make room for me?

“Here, wear these, too,” he says now. “So your mother won’t have to wash yours.”

“I won’t get dirty.”

But he pulls the pants off the hook from the back of the basement’s door and dumps them on top of the sweatshirt he had already thrown to me. A door slams shut upstairs, sending air billowing down the cellar steps. “Shit!” I say; “I left it open again—she’ll be blowing.” Hunching his shoulders forward and shaking his head, he flips both hands over into empty, outstretched palms.

 

Two hours ago, after coming down from Cambridge, I had taken off my shoes outside the door on the second-floor landing and tossed them against the shopping bag propped near the entry. It was filled with empty tin cans my mother had thoroughly washed out. He would be late taking the bag on his daily trash run to the fifty-gallon cans in the back alley. Her muted “Damn you!” filtered through the door’s thin, wooden panel. Feeling the rebuke intended for him, I stooped to arrange my loafers neatly beside the brown rubbers lying on several sheets of the Providence Journal. The yelling stopped. I rapped, heard her click open the lock, and then walked into my mother’s too fervent smile. Her plump arms enveloped me. When I was five, my nose against her perfumed and powdered neck, I had gazed just below my chin and imagined falling into the dark hole between the swells of her flesh. Now she drew back, her hand patting the red, Harvard insignia on my jacket. “Wait’ll you see what I got you. The olive oil was on sale, so I bought you a gallon. And Nick says, ‘Hi’; he sliced some nice cutlets for you. And guess what? There’s homemade macaroni drying on my bed and a meatball gravy I made last night—don’t forget it like the last time.”

He was standing behind her then.

I looked over her shoulder at him. “And I got salami and proscuitto and soft loaves from Crugnale’s for you two to take to the ocean,” she went on while he stood silently beside the stove, fingering a plastic bag filled with tubes of glue, a salt-water lure, and rawhide shoelaces. Above the old Tappan on a knick-knack shelf he had built, I used to leave my straight-A reports from Providence College. My mother would say, “He told me he’s proud of you—his father made him leave high school and work on the farm.” He looked away, then pressed the bag, his own gift, into my hand as I came up and brushed my bearded check against his slightly stubbled one.

A half hour later, my sister Anne told me the yelling had started when my mother found a Playboy under the T-shirts she had carefully folded into his second bureau drawer. “Remember the time,” I said to Anne, “when we couldn’t figure out how we’d ever been conceived?” “You mean,” she said, “because they didn’t sleep in the same room for years supposedly because she couldn’t stand his snoring?” I didn’t tell her that at fourteen I had still wondered about that even after his buddy, Ernie, sitting beside me on a battered rowboat at Fort Getty, had explained about the transparent balloon he had unrolled over his thumb. Then he had chuckled, “Ask him,” as he jerked that covered thumb toward his buddy, fifty yards away, who was watching the rod tips and munching an apple.

 

“Go get the lunches,” he says now, “and I’ll get the gear together.”  I climb the sixty-two steps to the third floor—I counted them once on one of many such trips I had made for him. Lighting one of my Benson & Hedges, I recall the Camels he had chain-smoked until he found out about his angina and switched to cherry Lifesavers. My mother would tell my sisters and me, “Don’t give him an attack.” “Go help him,” she would say when he worked around the house, laying linoleum in each of their bedrooms or building pine shelves to store canned goods. And I would go. Occasionally, I would hand him an awl, a C-clamp, or the ripsaw he always had to identify for me. Mostly, I just sat, jiggling my leg, or stood, shifting from foot to foot. There had been one more message: “He needs you to go to the ocean with him. To relax,” she would say.

 

From age five, every Saturday and Sunday, even sometimes at night. For twelve years. At seven, I tried to tell my mother I couldn’t go because I had to keep using the bathroom; she simply stuffed more napkins into our lunch bags. In the car, I would hand him one of those half loaves of bread filled with potato-and-egg omelet that my mother sent with us until his weight became another threat; munching them kept us from having to talk during the long drives to his favorite spots. At Matunick, Beavertail, Fort Coney, and other places, in order to go home earlier, I timed myself with his cast away from me and then liberated the bait crabs, one or two of which would always crawl sideways, insanely, back to the bucket. In another place, for hours in the pelting rain, I stood with a rod sideways, cow-like, against the gusts, feeling invisible in a tent-like, borrowed poncho. Or, at still another place, upon the water where it lapped against the barnacled pilings, my cone-shaped shadow lay undisturbed, except for an occasional plop from a sinker dropped by some red-haired kid on a family outing.

 

                        Now he counts two- and three-ounce sinkers into a bucket. He doesn’t notice me return with the food from upstairs. They are store-bought sinkers, somehow different from those he used to make—as I would look on nursing a headache—with a stinking, portable, gas stove and various molds. Now I linger just outside the threshold with the two, neatly-folded, lunch bags. And with her note crumpled in my shirt pocket: “He’s still upset about his father.” Zippering his soiled jacket, he pulls the white bucket, bristling with sand spikes, off the cluttered workbench and negotiates the already-rigged rods through the doorway. Only the “Sunday Ones,” fresh from Church, he always said, went with ties, jackets, green-metal tackle boxes, street shoes, and already-rigged rods. His thinning hair, more white than gray, curls untrimmed down a neck much paler than it was during past summers. As he ascends the wooden stairs to the screen-door, the clicking of his leather soles seems to rap out his erratic heartbeat.

 

II.

 

The screen door to the backyard now whirs and pops back shut. My fingertips touch the blood-stained clothes. I throw the pants aside and begin to lose my hands in the sweatshirt’s softness. I hold my breath and plunge my head through the opening. But I still sneeze. Maybe it isn’t the salt. Maybe it’s the sawdust yellowing the bench and cement floor, or the mold and lint of this one place safe from my mother’s vacuum.

1970

                        The sneezing had started five years ago, in Dong Ha, South Vietnam, eight miles from the border with the North. Even fresh laundering by mama-sans could not rid my fatigues of the mold that smothered everything. A five-minute bout of whole-body sneezing stretched my lungs to the limit as I lay on my cot in the hootch that housed the Bird Dogs, the Colonel’s field escort. When my chest stopped heaving, I inserted the tape into the recorder and pushed the PLAY button. It was his first message. It began with his own sneeze, a cough, and a gargle and then his demand, “Shut the damn door!”  Then another shuffling sound and he began the already prepared script: he told me about the twenty-pounder he nearly lost at Beavertail—“Joey, it was so-o-o beautiful!”—when a Sunday One crossed his line; and he chuckled about how Anne’s son wasn’t yet baiting his own hook—“He’s squeamish about blood like you were once”—and he sighed about how the price of crabs had climbed twenty-five cents in one season. He ended, “Take care of yourself. Love, Dad.”

 

I did my best. Four months into my tour, wrapped in a bandoleer and fingering the safety on my M-16, I helped the Bird Dogs escort the Chaplain on a clanking APC to Quang Tri, eight miles away. As the vehicle jerked to a halt, the spotlights of the descending chopper illuminated Tiny’s face. He had done this before. Our jungle boots soon clomped on the corrugated iron pad as we smashed our steel helmets down on our bobbing heads, defying the chopper’s whirlwind. Six pairs of mud-caked, boot soles faced us out of the chopper’s black hole, stacked on top of one another.

Our boots, I thought, we’re running toward our own boots!

                        Ahead of me, at the other end of the canvas stretcher, Tiny pulled me into position. The door-gunner had been shaking his head, his helmet slipping over his Army-issue glasses. “Damn bad luck to have ‘em in here! Get ready.” Then, with a grunt and grimace, he bent down and lifted the long shadow attached to the boots selected for us: it bounced twice on our canvas trampoline. Earlier that evening, Tiny had pushed aside the blanket isolating my section of the hootch. “You sly bastard, give me some,” he had said, pushing his mess dish into the steam rising from the small pot. I had reached into the pot and lifted out a half dozen white Rigatoni, dropping them onto the plate and then dripping tomato sauce on them.   My mother had written, “I hope the gravy won’t spoil with no icebox there.”

“Where?” “Into the freezer.” But it wasn’t cold there. Tiny left me staring at the boots. They were dirty brown, not green and polished black like mine. And they were laced with laminated string, not with rawhide like mine. With a magic-marker in hand and label tags in his teeth, the attendant dismissed me: “That’s all.” It was 2:00 A.M. I was neither asleep nor awake. I had to look. Beyond the boots. I saw my mother, who had scrimped to buy an expensive steak, watch the butcher grind it into coarse, white and red shreds. And, sometimes, she would supplement the hamburger with what he would bring home from the ocean. But when he skinned and gutted them on the cellar sink, they never looked like what lay on the canvas stretcher. He had been a more skillful meat-cutter. An hour later, back on my canvas cot, I stared at a pregnant spider on the two-by-four above me.

There was nothing real for me to cry about.

“Father,” I said to the legs clutching the beam.

                        “Father, Father!”

 

I flew home in January, 1971. I was allowed to keep my combat boots and duffel bag that served me well as a laundry case. But it would hold more than dirty clothes. When my newlywed wife went to work, I stuffed our kittens into the bag, their invisible, furry bodies thrashing it into odd shapes. Suspended from the bedroom door, the pregnant bag swung slowly from side to side. Plopped on the bed and scratching a five-day beard, I listened blankly to their cries. A month after my wife left, taking along with her the tortured animals I had given to her instead of a son, I watched him on the Matunick beach pull a four-foot scavenger out of the surf and past my combat boots. Unhooked, it quivered its gills and ground its harmless sandpaper teeth. He was re-baiting when I grasped its sickle tail. I wound my arm into a whirlwind that knocked off my cap as sea-flesh thwoped against rock. “Hey, that’s enough! It’s dead.” Its shredded snout pointed at his sneakers. “I know,” I panted, “I know.”

I was waiting for someone to die. A kind of exchange. His brother’s wife died of a brain hemorrhage on Holy Saturday and was buried the day after Easter. I had known her, five years older than I; and I cried a little. Three years later, my girlfriend’s dog, Ollie, was run over by a car and dragged himself to her porch’s stone landing where, for two hours, he slowly dribbled saliva and blood. “He was like a person to me,” she sobbed over her uneaten dinner. I had known Ollie and cried harder. But neither of them was the one.

Then, two months ago, his father died.

 

III.

August, 1975    

    

                        The sweatshirt reaches only to my navel now, and my elbows poke through the holes. Splotched with sea-stains, the pleated pants lie where I dropped them to put on the sweatshirt; one leg is draped over the rubber, knee boots thrown into the corner. He’d found the boots in his father’s toolshed under the rakes and hoes. A legacy. He’d taken them, but did not wear them, these boots his father had worn for years when he would work isolated in the manure of his quarter-acre garden, burgeoning with escarole, broccoli, green beans, and those huge Italian tomatoes my mother called “beefeaters” and used in her sauces. “My father said they were for you,” he would mumble to her, dropping the bag on the kitchen table and then stepping down to his place in this cellar.

I draw the trousers to my waist and notch the belt in the first hole. My ankles gleam white beneath the cuffs. He’s getting smaller.

 

June, 1975

                        When my mother called me in Cambridge two months ago, she said, “Go to him. He’s at your grandmother’s.” But I stopped first at my mother’s, soothed her, and went to the cellar. Still on the stringer, their puffed lips and gills oozed bubbles and blood into the dark, cast-iron well beneath the faucets he had installed. I turned the spigot, but some of the blood had already coagulated on their scales. Grabbing one of my mother’s discarded terri-cloth towels, I used it to grasp the collapsed tail of the one left hanging over the side. It belonged with the others. But it slipped out of the towel. In the way that he had taught me, I tightened my thumb and index finger around the gills and flapped it into the tub.

 

As I parked my car, I saw him through the windshield, sitting alone on the stone steps, his hands lying lightly on his knees. At my approach, his head popped up like the bobbers he had abandoned after switching from fresh to salt water. He hadn’t changed his clothes. Behind him, through the screen-door, muted voices hummed.

“I’m sorry,” I said.

A hand lifted and dropped back into place. I sat heavily on the stair just below him and drew my hands around my knees. The shadow of the towering pine his father had planted at the edge of the garden before I was born twenty-seven years ago draped over us like a black arm. From the tomato side of the garden, the odor of fresh manure wafted around us, slowly obliterating the smell of sea-grass wedged into his sneaker’s sole.

The pine’s shadow deepened with the coming of twilight. Only the chirping of crickets and the scraping of a bottom shifting its weight disturbed the shared silence. I lit a cigarette. Through a crack just below the filter, smoke wisped away. I flipped it in a long, sparkling arc toward the darkening grass. A tiny coal that illuminated something, a scene nearly forgotten:

 

The ash had glowed brighter as he sucked on the Camel clamped in his lips just inches from my seven-year-old hair. From behind me, his left arm had twined under my enveloping sweatshirt, and his right hand had slipped over its smaller image as I clutched the rod. “Throw!” he said. On the monstrous wharf at Fort Coney, with his head near mine, I threw, rewound the line, and threw again and again until he let me go and I cast on my own, teetering to and fro on my short legs. He smiled down at me, “You see. You can do it.” A few years later, in the cold, pelting rain at another place far from the parked Chevy, I saw the fruit of twelve hours of casting and waiting. “How many should we take home to Mom?” “All of ‘em!” I said, tears mixing with rain pellets on my flushed cheeks. Soon, under the weight of twenty-seven “white-chinners,” strung, higher on his side, between us on a dead pine branch, I stumbled over into the mud. “I don’t care if I get dirty,” I said, my gleaming eyes fixed on his. “I don’t care!”

 

                        The coal ashed out. Sitting now on the stone stair below him, I could not hold him. I rocked slowly back and forth.

 

Two days later in the living room where the wake had been held according to his father’s instructions, the family waited for the undertaker to come and screw down the casket’s lid. Sitting beside my mother on a funeral parlor chair, he fingered the still-folded handkerchief on his knee. Ten feet away, I was being introduced by one of his sisters to a stranger leaning on a cane: “This is my brother’s son. They used to go a lot to…Fort Getty, right?” She had turned toward her brother. But he continued to stare at the lacquered pinewood mirroring the bright gold handles. Her head returned. “We’re proud of this one, our oldest nephew,” she gleamed at the man with the cane. “He goes to Harvard.”

On the walls hung several of her other brother’s paintings. My aunt patted the man away and followed my eyes. “Did you know that, thirty-five years ago when your Pa first started at the Coro factory, he won a scholarship to the R.I. School of Design to fashion jewelry? He dropped out, I think, when your older sister was born.” His eyes seemed as lacquered as the wood. When I didn’t nod, she whispered, “Did you go with him to the ocean two days ago?” My head slipped sideways and back. “Going there was the only thing that made him feel alive…feel himself…after Pa sent him to work on the farm at sixteen.”

I excused myself and went out to the yard where the tree dropped its Mackintosh apples down into the escarole and broccoli popping out of their side of the garden. I climbed into the main crotch, my leather soles slipping on the bark. A fat apple near my face bounced on its twig in the light breeze. On the tomato side of the fenced-in garden, as though tearing its roots from the manure that nourished it, the pine arrowed up into the blinding sunlight and into the wind that, in contrast, swayed the apple-laden branches down onto the dark earth. Once, years ago, he and I had watched his towering father turn his back to us, step over the chicken wire, and begin mulching the soil, his knee-booted legs protected from the manure. Raising me then into these branches that now brush my face, his son had supported my stealing of the biggest apple, and then, hands linked, we had slipped quickly towards the waiting car.

The wind picked up and pushed an apple against my cheek. Sap-stained from my climb, one hand clutched the trunk as my Sunday trousers slipped on the bark. I pulled with the other until the twig snapped its leaves back into the limb above. As the undertaker’s hearse pulled into the driveway, I rolled my lips away from my teeth and crunched hard into the red and white flesh.

 

I was to help carry his father. Waiting while the family knelt on the velvet stoop next to the casket and then were escorted out to their cars, I watched him, the oldest, waiting for his turn. My mother, holding the lacey handkerchief to her cheek, went up alone, parted her lips, touched his face, and then turned and walked toward the door. I turned away before her face sent a message. It wasn’t my turn.

It was his turn.

His rising took hours. He hitched up his trousers; he hunched his shoulders; his fingers tugged at the edges of his coat. As his lower jaw began to go flaccid, saliva touched his lip. His eyes traveled from the foot-end to the name-plate and back again and then to the edge of the opening. He straightened his arm out until his fingers touched the gleaming handle and then walked themselves up to the head cushion. His index finger began to lift above the others. I swam miles to reach him. One arm reached round him from behind while the other slid down his extended arm rigid like pinewood. I felt my stomach press into the small of his back and send him forward the last few inches. That hand that had sawed a straight cut and cleanly slit gills wavered on the plastered eyes.

“Pa,” he cried, “oh, Pa!”

                        I held on to him.

We were united, one. Three of us…and one more. It loomed behind me, pressing into my spine. I had to look. Beyond the arms. In that coffined, withholding face, I saw the battered scavenger, Ollie who was a person, my hemorrhaged aunt, boots with laminated laces. And him.

And me. Fingered by that shadow summoning my inconceivable son.

“Throw!” I screamed to him without a sound. “Cast it out!”

But his sobs banged him against the sparkling handles.

I had to break this, pull away, and take him with me. I had to help him. It was my turn.

 

IV.

August, 1975

 

Now, two months later, I am taking him with me in my Rabbit.  On its sloping hood, he had set the bucket of sand spikes and waited for me to emerge from the cellar. Unlocking the driver’s side, I get in, reach to open the passenger door, and stuff the gear he hands me into the backseat. But he sets the lunches between us and extends the rods from the rear deck and between our seats to the dashboard. With legs half extended, he sits where I have always sat in his Chevy.

“Where’re we going?” I say. He hunches his shoulders. “How ‘bout Fort Getty?” I say. His lips curl inward. As I turn the wheel, my borrowed trousers tighten around my crotch, and my forearm stretches out of the sweatshirt. I am getting bigger.

His hand lifts to shield his eyes from the sun streaming through the windshield. Unlike his Chevy’s narrower one, split by a bar into two sections, this windshield affords us unobstructed visibility. With one hand steadying the wheel, I grab the lunches with the other and fling them into the backseat. My hand returns with the broad-brimmed, red wool hat an ex-girlfriend gave me. I nudge his knee with the brim, my hand hiding under the crown. He takes it, looks blankly at the sweatband with the red-lettered words, “You are mine, forever,” and plops it on his head. It falls over his ears. Only his recently acquired, black-rimmed glasses stop the hat from dropping over his eyes. Immobile, he sags into the backrest, the hat with its collegiate look wiping out years of his life. After a minute, he takes it off and smoothes back into place the hair that had stuck to the wool and then flips the hat into the space where the lunches had been, just as he would throw back one of those flat ones he would catch, his erstwhile keen eyes watching them flap slowly away through the water or bury themselves in the sand.

I reach back to a bag and pull out a sandwich wrapped in several layers of waxed paper and foil. I hold it in the air over the rods between us. But the back of his head has no mouth. Recalling how he would do it, I partially unroll the wrapping to form a cup for the dripping ketchup soaking into the white Italian bread. My teeth rip out a huge semicircle from the soft bread and proscuitto. I swallow it in lumps. She always told me to chew my food.

“Ma…,” I say to the unobstructed windshield. “Ma…can be a real…bitch, can’t she…it took…guts…balls…to keep that Playboy…good for you!” The words, like sinkers, arch over the rods between us and drop into him, the accompanying hooks pulling at, twitching his shoulders.

And I dare to upset him, to take his erratic heart into my hands, to rip it open to reach him. And me.

“You know….” I say, and his head begins to pan towards me.

“You know…you…you know…I hated you.”

My sounds sink again into his gaping mouth, hooking down with them his nose, eyes, whiskers, cheeks, ears, everything until his face is effaced and there is nothing but water.

Everything drowns, even my own eyes.

And the salt lodges in the corners of my mouth, and I am lured into his heart, ripped open by my astounding hook.

“And…and…I love you,” I whisper, choking now on the red bubbles oozing slowly to the surface from my own heart wound.

 

The windshield starts to clear. As I unhook my fingers from his wrist, he draws his sleeve over the dribble from his nose. I brake slowly for a red light. But I have to plunge deeper: to our roots and the manure feeding them:

“And you hated him—he did to you what you did to me.”

His jaw pulsates. He says to the windshield, “I guess he did the best he could.”

In my invisible currents, something stirs. I bob now just below the surface: “It wasn’t good enough,” I say, “not for you, not for me…you made me invisible…dead…and I…I wanted you the same way…you should’ve told him…like I just did.” But there’s more—from him—and it comes from a greater depth, its sickle tail slicing to the surface, its teeth gleaming like no sandpaper could.

“I can’t talk like you…I didn’t go to Harvard.” His lips draw back from his teeth: “I…I…I ain’t…I ain’t you.”

                        “The light’s green,” he repeats.

It takes years for the wrist he has been jabbing to switch from first to second gear. It shreds from the arm. I am not him. I am nobody. I am eaten.

 

“Go to the end of the road and park near the wharf.” I obey, as he searches the white caps beyond the wharf’s solid bulk. “Maybe there’ll be a few left to catch,” he says; “Nobody’s here.”

Yes, I say to no one, nobody to hear any more.

As he shoulders the rods and lifts the bucket, I drop the lunches and the cake-box of worms into the bloodstained cooler. I walk in his steps to the wharf. At the edge of the walkway onto the wharf, he waits for me and then reaches into the cake-box, pulls out some squirming seaweed, places my rod on the planks, and walks to a distant position on the wharf.

Nearby, the three uneven pilings are still steel-cabled into their mutual embrace. I drop my exposed ankles over the wharf’s edge and search inside the cake-box. I stretch a worm out of its tangle and lay it coiling on a plank. After carefully threading the hook through its mouth, its tiny pincers clutching the steel shank, I wipe the blood on my sweatshirt, cast the rig, light a cigarette, and wait.

After a few drags, I flip the butt, tasteless, into my cone-shaped shadow undulating on the surface. It hisses, whirlpooling its white body. Food for the blind. Just beyond and below my shadow, something flashes, catching the sun. We couldn’t go anywhere without them: her lunches of loaves bulging with coldcuts and mozarella, of thick pizza without cheese, of homemade pepper biscuits, of polished Delicious apples with their tiny yellow spots. They fed us and choked us. Like trousers and sweatshirts. Like rakes and hoes in a jewelry designer’s hands. Food for the hungry blind. A long slender shadow swims just below a trough and stupidly jabs the butt into bits of tobacco and paper.

Reaching out to the cooler, my bared forearm snakes into a bag and feels out an apple like the ones he and I used to bring home from Sunnydale Orchard in Scituate’s pine-covered hills. Once, when he had refused me one from the bushel carried between us, I nearly broke my seven-year-old teeth on a pine cone I had angrily snatched from the stand’s decorations. I leave the apple in the bag. I am sick of apples.

The line tugs my finger. My rod curves toward the water as I swing upward to set the hook. When I turn the crank, the drag on the reel unwhines some of the line I take in. Whirlpooling itself against my pull, the shape soon loses its darkness to the sun. I reach beyond the teeth into the gills and flap it into the cooler. The styrofoam bounces along the planks. I can hear, coming towards the cooler, the far-away clicking of his soles.

I have seen this before in another cooler. I couldn’t cry then. I can’t cry now. The footsteps rap his heartbeat closer. I will not look beyond the cooler. I will not wipe my blood fingers on his trousers. I am not expiring flesh in a cooler, or Ollie on the steps, or boots in the freezer, or my aunt into the ground, or plastered eyes in pinewood. Or him.

I am only me, totally alone in my shadow.

Nearly behind me, his footfalls stop, and I see another shadow merge with that of the pilings supporting the wharf. Then a long thin shadow splits away and moves toward my own.

He coughs. My drowned eyes swim over the cooler to his soles and up towards his shoulders leaning against the cabled pilings. One arm is hidden behind his back; the other points, palm outstretched, to the dead fish in the cooler.

“You see,” he says. “I told you they were here.” I nod, squinting in the noon-day sun. He pushes himself off the barnacles, and his worm-stained finger touches my shoulder: “How ‘bout taking off that sweatshirt and putting this on.” I look up into the hat’s red-lettered sweatband.

“It’s warming up, Joe.”

I touch his soiled finger with my own.

“Yeah, Dad, it is.”

 

On September 24, 2013, on my Voice America radio show, “Explorations in Consciousness with Dr. Joe,” I interviewed Dr. Janet Cunningham about her experience with an intact group past-life regression that she had facilitated for individuals who shared a past-life as members of a Native American Tribe.

Check out the show here.   A Tribe Returned

In her book, A Tribe Returned (available at http://www.amazon.com), Dr. Cunningham described how she created this regression process to bring healing to the individuals today who had experienced in that past life a massacre orchestrated by U.S. soldiers.

Below are images that furthered the healing process for the reincarnated tribe members and were painted by two of them, Mrs. D. and Orazio Salati (who was nicknamed “Roz”).  They are printed here with permission; but they may not be reproduced in any form without the expressed, written permission of the copyright holders.

CAUTION: The painting called “The Massacre,” Image #5, is very vivid and may be disturbing to some viewers.

Before you look at the images, meditate for a few moments on these words recorded in A Tribe Returned that were channeled through Dr. Cunningham from Chief Silver Eagle, her father in that lifetime—Dr. Cunningham read them on the show.

“’The spirit of every person lives within their heart, and the spirit must be nurtured, supported, loved, and cared for…and must be freed.  The spirit within each one of us comes into the body to express itself, and it is important that the chief contribute to helping the person express this spirit, and it is important that the chief contribute to helping the person express his spirit.  So the chief must be able to see into the person, and the chief must be able to feel what the person feels.  In doing so, the chief can contribute to the unfolding of the spirit….In the process of becoming attuned to the spirit, one moves to the heart…to see moves the heart to feel, moves the heart to know.  I am being taught to see into the heart, and I am being taught to feel another’s heart, and I am being taught to listen and hear what one’s heart says.  And if I can learn how to do this, I can help others in their spiritual quest.’”

Earlier, Silver Eagle told his reincarnated daughter, “’Now you must allow yourself to feel the memories…and with the feeling, the creativity floods open.’”

And when talking in the book about the present day anguish of individuals who had been soldiers participating in the massacre, Dr. Cunningham says, “Several had created a hell for themselves in their current life.  Is that how it works? I wondered.  The punishment is no longer necessary.  Let’s stop the persecution, the self -blame, the self punishment…'”stop creating hell and start creating heaven!'”

Image #1: Silver Eagle—Mrs. D.  Permission given by Dr. Janet Cunningham

Silver Eagle-Mrs. D

Image #2: Running Deer by Orazio Salati ©1994

Running Dear

 

Image #3: Silver Eagle by Orazio Salati ©1994

Silver Eagle

 

Image #4: Souls Passing in Chaos by Orazio Salati ©1994

Souls Passing Over in Chaos

 

Image #5: The Massacre by Orazio Salati ©1994

The Massacre

Image #6: Souls Passing With Guidance by Orazio Salati ©1994

Souls Passing Over with Guidance

 

©2013 Joseph Mancini, Jr.

In Episode #5, Past-life Regression and Shamanic Journeying, of my radio show, “Explorations in Consciousness with Dr. Joe”, my guests, Dana & Shana Robinson, shamanic practitioners and teachers, discussed with me a unique workshop we did combining the modalities.  We mentioned a number of grounding exercises for any kind of spiritual journeying, but we did not have time to add more to the list.  So I am sharing a whole bunch more here.  May your journeys in Spirit be expansive and useful to this incarnation!

To be ungrounded to a degree is not a problem as long as you are in a safe place where you do not need to attend to your body and your surroundings to be safe.  This place may be, for instance, a chair, bed, couch, floor, patch of ground in a space where you will be undisturbed and protected.  You would use this kind of ungrounding to go on a spiritual journey, to focus on writing or playing music or other such activities.  But a substantive part of your consciousness should stay with your body consciousness so you can return easily to full groundedness.   Those who make proper use of the somewhat ungrounded condition know when they have chosen to be ungrounded to accomplish a specific purpose, and they have the means to return safely and at will to a grounded condition.

Being Ungrounded means (in varying degrees):

  1. You are not fully in your body; much of your consciousness is somewhere else.
  2. You are not in the now; you are either back in the past or far in the future.
  3. You are emotionally upset—sad, angry, frustrated, etc.—and not open to what else is going on around you that could calm the emotion.
  4. You are obsessed with thoughts (usually of the worrying kind) and feel compelled to do certain actions, often repeatedly (like over-eating or smoking)—once again, you thereby lose awareness of what is going on around you in the moment.
  5. You are doing something that you are not focused on.
  6. After a spiritual journey, you are feeling dizzy, confused, unbalanced, irritable, nervous, outside of yourself, unfocused, forgetful, overwhelmed, lacking organization, sleepless, chronically anxious, overly hungry, and suddenly very tired.

THE ESSENCE OF GROUNDING IS TO BE FULLY EMBODIED AND IN THE NOW.

To Ground:

  • Get sufficiently grounded BEFORE you go into trance or shortly thereafter.

Do the grounding cord exercise described in #3 below.  Doing so is not to constrain you but rather to remind you that, while you remain incarnated, you cannot do your mission fully or make use of the fruits of your spiritual journeys unless you bring them back to the material world.  The grounding cord can “stretch” to allow you to go anywhere in the realm of Spirit and stay tethered to this Earth and this incarnation.

  • Orient to your immediate physical context.

When you arise out of the altered state of consciousness, no matter where you are, do not attempt to get up and walk; simply and slowly look at every THING, seeing ALL of its details and even saying aloud the name of the thing.  Look behind you, as well as up and down.  You can also attune to what you hear, smell, touch, and even taste in your environment without moving very much at fi   Go into Nature:

  • Go into Nature

Hug a tree:

Open up all your senses in finding and embracing the tree.  Do a full-body hug by standing up next to it, wrapping your arms around it and letting all of your body touch the tree.  Or sit down in front of the tree, wrap your arms AND legs around it.  Bring home a piece of bark or branch that has broken off the trunk to remind you to ground.

Pay attention with all of your senses (you can do this anywhere, not just in Nature):

What do you see?  What do you hear?  What do you smell?  What do you feel (touch)?  What might you taste?  If one is available, work your hands into the dirt/loam in a garden.

Sink roots into the earth:

Sit or stand and concentrate on your feet touching the earth—this works best when you are barefoot and are safe to be so.  Imagine roots emerging from the bottom of your feet and sinking into the Earth until they meet and join the energies arising from the center of the Earth.

Send a grounding cord into the earth:

This is similar to the previous exercise, but, instead of using roots growing from your feet, use a white or golden cord or beam of light that at one end is attached to your crown chakra while the other end is sent down along the spine through all the other chakras, exiting out the first chakra, and then down to the center of the earth where it is anchored in the iron crystal that is the core.

  •  Stomp your feet/Exercise

Stand up or sit down and either march vigorously in place or stamp your feet hard onto the floor/ground without hurting yourself.  You can also jump up and down in place for as long as you can without injury.  Or do some steady exercise so you can feel your muscles operating, but do not overdo it.

  • Pat/gently slap your body:

Either you or a friend can rapidly pat your body all over (even your head if you do so with care) so you can feel your body more intensely as the blood is brought to the skin.

  • Use your feet to push against something:

Find ways you can use your feet to push without hurting yourself, i.e, doing knee bends, pushing again a platform on a gym machine, getting up from a chair repeatedly (using mostly your legs), using a recumbent bike with a high resistance setting, etc.

  • Drink lots of water:

Doing so reminds the body of its connection to an earthly resource, to its essential component, to its origin in material life.

Among many other benefits, water “is essential to the functioning of every single cell and organ system in the human body” and thereby grounds us into our fleshly state.

“A decrease of as little as 2% in our body’s water supply can have harmful effects and cause symptoms of dehydration, such as daytime fatigue, excess thirst, fuzzy memory, difficulty focusing on tasks and simple math, lightheadedness, and nausea.”

  • Eat certain foods:

Eating anything after a spiritual journey helps the body speed up its metabolic process, which is very grounding.

You can eat comfort food, including chocolate, but not too much!

Of course, always eat in moderation, but certainly enough to sustain yourself appropriately.  If you do not, you will get ungrounded.  Chronically overweight individuals and overly thin individuals are NOT very grounded.

Eating meat, especially red meat can help ground you.  But you can also eat root and red vegetables like beets, potatoes, radishes, onions, turnips, peanuts, carrots, garlic, and cherries, red cabbage, red currants red peppers, red plums, red strawberries, tomatoes, watermelon and so on.

  • Envision red, the color of the base chakra, and thus lower your vibration:

Concentrate on all the red you may find in what is around you.  Imagine red coloring your feet and what they are standing on.

  • Send excess energies out of you:

Write:

Write about EVERYTHING that you have experienced on your journey; let the paper contain and hold those energies for you, so you know you will not lose anything important about the experience if you shift your attention onto earthly activities.

Make/imagine a box or tool to hold the energies:

Direct the energies into a physical object like a box or a wand so that they are apart from you but available for your use.

Send the energies deep into the earth:

Direct the Earth Energies to dissolve them or hold them for future use.

  • Take a shower:

Take a shower while imagining (or simply intending) that the excessive spiritual energies flow out of your energetic field.

  • Distract yourself from the spiritual journey

Do something mundane or analytical, like balancing a check book (but later check again what you have done).  Do not do anything that will ultimately hurt you if you are not fully attentive to the activity.

  • Be with others:

Go outside of your inner world and connect with others who know nothing about your journey and talk about non-spiritual topics.

  • Get rest by sitting or lying down for a period of time.

Feel yourself gradually and deeply sinking into a big, fluffy chair or bed, imagining either one as “holding” or “cradling” you in its embrace.

  • Use certain yoga position:

Choose those positions that stimulate and let go of energies, especially in the root chakra.

  • Use chakra balancing:

Focus on aligning all your chakras with each other.  You can do this in various ways.  One way is to see, sense, feel or imagine a golden bean of light fixed at one end to the crown chakra at the top of your head.  Send the other end, the moving end, down your spine through all the other chakras and out through the root chakra to the ground.  Feel energy moving up and down this beam of light.  This process reinforces the connection of the upper chakras with the lower chakras.

  • Listen to and/or utter the sounds associated especially with the lower chakras:

Listen to the sounds made by crystal bowls and metallic, Tibetan singing bowls:

These bowls should be attuned to the lower chakras, especially the root chakra called Muladhara.  Use also music that is tuned to the keynote of C, such as Brahm’s Symphony No. 1 in C Mnor; music with strong base sounds is excellent, such as Copland’s Fanfare for the Common Man.

The keynote of the Root Chakra is C; the keynote of the Sacral Chakra is D; the keynote of the Navel or Solar Plexus Chakra is E.

Utter the sounds associated with the lower chakras:

Root: Sanskrit Letter LAM (“A” is pronounced “AH”)

Sacral: Sanskrit Letter VAM (“A” is pronounced “AH”)

Navel: Sanskrit Letter RAM (“A” is pronounced “AH”)

If you utter in sequence (one way and then the other) the sounds of all the chakras, you can align the chakras to each other and get grounded also in that way.  Here are the other chakra sounds:

Heart: Sanskrit Letter YAM (“A” is pronounced “AH”)

Throat : Sanskrit Letter HAM (“A” is pronounced “AH”)

Third Eye: Sanskrit Letter AUM (OM)

Crown: Sanskrit Letter NG (as in “king”)

*******************

If any of my readers know of other grounding exercises for spiritual journeying, please let me know and I will consider the appropriateness of them for inclusion in this blog.

  ©2013 by Joseph Mancini, Jr., Ph.D., CCHt, PL.t., L.B.L.t., C.R.t., M.S.W.

 & Shana Robinson, B.A., co-author of Shamanism and the Spirit Mate

Shana’s website and email, Shaman Tracks

Joe’s Website and Email

 

In Episode #5, Past-life Regression and Shamanic Journeying, of my radio show, “Explorations in Consciousness with Dr. Joe”, my guests, Dana & Shana Robinson, shamanic practitioners and teachers, discussed with me a unique workshop we did combining these spiritual journeying modalities.  We did not get a chance to directly compare the modalities, though listeners may have grasped on their own many of the similarities and dissimilarities between these methods of spiritual journeying.  But we want to share with you more directly what we came up with.  May your journeys in Spirit be expansive and useful to this incarnation!

********************

When looked at closely, Shamanism, especially Core Shamanism as formulated by Michael Harner, and Past-Life Regression (PLR) are more similar than most individuals at first would imagine.  The differences are most often a matter of intention and emphasis.  What we present here is not meant to be complete, but rather to be suggestive and stimulating of further expansion of awareness on the topic.

NOTE:  While different practitioners have somewhat different ways to facilitate PLR, especially in the way they do inductions, endings and manage change in the past life, what is presented below is from the perspective of what could be called a Core or Basic form of PLR that is germane to most or even all forms.

NOTE:  A traditional shaman is called that by others once they have experienced the results of a shaman’s healing practice or divination.  Shamanic practitioners are those modern individuals who can and do journey, but are not per se shamans. The shaman and shamanic practitioner engage the spirits in many ways. The focus of this comparison is limited to spirit travel – the journey, and does not include a discussion of other practices, such as depossession and extraction.

HOW THE MODALITIES ARE ALIKE: 

  • Both modalities use a sonic driver:  

In PLR, the voice of the facilitator guides the journeyer.  As Milton Erickson once said, “My voice goes with you.” The voice provides an anchor to the current reality while simultaneously leading the journeyer   into another. The facilitator modulates his/her voice to relax and sometimes calm the journeyer and also to signal that it is time to come back to ordinary reality.

In Shamanism and Core Shamanism the shaman and shamanic practitioner are typically accompanied by a drumbeat and/or the shaking of a rattle, although many other modes of percussive sound have been used from winnowing fans to rice pounding.  Changes in tempo and rhythm are employed to demarcate the various stages of the journey.

  • Both modalities employ an Altered State of Consciousness:

In PLR, it is imperative that the journeyer move beyond the limits of his/her conscious mind, so that the subconscious can be more easily accessed, programmed and, in deeper states, queried for information. In PLR, relaxation and concentration on the breath are used most often to enter the trance state, though focusing on strong emotion, repeated phrases, and body sensations can also become ways to enter a trance.

In Shamanism and Core Shamanism, the shaman and shamanic practitioner decisively enter an altered state of consciousness to go into non-ordinary reality, using the sound of rattles and/or drums.

  • Both modalities include the presence/possibility of guides:

In PLR, the journeyer has the option of taking a guide along with him or her; this may be in the form of an animal spirit (often that of a pet who has passed over), a spirit once human (often that of a beloved relative who has passed over), or an angel or guide.  In some forms of PLR, the journeyer may meet an archetypal figure, like an Inner Mate, Great Father, Great Mother, Protector, etc., along with historical figures like Mother Mary, Jesus, Buddha.  These archetypal figures can provide information and also help in changing the past life.

In Shamanism and Core Shamanism the shaman and shamanic practitioner often have power animals, guardian spirits and teachers to help him or her.  They will stay with him/him for varying lengths of time over the course of a lifetime, providing him/her with their differing “medicines” or powers.

  •  Both modalities bridge and travel between realities:

In PLR, the journeyer, most often with the help of a facilitator, travels to and enters into “the other world.”  The journeyer travels to lives that seem to be from other times (though all past lives are simultaneous with each other and the present incarnation).  Sometimes, the journeyer goes back to lives spent on other planets or in other systems of reality.

In Shamanism, the journeyer moves from material, ordinary reality into non-material, non-ordinary, reality.

  •  Both modalities involve shape-shifting, merging:

In PLR, the present individual often merges with (sees through the eyes of) his/her past-life personality, experiencing first-hand what that personality experiences from moment to moment.  In some cases, after connecting with a talent or positive trait of the past-life personality, the journeyer can “bring back” that ability into the current lifetime and use it here.

In Shamanism and Core Shamanism, the shaman and shamanic practitioner may shape-shift into their power animals and sometimes into their Teachers while on a journey.  Doing so helps the shaman and shamanic practitioner take on and use the abilities of those spirits with whom they merge.

  • Both modalities use some kind of portal as part of the protocol:

In PLR, the journeyer often goes through a portal, such as a door or gate, to access the other world; but these are not necessarily precise locations in the other world, for the facilitator and even the journeyer can suddenly discover or even create a portal.  (The idea is that every place or point is a gateway to every other place.) The portal may be different each time the journeyer enters the other world.  Even when such a portal is not used, there is very often some marking of a transition, of a crossing over, as when a journeyer floats in a boat traversing the space between banks or moves down a river past different landscapes.

In Shamanism and Core Shamanism, the shaman and shamanic practitioner must know his or her destination.  He or she begins with an established ordinary reality starting point.  Then, directional movement, to the accompaniment of a sonic driver, is used as the prelude to passage through a transition zone.  When the shaman initiates a downward movement, it is through the starting point of a hole that leads to the transitional tunnel that ultimately passes into the Lower World.  An upward movement from the starting point of a “high place” leads to an encounter with the transitional membrane, which, once breeched, is the portal to the Upper World.  These are signposts or markers that indicate a precise location for the shamanic journeyer.  Using the same starting point to pass through the tunnel or the membrane leads to the same “drop off” place in the other world, and allows the journeyer to learn the geography of the other worlds.

  • Both modalities allow the journeyers to encounter independent spirits.

In PLR, the journeyer may meet some projections of his/her subconscious, but most of the entities he/she encounters are also real, and independent in that they have lived their own separate lives on the Earth.  In some cases, enough information about the past-life personality is gleaned for the journeyer to find evidence in historical records of the prior existence of these personalities (especially true of children’s past lives as reported by Dr. Ian Stevenson and Carol Bowman, CHT).  While it is said that the current person has lived before as these personalities because all share the same soul; nevertheless, it is also true, paradoxically, that each is also distinctive from the others and on its own journey.

In Shamanism and Core Shamanism, the spirits the shaman encounters are real, independent spirits, and are not figments of his/her imagination or projections from his/her subconscious. They occupy a separate, non-ordinary reality.

  • Both modalities focus much on bringing back “knowledge” to enhance the current lifetime.

In PLR, the journeyer goes to a past life to acquire knowledge about what beliefs, practices, talents and physical characteristics the journeyer has accepted, for various reasons, to carry over into the current life.

In Shamanism and Core Shamanism, the shaman and shamanic practitioner work with power; power is energy, intelligence, love and ethics.  The shaman stands in the center moderating power relationships with Power Animals, Teachers, Spirits of Nature (mineral, plant, non-human, etc.), Spirit Mates and Ancestors.  All of these relationships can be the ground for healing and provide wisdom for those in the material world.

  • In both modalities, it is important for the witness or facilitator to tend to and help elicit the journeyer’s full experience, but the witness or facilitator must not push his or her own interpretation on that experience.

It is important that the facilitator of the PLR journeyer not push her or her own agenda/interpretation either while the journeyer is in trance or when the debrief occurs.  The job of the facilitator is to help the journey unfold through suggestions that are consistent with the journeyer’s needs; if the journeyer does not take a suggestion, the facilitator must simply drop it.  During the debrief, the facilitator must ask many questions to elicit the meaning of the experience for the journeyer; only after the journeyer has explored all of his own analysis does the facilitator offer other ways to look at the journeyer’s experience.  But, indeed, the journeyer has the final say about the interpretation of his own experience.

For the shaman/shamanic practitioner, the person who is engaged with the spirits, either on a journey or in divination, experiences the spirits communicating through the language of his/her personal metaphor.  It is an individual revelatory process. Therefore it is entirely up to the journeyer to come to an understanding of a divination or journey since he/she is the recipient of the information. A facilitator may ask questions to help clarify, but may not offer interpretations since the language was in the vocabulary of the journeyer, not the facilitator.

  • In both modalities, the journeyer may be aware simultaneously of the material and the other world (i.e., attention to surroundings).

The PLR journeyer is likely to be aware of both worlds at the same time, though the material world will most of the time feel far away or even uninteresting.  For instance, a PLR journeyer may be lying in an office chair in trance while hearing lawn mowers bellowing outside; yet, the journeyer can stay in trance and not be bothered by the harsh sounds.  The PLR journey may also need to scratch the itch felt on his/her body.  And, when the journeyer is in one-to-one relationship with the facilitator, the journey is always aware of the voice of the facilitator.  This kind of divided consciousness points to the fact that what we experience as our greater identity shows up in many dimensions (beyond merely two) at the same time.

For the shaman and shamanic practitioner, it is possible to have a foot in each world, ordinary reality and non-ordinary reality. A dramatic example is from the Northwest Coast where various traditional groups of specialized shamans form “spirit boats” to travel to retrieve guardian spirits for patients. During these healing ceremonies, the shamans are aware of both ordinary and non-ordinary reality as they pole their boats to the other world, effectively traveling simultaneously in two realities, acting out the journey. At a point in a given spirit boat ceremony, certain shamans have to be very connected to the material world as young boys shoot burning bits of cedar into the air which the shamans must dodge to avoid injury in both realities – an injury that could imperil the success of their mission.

At the other end of the continuum, most core shamanic practitioners lie quietly and have little interaction with the material world beyond a vague awareness of a need to scratch or shift position. Attention can shift between the two realities as exemplified by a hypothetical journeyer having the awareness of a stone under his/her back while engaged in conversation with a Power Animal or Teacher.

  • Both modalities may help create physical, mental, emotional and physical healing, sometime instantaneously. 

HOW THE MODALITIES TEND TO DIFFER:

  • Use of Movement and Sound:

In Shamanism and Core Shamanism, during the journey, the shaman and shamanic practitioner may sing, dance or act out the journey.

In contrast, during the journey, PLR journeyers usually are not physically moving but, instead, are lying down or sitting motionless (though some movement may play out in the person’s body as he/she experiences what is going on for the past-life self).  While PLR journeyers listen to the sound of the facilitator’s voice, the only sound they usually make is to vocalize what is happening to them in the past-life and to express any emotion that comes up for the past-life persona and/or for the journeyer himself or herself..

  • Landscape of the other world(s):

When shamans and shamanic practitioners visit the other worlds, there are three main, structured landscapes: the lower world (where many of the power animals reside), the middle world (which is this world AND its non-ordinary aspect), and the upper world (which is where many of the wisdom teachers reside).  Beyond these fairly structured cosmic zones, core practitioners (especially Michael Harner) have encountered Interworlds: one between the Upper and Middle World and one between the Lower and Middle World.

In contrast, the inner world for PLR journeyers is not so clearly differentiated, though there is often a strong sense of the middle world in other times and places and also a sense of a realm called the Interlife where the spirit goes after death in a past life.  This Interlife is where soul groups, Elders and other such beings reside, and where the soul goes for rest, schooling, and preparation for the next incarnation.  Soul guides and angels move all over the worlds that the past-life journeyer visits.

  • Degree of interaction with the material world (reporting to an ordinary reality facilitator, or following instructions of an ordinary reality facilitator) when in an altered state of consciousness.

In both traditional and core shamanism, the journeyer is connected to the material world via the drum or sonic driver which facilitates the shift in consciousness and punctuates stages of the journey. As the Siberians would say, the drum is the “horse” that transports the shaman to and from the other worlds. But, once transported, the shaman is typically on his/her own.

For some traditional shamans, however, there is an established cosmography, and coaching from elders is known to occur when novices are beginning to learn the non-ordinary ways of the other worlds. An example of this is the Huichol who instruct their children in travel to the Land of Peyote during the drumming and journeying.

Also, some core shamanic practitioners will choose to speak a journey to a trusted facilitator during a Harner Shamanic Counseling session. However, a core practitioner, especially during a journey for soul retrieval, will not speak during a healing session with a client to avoid the possibility of inadvertently revealing information of a past trauma and exacerbating a client’s condition.

In contrast, while some well-practiced PLR journeyers can take themselves on a journey to the other world, they are most often guided by a facilitator who is in the material world.  The facilitator gives suggestions about where the journeyer may want to go, takes the journeyer from scene to scene, and calls in spirit guides and angels, if necessary, to assist the person, especially when the person wants to change the path of the past life to create a different ending.  However, the facilitator never forces the journeyer to do anything and cannot control the journeyer’s inner world or any helpers that appear or are summoned.

In one-on-one sessions, the PLR journeyer also speaks aloud to the facilitator. However, when the PLR journeyer is engaged in a group session, he/she will not usually talk with the facilitator.

  •  Use of Drugs:

In Shamanism, the traditional/indigenous shaman sometimes uses psychoactive drugs derived from sacred plants and mushrooms to initiate a journey. This is done in the framework of very strict preparatory rituals that honor the plant and its spirit. These shamans recognize that the power of the plant is tied into the power of the place where it grows and the place where the shaman lives. Most modern individuals who learn Core Shamanism do not use drugs to do their journeying, except possibly when they are taught by an indigenous, traditional shaman in a culturally specific context (which constitutes a step away from Core Shamanism). For the most part, in the case of modern Western shamanic practitioners, drugs and/or alcohol will not assist in the shamanic journey and are not used.

In contrast, the PLR journeyer is never allowed to use any kind of drug during his/her journey to the other world.  Drugs, particularly synthetic and hallucinogenic drugs are seen as distracting, ungrounding, even damaging to the process, especially because most facilitators do not believe, as shamans do, that there are guiding powers in some kinds of drugs derived from natural sources.

  •  Original and main intention of the journeyer:

In traditional Shamanism, the shaman’s first intention is usually to go into the other worlds to seek knowledge and healing for the sake of another or for the community, though he/she may also journey for self-healing.  Self-healing in a traditional environment often comes in the initiatory process wherein the shaman-to-be overcomes an illness with the help of the spirits. Having overcome the initiatory illness, the new shaman has the basis for compassion for healing work that moves into the community. In Core Shamanism, the shamanic practitioner may spend somewhat more of his or her journeying on self-healing and self-discovery, though it is consistently reported that the experience of journeywork is heightened when working on behalf of others.

In contrast, the PLR journeyer’s first intention is usually to seek knowledge and healing for the sake of him/herself; however, a by-product of going to a past life in which the journeyer had a relationship with someone with whom he or she has a connection also in the present life is that some of the knowledge accessed may benefit that other person in the current incarnation.

  •  Connection to community:

In traditional Shamanism, the shaman is very much tied to and integrated into and supported and nurtured by the community while the core practitioner may be somewhat isolated.

In contrast, the PLR journeyer is not necessarily tied to a community; if he/she is connected, the community is not seen necessarily as supportive of the person’s journeying to a past life.

  •  Training and Initiation:

In traditional Shamanism, the training of the shaman is often rigorous, involving physical, emotional, mental, and spiritual challenges that may be dangerous.  The notion of a formal initiation is central to this process.  In Core Shamanism, the initial training is much less rigorous on all levels and initiation is usually not formalized, at least for those who do not go far into the process; for those who do, the training is more likely to approach that of traditional shamans, especially if the training is of duration or expanded to include culturally specific techniques which, again, is a step away from core practice.

In contrast, the PLR journeyer does not have to go through a major set of challenges to be ready to journey, though practice in relaxation and having substantive ego strength is much preferred.  The journeyer, ho wever, may experience in the session challenges to his emotional, mental and spiritual, though not usually physical, orientations.  Such experiences may constitute very deep, but non-formal initiations into Expanded Consciousness.

  •  Use of and relation to nature:

While both modalities may make use of Nature, Shamanism and Core Shamanism are much more intimately tied to the natural world from animals, plants and insects to landscapes and other elemental spirits. Each of these beings has power that can inform the shaman and shamanic practitioner in ordinary and non-ordinary realms. The shaman and shamanic practitioner usually treat the nature spirits (and others) with much respect and forbearance in order to build relationships with them and have them as dependable allies for journeywork and healing.  As a means of connecting to the power of various nature spirits, the shaman and shamanic practitioner will sometimes embody the natural being, moving rhythmically as it does and perhaps dressing in a mask, costume or a skin if it is an animal.

In contrast, the PLR journeyer may pick up information from symbols in the natural world, and may have the spirit of a passed-over pet with him/her, but, generally speaking, the natural world is mostly a setting, albeit an important one.

  • Attention to a life actually lived in the past:

In PLR, the journeyer has more of an awareness of specific places and times, opening up to sensations of the past-life persona as it moves through various scenes of its actual life.  The journeyer is encouraged to experience and relate many sensory details of what the past-life persona is sensing, doing, feeling, saying and hearing, including any physical restrictions on the self and in the environment.  The journeyer merges to learn very often about the negative beliefs that hold the person back from what he/she wanted to achieve in the past life, so the person in the current incarnation knows what to avoid. The point is to become aware of an actual history, complete with successes and failures.  Sometimes the journeyer can go back to visit the life of his or her ancestor, and, with the permission of the ancestor, change something about the lineage.  Or the journeyer can bring back information that he or she will use to change his or her present life, a change that can have an effect on the ancestor’s life, since all lives of everyone are simultaneous with each other and therefore are not actually over and thus can be “adjusted.”

While it is not an overriding mandate, the traditional shaman and core shamanic practitioner can be actively interested in lives from the past especially when engaging the ancestors. Accessing persons within given lineages can bring forth talents or troubles, and the shaman follows both paths to bring about balance in the past, present and future.  Many traditions, particularly those in the East, look to the ancestors for guidance and special assistance on a daily basis, maintaining a strong connection through a very thin veil. Some may even feel that they are continuing or actualizing an ancestor’s calling to the point where he/she not only is part of a lineage, but also perhaps a re-expression of an ancestor. This is based on the concept of the multiplicity of the soul in which, in this oversimplified explanation, one of the esssential soul parts is the ancestral soul shared by many ancestors over time.

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If any of our readers have detected any other similarities or dissimilarities between these spiritual journeying techniques, please let us know and we will review each one for possible inclusion in this blog!

MANCINI4

Hi, Everyone!

Yes, I am now the host of my own radio show, “Explorations in Consciousness with Dr. Joe”!

The show will start on Tuesday, August 13 and will continue every Tuesday for an hour at 10:00 a.m. Eastern Time until November 5. It will be hosted on the 7th Wave Channel of VoiceAmerica (NOT Voice OF America). Each episode will be re-broadcast several times during the week it first airs, and there will be an archive of past episodes.  You may access the episodes for free, either by going to my homepage on the VoiceAmerica website,  or by downloading the Voice America app to your smart phone and searching for my show.  If you subscribe for free to VA, you will get a program by email.

If you miss the first broadcast, you can hear, via my VoiceAmerica home page, the show re broadcast at 10:00 pm Eastern time.  If you cannot tune into the re-broadcasthow, don’t worry, for you can go to my Voice America Homepage and check out the Episode Directory (Archive).  Click on the show you want and then the “Listen Now” link to hear the show.  There are also links to download the episode as an MP3 file and to get it free from iTunes.

During the thirteen weeks, I will focus with my guests on past-lives, past-life regression, and related matters. We will  cover many topics including the nature of past lives, the therapeutic effects of past-life regression, soul contracts, reincarnating souls groups, children’s past lives, incarnations in Atlantis and in the time of Christ, Life Between Lives, “spiritual birth control,” and much more.  My underlying metaphysical approach is based on the Seth Material channeled by Jane Roberts.  For more detail, check out the list of episodes following this introduction.

You may be interested in how all this came about.  On April 18 of this year, I was able to purchase Jane Roberts’ work table on which she wrote some of her own books, accessed her “spiritual library,” painted her sketches, and read proofs of the Seth Books.  The table was in her writing room in the “Hill House” in Elmira, New York, and later in the house in Sayre, Pennsylvania, that her husband, Robert Butts, and his new wife, Laurel Davies-Butts, lived in for a number of years.  (Jane died in 1984, and Rob in 2008).

Jane's Table in the Corner of My Group RoomI am awed and joyous over the presence in my home of this table filled with great psychic energy.  I hope to do some of my own channeled writing (though with a computer rather than with a typewriter or pen!), while seated at the table.  It is no accident that the table found its way to my group room–what a great thing for me to manifest!

And it is no accident that, on the same day that I received from Laurel the first half of Jane’s table, I received also a phone call from the Senior Executive Producer for VoiceAmerica, the largest creator and distributer of internet radio in the world.  I thought with excitement that maybe he wanted to interview me about some aspect of my work.  Well, I was wrong–he wanted me to submit a proposal to host my own radio show once a week for an hour for thirteen weeks!  I was flabbergasted, awed, and, I must admit, a bit scared.  Geez, I would be heard in 32 countries!

Within a week, my proposal was accepted.  The producer said that he had asked his staff to search for potential hosts on the internet, focussing on spiritual counseling, hypnotherapy, and past-life regression.  I was one of about 12 individuals who had made the final cut out of 300 contenders.  And I knew nothing about any of this (though my soul certainly did) until he called on the 18th. He also told me that what clinched the deal for him was that I said that the Seth Material would serve as the underlying metaphysics for my discussions!

So, please join my guests and me for a spectacular exploration in consciousness!

DESCRIPTIONS OF THE 13 EPISODES:

EPISODE #1

Date:  August 13, 2013

Episode Title: Past Lives and the Seth Material, Part 1: An Interview with Rich Kendall

In this episode, Rich Kendall, one of the New York Boys in Psychic Jane Roberts’ ESP class in the early ‘70s, will help set the stage for the entire 13-week focus on past lives.  Seth, the “energy personality essence” channeled by Jane from 1963 through her death in 1984, talked a great deal about past lives, including the idea that they do not actually exist in our “pasts.”  Besides discussing Sethian notions about the true nature and influence of past lives, Rich will share some of his own encounters with Seth and what that gentle, but provocative personality said specifically about Rich’s past lives.  Rich will also share the impact of Seth’s teachings on his life then and now.  Some of his reflections can be found already in his book, The Road to Elmira, the first volume of a proposed three-volume work.

EPISODE #2

Date: August 20, 2013

Episode Title: The Nature of Past Life Regression and Participants’ Stories

In this episode, Dr. Joe’s guests are several individuals who have participated in either a group or individual past life regression with him.  With their help, he will explain the process of a typical past life regression and the difference between the individual and group modalities.  They will discuss what is most important to remember in order to have a successful journey to a past life.  They will focus also on the pitfalls that can frustrate success, such as fear both of not being able to access a past life and, paradoxically, of being able to do so.  Tips for overcoming other potential obstacles in the process will be offered, as well as tips about how to select a regressionist.  Finally, one or more of the guests will have a chance to discuss aspects of his or her past life regression and the effect the journey has had on his or her present incarnation.

EPISODE #3

Date: August 27, 2013

Episode Title: Children’s Past Lives: An Interview with Carol Bowman

In this episode, Dr. Joe will ask Carol Bowman, M.S., to discuss her fascinating and paradigm-busting research on children’s past lives.  Stimulated by the voluminous, pioneering work on this topic by Dr. Ian Stevenson at the University of Virginia, Carol furthered his research in her first book in 1997, Children’s Past Lives.  In that book, she describes how she came to believe in her own children’s accounts of past lives and gives guidance to parents about the nature of this phenomenon and how to respond appropriately to the past life disclosures of their children.  Her second book published in 2001, Return from Heaven, is the first to describe reincarnation in the same family, that is, for instance, the return of a deceased adult as the newborn of the daughter of the deceased adult. While family return in particular has many implications for family members, the greatest implication is that children’s past lives offer the greatest proof for the actuality of past incarnations.

EPISODE #4

Date: September 3, 2013

Episode Title: Past Lives and Attached Entities: An Interview with Greg McHugh

In this episode, Dr. Joe invites Greg McHugh, CHT, to share the ideas incorporated in his book, The New Regression Therapy.  Greg’s trainings and initiation experience in a semi monastic Gnostic Christian order contributed to the development of protocols for the healing of past life and present life wounds and limiting beliefs through the application of Divine Presence.  Such Presence may be drawn upon from the client’s Higher Self, Interlife resources, from Angelic Higher Resources, and great beings like the Heart of Elijah. Greg will discuss how he releases attached entities (mostly spirits who have left their bodies but have not gone into the Light). He will explain how such spirits’ own feelings and issues affect the client. He may also talk about his remote regression protocol with the use of a surrogate for a client who cannot be physically present in the therapy room.

EPISODE #5

Date: September 10, 2013

Episode Title: Past Life Regression and Shamanism: An Interview with Dana Robinson, B.A., C.S.C. and Shana Robinson, M.S.

In this episode Dr. Joe discusses with Shana and Dana, authors of Shamanism & the Spirit Mate, the connections between Past-Life Regression and Shamanism.  After discussing the nature of core shamanism, Shana and Dana and Dr. Joe share how they c0-created and c0-facilitated the first ever workshop combining the techniques of past life regression and shamanic journeying to effect healing.  Lasting two days, the workshop showed how seemingly very different modalities were in many ways very similar in their intentions, actions and effects.  Workshop participants who call in will discuss their impressions of this unique merging of disciplines, including their enlarged sense of their multi-dimensionality.

EPISODE #6

Date: September 17, 2013

Episode Title: Past Lives and Soul Contracts: An Interview with Linda Baker

In this episode, Dr. Joe interviews Linda Baker, RN, CHT, author of The Bridge Between the Worlds, Soul Contracts  and co-author of Alchemical Scents..  Linda will describe the nature and purpose of Soul Contracts, particularly how they affect our lives and relationships today.  In the first of two kinds of contract, souls reincarnate together to work through unresolved issues between them; in the second kind, the personality makes a contract with his or her soul to end a pattern of events that persists no matter who the other players are.  Linda will also talk about what she calls Spiritual Post-Conception Birth Control, a very loving process wherein the pregnant woman can communicate with her unborn child about whether the time is right for a birth; when it is agreed that the time is not right, a natural miscarriage can occur.  Of course, what karma is and is not is a theme that will permeate the discussion.

EPISODE #7

Date: September 24, 2013

Episode Title: Past Life Regression for Intact Groups: An Interview with Janet Cunningham

Dr. Joe interviews Janet Cunningham, Ph.D., author of A Tribe Returned, the amazing story of herself and 25 other people who have memories of being together in a Native American Tribe.  Told that she was the reincarnation of the daughter of Chief Silver Eagle, Janet will talk about how she unwittingly gathered together members of that past tribe.  Janet was told also that she was selected by the Grandfathers to be the next Chief.  As a past-life therapist, she then assisted the reincarnated members in releasing their traumatic memories of a devastating massacre. Janet not only did enormous healing work for the friends, family members and clients who were part of that tribe, but also pioneered a new regression modality practiced today by very few other practitioners: intact-group past life regression, wherein an entire group of individuals who were connected to each other in a past life are regressed together to that lifetime.  Listen to a discussion of an amazing collective journey.

EPISODE #8

Date: October 1, 2013

Episode Title: Past Lives and Natal Regression: An Interview with Tim Simmerman-Sierra

Dr. Joe interviews Tim Simmerman-Sierra, Certified Medical Support Clinical Hypnotherapist, the lead instructor at the Hypnotherapy Academy of America in Albuquerque, about Natal Regression, a modality not usually taught in hypnosis schools.  This process, which begins in the Interlife, may involve information from past lives that can be used by the soul to prepare for his or her current incarnation.  After becoming aware of agreements with significant others in the present incarnation, the person is taken through the moment of conception, womb time and the actual birth experience.  During this journey, the soul tunes into the varying feelings and thoughts of parents and the medical personnel present at birth.  Alternating between expansive and narrowed levels of awareness, clients can see patterns in their lives that are the result of unconsciously held beliefs formed during this period of development. This is one of the fastest ways to heal blocks to accessing your divine nature.

EPISODE #9

Date: October 8, 2013

Episode Title: Past Life Regression to Capture Lost History: An Interview with Joanna Prentis and Stuart Wilson

In this episode, Dr. Joe interviews Joanna Prentis and Stuart Wilson, authors of several books, including a trilogy on the Essenes that focuses in large part on the figure of Mary Magdalene. They will discuss how they worked using regression techniques and with the channeled help of an Angel named Alariel to capture otherwise lost history.  From the past-life perspective of Daniel, a friend of Joseph of Arimathea, they reveal Jesus’ healing in the tomb with the help of the Essenes.  Joanna and Stuart will tell us also how they facilitated other regression subjects to reveal the real significance of Mary Magdalene as a deeply beloved spiritual partner to Jeshua; as a charismatic, powerful and articulate leader of a group of female disciples; and as a counterpoint to the dominance of some of the male disciples.  Come join us for a mind-blowing excursion back to an erstwhile unknown past.

EPISODE #10

Date: October 15, 2013

Episode Title: Edgar Cayce and Past Lives in Atlantis: An Interview with Nancy Eubel

In this episode, Dr. Joe discusses with Nancy Eubel, MBA, CHT, Rt., QHHT, what the renowned psychic Edgar Cayce has said about past lives and karma and the effect of his perspective on her own teaching and facilitation of past life regression.  Focusing principally on the past lives in Atlantis that Cayce revealed in his readings for others, Nancy will share with us the main implications those past lives have for us today, especially since many Atlanteans have apparently reincarnated during the present time.  With its development especially of nuclear power and the potential for world-wide devastation, our current world seems eerily similar to Atlantis before each of the three cataclysms that apparently ultimately dropped the continent below the surface of the Atlantic.

EPISODE #11

Date: October 27, 2013

Episode Title: Past Lives and Life Between Lives: An Interview with Dee Chips

In this episode, Dr. Joe interviews Dee Chips, BSW, MHt., CRM, LBLT, owner of American Holistic University and President/Owner of the National Association of Transpersonal Hypnotherapists, NATH.  We will discuss the process of Life Between Lives Hypnotherapy, first popularized in the works of Michael Newton starting in 1994.  In 2000, Dee, along with her late husband, Allen Chips, DCH, and in collaboration with Newton, designed and implemented the first LBL certification training program under the auspices of NATH.  With the help of case studies, Dee will talk about how the process works: it starts from a client’s going back to a past life and then entering the Interlife after the death in that life and meeting guides, his/her soul group, various schools, the Council of Elders and those whom he or she will contract to work with in the next lifetime. Come join us for an absolutely fascinating excursion into a deeper reality.

EPISODE #12

Date: October 29, 2013

Episode Title: Research on the Positive Effects of Past Life Regression: An Interview With Heather S. Friedman Rivera

In this episode, Dr. Joe interviews Heather S. Friedman Rivera, RN, JD, Ph.D. about her personal and professional discovery of the uses of Past Life Regression and the recent research she has done on the positive effects of Past Life Therapy.  Plagued by chronic illnesses, Heather found much relief in Past Life Regression and decided to do research on what other participants in this modality had said were its most likely and most therapeutic effects.  Her research is unique in that it relies not on anecdotal data and individual cases, but rather on a broad cross section of data gathered from respondents of various ages, gender, religious upbringing, and experiences.  Among other therapeutic effects, the most prevalent reported is that death no longer holds as much fear for most participants in Past Life Regression.

EPISODE #13

Date: November 5, 2013

Episode Title: Past Lives and the Seth Material, Part 2: An Interview with Lawrence Davidson

In this episode, Dr. Joe interviews Lawrence Davidson, another of Jane Roberts’ ESP students in the early ‘70s. Lawrence shares how he came to find out about Seth, the “energy personality essence” channeled by Jane, and why he came to Jane’s weekly classes.  He also shares his own memories of how Seth approached the topic of past lives and perhaps even what Seth said about Lawrence’s own. His anecdotes about the Seth phenomenon then and through the years, and about how those early class experiences changed his life, add much color to his story.  Finally, his perspectives on the San Francisco Bay Area Seth Conference he has organized for the last several years show the ongoing power of the Seth Material.

In various New Age and crystal stores, both brick-and-mortar and online, and elsewhere on the Internet, including Ebay, you may have seen skulls made of rock quartz and other stones, ranging from amethyst and citrine to charoite and ruby zoisite. Some are only a half-inch in length (back of head to leading edge of chin) and weigh just a few grams, while others may be as large as 10” and weigh 20 lbs or so. In rare instances, even larger, “Titan” skulls are offered, one nearly 17” long and just over 145 lbs.

Small Quartz Skull

Small Quartz Skull

Just what are these crystal skulls, which elicit varying reactions from observers, from disgust and even horror to fascination and even appreciation bordering on reverence? In short, they are divination, transformation and healing instruments, new to many, yet presumably familiar to the ancients. Some devotees believe the crystals skulls were major spiritual tools for Atlantis and other past civilizations; and they are surely used in rituals performed even now by Mayan shamans, some Native American medicine men and women, and Buddhist Red Hats in Tibetan Monasteries.

The Meanings of the Skull Image

“So why are these stones in the shape of skulls?” is usually the first question I have to answer when I introduce them. The questioner often feels either queasy and/or fearful of what in the collective consciousness is simply a symbol of the macabre, of decay and death. Yet, the skull image serves several important functions when these stones are used with spiritual intention. First, since communication with the crystal skulls is a primary way of interacting with them, the skull face offers the image of a personality, a more familiar interface than a mere smooth or convoluted surface. Second, just as when we look into the eyes of a fellow human, when we likewise look into the eye sockets of a crystal skull, we can more easily sense having access to deeper truths. In fact, most psychics who interact in this way particularly with translucent skulls start to observe static and moving pictures behind the eye sockets.

Third, the skull image reminds the observer who seeks wisdom that we usually associate knowledge with the head or brain; not surprisingly, many crystal skulls, especially those made of quartz, are assumed to be repositories of ancient knowledge waiting to be unlocked for the good of humanity. Fourth, as Jaap van Etten, one of the best crystal skull researchers, notes on his website, http://www.lemurantis.com, the skull shape reminds us that we use the brain also to focus into three-dimensional reality and to translate into a useable form what we get from Spirit. Fifth, what we get from Spirit often comes from the crown and third eye chakras, which are also represented by the skull; thus, there is an emphasis on using crystal skulls as portals or bridges to intuitive knowledge, which is then interpreted by the brain. Sixth, especially when the crystal skull is one of those rare “singing skulls,” i.e., one with an open mouth or detachable jaw, the throat chakra is also implied, suggesting that the skull has something to convey to those who can listen.

Seventh, although the skull image certainly points to death, it also points to immortality. Many of the stones, including quartz, that are carved into skulls are millions of years old. Some others like Nuumite (found only in Greenland as part of the earth’s primordial crust), and Stromatolite and Crinoid Fossil (both from fossilized primordial creatures) are several billion years old. We are thereby reminded that the essense of the human is immortality literally in the “face” of death. Eighth, the skull image is a symbol of the essential human in another way: its flesh-less state does not distract the viewer with skin color and other ethnic features that, very unfortunately, sometimes alienate. Yet, ironically, the immense and even intense “skin” beauty of the stones themselves, with all their different carving styles, flowing and static patterns, and swirls of interacting colors and luminescences, seduce the observer into interaction with them. And, again like every human, each crystal skull is unique in its patterning and coloration while sharing a common morphic field.

Ninth, the fact that the image of the human skull is carved in often very hard (many register 5-8 on the Mohs hardness scale), enduring stone suggests both a passing over to another world while also being rooted to Mother Earth, glorious in her variegated color. This combination of opposites suggests two more metaphors/functions of the skull image: the crystal skull is thereby an image of Heaven on Earth, and also an interface, an intermediary, a portal between the two worlds.

Finally, according to Jaap van Etten in the best basic book on crystal skulls, Crystal Skulls: Expand Your Consciousness, sculptors of crystal skulls in Brazil have told him that they experience a consciousness shift as soon as they carve the eye sockets of the skull image. In his own research, Van Etten has confirmed that crystal skulls, just because they display the skull image, have a frequency that is addition to the natural one of the stones that are carved. And some believe that these “new frequencies are in the range of human thought” (www.angelslove.net), an indication, if true, that the skull image opens up a range of energy that is most useful to humans.

Before discussing how to work with these spiritual tools, I want to provide some context, depicting some of the important issues and controversies associated with crystal skulls, including problems with classification (difficulties in authenticating truly ancient crystal skulls, especially the Mitchell-Hedges Skull), and the mysterious Legend of the Thirteen Crystal Skulls.

The Classification of Crystal Skulls

Back in the 1980s, the late F. R. “Nick” Nocerino, one of the foremost crystal skull researchers and co-author of the 1989 book, Mysteries of the Crystal Skulls Revealed, setup up a classification system for crystal skulls based on their presumed ages: skulls were “contemporary” if they were less than 100 years old, “old” if they were considered carved between 100 to 1500 years before now, and “ancient” if they were carved more than 1500 years ago. The age of a crystal skull is important because the older the carving is, the more valuable and rare it is, and the more likely it is associated with older civilizations and their wisdom. The problem is that the stones of most crystal skulls, particularly quartz, cannot be carbon-dated, nor can the carvings themselves. Thus researchers depend on electron-microscope examinations of marks left by carving tools. If the marks are parallel lines, it is assumed that the carving took place within the last 100-150 years; if the marks are uneven or non-existent, the carvings are deemed much older because the assumption is that the ancients had nothing like modern carving tools.

This kind of reasoning, however, is questionable; for it assumes that technology pursues a linear development. Yet, some ancient civilizations, like the ones that built the Giza pyramids and Puma Punku in Bolivia, were capable of feats that defy the abilities of modern engineers. Choosing to bypass this controversy, van Etten proposes that skulls be classified according to how many energy layers (up to 32) have been activated in any one particular skull, noting that the most ancient, like the famous Mitchell-Hedges Skull, have the most activated layers; there is no known energetic way today to activate that many layers. Nevertheless, this system is not full-proof because, as van Etten notes, some skulls that may in fact be ancient may have been carved in places where no one knew how to activate them or where such activation was not considered necessary.

The Mitchell-Hedges Crystal Skull

Mitchell-Hedges Skull

Mitchell-Hedges Skull

The most famous, most beautiful, most anatomically correct, and possibly most ancient crystal skull of all, the Mitchell-Hedges Skull (MHS), whose present caretaker is Bill Homann, is no stranger to controversy about its origin and the age of its carving. In 1924 on the day of her 17th birthday, Anna Mitchell Hedges, the adopted daughter of adventurer and archeologist, F.A. Mitchell-Hedges, allegedly found the top part of this amazingly clear skull and, three months later, its detachable jaw at the bottom of a hitherto unknown, Maya pyramidal structure in Lubaantún, Belize. Although Anna affirmed the veracity of the tale to the day of her death in 2007, that story has been questioned many times, even by crystal skull researchers F. R. “Nick” Nocerino and Stephen Mehler, the latter co-author of The Crystal Skulls: Astonishing Portals to Man’s Past.

In 1970, art conservator and biocrystallographer, Frank Dorland, author of Holy Ice: Bridge to the Subconscious, was allowed to bring MHS to the Hewlett Packard Laboratories in California for testing. While two other crystal skulls—the Paris Skull and the British Museum Skull, that were tested along with MHS at the lab—were declared fake ancient crystal skulls, MHS was declared a mystery. In 1986, Dorland noted that a forensic team made a facial reconstruction from the skull and concluded that it represented a Mongoloid female who died when she was between 25 and 29 years old. Despite these intriguing discoveries, in 2010, Jane Walsh of the Smithsonian Institute determined that, through electron microscopy, lapidary tool marks were found on the skull that supposedly disqualified MHS from the status of ancient crystal skull.

Still, even this information is inconclusive, given the prejudicial view I mentioned above that such marks could be made only by modern tools. Moreover, MHS defies modern creation in other ways. First of all, the Hewlett Packard technicians determined that the part of MHS that was to be the jaw was cut loose from the rest of the skull and then shaped in perfect alignment with the stress lines of the main part of the skull—an absolutely amazing lapidary feat! Furthermore, according to Dorland, and later Mehler and Childress, in the roof of the mouth of MHS is an extraordinary prism surface; it was astoundingly carved so that light coming from the bottom of the skull through formulated light wells or “pipes” and hitting the prism would be reflected into the cranium and also out through the eye sockets. This phenomenon, along with the movable jaw, suggests the skull may have been used as an oracle by an older civilization. Finally, as archeologists Mehler and Childress note, the carving was made across the natural crystal axis—the quartz should have shattered if carved with modern, high-vibration tools.

One more point here: Mehler and Childress’s observations about Jane Walsh’s conclusions regarding the testing of other, supposedly ancient crystal skulls cast doubt on her declarations of the age of MHS. In 1996, as reported by Mehler and Childress, other supposedly ancient crystal skulls, Max (the “Texas Crystal Skull,” used by Mayan priests in Guatemala and later given to a Tibetan Red Hat Lama and then to Jo Ann Parks), Sha Na Ra (found in a Mexican dig by Nocerino using “psychic archeology” and now in the hands of his daughter, Michelle), the British Museum Skull, and a few other skulls were tested at the British Museum using electron microscopy. All the skulls, except for Max and Sha Na Ra, were declared modern; but the staff had no comment about the first two! Yet, Walsh, who was only an overseer of the tests, repeatedly declared for years that all the skulls were modern!

The Legend of the Thirteen Crystal Skulls

Whatever the truth is about the origins of MHS, there is continual speculation about it, including the idea that the skull is the crystallization of the skull of an Atlantean princess! Another idea is that it is one of the legendary thirteen crystal skulls. The basic notion of this legend is that the skulls hold all the information that, if downloaded and decoded, would prove vital to the world’s survival in the advent of a global catastrophe. But the skulls’ knowledge may also further the evolution of the human species as that information is presumed to have done in the very distant past. According to the Legend, the skulls are now either buried or otherwise hidden; only when the Twelve are discovered and brought together with the Thirteenth Skull, the Master One, is such a revelation possible.

The Thirteen Crystal Skulls Arrangement

The Thirteen Crystal Skulls Arrangement

This legend has been passed down in various forms by some Native American tribes and other groups. One such variation is told by Cherokee Harley SwiftDeer to writers and filmmakers Chris Morton and Ceri Thomas and recorded in their The Mystery of the Crystal Skulls: Unlocking the Secrets of the Past, Present, and Future. According to SwiftDeer, when the Elders of the original twelve planets observed that Earth was not evolving properly, they encoded into twelve, flawless skulls with detachable jaws all the wisdom of the planets and placed them in an Ark on Earth with a thirteenth skull that encoded the consciousness of all the worlds. As extraterrestrials, the Elders brought them to Earth and, hundreds of thousands of years ago, seeded the civilizations of Lemuria, Mu, Atlantis and Mieyhun. The skulls were passed down to the Olmecs, Mayans and Aztecs, the latter abusing the skulls’ power; as a result, when Cortez came, conquered the Aztecs and pursued the skulls, the priests hid them all over the world. Another variant has the skulls’ downloading information from twelve star systems, such as the Pleiades, Sirius, Alpha Centauri and Orion. In his first book, Crystal Skulls: Interacting with a Phenomenon, van Etten notes also that there are physical portals in Sedona and around the globe associated with these skulls, that there may even be fifty-two (4 X 13) crystal skulls, and that the original thirteen may not even be physical, but instead be fields of information/energy.

It is not even clear that all the physical manifestations of these possibly ancient skulls are made of clear rock crystal quartz, like MHS, Max, Sha Na Ra, Synergy (whose earthly origination is a tiny village in the Andes and whose current caretaker is Sherry Whitfield), and Einstein (which weighs nearly thirty-three pounds and is under the care of Carolyn Ford). But other skulls that may be ancient are not clear quartz, such as the smoky quartz skull named ET (whose caretaker is Joky va Dieten and was found in Guatemala in 1906, though the Maya allege it came from the Pleiades); Ami, the Amethyst [Quartz] Skull (whose caretaker is now unknown, though its first known appearance was sometime between 1876 and 1910 on the desk of President Diaz of Mexico); the rose quartz skull, Baby Luv (whose caretaker is Joky van Dieten and may date back to 700 BC in Russia); and Amar, the possibly ancient, slightly smokey quartz, Tibetan Skull (used by Tibetan monks for healing and now in the care of the owner of CrystalSkulls.com, one of the best sites for buying skulls).

Yet what is important is that all of these skulls and many other, possibly ancient skulls are all quartz, clear or otherwise. Quartz, more than other crystals, reflects, transmits, attunes, focuses, transforms, refracts and amplifies energies. According to van Etten, only quartz skulls can be activated to 36 layers, while some other stones can be activated only to 24, and most only to 12. The more layers activated, the more power the skull has and the greater the energy field around it. Quartz (silicon dioxide) also makes up about 80 % of the Earth and is needed to maintain the health of our bodies. Moreover, its capacity to use mechanical stress to create an electrical voltage (the piezoelectric effect) and vice versa makes it valuable in the mechanical regulation of clocks and computers. In addition, experiments have shown that it is possible to store information in holographic form in quartz crystal, an indication that the belief that some quartz skulls are repositories of ancient wisdom may well be true.

Now, with this entire context, this info, my reader might well be eager to become a caretaker of and work with his or her own crystal skull.

Buying Your Crystal Skull

If you are not given a crystal skull as a gift, you can purchase one, usually a contemporary carving. (Beware of deals “too good to be true,” especially if what is offered for sale is purportedly an ancient crystal skull, for these skulls are exceedingly rare; few individuals today know enough about crystal skull frequencies to use that awareness to determine the very high activation level of ancient crystal skulls.) When choosing, use your awareness, your felt sense, of what skull most speaks to you.

My Crystal Skulls

My Crystal Skulls

Your attention to the beauty of the stone, by itself, is usually not enough to determine the best skull for you. Holding it in your hand and near your heart will usually give you enough vibrational information about the suitability of the skull for you. You can also use dowsing, commonly performed by using a pendulum over a particular skull and asking appropriate yes or no questions about its usefulness to you (that is, after you have determined which movements of the pendulum designate yes and no answers).

Yet it is possible to choose a skull also by looking at a picture of it online (as at Skullis.com, which is based in Beijing, or CrystalSkulls.com, which is based in Washington State and British Columbia) if you prepare yourself by going into a meditative state and asking help from your Higher Self. However you choose your skull(s), keep in mind that, just as Native Americans see themselves, not as owners of the land they live on, but rather as its stewards, so, too, it is wise and appropriate to see yourself not as an owner of a skull, but rather as the caretaker of this personalized energy form.

Cleansing Your Crystal Skull

Once you have become a caretaker of a skull, you need to cleanse it and then activate and program it before using it. To cleanse it, use one or more of the usual methods for cleaning crystals, such as burying it for a time in Mother Earth, setting it in sunlight (being aware that some crystals fade in this light) or moonlight, covering it with “alive” running water (knowing some stones can dissolve in water), immersing it in “alive” salt water (checking first which stones can be damaged by water), exposing it to the energy of cleaned quartz crystals, and/or using ritualized intention. Smudging with sage, sweetgrass, and palo alto will clear any unwanted energies attached to the crystal skull. The same outcome can be achieved through using sound from Tibetan bells or crystal bowls.

Activating and Programming Your Crystal Skull

Activating a crystal skull is the process of turning on its full potential. Skullis.com offers brief, downloadable activation audios by psychic Amazing Grace and DVDs featuring Nick Nocerino. The crystal skulls offered from this site are already activated by the huge, very old crystal skull, Amar. Proximity to and pictures of other ancient skulls may also be useful for activation. Still other modalities may be found online at various crystal skull sites. In his second book, van Etten outlines the process I find most powerful. Essentially, the caretaker goes into a meditative state, fills him/herself with love and then merges with the skull to activate it. He suggests a similar process to program the skull with a clear, simple and unequivocal intention for self- or other-healing or for divination. And, in both activation and programming, van Etten makes an extremely important point not found elsewhere: that, under no circumstances, is the caretaker of a crystal skull to give up any of his or her own power to the skull.

Working with Your Crystal Skull

This admonition is important because these skulls are very powerful. Researchers and caretakers of many of the skulls already described have reported strange phenomena while near them, like odd smells, cloudy emanations, changes in the skull’s color or clarity, unusual sounds, and changes in the skull’s temperature. Scenes or images from past lives or other venues also have been seen within translucent skulls or through psychometry. Spontaneous physical healings have occurred for several observers, and telepathic communications have been registered, not only by professional psychics like Carole Davis, as recorded in The Skull Speaks, but also by amateur intuitives.

For healing self and others, it is best to pair a clear quartz crystal skull with another skull whose specific healing energies are either known or intuited. The quartz skull acts as an amplifier of the other skull’s energies while also transmitting its own. After the healer grounds and protects and clears him/herself of unwanted energy; cleanses, activates and programs both skulls; and asks permission to heal from the subject and his/her Higher Self, the healer might once again fill up with love and gratitude, send that energy into the skull, image the individual to be healed, point the skull’s face towards the location of the person and then image the individual as healed. To heal the self, the same procedure is followed with the exception that the skull is pointed toward oneself or placed upon the exact spot on the body requiring healing. Healing is intensified if several individuals follow this process with their own skulls directed at the person to be healed.

Some of My Divination Skulls--Clockwise From Bottom Two: Kambaba Jasper, Sodalite, Stromatolite Fossil, Crinoid Fossil, Unknown, Chinese Painting Stone, Elephant Skin Jasper

Some of My Divination Skulls–Clockwise From Bottom Two: Kambaba Jasper, Sodalite, Stromatolite Fossil, Crinoid Fossil, Unknown, Chinese Painting Stone, Elephant Skin Jasper

For divination purposes, an opaque or translucent skull may be used. After grounding and protecting and cleansing the self, getting permission from those involved, and activating and programming the skulls, the intuitive can use the shamanic technique of “rock divination” with the opaque skulls; this involves asking the intuitive’s Higher self and that of the client to focus the intuitive’s awareness on a particular pattern or part of a pattern on the rock’s surface and then to direct the interpretation, even before the intuitive knows the client’s question. With translucent skulls, the intuitive can look into the skull at various depths and be guided to detect and interpret an interior pattern formed by inclusions, etc.; or the intuitive may see directly moving or static scenes relevant to the client’s question. Another way to get messages is for the intuitive, after proper preparation, to gaze into the eye sockets of the primary skull, go into a deep trance, and hear/see important telepathic messages. Still another method is to make the usual preparations and then direct the skull, on behalf of the client’s question, to make contact with the crystal skull grid or energy field, to which all skulls are connected and contribute their particular wisdom. A final process is to use the skull, after proper preparations, as a portal to other sources of wisdom, including guides/angels who may be using the skulls to communicate.

No matter how you use your skull(s), always remember to have respect, but not abject veneration, for these old and new tools of transformation. Your being in charge with positive intentions ensures that the skulls’ power will be used appropriately.

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Crystal Skull Readings with Joe

If anyone wishes to have a crystal skull reading with me, please contact me at soulsrvr@erols.com. I can do the reading in person, on the phone, or by Skype. The divination will generally follow the process described in the next-to-last paragraph. A typical session lasts one hour at a cost of $130.00. In that time, a person may ask for skull wisdom with two or three questions, each directed to a different skull or to the same skull. If the individual is contacting me through a phone call, I will send the individual pictures before the session of various skulls; the person may then choose which skull(s) he or she wants me to use.

Testimonial:

“I highly recommend a crystal skull reading with Joe. It was especially powerful for me because Joe does the reading without any preconceived questions or guidance…the reading is based on the patterns and images from the skull that resonate with him. After explaining the process clearly, Joe had me write down a question that I did not share with him. He was then guided to patterns, images and messages in the skull that he shared with me; he then asked if they resonated with me and my question. His words and the patterns he saw resonated deeply with a big transition that I was going through and helped me reframe some of the things I am struggling with and also working to create in my life. It was unbelievable how clearly the patterns and messages from the skull spoke to my reality and how clearly Joe articulated them. Joe’s deep knowledge and appreciation of skulls made the reading all the more powerful and fun!”—S.B., Health Consultant

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Resources for Those Interested in Crystal Skulls:

www.crystalskulls.com (based in Washington State and British Columbia) www.skullis.com (Based in China)

Mahalo Minerals , http://www.mahalominerals.com, 301 585 9534

Mountain Mystic Trading Company, http://wwwlmountainmystic.com, 540 635 6318

www.angelslove.net (Sherry Whitfield Merrell, caretaker of Synergy) www.crystalskullexplorers.com (Joshua Shapiro) http://www.lemurantis.com (Jaap Van Etten) http://www.crystalswork.com http://www.crystalskullconsciousness.com (forum you can join) http://www.angelslove.net/csbbs (crystal skull message board you can join)

Bibliography

Bowen, Sandra, & F.R. ‘Nic’ Nocerino & Joshua Shapiro. (1988). Mysteries of the Crystal Skulls Revealed. Pacifica, CA.: J & S Aquarian Networking.

Childress, David Hatcher, & Stephen S. Mehler. (2008). The Crystal Skulls:Astonishing Portals to Man’s Past. Kempton, IL.: Adventures Unlimited Press.

Dorland, Frank. (1992). Holy Ice: Bridge to the Subconscious. St. Paul, Minnesota:Galde Press.

Kaehr, Shelley. (2007). Crystal Skull Consciousness. Dallas, TX.: An Out of This World Production.

Mercier, Patricia. (2011). Crystal Skulls & the Enigma of Time: A Spiritual Adventure into the Mayan World of Prophecy and Discovery. London: Watkins Publishing.

Morton, Chris, & Ceri L. Morton. (1997, 1998, 2002). The Mystery of the Crystal Skulls: Unlocking the Secrets of the Past, Present, and Future. Rochester, VT.: Bear &Company.

Murray, Kathleen. (1998). The Divine Spark of Creation: The Crystal Skull Speaks. Huntly, U.K.: Galactic Publications (Earth).

Shapiro, Joshua, & Katrina Head (2012). Journeys with the Crystal Skull Explorers: Hidden Secrets of the Crystal Skulls. Ebook edition found on Amazon.com.

Van Etten, Jaap. (2013). Crystal Skulls: Expand Your Consciousness. Flagstaff, AZ.: Light Technology Publishing.

_________________. (2007). Crystal Skulls: Interacting With a Phenomenon. Flagstaff,AZ.: Light Technology Publishing.

Webb-De Sisto, Marion. (2002). Crystal Skulls: Emissaries of Healing and Sacred Wisdom. Xlibris Corp.

Novels Involving Crystal Skulls:

Arceneaux, Leon M. (2005). The Crystal Skull: A Novel. Lincoln, NE.: iUniverse.

Arena, Linda. (2010). Guardians of the Crystal Skulls: The Thirteenth Order. Victoria,

BC, Canada: Friesen Press.

Crichton, Michael. (1999). Timeline. New York: Ballantine Books.

Harbinson, W.A. (1997). The Crystal Skulls. Custom Books Publishing.

Morton, Chris, & Ceri L. Thomas. (2009). 2012: The Mystery of the Crystal Skulls.

Winchester, U.K.: O Books.

Visser, Jan. (2004). The Crystal Skulls.

Videos About Crystal Skulls:

Childress, David H., & James, Ronald. (2008). The Search for the Crystal Skulls (75minutes). Adventures Unlimited Media.

Merrell, Sherry W. (Caretaker of Synergy). (2009). Echoes From the Ages: Talking Story with Crystal Skulls (77 minutes). Avalon Video.

Rosely, Steve. (2010). The Legend of the Crystal Skulls Remarkably Mystical & Healing (52 minutes). AVS Video Productions.

Walsh, Jane M. (2008). The Legend of the Crystal Skulls: Ancient Mystical Artifacts or Ingenious Hoax? (46 minutes). Smithsonian Networks. Note: this film is hardly opento the mysteries of ancient crystal skulls.

 

 

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