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ADVENTURES OF THE PSYCHIC EXPLORER:

JOURNEYS THRU ANOTHERS MIND


Introduction
This manuscript owes its beginnings to a dear friend of mine, author, bass player
trainee psychic and all around good guy.
Bruce Thomas.
Who during many conversations was insistent that I should write down a few of my
adventures, anecdotes etc. This has been asked by dozens of people. Until with more
than a gentle pushing on Bruces part you see before you the result of that labour.

!o dont thank me for these stories, thank the people that have lived through these
e"periences and thank the people who have insisted that they be written down if not
for prosperity, then at least to bring the truth to others.
#y thanks go out to everyone that has made this possible, especially my wife and
family, putting up with me and my unfortunate $ob that sometimes takes more time
than my family should have to give.
%ven if you have no belief in the here after I hope that they will at least bring a smile
to you, and a little sunshine on an otherwise over clouded day.
&
On Th F!ir
#ost people on the street think that a psychic fair is $ust a couple of people meeting in
a room, above a pub. 'iving bogus readings (of the nature) I see a tall dark stranger or
youre going on a trip* $ust to earn some beer money. +ommonly called cold readings
a common magicians secret. That I wont be going into, If you want to learn about this,
consult your local magic circle or read about mentalism.
Well, unfortunately. #ost are. The strange and bizarre has always attracted people,
whether a genuine seeker of the light and knowledge, or simply the curious. It as also
attracted the bogus, people who would steal from their own mother, and whether in
this business or selling second hand cars, would still be deemed a con artist,
The sceptics- view of Tarot and psychic reading is damaging for readers in the
long run, particularly those who don-t depend on cold reading, and who
genuinely do want to make a difference to the lives of the people who come to
them. In recent years, the shift of Tarot has moved from divination and fortune
telling to a more therapeutic form, which could possibly even be classed as a
psychological art form. #ore and more readers take the form of counsellors,
like me, and our $ob is only made harder by people who deliberately try and
cash in, on the unknown. The cold readers.
The most difficult sub$ects for genuine readers and cold readers are the
uncooperative sub$ects . who demand perfection from the reader with no input
from their selves. This is of course a very effective way of catching out the
cold readers, but it also traps the counsellors, who rely on the sub$ect to open
up to them in much the same way a psychoanalyst or therapist does. 'etting
blood from a stone,
/erhaps some day the distinction between cold reading and genuine reading
will blur, and both will be seen to be beneficial0 We can only hope that all
readers, cold and otherwise will begin to hold the most honourable intentions,
and have complete honesty in their dealings with those who come to them.
/erhaps someday too, the genuine readers will stop being labelled as kooks,
and the cold readers will stop being labelled as cons. 1nd perhaps someday,
none of the readers around will $ustify either label,
1hh, Utopia,,
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3owever the psychic world itself is a billion pound a year business, and covers all
walks of life. 4rom reading your stars forecast in todays paper, to multi million
pound companies asking advice from a graphologist to employ someone. 5r for a
psychic to look at a map and say drill here.
Today the market is e"panding even further with the advent of 3olistic medicine and
alternative therapy fairs. These too encourage both the cold readers and psychics etc
to latch on and swell the increasing ranks. Unfortunately the number of fakes and
charlatans far outweighs the number of genuine people doing this to help people,
rather than to $ust make a fast buck.

I have seen a supposed clairvoyant sell healing. They charge 678 for a person to sit in
front of them for about &9.&8 minutes. Whilst the supposed healer simply walks
around them holding out there hands towards them, as if forcing some unseen energy
into the recipient, therefore curing them or making them better. 6&:9.99 per hour, 1
very good basic wage, wouldnt you say0 4or letting someone sit and rest awhile,
The same person has even claimed to be able to cure #%.#!.+ancer.;ukeamia etc,
1n e"travagant claim to be sure, but one where people looking for a cure, can grasp at
straws, no matter how slim that success might be. They are hoping for $ust the mere
possibility of that same slim success.

!ome say they are channelling spirit energy, some say that it is through divine
inspiration (the laying on of hands* <eiki masters say that by using the vibrational
=ualities of stones and minerals, they re.attune the +hakra points, therefore removing
the stains and debris we collect in the $ourney of life (a spiritual dry cleaners,*

Think back to being a child, you would fall over, be hurt, and so along would come
mum. 1 hug and a kiss, and the pain was gone, 1s if by magic,, !ometimes when you
listen to a piece of music, it will make you feel better, or bring about that change of
emotions. ;ook at the band playing rousing music as the army goes into battle. 5r the
lone piper playing a lament. %ach evocational in their own way. !o too the evocation
brought forward by channelling.
#aybe a better term would be sentimental healing.
The latest craze I have come across is)
>uero ;inguistic /rogramming) or >;/ for short. This basically means that the
practitioner of >;/ re structures the way that neuro. logical messages are transferred
to the rest of your body, or simply how they are retrieved and accessed by your brain.
When I first heard of this the only thing I could think of was B<1I> W1!3I>',
These people charge in e"cess of 6&99 per session, so effectively this is a rich mans
rip off,
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5ne practitioner of >;/ will only treat his patients, whilst they are in their
underwear, I have heard many ladies complain that they have had to lie in a room in
$ust bra and knickers, whilst this person hypnotises them. 1fter ?9.78 minutes they
have come round feeling @rather strange some have been physically sick, not one of
them has been able to remember more than a fragment of what has happened to them.
I personally believe this is $ust a pervert getting his kicks.
Being a clairvoyant and medium, reading Tarot and runes, may be a simple sounding
$ob, but sometimes it has its different moments.
Working on the /sychic fairs as a regular, I meet some rather strange and wonderful
people.
!ometimes the readers are $ust as weird as the =uerents.
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R!dr":
We have a lady who has an uncanny knack of saying the wrong thing at the wrong
time, I once overheard a conversation of the nature.A 5h, my dear, you have two
wonderful children, very good.looking and very bright, intellectual. I dont know
where they get it from,A
1 gay young gentleman man had $ust split up from his partner and was feeling rather
sorry for himself and perhaps a little sore. 3e held onto her crystal and a few
moments later the lady picked up on this state of affairs, sayingA I see you are feeling
down, and unloved. I feel that you want nuturing,A everyone fell about laughing. !he
had of course meant nurturing.
5ne of the mediums, originally from 'lasgow, but now resident in ;incolnshire is
into <ed Indian mythology etc. 1nd has purchased numerous artefacts from the
various trade stands that come to these fairs. 3e has a pair of horns, carved into
Indians faces, against a picture of an Indian brave, also a bust of a native chief. 1ll
these are cast from resin, and are available in many novelty or gift shops. 3e has a
habit of telling people that the tribe that he belongs too, #ake him these by hand. The
horns being real horn, and the bust being made by a small child on the camp, from
lollipop sticks and clay,
The so.called tribe grow their own herbs and have a wonderful herb that you chew,
and it will stop smoking. They also have a special herb, but this is only grown on this
one reservation, and only available to the members of the tribe. This will cure cancer,
I personally wonder what e"actly his clients think of such utter dribble, especially
when they handle these ob$ects to find stamped on the bottom @made in china
+hinese Indians,
1 medium that works with us, he does think that he is the greatest thing since Besus
+hrist loves to tell people how he was a professional footballer. That football bought
him his house. 3e also goes on to tell people that he had a knee in$ury that prevented
him playing in any ma$or games. !o he became an engineer. 3owever he never had
any formal =ualifications. 1nd his current partner found him living in the streets,
suffering a mental breakdown. He now advises people as to what they should do! 3e
has his own spiritualist church, which is why he deems himself a medium. 3is church
is a room in a nearby hotel,
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5ne lovely lady medium giving a demonstration said, C I have here your fatherA
indicating a lady in the front and centre of the auditorium. C3e is bringing you a gift,
something very personal from himself to you. It is a rabbits foot,A
CI dont think so,,A e"claimed the lady,A I am an animal protection activist, !o is my
father, who $ust so happens to be sat here with meA
5ne gentleman who professed to be a #ystic. (C+all me #ystic #alcolm D like
#ystic #eg,A* Would read cards playing cards (cartomancy* but would not even look
at a Tarot deck believing them to be inaccurate. This man would only perform
readings after a number of drinks. 3e also professed to speak numerous languages,
after spending most of his life touring the world. 1t one venue we read the cards of a
pretty !ingapore girl, who later came to me to ask me to translate what he had said,
The same happened in Wales. The best was in a +hinese restaurant where he tried to
order in +hinese, only to get thrown out for calling the owners wife a ten.dollar
whore,
We had one particular medium that specialized in hands on healing. Instead of simply
channelling the energies through, no this man would have to make skin.to.skin
contact, 3e especially liked breast cancer, It gave him a good e"cuse to fondle the
ladies. 3e also never would have an e"tra person in the room with him as a
chaperone.
Eou can make up your own conclusions as to why0
5n the fair we have one gentleman who believes himself to be a shadow dweller,
always wearing black, from head to foot. %ven in the hottest of weathers, refusing to
even wear a short.sleeved shirt,
This same person is totally money orientated, and consciously thinks up ways of
making money from people, daily.wheter it is selling supposedly @lucky charms or
books that he has purportedly written. 1s an organiser, he charges 89F of your
earningsG you must conform to his way i.e. 3ave your leaflets designed and printed by
him (at a considerable cost of course,* you can only advertise things in it that he will
allow, if he already has a medium on the show, regardless of your =ualifications, you
can not. Because of the fraudulent mediums act (which he is so fond of =uoting* 3e
charges an admission price (door charge* this is so that the fair is classed as an
entertainment, ergo it does not come under the act, and thus he can use whatever
means to self aggrandisement. 3e claims to be a doctor, author, broadcaster, medium,
healer, fully trained psychologist etc. the list of accomplishments is almost endless,
including being a master electrician and an %ngland 5lympic s=uad marksman,

3e controls the bookings) 1lways making sure, that first and foremost, his girlfriend
is fully booked up, before anyone else, usually &9.&2 advance bookings, When a
=uerent comes in they pay their entrance fee, and are given some leaflets, detailing the
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clairvoyants available. The person then sits, and reads thru these leaflets, hopefully
deciding to have a reading with someone. They go back to the entrance table with
their choice. If he decides you are not working today, he will simply say to the
prospective customer that the person they want is unable to see them however, such a
body is available, and can deal with their particular case better. !o obviously the
person is going to bow to his $udgement and follow his weighted advice.
I personally have had this happen a number of times from the said gentlemanImy
last e"perience of this, was in <edditch Birmingham. I sat awaiting customers, from
early morning until about &9.?9 at night .In the length of the day I had three
customers, all of whom were perfectly happy with their readings. 1t the end of the
night, I was packing away and chatting with a girl, about Tarot cards.
The girl simply said C my mum wanted a reading with youA
I replied, Cwell, why didnt she0A
C5h,A she informed meA 3e said you werent doing readings, so sent her to him, over
thereA indicating another clairvoyant, I could see, simply by looking that this lady
wasnt en$oying her reading, and that she was simply being fed a load of bullshit.
#eaningless garbage that could apply to anyone, or any situation.
It was at this point that various pieces of the $igsaw began to fall into place. I had
overheard part of a conversation earlier that day about how a new clairvoyant would
have to have a tryout, to see if it could work. 5ne of the clairvoyants had that same
week bought a new car, with money loaned him from, the organiser, 3e obviously
wanted to make sure that he got his money back,
!ome people have weird and wonderful images of what e"actly a clairvoyant or
psychic, should look like. >umerous times I have had people remark, when visiting
there homesA 5h, I e"pected someone wearing a long black cloak, or pointed hatA
I usually reply,A I do but riding on the broomstick, they tend to get in the way,A
%ven now, in the twenty.first century people still have an ingrained belief that
somehow, because we use this si"th sense, we are some kind of supernatural being
and can turn back the hands of time, or correct mans wrongs and in$ustice. I do so
wish that we could. I e"plain, on a daily basis, we are not 'od, 1s a human we have
choices, to turn left, or to turn right, maybe to proceed as we are, or simply to sit and
wait awhile.
I liken the $ob to that of a doctorG you must be professional in what you do, not $ust
when you are on duty, but also in your private life.
1ll a clairvoyant can do is to give you that advice, it is up to you as an individual to
take heed or not.
The god given right of free choice.

Use it wisely.
J
COLD READIN#
+old reading refers to a set of techni=ues used by professional manipulators to get a sub$ect to
behave in a certain way or to think that the cold reader has some sort of special ability that
allows him to KmysteriouslyK know things about the sub$ect. +old reading goes beyond the
usual tools of manipulation) suggestion and flattery. In cold reading, salespersons, hypnotists,
advertising pros, faith healers, con men and some therapists bank upon their sub$ect-s
inclination to find more meaning in a situation than there actually is. The desire to make sense
out of our e"perience has led us to many wonderful discoveries, but it has also led some of us
to many follies. The manipulator knows that his mark will be inclined to try to make sense out
of whatever he is told, no matter how farfetched or improbable. 3e knows, too, that people
are generally self.centred, that we tend to have unrealistic views of ourselves and that we will
generally accept claims about us that reflect not how we are or even how we really think we
are but how we wish we were or think we should be. 3e also knows that for every several
claims he makes about you, that you re$ect as being inaccurate, he will make one that meets
with your approvalG and he knows that you will remember the hits he makes and forget the
misses.
>ot all cold readings are done by malicious manipulators. !ome readings are done by
astrologers, graphologists, tarot readers, and psychics who genuinely believe they have
paranormal powers. They are as impressed by their correct predictions or KinsightsK as are
their clients. We should remember, however, that $ust as scientists can be wrong in their
predictions, so pseudoscientists and =uacks can sometimes be right in theirs
+old readers begin by taking in as much of the sub$ect as they can, the clothes, manner of
speech, apparent age, physical attributes, socio.economic status, and mannerisms. %ven
someones eyes and hands can hold many clues. Luring this initial assessment the proficient
cold reader =uickly winnows all the possible classifications into those that are most likely.
4rom these preliminary inferences alone accurate predictions can be made, but it is not yet the
time for such precision. These initial guesses are tested with general statements that lightly
touch possible problems, all along watching for reactions. This is the crucial step. The clients
reactions guide his statements as he goes from the general to the more specific, they lead the
way to more and more precise assessments of what is bothering the client, while allowing him
to abandon dead ends or wrong guesses. 1s more accurate statements are made the client
becomes increasingly convinced that the cold reader is divining the truth by some e"tra
sensory means.
#uscle reading is yet another tool for surreptitiously ac=uiring information. It involves direct
contact with the person being read, either holding a hand or an arm or touching something the
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client is holding like a handkerchief. +ontact like this permits the reading of involuntary
muscle movements that can be used to gauge a clients reaction. These reactions inform the
cold reader if he is hot or cold allowing him to go from general to more specific statements.
+old readers also know that certain aspects of human psychology itself helps in their
endeavours. 5ne phenomenon, called sub$ective validation or selective memory, is especially
important. It involves remembering significant events and forgetting the insignificant or
unfavourable ones. 1ny assertion from the cold reader that is correct will tend to be
remembered and the many that are off the mark are usually forgotten.
The 4orer %ffect is related to selective memory but is even more apropos to the cold reading
scenario. It states that in general, when people are given many general and specific claims
about themselves, the inaccuracies are overlooked and the general statements are interpreted
as accurate. Both these phenomenon give people a distorted memory of past events and
prevents putting these events into their true conte"t.
It-s an interesting component of the human condition that we want so much to believe that
someone can help us to make sense out of an often senseless world, to gain control over that
which is beyond our control, and to give us certainty in the face of the unknown and
unknowable. <ecognizing these facts, and realizing that we-re all sub$ect to the same wishes
and needs, it behoves us to be particularly vigilant about believing that which we most
desperately want to believe, especially when that belief flies in the face of logic and the laws
of science
There are many people who promote themselves as psychics or clairvoyants, and who claim
that their powers enable them to read your character, make contact with dead relatives, or
provide insights into your life and your future.
5ften, the psychic will begin by e"plaining that his or her gifts sometimes work and
sometimes don-t. It depends upon your receptivity and sincere cooperation. Because the
messages aren-t always clear, it-s important for you to interpret the message on your own
terms and fit it into your life. In this manner, the e"pectation is established that if only you are
open and receptive, the reading will work. If you fail, it-s not because the psychic is a fraud.
When e"amining so.called psychic phenomenaG or, for that matter, any supernatural claim, we
should apply 5ccam-s <azor, a test for validity named for William of 5ccam, a philosopher of
the fourteenth century. 5ccam-s <azor, in the original ;atin, states, 'Won sunt multiplicanda
entia praeternecessitatem." or, KThings must not be multiplied beyond necessity.K 1nother
way to state this principle is, KThe simplest e"planation for a phenomenon is likely to be the
correct e"planation.K In other words, when something occurs, don-t assume that it-s caused by
an e"traordinary phenomenon that defies the laws of science if a simpler e"planation also fits.
If I pull a hard.boiled egg from behind your ear, there are at least two e"planations . either I-m
able to defy laws of physics and produce something out of thin air, or I had concealed the egg
somewhere and through deft sleight of hand was able to make it appear to materialize behind
your ear. By applying 5ccam-s <azor, we can pretty safely assume that the most likely
e"planation for the appearance of the egg is the latter.
/sychics know that almost all of the =uestions people have will fit under one of three
headings. Usually, people are concerned about affairs of the heart, problems with health, or
issues around money. Therefore, the psychic might e"plain that he or she senses three areas
that either now are giving the customer, that have in the past given the customer concern, or
that will give the customer concerns in the future. There isn-t time to discuss all three, so the
customer is asked which one to focus on. The customer-s answer, combined with an
assessment of his or her age, ethnicity, socio.economic status (as ascertained by dress, car,
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$ewellery, etc.* and common sense knowledge of typical life crises people encounter (i.e.
birth, puberty, career choice, work, marriage, children, middle age, declining years, death*,
narrows the field of in=uiry. This knowledge, combined with a scrutiny of the customer-s
involuntary (and sometimes voluntary* reactions to the psychic-s pronouncements can be used
to =uickly lead the pair in the direction the customer wants to go. If initial, highly general
statements are off the mark, the customer-s facial e"pression, breathing pattern, eye
movements, etc. will let the reader know. 1 good reader picks up on the cues and is able to
ad$ust the reading to fit the cues. In a short period of time, the reader is seemingly able to
KdiscoverK what-s on the customer-s mind. 1t this point, the customer, especially if he or she is
inclined to fall for the psychic-s hype, charisma and mystical surroundings, will often let his
or her guard down and reveal the burning =uestion or =uestions.
STOC$ READIN#S
KEou have a need for other people to like and admire you, and yet you tend to be critical of
yourself. While you have some personality weaknesses you are generally able to compensate
for them. Eou have considerable unused capacity that you have not turned to your advantage.
Lisciplined and self.controlled on the outside, you tend to be worrisome and insecure on the
inside. 1t times, you have serious doubts as to whether you have made the right decision or
done the right thing. Eou prefer a certain amount of change and variety and become
dissatisfied when hemmed in by restrictions and limitations. Eou also pride yourself as an
independent thinker and do not accept other-s statements without satisfactory proof, but you
have found it unwise to be too frank in revealing yourself lo others. 1t times, you are
e"troverted, affable, and sociable, while at other times you are introverted, wary, and
reserved. !ome of your aspirations tend to be unrealistic.K
!ome of your aspirations tend to be pretty unrealistic. 1t times you are e"troverted,
affable, sociable, while at other times you are introverted, wary and reserved. Eou
have found it unwise to be too frank in revealing yourself to others. Eou pride
yourself on being an independent thinker and do not accept others- opinions without
satisfactory proof. Eou prefer a certain amount of change and variety, and become
dissatisfied when hemmed in by restrictions and limitations. 1t times you have
serious doubts as to whether you have made the right decision or done the right thing.
Lisciplined and controlled on the outside, you tend to be worrisome and insecure on
the inside.
Eour se"ual ad$ustment has presented some problems for you. While you have some
personality weaknesses, you are generally able to compensate for them. Eou have a
great deal of unused capacity, which you have not turned to your advantage. Eou have
a tendency to be critical of yourself. Eou have a strong need for other people to like
you and for them to admire you
/eople close to you have been taking advantage of you. Eour basic honesty has been
getting in your way. #any opportunities that you have had offered to you in the past
have had to be surrendered because you refuse to take advantage of others. Eou like
to read books and articles to improve your mind. In fact, if you-re not already in some
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sort of personal service business, you should be. Eou have an infinite capacity for
understanding people-s problems and you can sympathize with them. But you are firm
when confronted with obstinacy or outright stupidity. ;aw enforcement would be
another field you understand. Eour sense of $ustice is =uite strong.
Lo these fit into YOUR LIFE?
If the answer is YES.
Well, it is likely that you also read your daily star forecast in the newspaper and
believe it to be accurate too,
The above are $ust generalizations. The true psychic, will not pre.empt anything, does
not have stooges pumping for information etc 1nd if you watch this person a number
of times at demonstrations, or shows. Eou will find that the information given out is
totally different every time (lets face facts) everyone they speak too has different
views, beliefs and problems*
When I begin a reading for someone. The only =uestion I ask is)
If there is anything bad, do you want me to tell you0
If that person says yes, tell me everything.
I do.
&&
#HOSTS
1 lot of people say, CI would like to see a ghostA
3ow do you know that you havent0
I have never yet seen the typical +asper type of white cloud like apparition. #ost
spirits appears as they would in life, as your Uncle Bill, or 1unty #ay.
I always e"plain to people that as you drive past a bus stop, you may see four people
waiting for the bus. To the man standing there waiting to go to work he is by himself.
(!ee waiting for the 7J*
'hosts and things that go bump in the night always capture peoples imaginations.
#ost people see ghosts as being frightening and scary. !ome people don-t agree that
ghosts e"ist at all, but there are so many people willing to tell of their own
e"periences with ghosts and haunted houses that even the most sceptical person
cannot discount them out of hand. What is a ghost, are they all the sameG
+an they hurt us, why do they haunt us0 >ot all ghosts are the same, true they are all
departed spirits, well departed from the physical bodies they had here on earth. I will
try and e"plain the different type of KghostsK as some I do not like to call ghosts.
!ome people are so wrapped up and connected to their earthly possessions that when
they die their spirit will not let go of them. (!ee #otivation*
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#ost of them don-t even know they are KdeadK. This might seem hard to grasp but it-s
true, some do not realise they have died and so carry on, or try to, as if they are still
here. !ome do realise but still don-t want to leave behind their possessions or loved
ones. (!ee locked in the loo*
What about the =uestion of time, well time only e"ists, as we know it here on earth, so
to a KghostK no time has passed. !o these types of spirit Khang around K places that are
familiar to them i.e. they haunt the buildings or areas they know until they are helped
or are ready to pass over to the spirit world. The reasons for haunting vary depending
how the person died, under what circumstances (was it a violent death* and what their
beliefs were when they were alive for instance they may think that they have
committed a great sin and won-t be accepted into heaven or they may not believe at all
that heaven e"ists and so don-t accept there is anywhere else to go. (!ee block of
flats*
What about Kbad or evilK people, well they can create a realm where they stay until
they accept the light and release their own negativity. This can be a K3ellK of their
own making.
In most cases when someone KdiesK or passes over to spirit, they go to a wonderful
place and are greeted by their loved ones or friendly people they used to know. We
must understand that the spirit world consists of many levels of e"istence or
dimensions. There is one level that is very close to the earth plane that all spirits have
to pass through to get to the higher realms. !ome spirits get KstuckK in this level for
some of these reasons.
!ome people report hearing noises or ob$ects that move, they can become frightened
by this, and yes it can be =uite disturbing if you are alone at night, some of the noises
can be e"plained logically, water pipes or the wind etc. If it is a spirit, they are
usually not there to frighten you, but to get your attention. It could be a relative or
friend who has recently passed over come to say goodbye or let you know they are all
right and not really KdeadK. If a loved one has passed and do not realise they are
KdeadK they can become very frustrated when they try to talk to you or try to get your
attention and you $ust ignore them, well you can-t see them so you will ignore them.
They will eventually become so frustrated that they will generate enough energy to
move things or make noises or create a smell that can be linked to a particular person
or place to get your attention.
If this happens don-t be afraid $ust speak to them as if they were still alive, but e"plain
to them gently what has happened or if you are not sure who they are say a little
prayer and ask for them to be guided over to where they need to be. 1ny spirit that
does become a nuisance, ask it to leave telling it that you are frightened by its
presence, if it is a loved one it should go. If it remains then tell it in a very forceful
manner, leaving them under no misunderstanding that you want them to leave. 4or
those spirits that do get KstuckK there are mediums around who do what is known as
K<escue workK, where they communicate with the spirit and try and guide them over
to where they should be. This is specialised work and should only be done by
e"perienced mediums, channelers or a priest.
There are some negative spirits, which want to stay close to the earth plane and can
cause a nuisance. They can try and attach themselves to someone, usually with a
loose or damaged Ketheric fieldK. They feed on a persons fear so if you don-t allow
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yourself to be afraid (not easy at times* then they can-t affect you, as they say there is
nothing to fear e"cept fear itself. They can become a nuisance, very noisy and cause
ob$ects to be thrown around but they can-t hurt us physically.
4or us to see a spirit physically the conditions have to be right. To e"plain it simply,
spirits vibrate at a higher fre=uency to those still KaliveK. This is why we can-t see
them all the time. If conditions are right, our vibrational rate is higher and theirs is
lower we will see them with our eyes as apparitions. If they are so wrapped up in
their world they will not see us so won-t interact with us, but they will still be able to
move through what we see as physical ob$ects e.g. walls and doors etc. !ometimes
we will see a loved one or relative who has recently passed for a short time as they
come to say goodbye before going on their $ourney, they may even talk to us, this is
so special and should be remembered throughout our lifetime. This could be in
daylight as well as at night when it easier for them to manifest or for us to see them.
!pirit can also come very close during thunderstormsG this is probably why some
people become afraid during storms.
5nce you get over your own fears the spirit world can bring great comfort, $oy and
pleasure. I hope one day you will all e"perience this and realise $ust how close the
spirit world is....
%ven if you do not believe in spirit, you must admit (even scientists do* that we are all
energy. <ight the way back to atomic levels. %nergy cannot be destroyed. If you hit a
brick with a hammer, it is still a brick, though now it is in dust. Thus some people
believe that our energy still lingers.
%specially if we come to a violent end.
1 murder.
The energy lingers in that place and sensitive people can @feel the replayment of
those events.
!ome would actually see the re enactment of this particular event. 5thers would @feel
maybe uncomfortable, or @out of place
&7
Pri%!t R!din&"
In O'dh!( )*!t" (ot' r%i"itd+
Two ladies were sitting side by sideG I naturally assumed they were friends.
The first lady came up for a reading. The main =uestion was would she change $ob0 I
gave her a reading and gave her the answer to her =uestion.
1t the end of every session I always finish by saying, if there is anything else I can
answer, or =uestions you want to ask me, $ust come back and ask.
The second lady took her seat, almost immediately I picked up strange vibesI >ot
frightening, but like being in a cage with a tiger, apprehension and caution.
3er main =uestion was would the man she loved for the previous eighteen years one
day be hers0
I asked his name, so I could spread the cards to look at him.
!he answered,A 1lfredA,
C1lfred 3itchcockA.
AIs this a wind up0A I asked her.
C>o that was his nameA, Letective 1lfred 3itchcock.
Well I did her readingG again it was doom and gloom very sinister and simply put)
>o she would not have a relationship with this man.
When she left and returned to her seat, her previous friend returned to my table to fill
in some of the missing pieces.
It appeared that the girl had murdered her family, butchered them, dismembered them
and draped various parts of their anatomy all over the family home.
When the /olice investigated, she said that it was an accident. 3owever further
investigation showed drawings made by this girl, four years previous, depicting the
said crime (premeditated* In all its grisly and ghastly detail. The investigating officer
in his report had said that entering the house was like a scene from an 1lfred
3itchcock movie,
&8
The lady even now would look at someone and say, C3avent you got lovely earsA
CThey would make lovely bracelets,A or Cwhat beautiful eyes, I could make cuff links
from themA and still looked at other people to dismember and adorn her self with.
The other lady said Cyou know that Im a nurse, well Im not $ust any nurse, Im her
nurse Its my $ob to assess her, to see if she is ready to go back into society.
What do you think0A
Lo you really want to know #E answer0
&H
Hr, Pu""- Pu""-. )Th C!t" T!'+
1fter numerous telephone conversations with a particular lady, who did in fact have a
vast knowledge of things occult, !he finally asked me to give her a reading. I duly
arrived at this ladies house, it was in a respectable area, and every thing appeared to
be well. 3ow wrong can appearances be, We went into the kitchen for the reading. 5n
the table was a tin of Whiskers (cat food* I commenced the reading. %very time I tried
to turn over a card, I was stopped by this young lady who would commence telling
#e 3er version of what this depicted, and asking me =uestions about unrelated
sub$ects, would the snow in 1laska, be as cold or taste different from the snow we
had0
I turned over a card it was The World, it is number 2& the highest card in the ma$or
arcanaG one of the symbols on this is a lion)A53, 1 cat,A she then continued CI was
brought up by a cat, 3er name was Nitty. 1 black and white one.
Then looking up from the table and cards to her back window and rear garden,
C #y #ums coming in, shes been in the garden, getting some sun. I shant be a
minute Ill let her inA. !he rose to go to the door.
I was glad of the break, within this reading. !he returned, moments later.A 3eres
#umA The lady said whilst resuming her seat at the table. I heard a gentle purr and
then leaping on to the table was a little black cat with a white throat.
C This is my mum, NittyA the lady introduced us.
Then proceeded to open the tin of food and eat it with a fork, stopping occasionally to
feed the cat, off the same fork she was using to eat this herself,
&J
!he continued to inform me that she had been sectioned for si" years (locked away in
a mental asylum* because a supposed to be psychic at a fair had told her she had four
entities on her soul and she should do something about it,
!he did, she went to her local '/ and informed him that she had these entities.
!o he duly carried out what he thought to be a reasonable course of action, for
someone in the twentieth century proclaiming to be possessed by entities, or demons.
3e sent her to the mental hospital.
%ven now, her nurse and her psychologist would visit her weekly to check on her
progress. !he did not like either of them as they both professed to read her aura. The
doctor however seemed to drain off her aura, suck it away for his own purpose.
%ffectively a psychic vampire,
3e had informed her at an earlier stage that he was indeed a master of the light
universe. >ow she had begun to fear him, and that he was doing this remotely
(removed from the vicinity* and that he was such a powerful mage that he had been
doing this to her, whilst riding past her on his bicycle,
I know that doctors do some times make house calls, but I have never heard of one
that calls on his pushbike, or at &&pm at nightI
#aybe she had the wrong medication.
#aybe she shouldnt have seen a psychiatrist or a doctor.
!he would have probably been better off seeing a vet.
&:
H!% Ho.
1 young gentleman invited me to his home for a reading. I arrived to find a Oictorian
type of place, immediately out of fitting with a young man. 5n entering this property
In the late afternoon on a winters day I was struck by the gloomy atmosphere.
The gentleman himself was very pleasant, well spoken and mild mannered. I
commenced the reading, no problems.
Towards the end I noticed that this gentleman was getting rather restless, fidgety. I
ended the reading by asking my usual =uestion.
Is there anything else I can help you with0 CWellA he started, C I thoroughly en$oyed
your reading for me, but would you mind if I took off my clothes0A
Being a pagan I have never had any problems with nudity, either mine or that of
others. (1 lot of pagans work skyclad, when working their spells, believing that this is
the way that you entered this world, it is the way that you leave it so being naked
brings you a little closer to the cosmos, or the powers that be.*
A>ot a problemA I replied
AI also have a needA he continued C a need to masturbate, you dont have to $oin in,
and you can watch if you like,A I told him I only perform readings, thanked him for
the offer picked up my money and left.
1s I was climbing into the car, to come home he was standing in the window, waving.
>ot with his hand.
&M
Th V!'u o/ Mon- )0h- th- don1t 2ut 2oc3t" in "hroud"+
1 lady asked me to contact her deceased husband. 3e had been a man working in a
very prestigious company, on the board of directors. %arning in e"cess of 68,999 a
week, With e"pense accounts for everything he might need including cars, food etc.
In fact he paid someone 6&89 a day to wash his car. The man paid to do this, simply
took it to the nearest 1sda !uperstore, and power washed it, costing appro"imately
6?.89.
I did, when I brought this man through, her simple =uestion (and probably the hardest
to answer* was.
Why0
3ad he some dark hidden secret, that had driven him to despair, that had led to his
self.e"ecution0
3is answer was that he simply did not have enough money,
Third Ti( Luc3-.
5n the same track, another lady wanted to know whether her husband had really
killed himself, or was it foul play.
This man was actually found with his dressing gown cord wrapped around his neck,
hanging from the banister rail. In his own home.
I brought him through. Ees he had intended to do away with himself, and had finally
succeeded.
3is first attempt had been to drink a bottle of whiskey and four full tubs
(appro"imately &99* of paracetamols.
3is second attempt was to leap off the bridge over the motorway towards an
oncoming lorry. 3e missed the lorry, landing behind it and breaking his ankle.
Unfortunately the following traffic had seen this and swerved to miss him, causing a
pile up of si"teen cars, 1nd about forty in$ured people,
29
THE *LOC$ OF FLATS
1 young lady had decided to leave her husband, because he liked the bottle better than
her.
This young man couldnt stand the thought of his wife with anyone else, or a life
without her.
3e simply took a hammer to herG beat her around the head, until she lay unconscious.
3eld her by the ankles out of their third storey flat then dropped her to the ground.
The sickening thud, onto a car parked in the street, and its alarm now sounding alerted
neighbours, who proceeded to phone the /olice.
/anic now set in and this young man ran from the scene of this horrible crime,
through the seedy estate in which he had found his love, diving through a fence found
him on a railway track, with the ;ondon to 'lasgow e"press train yards away.
>either the driver nor the lad had any chance to compensate.
3is life ended as the /olice arrived at the flat to discover the girl, still alive,

!i" months in hospital, with tremendous trauma and numerous operations, including
rebuilding her face the girl recovered, to still find that she loved this man.
%ven after the terrible ordeal she had suffered at his hands (this not being the first
time he had beaten her*
3e still had not left her, as he now was constantly with her, but in spirit, rather than
flesh. 1 little daunting for the girl, has he did have a habit of sitting on her bed, or
besides her wherever she went.

Lid he love her0
3ad he ever truly loved her00
5r was he trying to make up for being the unthinking callous beast he had been.

#aybe ne"t time he will be able to look after their love properly, if he is ever allowed
to find such a precious gift again.
#y personal beliefs are that to each yin there is a yan.
We all, each and every one, have what is commonly called a soul mate. 1 person we
find and can spend all eternity with. In various incarnations, and over many centuries.
!ometimes we are lucky enough to find this partner, sometimes we must keep
searching.
2&
I 3no0 ho0 it1" don
5n one of the fairs I was doing a demonstration, and picked on a gentleman, he was
well dressed, very well spoken and e"tremely well educated. 1t the end of my
demonstration, he smiled benignly, thanked me very much and told everyone present
that it was absolutely &99F accurate. 1fter I had finished, my part of the show I made
my way to the bar, only to be stopped by this same gentleman, who simply said,
C I know how you did that,A
CIn fact I know how all you people are able to do thatA
3e proceeded to inform me. CEou are all mind readers,A
CThats how you do it, you simply look into a persons mind and tell them what is
there, their innermost thoughts, or feelings,A 3e continued to inform me that he had
been to spiritualists, mediums but they had only been able to bring people through
that he knew.
Why couldnt they bring someone through that he didnt know, or tell him something
that he himself did not know about0

It is indeed impossible to prove a negative.
5r is it true that the customer is always right0
22
John Do
1 lady phoned and asked if it would be possible to do her a reading. 5f course I
replied. Taking the address etc I duly arrived to find a rather miss match of things. 1
very well spoken lady in a tatty semi with ragamuffin children and numerous dogs
cavorting around. The lady asked if I wanted a cuppa, and was indeed very friendly
and polite. I did notice however that this was covering a lot of agitation. !he was
constantly smoking, fingers twitching, and swearing, for no apparent reason. We went
into her dining room and I duly started her reading. I could tell, without even turning
over a card that this lady was suffering emotional stress.
3er husband had left her.
3er present was 5N.
3er future was getting better,
Eet her past was very, very troubled.
1t the end of a reading I always ask if there is anything else I can help with, or
anything else the =uerent wants to know.
!he asked if I could look into her past, at a past lover.
I said CcertainlyA.
3is name was Bohn. 1 common name.
Luring the reading for this man, it looked strangeG things were not as they first
appeared.
The man had been kidnapped,
Was he still alive0 Ees, but at present drugged to the eyeballsI.
3e had been kept this way for nine months,,
2?
;ooking around this man at this present time, it did appear that the people holding
him were indeed professional, at what they did. I could see Mmm machine pistols,
fitted with double clips, similar to ones used by the !1! in trouble situations, or
government agencies.
Two men constantly guarding him, giving him food and water, and reasonable
comfort. The location was some kind of industrial unit that had been derelict for some
time.
I also found that this man had two other people with him, a man and a woman.
Because of the drugs, I could not clearly discern from his viewpoint, what he could
see, or whom these people were.
The all.engulfing feeling from this man was for his only daughter, she was constantly
on his mind, and within his very soul.
The family had paid the ransom.
It had been this ladys husband, Luncan who had bravely taken the money to the drop
off point, and had dealt with the kidnappers, for the release of his friend.
The insurance firm had paid a vast sum of money to the mans family, because of the
time delay, they had assumed that this man was now dead.
The chief beneficiary being his sole daughter, #aya.
To add to the confusion, this ladies husband, Luncan, had now disappeared along with
the kidnapped mans daughter, #ayaI
Both peoples passports were missingI.
Lo you need a conclusion0
27
A M!r3t Tr!t
We had decided to move house, and whilst looking around decided to look at the local
market (one of my favourite hobbies is looking around markets and flea markets, and
car boot sales. !ometimes $ust picking up the ob$ects, you can get tremendous
feelings, and insight from them.* 1s you can imagine. 4inding the right property was
an absolute nightmare. >ot only trying to find a house that was in the right area at the
right price, it also had to @feel right. Trying to e"plain that one to various estate
agents, 'oodness knows what they thought,,
Whilst looking around I saw a gentleman with his young son. The child was asking
for sweets, and pestering, as most young children do.
The father said C>5A and smacked the child around the ears. I instantly saw that this
young gentleman would be dead within a fortnight, and this poor child would have the
enduring memory that his father did not love him.
Without any further ado, I simply bought a fifty pence bag of sweets, located the child
and gave them to him. I could see this man looking at me as if I were some kind of
pervert.
%ighteen months on I received a telephone call from a lady asking me to come to her
house and do a reading. I duly arrived, was admitted into the living room, to find a
spirit sitting comfortably on the settee.

It was the gentleman I had seen on the market,

The look of understanding of the spirit gentlemans face was worth more than the
price any one could have paid for any reading.

>eedles to say this lady had an e"cellent reading.
28
4!itin& /or th 56
5ne afternoon, I decided to talk a walk with the dog around town. 1 friend decided to
come with us. We chatted as we walked, until walking past the local school back
towards home my friend saidA doesnt that lady look poorlyA, indicating a rather frail
old lady standing in the bus shelter, facing the old peoples home. !he appeared rather
pale and a little drawn, on two elbow crutches, the metal kind that wrap around your
forearm. Wearing a flowery summer dress that ended below her knees, so to did her
legs, 4rom her knees down to the ground there was $ust an empty space, The lady
seemed to be hovering in mid air, with no visible means of support.
1s we approached, the hackles on the dogs neck stood up and he began to growl. (3e
was a big dog, a rottweilerPmastiff cross weighing nearly &:stone* the lady simply
looked at us and smiled we walked past, my friend stopped about si" feet further
turned around. The bus stop was empty. >ow he too was spooked, 3e returned to
e"amine the bus shelter. Ees, indeed it was empty, no one lurking around it behind it,
or anywhere at all. >ot wanting to accept what he had $ust seen, he went directly to
the old peoples home to make en=uiries. Ees the lady he described had lived there and
every day she would amble across the road for a little walk, $ust to watch the children
play and listen to their laughter. 3owever, he couldnt see her now, as she had died
earlier that morning, and was now in the chapel of rest
2H
A Mothr" Lo%
1 lady had moved house, bringing her teenage daughter with her, at first things
seemed a little unsettled. The lady put this down to being in a new place, and the
general upset this causes. Things got worse.
Within twelve months the daughter had stolen 6?8,999 of her mothers money. 1ll of
which, she used for drugs, between her and her friends. The mother would find the
daughter searching through her purse taking loose change, When none was to be had
she would send her mother out to the bank to get more money. %ventually things came
to the point that the mother could not stand it any longer. !he left the house, walked
down the prom to the mud banks and walked in. !he kept walking, until she could
walk no further. The mud now being up to her chest, stopping her going any further.
!he said simply A 5N, Ill wait for the tide, if I am about to die, so be it,A
!he fell asleep. Waiting for the tide. When she awoke she had changed her mind and
with a firm resolve turned around and walked back to the prom and to her life. 1s she
climbed back her daughter and her friends saw her, not thinking anything else they set
about beating her up, her own daughter kicking her so hard it actually burst her breast.
Which she subse=uently had to have removed at hospital. It hadnt been the first time
she had sustained in$uries from the daughter. /reviously the same girl had punched
her mum in the face with an iron, causing temporary blindness and smashing her
cheekbone. The lady went down hill rapidly, going from a dress size &H to
appro"imately J Q stone,
2J
5n her release from hospital, this lady contacted me, for a reading. 5ver that reading,
and a few others, we would sit and have a coffee, and discuss her problems, and how
best to negotiate these.
!he wanted a spell, to improve her life. Well, wouldnt you0
#aybe it was desperation (that is what some people called it* or maybe it was time to
do something instead of simply thinking about it. Whichever. The lady did the spell,
that week her daughter was arrested (she is currently serving J.&9 years for drug
related offences* 1 week after her daughter had gone to prison a gentleman started to
call, $ust to see that everything was 5N (a good !amaritan* this has now escalated, the
gentleman now lives with the lady and cares for her immensely.
They plan to marry this year. The ladys health has improvedG she is now a size &7 and
feels a lot better.
!o, do spells work0 I know what this lady s answer would be.
2:
Mu(" *o-
1 lady phoned me and asked for a reading. I promptly arrived at the house to see the
spirit of a young man walking through the door. I duly did the reading for the lady
whilst this spirit youngster sat attentively at his mothers side. 4ollowing every action
and every word. 1t the end of the reading I $ust had to comment on this young man,
so obviously in love with this lady, his mum. I could see the tears in this ladies eye.
!he was indeed heartbroken, that I could so plainly see him, yet she could not. I then
noticed that the room was =uite bare, no photographs or pictures. Usually when
someone passes over. /arents especially will keep a photo near by. >ot so this lady. I
gave her his name and all the details this young soul poured out to me, even the name
of his pet !taffordshire bull terrier) Bluebell.
The lady was in shock.
3er sister made her a cuppa, and when she had composed herself, she began to tell me
her sons storyG
The boys father had been a soldier serving in >orthern Ireland, he had been killed.
The son wanted to follow his dads footsteps and throughout his childhood had
dreamed of $oining the army. %ventually getting good grades from his school e"ams
he had enlisted and been accepted to $oin 3er #a$estys 1rmy. 3e would $oin on
#onday. !aturday came and the whole family had a party, a sort of sending off spree.
That night, after the party. The family had returned home and gone to bed. In the
middle of the night #um awoke went downstairs to make a cup of tea. 1s the kettle
2M
began to boil, she noticed /oliceman coming to her door. !he opened the doorG two
officers re=uested that she accompany them to the mortuary to identify her son,
Thinking this was some mistake or a stupid ghoulish prank she said Cdont be stupid,
my boys asleep upstairs in bedA 'oing up at the officers urging she checked his room,
it was empty.
The boy had decided to climb out from his bedroom window run across the field to
his girlfriends. 3e had done so. Bumping over the fence he had landed in the road, a
ta"i returning back to town had hit him head on killing the lad instantly,
The mum went to the mortuary, to find that every ma$or organ of this boys body had
been removed, including his eyes, tongue and even parts of his skin,
C4or 'ods sake,A she had e"claimed, C;eave me something to bury,A
It was indeed a sad day that this young fit man with a dream within his hand had
stepped into a different world. 1 bench seat with a pla=ue on it was donated to his old
school. The ta"i driver had to have therapy, to cope with the accident.
The boy. 3is spirit was happy, he was with the father he so missed and still able to be
the lovely son to his mother he had always been and would continue to be.
?9
Th Po0r o/ Lo%
1 lady in Bolton had fallen in love with a gentleman serving in the army. Unfortunatly
for him it had been a one.night standG to her it was indeed true love. 5ver the ne"t
eighteen months. The lady had tried writingG telephoning everything she could, to
make contact with this man of her dreams.
1ll to no avail.
!he contacted me and the lady placed a spell upon this man. Twenty.eight days later,
This same man was knocking at her door, asking her to move to +olchester, to be with
him. !he was amazed that after eighteen months and all this effort a spell would work.
That didnt amaze me.
What I found amazing was that this lady had moved house three times since their
liaison, yet he still managed to find her,
?&
Th S2irit M""!&
I was asked to do readings in the upstairs room of a pub, for about four ladies. I must
admit, I dont like readings in pubs especially. #ore times than not there is always
problems, either with residual energies, people who have problems with what I do.
/eople who $ust have problems with each other, etc. The list could go on forever.
I duly arrived and was met by the landlady, she escorted me upstairs and sat me in the
front room of the pubs flat with a drink, and away we went with reading number one.
1fter reading the Tarot cards for this lady, I remarked that the lady she had with her
was trying to bring through a message.
I described the lady in spirit and she hadnt a clue who she was or what she wanted. In
truth she couldnt make any sense of a thing I was passing on to her.
!he went downstairs to send the ne"t person up, leaving both of us a little perple"ed
and confused.
The second lady duly appeared and again, so too did the same spirit. I e"plained what
had happened earlier, again e"plaining the appearance, and the message that this spirit
was trying to bring through. 1gain, no luck.
This happened all the way with everybody present that night for readings,
?2
I must admit that by the end of the readings this spirit was getting rather adamant that
she wanted this message giving, I too was getting somewhat bewildered as to $ust
what I could do to help her out. It was only when I had packed my things away and
gone downstairs to say goodnight that again I saw this same spirit standing by a lady
near the window. !itting directly under where I had been sitting all night. I walked
over to the lady e"plained again. The lady went white. It was her mother that had died
$ust two days previous. Ees, she knew e"actly what the message meant. !he thanked
me very much. Then went on to e"plain, that she 31L wanted a reading with me but
had not been able to afford it.
!he had that reading.
Without any charge.
??
Th Str!n& E72rinc

Whilst finishing off after a session one night a middle aged gentleman came up to me
with the challenge CIf youre so good, Tell me what happened to me,A
Without even pausing whilst I continued to pack away my things, I simply told him
that appro"imately &2.&:months ago he had gone on a trip to find his father.
>ot the man he called dad but his true genetic father. 3e had travelled e"tensively,
basically on a wild goose chase, a fool on others errands.
This man had actually gone to <ussia, to chase his roots. 3e had taken his own eldest
son with him. 3e had basically been sent from one family member to another,
en=uiring about his father, all to no avail.
5ne night whilst trying to sleep he had seen a golden glow appear, in the corner of the
room. Being a little frightened by this, it got his attention. 1s he looked at this his
father appeared within this glow and began talking to him, telling him where he
should go and to whom to speak too, to get the answers he needed. 3is own son was
amazed and was vigorously shaking him, saying CL1LA
CWake up,A
3e turned over and said, CI am awake son.A
CBut Lad, you were talking <ussian,A
3e couldnt then, and cant now speak a word of the language,
But he had been doing so,
3e followed the advice, which had been given him in the vision. 3e found out all
about his true father, and the part he had played in the <ussian freedom movement,
The man was totally taken aback. By the information I had $ust given him, even his
drinking friends, and ac=uaintances in the pub hadnt a clue about this aspect of his
life.
To say he was stunned is indeed an understatement.
3is ne"t train of thought being voiced A Well, 3ow the hell did you know all that,
!omeone must have told you,A
I replied, C yes the man at your side told meA
3e thought I meant his drinking partner.
3e was wrong.
I told him this mans name..
3owever much he spent that night, to get drunk. It wasnt worth it.
3e was sober immediately.
?7
3e heard his deceased fathers name.
And on th n0" toni&ht
I had done a number of readings for an 1sian lady, and her family. 1ll of which were
doctors, as is still common with 1sian families, if your father is a greengrocer, you
too will be a greengrocer.
!he had also had a number of spells.
>ot for herself, but for various members of her family, mainly for good fortune or
love. !he was indeed a wonderful lady, never asking for anything for herself, but
always putting her family before her. Including distant family, sisters in law, cousins
etc. The last one she had was for financial success.
This particular reading was in the mid afternoon. 1 pleasant day, the lady and her
sister wanted to know if her husband and brother in law would be successful, in their
latest endeavour.
They had set out to a business meeting, to raise funds for a new surgery, or and
e"tension to their old surgery.
The answer was a definite yes. The ladies were over the moon.
3owever within the cards it said that death was imminent, 1 further spread of cards
indicated that it would be the ladys husband. The brother in law was fine.
I hoped that the cards would be wrong, or maybe I had miss.interpreted them. I left
the ladys house, and made my way home.
?8
The ladies decided to watch TO.
They were $ust in time for the news.
Whilst watching the local news a road alert was screened to tell people that between
two $unctions of the #H there were sever delays, and to try to miss this part of the
motorway, if at all possible. Being the dutiful 1sian wife that she was the lady
decided to phone her husband and let him know, as this was to be their route home
from the meeting.
!he rang.
%"pecting her husband or brother in law answering the phone, she was shocked and
dismayed when the /olice answered the phone.
It was indeed her husband who had been involved in this incident.
It appeared that he had seen the congestion forming, braked, for no apparent reason
his air bag had e"ploded, taking his head through the rear screen.
The brother did not have a scratch on himG obviously he was greatly shaken up.
But safe and still alive.
5h Ees, they had got the money they had needed.
#aybe on old adage is wise here)
Be careful what you wish for
!t has stran"e ways of comin" to you
?H
A '!0 unto hi("'/
1 $udge asked me to call at his home, as he had a particular dilemma that he thought I
might be able to help with. I duly arrived and commenced the reading. !trangely
throughout the reading the feeling I had was that this man didnt need advice. 3is
decision was already made. I told him this. It appeared that his eldest son was a ma$or
drug dealer in the town. Because of his position in the community (being a $udge* it
did indeed put him in a rather strange situation. 3is dilemma basically was should he
uphold the law and give his son to the powers that be or could he himself resolve the
problem. Nnowing the law as he did, he understood that his son would go to prison
for a considerable time. 3is son had recently married and started a family. It would be
vastly unfortunate for his family to lose their dad at such a critical time. The $udge
simply asked his son to dinner. When he arrived, they ate well, and had a few drinks.
When the time was right, the $udge asked his son to take a look in the cellar he did.
The $udge proceeded to lock him in and incarcerated him for si" months. 3e kept him
fed and watered and looked after, as any father would, all he had taken from him was
his liberty. 3e had told no one about this, not even his daughter in law, !he kept
asking had anyone seen her husband, but no one had.
!o if you chance upon a lady asking the whereabouts of her husband.
1sk her first if her father in law is a $udge.
?J
Loc3d in th Loo
Eet another strange telephone call came through this started something like
C 3ello, I dont, know if you can help me but Ive been locked in the bathroom for
four hours,A
Intrigued I informed the lady that I was neither a $oiner, plumber nor locksmith, so
$ust how e"actly did she think that I could help her.
!he e"panded on the story.
It appeared that on the inside of her bathroom door was a latch, so the occupant could
have privacy. Whilst using the toilet the lady had noticed that the latch moved by
itself to the closed position. !he had tried to open it from the inside, to no avail. 3er
husband and her daughter had tried from the outside, and could not open the door.
1fter four hours of constantly trying to persuade the door to open the husband had the
great idea to phone the /olice or the 4ire Brigade, to see if they could e"tract his wife.
The lady by this time was in =uite a panic.
1s the husband went downstairs the daughter sat looking at the door and the lady
inside sat on the loo contemplating her predicament.
1 loud click was heard and all three saw the latch undo itself.
This hadnt been the first of these strange happenings, kettles would turn themselves
on or off, seemingly of their own accord.
The stereo would play music loudly at the strangest times.etc.
This had been the last straw.
They wanted to know if the house was haunted, and why them.
I visited the home. 1nd instantly found the spirit of a young man.
?:
The spirit simply wanted his family, particularly his son. I told the lady this and she
went white. C 5h, #y grandson has always asked me 'ran who is that man0 1nd
pointed to the upstairs. I couldnt see anything or anyone. Lo you think he could see
him0A
This I think was the key. The spirit had taken this young child to be his own son and
simply wanted to contact him. 5n further interaction with this spirit, it appeared that
he had been a drug dealer. 3e had an escape route, from the front bedroom through
the bathroom.
Whilst trying to escape one night, he had been brutally kicked to death.
3is family had since moved out and this lady had taken up residence, after the council
had finished renovating the property.
I e"plained to the spirit the current situation and hoped he would go to the light.
I e"plained to the lady what she must do to help this soul on his way.
1 week later, my phone rang again C +an you come around to my daughters0A it was
the same lady. C
C!o you didnt do as I saidA
C>o, I didnt, please come as soon as you can.A !he pleaded.
I went around immediately.
It appeared that the lady and her daughters had been into town shopping. 1fter a nice
bit of retail therapy they had returned home. 'ran went to the kitchen to make
everyone a cuppa. The front door burst open. The middle door burst open. The first
door slammed shut followed by the middle door. The daughters sat stunned, at what
they had $ust seen.
They checked the doors, they were still locked.
?M
Laughter number one said A Im not stopping in the 1ddams family house, Im offA
and promptly left the second daughter said C I have to go to work now mum so look
after +harley, Ill see you laterA and also left.
'ran decided to start making dinner for her and her little helper. +harley did not want
to help his gran so went into the front room. 1 few minutes went by and +harley
asked if he could have some music on, as he wanted to dance. 3e was told that she
was too busy making 'randdads tea so go and dance by himself. 1 few moments
passed and not hearing any music, actually not hearing anything at all 'ran decided to
investigate. Nnowing that a =uiet child is usually in trouble of some kind. !he went
into the front roomG there were no signs of the child.
C +harley, Where are you0A she shouted.
CIm up here granA came the reply
CUp where0A she was getting more than a little agitated.
CIn the bathroomA
What are you doing0A thinking the child was simply answering the call of nature.
C Im dancingI
Lancing with that manIA came the ominous reply,
>ow alarm bells where ringing in grans head, she ran to the stairs, running to the
landing, she could see that her little grandson was indeed dancing.
In fact dancing a waltz. But not on the floorI
>o
<ather about four feet off the bathroom floor, with unseen arms enfolded around this
tykes body, gently swaying from side to side, then around.
Without any further ado she grabbed the child, ran from the house to her daughters
and promptly telephoned me.
79
This time she followed implicitly the instructions I gave her.
This time he moved on to the light.
7&
An Ur&nt C!'' /ro( L!d- J!n
I had done a number of readings for a middle.aged lady, Bane. !he was going through
a difficult patch, looking after her infirm and elderly mother, and trying to get her
relationship off the rocks.
The telephone rang and I heard Banes voice, C 3ello Ian, can you come round here,
>5W,A
CI need to see you urgentlyA
Bane was not a lady to panic, over the slightest thing, so whatever this crisis wasG I
knew it would be something big. Immediately I presumed that her mother being old
and frail had passed over, 3ow wrong was I to be,,
I arrived at her house within about ten minutes. !he opened the door, and on entering
the house I instantly saw mum sitting drinking a cup of tea, !tanding by her were two
rather large gentlemen, both clean.shaven, and wearing rather smart suits.
They looked like solicitors. 1gain, how wrong0
>o introductions were given. Bane asked me to sit and simply said
C What can you tell me about that0A she gave me a rather e"pensive watch to hold.
Immediately I could tell that this was indeed her husbands. I said, CThis belongs to
your husband Lavid.A >o one said a word but the two men drew closer. I proceeded to
tell them all that I was picking up from the watch, his emotions, feelings etc.
72
Oery disturbed and feeling neglected yet having a strange desireP a passion.
5ne of the men said, C+an you get a location of this man0A It was then I knew these
men were from the ministry of defence,
I concentrated and was able to give them an address. I didnt even know if the
location e"istedG let alone the actual street name and number. It was a location I had
never heard of before. 1nd certainly wasnt within the locality.
Instantly the watch was taken from me Bane said a very hurried CThanksA and I was
outside,
5h well. I returned home, thinking what a strange way to behave.
The ne"t day again the phone rang, again it was Bane.A +an you come around again
today, I need to e"plain some things to youA This time there was no urgency in her
voice.
I duly arrived back at the house, this time a very friendly welcome and a cup of tea.
5ver the cuppa Bane e"plained what had happened. 1fter I left, the men from the
government immediately went to the address I had given them. They found the
husband Lavid with a fourteen.year.old schoolgirl,
I told Bane the girls name and what she too looked like.
!he was flabbergasted, I said if she had wanted that information too, I would have
told her instead of being bundled out.
5bviously because of this mans $ob everything was hush.hush.
The ne"t time I did readings for ;ady Bane her =uestions were encyclopaedic,
7?
H!% -ou "n 4nd-8
I had $ust finished doing readings for a party and handing a business card to the
hostess, she said C 5h I used to live across the street from your house, at number &?.
3ave you seen Wendy0A
Thinking she meant the people that lived in this house, I e"plained that none of their
names was Wendy. The lady laughed and said when you go back, ask the occupants. I
bet they WI;; know Wendy,
The lady filled in the rest of the story Thus)
When she was living there, she was e"pecting her first child. Whilst heavily pregnant
her husband had gone to the local pub, only five hundred yards away. Whilst sitting
watching TO she had heard the cellar door rattle, as if someone was trying to open it.
Nnowing she was alone in this large Oictorian house, she went to the door. It was still
locked. !he resumed watching TO then felt very heavy bangs under her feet. !he
promptly moved to another seat. The banging followed her, as if someone in the cellar
below her feet could see, her and follow her movements. This happened again and
again. 1fter thirty minutes of moving from seat to seat, she moved to the pub and
brought her husband and a few friends back, to investigate.
>othing was foundI
5n numerous occasions she would be in her back yard, hanging out the washing, or
simply playing with her baby son. To look up towards the top room in the house, to
see the curtain fall back over the window, as if someone was watching.
Eet a prompt investigation. Would show the room to be =uite empty.
77
The final straw came a couple of years on, when the child had begun to toddle. Whilst
sat in the front room the little boy walked past his mum, as if holding onto a grown
ups hand, walking towards the stairs. CWhere are you going0A the mum en=uired
CIm going upstairs with WendyA came the reply
CWhos Wendy0A
The child seemed to stop, look up as if in conversation with a grown up.
Then came the reply.
CWendy says that shes my mum now, and, that I have to go with her >5W,A
The lady, grabbed her son went to her mothers, sold the house and never had any
further problems with Wendy.
3owever it did prompt her to start researching.
This is what she found out)
The family that had lived there previously had a nanny. 3er name was Wendy. !he
had died trying to save the children from a fire that had engulfed the home. 3er room
had been this same room at the top of the house.
1 number of years after leaving this house a family had moved in the father, regularly
beating his wife, one day decided to take his frustrations out of someone else, so he
beat the child.
!trangely enough the ne"t day he and his wife were found in their car. It had turned
upside down and collided with a lamppost on the prom. The car had been engulfed in
flames, it was reported that the couple could be heard screaming for about five
minutes as the firemen tried to e"tinguish the blaze. 1 child was sitting =uietly on the
prom playing with a stone.
1 policeman asked the child CWhat are you doing here0A
78
The child =uietly replied, CWendy brought me here and told me that I would be alright
now,A
The girl that lives there now has reported @feeling someone in her room, and
sometimes feels as if an unseen body is lying directly over hers, and can feel the
person breathing on her, in the night.
!trangely enough everyone who has lived in this property with children, has looked
after them.
!o maybe we could do with a few more Wendys.
7H
Th Trri9' T!rot
1 friend of mine went to do readings at a party for about si" or eight individuals.
1ll night a word kept coming to him, for no particular reason. 1t the end of the night
he happened to mention this to the hostess of the party.
CWhats the wordA she asked
C/aybackA he replied.
The lady went ashen. CEou are not going to believe thisA !he e"claimed
CI too was a professional reader, but whenever I did a reading for someone,
something would always happen to me, I called it @paybackA
The lady had given up reading because a brain tumour had been found, she had
blamed this too on the Tarot D @/ayback
CBefore you go, Id like you to take these with you,A she said, handing a well worn
pack of tarot cards to my friend CI hope you will have better luck with them than I
haveA
#y friend left, went home and promptly phoned me to tell me of this strange tale. I
told him to cleanse the cards, what to do and to do it now.

3e said he would.
3e didnt.
1fter our telephone call he decided to go to bed, whilst going upstairs, he stopped and
looked through the window, on the landing, as it seemed =uite bright outside.
It wasnt daylight. !omeone had firebombed his motorbike,
1 few days went by. !till he had not cleansed the cards
.
%arly one morning his wife was taking their three children to school.
!he stopped at the top of the road, a T $unction. 'oing to turn right, she checked the
traffic. It was clear. 1s she looked to her right before pulling out.
The front end of her car disappeared,
1 <olls <oyce had taken the entire front off her car, she sat there dazed and stunned.
The children and herself physically ok but obviously very shaken.
7J
1 family friend returned from touring %urope on his motorbike, they told him this
same tale. 3e pleaded with them to let him have the cards.
They were pretty scared and so gave him these terrible tarot
.
1s he drove home through country lanes that afternoon.
3e fell off his bike, running over both his legs, which had to be amputated,
We visited him in hospital. Typical biker, sitting in his bed with his leather $acket on,
3e looked a little =uite and somewhat stunned.
3e remarked C I did a reading for the bloke in the corner bed thats now empty, and a
reading for the bloke that was in the bed facing me.A indicating two empty beds.
CThey both died,A
7:
Th #u"t Hou"
>umerous hotels across the length and breadth of Britain are purportedly haunted.
#ost $ust for publicity reasons, though there are a few that doesnt advertise the fact.
These are usually the ones that are well and truly haunted. Travelling around as much
as I do I come into contact with a lot of hoteliers, and guesthouse owners.
In the old days of variety they would be called pro.digs.
The number of stories relating to these is legion.
3owever, one particular guesthouse that we used to visit regularly (because it was
cheap* always had strange feelings to it. #ost rooms we stayed in or that others on the
fair stayed in, always felt) @not =uite right
The hotel owner used to buy the bedding and beds, cheap, from a local old folks
home. Usually after someone had died in that particular bed. Thus cutting the costs of
the hotel. (Lont be s=ueamish, This is business. Eou never consider when going on
holiday who has slept in your bed previously or where that particular bed has come
from*
5ne night a lady medium staying in the hotel awoke to find a gentleman standing over
her, in bed, grinning wildly and laughing. It was the laughter that had awakened her
It was her screams that awakened everyone else.
>ow I know that you would normally think that as a medium she would be used to
spirits visiting her, and not be afraid. In fairness, to be awoke in this manner, whether
by spirit or person, from your sleep it is still a shock.
I calmed her down and the rest of the people staying in the hotel, were persuaded that
it was $ust a bad dream and eventually all seemed to go back to their respective rooms
and back to sleep.

This lady would not venture back into this room.

>ot even for a gold bar. !he was truly frightened. The rest of the night, she spent in
the back seat of her car. Luring the following day we discussed this happening with
the proprietor)
7M
It appeared that this was not the first time. In fact only because the hotel was full, had
he put her in that room. It was the only room available.
>ormally no one was ever put into the room.

It transpired that for a number of years a gentleman had lived in the room as a full
time guest. 3e wasnt able to find work. 3e had gone through relationship problems
etc. 1nyway. %ventually he had stumbled on to black magic. Thinking that this would
cure his life he had begun to practise various spells, and incantations, with a modicum
of success.
Usually in this same room.
%ventually he had become =uite insane. 4eeling that the only thing left for him to do
was a blood sacrifice. It was this that led to his own demise. 3e had taken a young girl
(had to be a virgin* to his room, raped her then tried to cut her throat to drink her
blood, consuming her life force. 3as he had tried to kill the girl, it was her father that
had smashed his way in. taking the knife from this mad man had plunged it seventeen
times through his chest killing him.
1mazed, we asked how did he know so much. The girl, she was the proprietors wife,

89
A Tri2 to London
It has always been nice to see how the rich and famous live, and to share their
sumptuous life style, if only fleetingly. 1 while ago the famous 1merican illusionist
Lavid +opperfield came to Britain. 1 friend and myself decided to go and watch him
perform in ;ondon. We were seated in the centre about three rows from the front. We
had arrived early, to make sure we didnt miss anything. !o sitting, waiting we like
everyone else started to people watch, in case we could see anyone famous, watching
the show also.
I noticed that the security people kept walking past and looking furtively at us. The
people sitting either side of us were =uietly asked to move.
The people from in front of us likewise vacated their seats,
#y friend was starting to get a little alarmed.
I decided that come hell or high water I was not going to be moved from this seat. !o
pushing my arms thru the seat sides, and wrapping my feet around the seat base, I
thought that it would be difficult to move me out.
#y peripheral vision saw a man approaching on the row behind us. I e"pected the
Ctime to go nowA Instead a giant of a man stood behind us he put his hand on my
shoulder and pressing firmly said, in a !cottish accent, Cnow boys, were not going to
have any trouble. 1re we0A it was an assurance, not a =uestion.
I turned to look at this man.
Because he was bending over between us, his $acket bowed open. I noticed the pistol,
in its holster nestling along his side, and a can of +! gas on his belt.
8&
I learned at an early stage, never argue with a man who has a gun.
I looked into his eyes. They told lots of stories. 1ll frightening ones.
This was definitely a guy you would not want to mess with,
C>o problems at all mateA I replied.
C'ood, $ust sit there and watch the show. Lont speak unless your spoken to.A !aid
the !cottish giant.
1s I turned my head to now face forward, I noticed why.
The royal family had decided to pay a visit. They were sitting right ne"t to me,
I faced forward and within a minute a sweet voice said softly =uietly and most regally
C3ello Ian, Would you like a #alteaser0A
I simply saidA Thank you #aamA
1nd turning to the !cottish giant C Is it 5N,A
The look on this mans face.
The most famous lady in the World, knowing my name, and offering me a sweet.
I had done her a reading earlier that week.
82
:;<<
I get asked to perform at many corporate events, sometimes doing a lecture type
performance, sometimes.private readings for the companys elite. 5n numerous
occasions, I have noticed that a lot of the time many different employees will have
similar readings, obviously where work is concerned on one such occasion, in the
middle of Buly. I was doing a number of private readings within a company when I
read a lady, with no future after early !eptember, Then again a colleague of hers and
yet again. 1fter about si" of these, I began to doubt things.
/articular doubt falling on myself, and my reading abilities,
I had never come across this before. Thinking that maybe I was overworked and tired.
Was the only reason I could think of.
4inishing the party I made my weary way home.
The day after realising that I hadnt been paid I contacted the agent. There were no
problems as this was for a reputable company. ;ike most big firms they get the
invoice then anything up to three months can pass before payment is made.
Time passed, and three months later, still not having heard anything the agent
suggested I contact the firm direct and see if I could hurry them along.
I phoned up and was put through to the director.
We e"changed pleasantries. Then he e"claimed that during the week or so after the
party. They had discussed the readings, I had given them.
What a strange thing that so many of his employees should suffer the same fate, 3e
had organised a trip for them to 1merica.
8?
1 surprise vacation for the best of his firm. 1s part of that @thank you they had gone
to the Twin Towers.
The date of the e"cursion M
th
!eptember,
That was indeed why the che=ue hadnt arrived.
3e had been busy with funeral arrangements etc.
87
Po'ic P'!"
!ometimes we are asked to look at forensic evidence, or simply see if we can give a
clue as to how a crime was committed, or why.
!ometimes for an opinion, of the victim, or offenders state of mind, at that particular
time etc. !ometimes, purely because there might be an occult theme to the crime,
whether it be Ooodoo or Witchcraft. 5r some idiot trying to cover the real purpose of
their crime.
88
Th Loc3d Roo(
1 man was found dead in a locked room. The key was on the insideG locking it the
windows were bolted shut. In the centre was a small table with a black altar drape
covering it in this was a set of Tarot cards, laying out in a classic spread. It appeared
the victim had died of fright.
In this the millennium. 1 very unusual cause, from which to die.
I was asked to read these cards, and give their meanings. +ould they be responsible
for this mans fear0
Well, the simple answer was that Ees, indeed they were.
The cards themselves read in no uncertain way that this man had committed incest,
and now his sister was about to reveal the past to the public.
Because of his standing in the public eye (he was a Budge* it would have resulted in
his downfall and ultimately despicability in the community.
3e feared the worst that he could go to prison, and maybe face others whom he had
committed.
The fear of this had pushed him over the top.
8H
Moti%!tion
1 businessman was seen, by ++TO, pulling onto the car park, parking his car,
climbing out of the vehicle and walking into the office.
The receptionist, talked to this man, made him a cup of tea with two sugars, which he
drank.

3e then preceded to go to the meeting, which went well, !igned the forms, and paper
work he had been waiting for, at the end of a very successful business meeting said
his farewells and left the office.

Instead of waiting for the lift he took the stairs.
Being stopped two floors down by an old friend promised to meet him in the pub later
that day for a drink.
Walking towards the reception area again he was stopped by a golf friend and
promised to have a game of golf with him at the weekend.

!aid goodbye to the receptionist and again thanked her fro the lovely cup of tea.
Went outside, again ++TO followed his progress into his car and out of the car park.
>othing strange about that is there0
4orensic proved that this man had been dead for at least four days before this,
8J
Cor2""
5utside the #idland hotel, here in #orecambe I noticed a converted ambulance,
parked there. %very time I drove down the prom, something would draw my attention
to it.
In the front windscreen was a doll on a surfboard with a blue #ohican haircut. I
assumed it might belong to someone visiting #orecambe for the punk festival.
1t the back, above the door was an e"tra number plate, reading +5</!%! I thought
that maybe it belonged to one on the many punk bands that were playing here, and
maybe that was the name of the band.
!o far, very logical. 5ne night, returning home again driving down the prom I again
saw this vehicle, this time there was a strange light around it, a kind of glow.
1s I got closer, the light took form and appeared to be standing on the roadside. It
appeared to be a very evil looking young gentleman,
'rinning wildly, almost like a mad man, leering and pointing into the road at vehicles,
as they passed.
/sychically I could hear demented laughter. I must admit I felt uneasy about this
situation, as I had never e"perienced something like this.
The day after this episode, I was doing readings for a couple of /olicemen, and
happened to mention, my strange night.

The day after, typical /olicemen decided to investigate the vehicle.
Upon that investigation, it appeared that there was no ta".
1 tow truck was called to remove the vehicle. The mechanic who arrived with a truck
tried the door, so he could release the hand brake and so take the ambulance away.
When he entered the vehicle, he found a gentlemans body, hanging from the centre.
4urther tests revealed the corpse to have been dead for two days.
3owever he had probably hung there most of the day, before dying, simply watching
vehicles and people walk past, leering into the road.
#aybe trying to shout for help, before finally reality snapped, madness, taking final
hold, frenzy setting in to ultimately lead to an ignominious death.
8:
DIVINATION
!o, what is divination0 1ccording to the #erriam Webster dictionary, divination is Kthe art or
practice that seeks to foresee or foretell future events or discover hidden knowledge usually by
the interpretation of omens or by the aid of supernatural powers.K This definition also includes
Kunusual insight) intuitive perception.K
When someone says K +rystal ball K you get the image of an old gypsy woman who is not to be
messed with. But, if she is a fake, then how come you walk away and say to yourself Khow did
she know that0K

We are all born with the gift, modern society takes it away from us.
If you believe it you will see, but if you do not want to know, then the gift will be lost.
1t the end of the day the choice is yours.
We all fear what we do not understand but there is nothing to fear but fear itself.
We seem to push aside people who say that they have seen the future and what will happen if
we do not listen.
We say that these people are mad, insane because they have seen demons and aliens.
But perhaps we should listenG they could $ust be the key to our future. Instead they are locked
away from our eyes and ears, why listen to the mad man0
Eou may find it hard to believe but some psychic-s do vanish.
If anyone asks =uestions they do not e"ist anymore, or they are stamped as
mad.
Eou can then go see these people, but their carers will say, Kdon-t listen to
them, they are on medication, they don-t know what they are saying
CI wonder how much an hour they get paid to take away someone-s freedom.A
8M
1 word on divination is probably not out of place. It could be argued that all
the possible pasts and futures are spread around us, linked by time and a
myriad of probabilities.
!ome of these probabilities are clear) step out in front of that car and get hit.
!ome are subtler, and have knock.on effects that can last for years. 1nd of
course, they interact, so that pretty soon you don-t $ust have a Kdecision treeK
but a shifting sea of possibility.
Livination is a way to tap into that sea of possibility.
#aybe it-s in your head, maybe notG the point is that it works and is useful.
The Rabalists have the Tree of ;ifeG Ooudou (Ooodoo* hun"ans have the
hierarchy of loa. Western occultists have the Tarot. 1nd the >orthern
%uropeans have runes. %ach system is an attempt to e"plain and parameterise
the universeG it-s both a key to the mysteries and, in some way, the mysteries
themselves.
I-ve long held that the systems are all as good as one anotherG some work
better for one person than another, but none is intrinsically better or more
accurate than any other. It comes down to personal preference.
It may be true that, as these systems are =uite tightly integrated into their
cultures, it is easier for someone to work with their native system than with a
foreign one . but that certainly doesn-t deny the validity of other systems.
The 1frican rune vit#i and the suburban Bapanese mambo aren-t parado"es.
H9
1strology is probably the best.known fortune telling techni=ue with any sort of
-rational- or scientific basis, although omen.lore, lucky and unlucky signs, precious
stones, numerology and palmistry also have early origins and were used in
prophesying and divination. 3owever, playing cards were used in %ngland for fortune
telling in the middle of the &:
th
century. +artomancy seems to have been practised
elsewhere much earlier, particularly 4rance, where There had been a revival of
interest in fortune.telling, the occult, prophecy, clairvoyance, etc., perhaps inspired by
the prophecies of >ostradamus (&89?.&8HH* in the &H
th
century. By the end of the &J
th
century Britain-s <enaissance had reached its zenith. The world was fraught with
wonders, and the learned men of the day were constructing elaborate new schemes to
encompass the whole of knowledge. There was a society of fortunetellers in ;ondon
who called themselves the $ercurii of %ondon.
1rtists and seers are drawn to design even more compelling fortune telling and tarot
packs, drawing upon esoteric philosophies, religion, mysticism, %gyptology or
inspired speculation. In some cases the theories are sublime) some purport higher
authority or even a secret manuscript as their basis, whilst others rely upon
correspondences with cabbalism, astrology, numerology, witchcraft, and so on. Best
known amongst the 4rench cartomantic fortune tellers of the revolution era was
#adame ;enormand, who had designed her own variant version of the tarot, and was
said to have been consulted by >apoleon and predicted military disaster. There are
several popular fortune telling narratives similar to the #adame ;enormand account
found in booklets. It usually runs like this)
"At the end of the 18
th
century there lived a famous y!sy "ho had a reat
re!utation as a fortune teller### she !redicted the do"nfall of $a!oleon and many
other historical events### after her death her cards "ere found and are no"
re!roduced here###"
;enthall-s cards of about &HM9 are an e"ample of %nglish Livination or 5racle cards
from this period. They involve looking up the answer according to mathematical
rules, reminiscent of numerology and dice throws, !o that the prophecy is read on a
specific card. 1lso similar to an %nglish for form the I +hing,
'enerally, that is to say in a large ma$ority of packs, the -fortune- is printed at the
bottom of the card, beneath an allegorical illustration depicting the predestined
outcome. !ome packs are more engaging than others.

H&
Italy is generally regarded as the birthplace of the modern day tarot, which was
originally a card game. In the &:th century the trump cards became the focus of
mystification and since then the tarot has become a sort of popular religion or oracle.
4or believers, the tarot holds the key to inner wisdom, but sceptics must respect their
right to freedom of belief.
There has also been a distinguished output of %>';I!3 T1<5T +1<L!. By the
&:J9s a number of %nglish occultists had begun taking an interest in the tarot,
attracted by the idea that the tarot was some sort of repository of ancient wisdom,
esoteric lore or such like, and that it could be used to predict the future. 4rench
occultists were largely responsible for these beliefs, notably +ourt de 'Sbelin, %liphas
;evi and %teilla, who saw correlations between the tarot trumps and ancient
mysteries.
Thus the tarot became the domain of initiates such as !.;. #ac'regor #athers, 1.%.
Waite and 1leister +rowley (&:J8.&M7J* #ac'regor #athers was the author of a
popular booklet on the tarot, in which he wrote that)
"&he &arot' consistin" as it does' of the ten numbers of the decimal scale counter
chan"ed with the tetrad' and of a hiero"lyphical alphabet of twenty(two mystic
symbols' must be rele"ated to a far earlier period in the history of the world than that
usually assi"ned to the introduction of cards into Europe".
#athers also offers theories on the %gyptian origins of the Tarot, and throws in some
e"tra ideas about 'nosticism and +abbalism.
#ore recent %nglish tarot packs, reveal that fortune telling has become a game of fun
for all ages, but there are also many other sites on the Internet covering this sub$ect in
greater depth.

The <ider.Waite Tarot +ards were first published in %ngland in &M9M, and printed by
William <ider T !on, ;ondon. They were sold either separately, or accompanied by
a book written by 1rthur %dward Waite titled "&he )ey to the &arot". The <ider.
Waite tarot was reissued in &M&9 and many times since then. It has become the most
popular tarot pack of the twentieth century. It is usually featured in many magazines
and occultPhorror films.
The Thoth Tarot was painted by ;ady 4rieda 3arris (&:JJ.&MH2* under the guidance
of 1leister +rowley (&:J8.&M7J* during WWII, a time of great national anguish. The
imagery of the cards reflects +rowley-s eclectic occultist philosophy, which, like
Waite, included astrological and alchemical symbolism, along with other esoteric lore.
There have been several editions of this pack published since &MJ2 and it has become
one of the more popular 29
th
century tarot packs. The original paintings were made
with wartime materials, and are currently housed in the Warburg Institute, ;ondon,
where they are beginning to show signs of deterioration.
Luring the late &M79s and &M89s The Insight Institute, of >ew #alden in !urrey, ran
correspondence courses on the Tarot, which consisted of lessons with homework that
was checked by tutors. The principal of the Institute was 1drienne 1rden, and the
KLirectors of !tudiesK were <ichard %den, >oel Ba=uin, +olin %vans, %dward
H2
Whitman, Oera +rompton and 4rank ;ind, who subse=uently published the
correspondence course material under his own name.
The Insight Institute also published courses on 1strology, 'raphology, +hiro.
/sychology, Eoga and /sychic development, as well as a set of -1uthenticated- Tarot
cards. The Insight Institute Tarot course describes the origins of the Tarot as -Indian-,
introduced by gypsies who spoke <omany, which accounts for the problematic origin
of the word -tarot-, (according to the Insight Institute*
Luring the &MJ9s Waddingtons distributed tarot packs in %ngland, often in
con$unction with !tuart Naplan, such as the &BB Tarot deck manufactured by 1.'.
#Uller V +ie, !witzerland in &MJ9. !tuart Naplan also commenced publishing
-complete and authoritative guides- on the tarot, as well as re.publishing the <ider.
Waite Tarot that has now become a classic.
I" C'!ir%o-!nc E%i'8
Bust what e"actly does evil mean0 We have already seen from the many e"amples that
genuine Livination helps more people, than it in$ures. ;ike everything, there is always
light and shade on every path. Bust to balance the books a little and to give a different
perspective on things.
Two powerful bodies are opposed to the idea that survival of death is a natural
phenomenon. The +hristian +hurch holds as its central belief that the death of Besus
redeemed humanity and gave eternal life to those who follow him. The simple fact
that this is totally in opposition to the evidence derived from the communications, that
we all survive physical death, eluded me for years. 5f course orthodo" +hristianity
cannot accept the fact that everyone, cats and dogs included, continue in some form
after death.
The role of a priest as teacher and minister is not actually at odds with the role of a
medium as a link with the ne"t world, and should not be. But one can understand that
difficulties could arise particularly if a medium were fraudulent,
In &M8? The +hurches 4ellowship for /sychical and !piritual !tudies was
inaugurated. It is an ecumenical body and its introductory leaflet states that it e"ists to
Kpromote the study of psychical and reli"ious e*perience within a +hristian conte*t.
, &he -ellowship ta#es a positive view of psychic sensitivity which many people
seem to e*perience .uite naturally in their lives,.K. It holds branch and group
meetings, residential and day conferences, and publishes two $ournals the K+hristian
/arapsycholo"istK and the K0uarterly 1eviewK.
I understand that there are a number of Ruaker members.
H?
Th Scinti"t"
!cientists seek to prove hypotheses by conducting e"periments that are repeatable.
The link with a communicator in the ne"t world cannot necessarily be repeated under
test conditions. !cepticism is an obstruction to communication so the sceptical sitter
often fails to get results and his or her scepticism is reinforced, 3owever, when
scientists have been invited to witness physical phenomena and to take measurements,
photographs, etc, they have fre=uently become less than scientific, They have either
refused to investigate at all, which does not seem to be acting in accordance with a
true spirit of in=uiry, or, if they have investigated and witnessed events which they
found ine"plicable, they have refused to alter their belief systems to accommodate
these new e"periences and have preferred to deny the evidence of their own senses.
!piritualism and psychic studies of any kind, therefore, have always encountered
opposition from these two powerful voices. The media have also tended to ridicule,
probably out of deference to scientists and the +hurch, and because in a materialistic
society that which is not understood in terms of the five senses is easily mocked.
4itchcr!/t
The study of psychic phenomena and everything relating to it has been linked with
witchcraft and this has proved a serious matter from the point of view of acceptance
by society and also from a legal standpoint. Until the passing of the 4raudulent
#ediums 1ct in &M8&, for which the movement worked over many years, mediums
were actually in danger of breaking the law pertaining to witchcraft and vagrancy.
Witchcraft itself is still under persecution by people who should know better. It is and
should be treated as yet another comparative religion.
Th 4itchcr!/t Act, <6=>
!ince the earliest days the alleged practice of witchcraft was regarded as an offence
punishable both in the ecclesiastical and civil courts. 1 succession of !tatutes e"ists
dating from the seventh century, each replacing the previous one.
The 1ct of &J?8 replaced that of &H97 enacted in the reign of Bames &, and this in turn
replaced an 1ct of &8H? enacted in the reign of %lizabeth &, and so on. +onviction
under the 1ct could result in a prison sentence.
The 1ct of &J?8, together with !ection 7 of the Oagrancy 1ct of &:27 was serious
threats to the practice of mediumship. (The Oagrancy 1ct makes punishable as a rogue
and a vagabond Kevery person. 2sin" any subtle craft by palmistry or otherwise to
deceive and impose on any of his $a3esty4s sub3ectsK and it was held that mediums
were persons who used a Ksubtle craftK.* +onviction under the Oagrancy 1ct resulted
in a fine.
Th F!(ou" C!" o/ H'n Dunc!n
H7
#ediums had to be very careful indeed not to fall foul of the law. If this sounds like
an e"aggeration, the case of 3elen Luncan sadly proved the point. 3elen was born in
+allander in /erthshire in &:M:. !he came from a poor family and had little education
but was psychic from childhood and developed into an incredibly powerful
materialisation medium. 1s an adult she worked professionally as a medium,
managed by her husband, 3enry, with whom she had nine children.
3elen was very successful and had many devoted followers whose loved ones had
communicated at her sSances. 3owever, she was not above trickery at times and on
one occasion was detected in a crude and clumsy fraud. When the lights were turned
on she was caught trying to conceal some white material. There was a struggle to gain
possession of a stockinet vest during which the police were called at 3elens re=uest.
The vest was later produced in evidence at +ourt.
This incident resulted in her first trial in %dinburgh in &M?? at which she had a
conviction for Kpretendin"K to be a medium and was fined 6&9. Worse was to follow.
In &M77 3elen was indicted at the +entral +riminal +ourt, in ;ondon, under the
Witchcraft 1ct,
KThat on the &Mth Banuary &M77 she pretended to e"ercise or use a kind of con$uration,
namely, that spirits of deceased persons should be present in fact in the place where
she then was.K
!he was not allowed to demonstrate her mediumship to the $ury. 3er Barrister, +.%.
;oseby, himself a !piritualist, conducted a strenuous defence but, on 7th 1pril, 3elen
was sentenced to M months in prison.
The authorities were inclined to turn a blind eye to mediums but 3elen had attracted
attention to herself in the sensitive area of wartime security. 1t a sSance in %dinburgh
her guide, 1lbert, told of the sinking of 3#! 3ood. This information was in fact
correct and &799 lives had been lost, but the 1dmiralty was keeping the news from the
public.
Then at a sSance in /ortsmouth 3elen was arrested and detained in 3olloway for five
days.
The charges which led to her trial were made under the Witchcraft 1ct rather than the
Oagrancy 1ct because the authorities wanted 3elen in prison and unable to practise
her mediumship.
3er work seriously deteriorated after her imprisonment and the !piritualist >ational
Union withdrew her diploma. 3elen did recover her former faculties and despite bad
health started to travel again, conducting sSances.
1t the time of the !uez +risis in &M8H, the interruption of a sSance by the police when
3elen was in trance caused her such in$uries that she was hospitalised for a month.
!he never fully recovered and died later that year.
/hysical mediumship is very rare nowadays.
H8
Th Fr!udu'nt Mdiu(" Act
The 4raudulent #ediums 1ct received the <oyal 1ssent in Buly &M8&. (It will be noted
that +hurchill returned to office in the same year.*
K1t last the law recognised that genuine mediumship e"isted. The
fraudulent were still liable for prosecution, but the #ovement had
always tried to police itself. They hated fraud $ust as much as any
magistrate. This 1ct which amended the Witchcraft 1ct and section 7
of the Oagrancy 1ct effectively e"tended religious tolerance to the
!piritualist #ovement.A
(K&99 Eears of >ational !piritualismK by Bean Bassett*.
>ot deeply buried in our collective unconscious is the notion that it is wrong and
dangerous to possess psychic gifts. This shows itself as a pre$udice . a pre$udice we
need to recognise and consider.
The Bibles version of fortune telling and divination in general is here. It is a little long
winded, but worth the effort. Bust to balance things a little and show maybe the other
side of the coin. 5r not, as the case may be, here is a +hristians viewpoint.
Ill let you be the $udge.
The seeking after knowledge of future or hidden things by inade=uate means. The
means being inade=uate they must, therefore, the supplemented by some power that is
represented all through history as coming from gods or evil spirits hence the word
divination has a sinister signification. 1s prophecy is the lawful knowledge of the
future divination, its superstitious counterpart, is the unlawful. 1s magic aims to do,
divination aims to know. Livination is practically as old as the human race. It is found
in every age and country, among the %gyptians, +haldeans, 3indus, <omans, and
'reeksG that tribes of >orthern 1sia had their shamans, the inhabitants of 1frica their
mgangas, the +eltic nation their druids, the aborigines of 1merica their medicine.men
.. all recognized diviners and wizards. %verywhere divination flourished and
nowhere, even today, is it completely neglected. +icero-s words were, and apparently
always will be, true, that there is no nation, civilized or barbarian, which does not
believe that there are signs of the future and persons who interpret them. +icero
divided divination into natural and artificial. >atural (untaught, unskilled* included
dreams and oracles in which the diviner was a passive sub$ect of inspiration, and the
prediction that from a power supposed to be then and there within him. 1rtificial
(taught, studied* comprised all foretelling from signs found in nature or produced by
man. 3ere the diviner was active, and the divination came apparently from his own
skill and observation. This division is almost the same as that given by !t. Thomas
with respect to the invocation of demons) divination with e"press invocation of
spirits, embracing dreams, portents, or prodigies, and necromancy, and divination
with tacit invocation through signs and movements observed in ob$ects in nature, such
as stars, birds, figures, etc., or through signs and arrangements produced by man, such
as molten lead poured in water, casting of lots, etc. Lreams here mean those e"pressly
prepared and prayed for with hope of intercourse with gods or the dead. /ortents or
HH
prodigies are unusual and marvellous sights coming from the lower world. 3ere we
are considering artificial divination.
METHODS
The variety of divinatory methods is very great. !carcely an ob$ect or movement in
the heavens, on the earth, or in the air or water escaped being metamorphosed into a
message of futurity. 1dd to these the invention of man, and there is a glimpse of the
immense entanglement of superstitions in which pagan people groped their way. They
can, however, be grouped into three classes, as seen from !t. Thomas-s division. 1
detailed list has been given by +icero, +lement of 1le"andria in his K!tromataK, and
others of the 4athers.
Under the first class, e"press invocation, come oneiromancy or divination by dreamsG
necromancy, by so.called apparitions of the dead or spiritismG apparitions of various
kinds, which may be either e"ternal or in imagination, as +a$etan observesG /ythonism
or by possessed persons, as the Lelphic /ythonessG hydromancy, by signs in waterG
aeromancy, by signs in airG geomancy, by signs in terrestrial substances (geomancy
has also another meaning*G aruspices, by signs in the entrails of victims, etc.
The second class, tacit invocation and signs found ready.made in nature, embraces
$udicial or genethliac astrology, pretending to tell the future through the starsG augury,
through the notes of birds, and later covering prediction through their mode of acting,
feeding, flying, and also the neighing of horses and sneezing of men, etc... with us it
comprises all foretelling by signsG by omens, when chance words are turned into
signsG chiromancy, when the lines of the hand are readG and many similar modes.
The third class, tacit invocation and signs prepared by man, includes geomancy from
points or lines on paper or pebbles thrown at randomG drawing of strawsG throwing
diceG cutting cardsG letting a staff fall or measuring it with the fingers saying, KI will or
I will notKG opening a book at random, called Sortes 5ir"ilianae, so much was the
Wneid used in this fashion by the <omansG etc. This last transferred to the Bible is
still common in 'ermany and elsewhere.
HJ
3ypnotism is also used for purposes of divination.

HISTORY
To attempt to trace the origin of divination is a waste of time, since like religion it is
universal and indigenous in one form or another. !ome nations cultivated it to a
higher degree than others, and their influence caused certain modes of divination to
spread. By its practice they gained a wide reputation for occult power. /re.eminent in
history stand the +haldeans as seers as astrologers, but the ancient %gyptians and
+hinese were also great adepts in elaborate mysterious rites. Which of them had
priority therein is still an open =uestion, though the larger share in the development of
divination, especially in connection with celestial phenomena, is attributed to the
+haldeans, a vague term embracing here both Babylonians and 1ssyrians. In 'reece
from the earliest historical times are found diviners, some of whose methods came
from 1sia and from the %truscans, a people famous for the art. While the <omans had
modes of their own, their intercourse with 'reece introduced new forms, and
principally through these two nations they spread in the !outh and West of %urope.
Before +hristianity divination was practised everywhere according to rites native and
foreign. In early days priest and diviner were one, and their power was very great. In
%gypt the pharaoh was generally a priestG in fact, he had to be initiated into all the
secrets of the sacerdotal class, and in Babylonia and 1ssyria almost every movement
of the monarch and his courtiers was regulated by forecasts of the official diviners and
astrologers. The cuneiform inscriptions and the papyri are filled with magical
formulae. Witness the two treatises, one on terrestrial and the other on celestial
phenomena compiled by !argon several centuries before our era. In 'reece where
more attention was paid to aerial signs the diviners were held in high esteem and
assisted at the public assemblies. The <omans, who placed most reliance in divination
by sacrifices, had of official colleges of augurs and aruspices who by an adverse word
could postpone the most important business. >o war was undertaken, no colony sent
out without consulting the gods, and at critical moments the most trifling occurrence,
a sneeze or a cough, would be invested with meaning. 1longside all this official
divining there were practised secret rites by all kinds of wizards, magicians, wise
H:
men, and witches. +haldean soothsayers and strolling sibyls spread everywhere telling
fortunes for gain. Between the regulars and the irregulars there was a very bitter
feeling, and as the latter often invoked gods or demons regarded as hostile to the gods
of the country, they were regarded as illicit and dangerous and were often punished
and prohibited from e"ercising their art. 4rom time to time in various countries the
number and influence of the regular diviners were diminished in account of their pride
and oppression, and no doubt at times they in turn may have adroitly mitigated the
tyranny of rulers. With an increase of knowledge the fear and respect of the cultivated
people for their mysterious powers so decreased that their authority suffered greatly
and they became ob$ects of contempt and satire. +icero-s KLe LivinationeK is not so
much a description of its various forms as a refutation of themG 3orace and Buvenal
launched many a keen arrow at diviners and their dupes, and +ato-s saying is well
known, that he wondered how two augurs could meet without laughing at each other.
<ulers, however, retained them and honoured them publicly, the better to keep the
people in sub$ection, and outside classical lands, workers of magic still held sway.
Wherever +hristianity went divination lost most of its old.time power, and one form,
the natural, ceased almost completely. The new religion forbade all kinds, and after
some centuries it disappeared as an official system though it continued to have many
adherents. The 4athers of the +hurch were its vigorous opponents. The tenets of
'nosticism gave it some strength, and neo./latonism won it many followers. Within
the +hurch itself it proved so strong and attractive to her new converts that synods
forbade it and councils legislated against it. The +ouncil of 1ncyra (c. ""iv* in ?&7
decreed five years penance to consulters of diviners, and that of ;aodicea (c. """vi*
about ?H9 forbade clerics to become magicians or to make amulets, and those who
wore them were to be driven out of the +hurch. 1 canon ("""vi* of 5rleans 8&&*
e"communicates those who practised divination auguries, or lots falsely called Sortes
Sanctorum 6Bibliorum7, i.e. deciding one-s future conduct by the first passage found
on opening a Bible. This method was evidently a great favourite, as a synod of Oannes
(c. "vi* in 7H& held forbidden it to clerics under pain of e"communication, and that of
1gde (c. "lii* in 89H condemned it as against piety and faith. !i"tus IO !i"tus O and
the 4ifth +ouncil of ;ateran likewise condemned divination. 'overnments have at
times acted with great severity. +onstantius decreed the penalty of death for diviners.
The authorities may have feared that some would.be prophets might endeavour to
fulfil forcibly their predictions about the death of sovereigns. When the races of the
>orth, which swept over the old <oman %mpire, entered the +hurch, it was only to be
e"pected that some of their lesser superstitions should survive. 1ll during the so.
called Lark 1ges divining arts managed to live in secret, but after the +rusades they
were followed more openly. 1t the time of the <enaissance and again preceding the
4rench <evolution there was a marked growth of no"ious methods. The latter part of
the nineteenth century witnessed a strange revival, especially in the United !tates and
%ngland, of all sorts of superstition, necromancy or spiritism being in the lead. Today
the number of persons who believe in signs and seek to know the future is much
greater than appears on the surface. They abound in communities where dogmatic
+hristianity is weak. The natural cause of the rise of divination is not hard to discover.
#an has a natural curiosity to know the future, and coupled with this is the desire of
personal gain or advantage, some have essayed, therefore, in every age to lift the veil,
at least partially. These attempts have at times produced results that cannot be
e"plained on merely natural grounds, they are so disproportionate or foreign to the
means employed. They cannot be regarded as the direct work of 'od nor as the effect
HM
of any purely material causeG hence they must be attributed to created spirits, and
since they are inconsistent with what we know of 'od the spirits causing them must
be evil. To put the =uestion directly) can man know future events0
;et !t. Thomas answer in substance) 4uture things can be known either in their
causes or in themselves.
!ome causes always and necessarily produce their effects, and these effects can be
foretold with certainty, as astronomers announce eclipses.
5ther causes bring forth their effects not always and necessarily, but they generally do
so, and these can be foretold as well.founded con$ectures or sound inferences, like a
physician-s diagnosis or a weather observer-s prediction about rain.
4inally there is a third class of causes whose effects depend upon what we call chance
or upon man-s free will, and these cannot be foretold from their causes. We can only
see them in themselves when they are actually present to our eyes. 5nly 'od alone, to
whom all things are present in 3is eternity, can see them before their occur. 3ence we
read in Isaiah (7&)2?*, K!how the things that are to come hereafter, and we shall know
that you are gods.K
!pirits can know better than men the effects to come from the second class of causes
because their knowledge is broader, deeper, and more universal, and many occult
powers of nature are known to them. +onse=uently they can foretell more events and
more precisely, $ust as a physician who sees the causes clearer can better
prognosticate about the restoration of health. The difference, in fact, between the first
and second classes of causes is due to the limitations of our knowledge. The
multiplicity and comple"ity of cause prevent us from following their effects.
4uture contingent things, the effects of the third class, spirits cannot know for certain,
e"cept 'od reveal them, though they may wisely con$ecture about them because of
their wide knowledge of human nature, their long e"perience, and their $udgments
based upon our thoughts as revealed to them by our words, countenances, or acts.
Unless we wish to deny the value of human testimony, it cannot be doubted that
diviners foretold some contingent things correctly and magicians produced at times
superhuman effects. The very survival of divination for so many centuries would
otherwise be ine"plicable and its role in history an insoluble problem. 5n religious
grounds to say that divination and kindred arts were complete impostures would be to
contradict !cripture. In it we read laws forbidding magic, we have facts like the deeds
of Bannes and #ambres before /haraoh, and we have a declaration of 'od showing it
possible for a sign or wonder to be foretold by false prophets and to come to pass
(Leuteronomy &?)&.&2*. But, e"cept when 'od gave them knowledge, their ignorance
of the future resulted in the well.known ambiguity of the oracles.
1ttempts to give artificial divination a merely natural basis have not succeeded.
+hrysippus (de Livinatione, ii, H?* spoke about a power in man to recognize and
interpret signs, and /lutarch (de 5raculis* wrote on the special =ualifications an augur
should have and the nature of the signs, but a preternatural influence was recognized
in the end. !ome modes may have been natural in their origin, especially when
necessary causes were concerned, and many a prediction made without occult
J9
intervention, but these must have been comparatively rare, for the client, if not always
the seer, generally believed in supernatural assistance. That some analogy may be
traced between an eagle and victory, an owl and sadness..though to the 1thenians a
welcome omen..and that to lose a tooth is to lose a friend, may readily be admitted,
but to try to connect these with future contingent events would be to reason badly
from a very slight analogy, $ust as to stab an image, to in$ure the person it represents,
would be to mistake an ideal connection for a real one. 3uman instinct demanded a
stronger foundation and found it in the belief in an intervention of some supernatural
agency. <eason demands the same. 1 corporeal sign is either an effect of the same
cause of which it is a sign, as smoke of fire, or it proceeds from the same cause as the
effect which it signifies as the falling of the barometer foretells rain, i.e., the change in
the instrument and the change in the weather come from the same cause. #an-s future
actions and signs in nature stand in no such relation. The sign is not an effect of his
kinds of signs from the living creatures can be passed over by almost the same
reasoning. 4rom those who believed in fatalism, or pantheism or that man, gods, and
nature were all in close communion, or that animals and plants were divinities, a
belief in omens and auguries of all kinds might be e"pected (see 1>I#I!#*.
%verywhere, as a matter of fact, divination and sacrifice were so closely connected
that no strict line could have been drawn in practice between divination with and
without e"press invocation of gods or demons. The client came to offer sacrifice, and
the priest, the diviner, tried to answer all his =uestions, while the private wizards
boasted of their Kfamiliar spiritsK.
THEOLO#ICAL ASPECT
4rom a theological standpoint divination supposes the e"istence of devils who have
great natural powers and who, actuated by $ealousy of man and hatred of 'od, ever
seek to lessen his glory and to draw man into perdition, or at least to in$ure him
bodily, mentally, and spiritually. Livination is not, as we have seen, foretelling what
comes from necessity or what generally happens, or foretelling what 'od reveals or
future actG neither do the sign and his act proceed from the same cause. The other
what can be discovered by human effort, but it is the usurpation of knowledge of the
future, i.e. arriving at it by inade=uate or improper means. This knowledge is a
prerogative of Livinity and so the usurper is said to divine. !uch knowledge may not
be sought from the evil spirits e"cept rarely in e"orcisms. Eet every divination is from
them either because they are e"pressly invoked or they mi" themselves up in these
vain searchings after the future that they may entangle men in their snares. The
demon is invoked tacitly when anyone tries to ac=uire information through means
which he knows to be inade=uate, and the means are inade=uate when neither from
their own nature nor from any Livine promise are they capable of producing the
desired effect. !ince the knowledge of futility belongs to 'od alone, to ask it directly
or indirectly from demons is to attribute to them Livine perfection, and to ask their
aid is to offer them a species of worshipG this is superstition and a rebellion against the
providence of 'od Who has wisely hidden many things from us. In pagan times when
divining sacrifice was offered it was idolatry, and even now divination is a kind of
demonolatry or devil worship (d-1nnibale*. 1ll participation in such attempts to attain
J&
knowledge is derogatory to dignity of a +hristian, and opposed to his love and trust in
/rovidence, and militates against the spread of the Ningdom of 'od. 1ny method of
divination with direct invocation of spirits is grievously sinful, and worse still if such
intervention ensuesG with tacit invocation divination is in itself a grievous sin, though
in practice, ignorance, simplicity, or want of belief may render it venial. If, however,
notwithstanding the client-s disbelief the diviner acts seriously, the client cannot be
easily e"cused from grievously sinful cooperation. If in methods apparently harmless
strong suspicion of evil intervention arises it would be sinful to continue if only a
doubt arise as to the natural or diabolical character of the effect protest should be
made against the intervention of spiritsG if in doubt as to whether it be from 'od or
!atan, e"cept a miraculous act be sought (which would be e"tremely rare*, it should
be discontinued under pain of sin. 1 protestation of not wishing diabolical
interference in modes of divination where it is e"pressly or tacitly e"pected is of no
avail, as actions speak louder than words. 1 scientific investigator in doubt about the
ade=uacy of the means can e"periment to see if such superhuman intervention be a
fact, but he should clearly e"press his opposition to all diabolical assistance. The
divining rod, if used only for metals of water, may perhaps be e"plained naturallyG if
used for detecting guilty persons, or things lost or stolen as such (which may be
metals*, it is certainly a tacit method. To believe in most of the popular signs simply
ignorance or weakness of mind.
DIVINATION IN THE *I*LE
The 3ebrews coming from %gypt .. a land teeming with diviners .. and dwelling in a
country surrounded by superstitious tribes, would have their inborn desire for
foreknowledge intensified by the spirit of the times and their environmentsG but 'od
forbade them repeatedly to have anything to do with charmers, wizards, diviners,
necromancers, etc., all of whom were abomination in 3is sight (Leut., "viii, &9, &&*.
The ideal was in Balaam-s day when Kthere is no soothsaying in Bacob, nor divination
in IsraelK (>umbers 2?)2?*, and to preserve this, the soul that went aside after diviner
'od declared 3e would destroy (;ev., "", H* and the man or woman in whom there
was a divining spirit was to be stoned to death (;ev., "", 2J*. 'od however, as !t.
+hrysostom puts it, humoured the 3ebrews like children, and to preserve them from
e"cessive temptation, lots were allowed under certain conditions (Bos., vii, &7G >um.,
""vi, 88G /rov., "vi, ??G in >.T. !ee also ;5T!*. 3ebrew seers were permitted to
answer when it pleased 3im (5rigen, c. +els. I, """vi, """vii*, prophets might be
consulted on private affairs (I N. i". H*, and the high priest could respond in greater
matters by the Urim and Thummim. 'ifts were offered to seers and prophets when
consulted, but the great prophets accepted no reward when they acted as 'od-s
representatives (IO N., v. 29*. When the 3ebrews fell into idolatry, divination, which
always accompanied idolatry, revived and flourished, but all during their history it is
evident that secretly and again more openly wrongful arts were used and as a result
condemnations were fre=uent (& N., "v, 2?G IO N., "vii, &JG Xach. ". 2G Is. "liv, 28
etc.*. It should be borne in mind that their history is very long one, and when we
reflect how completely other nations were given over to all kinds of impious arts and
silly observances we shall readily admit that the 3ebrews were in comparison
J2
remarkably free from superstitions. When later these flourished more strongly and
permanently it was during the decay of faith preceding and following the time of
+hrist (see Bos. 1nt. Bud. YY, v, i, viii, HG Bell. Bud. OI, v, 2*. The Talmud shows the
downward tendency.
The various methods of divining and kinds of diviners are not always clearly
distinguished in !criptureG the 3ebrew words being differently interpreted and
sometimes merely synonyms. The following list is based on mainly upon ;esetre-s
article in Oigourou"-s KLict. de la BibleK) ..
Livination by consulting the &eraphim, small household gods of which we first read
in the time of 1braham and ;aban ('en. """i, &M*. 3ow they were consulted is not
known. It was apparently +haldean form, as ;aban came from that country.
They are met with in Budges, "vii, 8G IO N., ""iii, 27, and elsewhere. They sometimes
deceived their in=uirers (Xach., ", 2*.
The Hartummim, a name translated by KinterpretersK (Oulg. con3ectores* in the Louay
version ('en., "li, :*, elsewhere (Lan., ii, 2* by KdivinersK (Oulg. arioli* and other
names, especially K+haldeansK.
The Ha#amim are the wise men (Oulg. sapientes* of the Bible ('en., "li, :*, a
name given those skilled in divination in %gypt, Idumea (1bd. :*, /ersia (%sth., i,
&?*, Babylon (Ber., &, ?8*.
0esem or $i.sam designated divination in general and is always used in the
!cripture in a bad sense e"cept in /rov., "vi, &9. By it the witch of %ndor raised up
the dead !amuel (I N., ""viii, :*. KThe king of Babylon stood in the highway, at
the head of two ways, seeking divination (.esem*, shuffling arrowsG he in=uired of
the idols (teraphim*, and consulted entrailsK (%zech., ""i, 2&*. The arrows bore the
signs or names of towns, and the first name drawn was the one to be attacked.
This was Babylonian mode. The 1rabs practised it so) three arrows were prepared
and the first inscribed, KThe ;ord wills itK, the second KThe ;ord wills it notK, and
the third was blank. If the blank came a new drawing followed until an inscribed
arrow was taken. The last method mentioned in te"t =uoted was aruspicy (Oulg.
e*ta consuluit*.
8ahash is soothsaying (Oulg. au"urium* in the Bible (>um., ""ii, 2?*. The precise
method signified by it is in dispute. The versions make it e=uivalent to divination
by the flight of birds, but this mode, so common among the 'reeks and <omans,
was apparently not used by the 3ebrews e"cept towards the time of +hrist. 4rom
its derivation, as commonly accepted, it would mean divination by serpents,
ophiomancy, but on the other hand it is never in this in the !criptures. Balaam-s
divination by animal sacrifices is so termed (>um., ""iv, &* and also Boseph-s
('en., "liv, 8, &8* which remains a ve"ed =uestion in spite of +almet-s triumphant
solution (Lict. of the Bible, III, p. ?9* e"cept reasonable e"planation of 'rotius be
accepted (3ummelauer, +om. in 'en., p. 8H&*.
$e#ashsheph is the magician (Oulg. maleficus* in %"., vii, &&, and the wizard in
Leut, "viii, &9, who not only seeks the secrets of the future but works wonders. !t.
J?
/aul mentions two of their leaders, Bannes and #ambres, and their modes are
styled sorceries (Oulg. veneficia* in IO N., i", 22 and (Oulg. maleficia* #icheas, v,
&&.
The word 'obh signifies the spirit called and the person calling him, the
necromancer. In Leut., "viii, &&, it is e"pressed by Kseeking the truth from the
deadK (the best known case is that of the witch of %ndor* and elsewhere by
/ythons (Is., viii, &M*, divining spirits (I N., ""viii, J*. The !eptuagint translates
the words by Kventrilo=uistK because when the necromancers failed or wished to
deceive the people they muttered as if from under the ground as though spirits so
spokeG it recalls !hakespeare-s of Ks=ueak and gibberK. (+f. Is., ""i", 7.* 1 bottle
or skin water bag is 'obhG the use of the word here may come from the diviners
containing the spirit or being inflated by it.
The Yidde 'onim were diviners whom we generally find connected with
necromancers, and the two terms are perhaps practically synonymous (I N., ""viii
?G IO N., ""i, HG etc*.
Livining by $e'onen included apparently many methods) divination by chance words,
as when 1braham-s servant sought a wife for lsaac ('en., ""iv, &7G I N., "iv, MG III N.,
"", ??*G auguries (Is., "i, H*G observers of dreams (Leut., "viii, &9*, etc. There were
also modes by charming serpents (Ber., viii, &J*, astrology (Is, "lvii, &?*, and by
consulting the %phod (I N., ""iii, M*.
In the >.T. diviners are not specifically mentioned e"cept in 1cts, "vi, &H, concerning
the girl who had a pythonical spirit, but it is altogether likely that !imon #agus (1cts,
viii, M*, %lymas (1cts, "iii, H*, and others (II Tim., iii, &?*, including the possessors of
the magical books burnt at %phesus (1cts, "i", &M*, practised divination and that it is
included in the wonders by which 1ntichrist will seduce many (1poc., "i", 29*. Under
the >ew ;aw all divination is forbidden because, placed on a higher plane than under
the 5ld Lispensation we are taught not to be solicitous for the morrow (#att., vi, ?7*,
but to trust 3im perfectly Who numbers the very hairs of our heads (#att., ", ?9*. In
divination, apart from the fraud of the 4ather of ;ies, there was much merely human
fraud and endless deception the predictions were generally as vague and as worthless
as modern fortune telling, and the general result then as now favoured vice and
in$ured virtue.
!ince the mid.&MH9s, there has been an immense increase in the popularity of
divination, or fortune telling, among young people all over the globe.
Livination is an occult practice where a person foretells future events or gains secret
knowledge regarding someone-s personality and life.
/opular methods of divination are) astrology, tarot cards, palm reading psychic
consultations, mediums and oui$a boards.
Why have these practices (especially astrology* become so popular in our modern
CscientificA culture0 Because people want personal guidance in their lives. /eople
want to know the future, because knowledge of the future means control of the future.
+ontrol of the future, through occult means, is supposed to give a person an advantage
over others.
This advantage entails power.
/eople want to predestinate their own lives through foreknowledge.
J7
1 key element in divination is that people seek this knowledge on their own terms.
/sychics and those who cast astrology charts generally give out vague good news to
their customers. If they gave out bad news, they would go out of business.
CThis is a rebellious people, lying children, children that will not hear the law of the
;ord) which say to seers, @!ee notG and to the prophets, @/rophesy not unto us right
things, speak unto us smooth things, prophesy deceitsA (Is. ?9)M,&9*.
Therefore, astrologers, psychics and all diviners, by nature, are false prophets.
CThe secret which the king hath demanded cannot the wise men, the astrologers, the
magicians, the soothsayers, shew unto the king. But there is a 'od in heaven that
revealeth secrets (Lan. 2)2J,2:*.
This does not mean that psychics have never been right. Through coincidence and
demonic deception many people are deceived into becoming followers of these occult
practices.
When it comes to divination, !atan-s tactic is simple) give people what they want, tell
them what they want to hear.
CThe prophets prophesy falsely and my people love to have it soA (Ber. 8)?&*.
/erhaps you are thinking, C+ome on whats the big deal0 I only read the astrology
page in the newspaper.A 5r, C#y friends and I have a sSance once in a while, so what0
Its $ust good clean fun.A
The basic problem with that thinking is that it is man.centred. It totally ignores what
'od has said regarding divination.
The Bible says that 'od hates divination in any form with a holy hatred.
CThou shalt not learn to do after the abominations of Zthe[ nations. There shall not be
found among you any one that maketh his son or his daughter to pass through the fire,
or that useth divination, or an observer of times, or an enchanter, or a witch, or a
charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. 4or all that
do these things are an abomination unto the ;ordA (Leut. &:)M.&2*.
If you are involved in astrology in any way, or if you consult with a psychic, you are
detestable before 'od. Eou are an abomination in the sight of the ;ord.
The Word of 'od speaks clearly and forcefully regarding this issue. 'od says that
divination is worthless and deceitful, Cthey prophesy unto you a false vision and
divination, and a thing of nought, and the deceit of their heartA (Ber. &7)&7*.
The ;ord proclaims that diviners are liars and false prophets,
Cthey prophesy a lie unto youA (Ber. 2J)&9*.
3e says that those who practice divination will not be a part of his people, Cthey shall
not be in the assembly of my peopleA (%zek. &?) M*.
'od says that divination is false, futile, nonsense and lies,
Ca vain vision, a lying divinationA (%zek. &?)J*.
Liviners have not been sent by the ;ord 'od, Cthe ;ord hath not sent themA (%zek.
&?)H*. The ;ord does not speak through them, Cye say, @The ;ord saith itG albeit I
have not spokenA (%zek. &?)J*.
'od tells his people not to worry about the signs in the heavens (i.e. astrology*,
because Cthe customs of the people Zincluding astrology[ are vainA (i.e. useless, futileG
Ber. &9)?*. The ;ord through the prophet Isaiah proclaimed a severe $udgment against
astrologers,
CThou art wearied in the multitude of thy counsels. ;et now the astrologers, the
stargazers, the monthly prognosticators, stand up, and save thee from these things that
shall come upon thee. Behold, they shall be as stubbleG the fire shall burn themG they
shall not deliver themselves from the power of the flameG none shall save theeA (Is.
J)&?.&8*.
J8
In 1cts &H)&H.&:, a girl who had a spirit of divination (or, in modern $argon, was a
CpsychicA*, had these powers only because she was possessed by a demon. 1postle
/aul cast this demon out, in the name of Besus +hrist, and set the poor girl free of this
dark oppression.
Why does 'od hate divination0
Because it is a demonic, unauthorized form of revelation. 'od has given to mankind a
perfect, infallible guide for salvation, life and godly living.
This guide is the Bible.
C1ll scripture is given by inspiration of 'od, and is profitable for doctrine, for
reproof, for correction, for instruction in righteousness) that the man of 'od may be
perfect, thoroughly furnished unto all good worksA, (2 Tim. ?)&H,&J*.
When people re$ect, ignore or attempt to allegorise the Bible, in order to incorporate it
into an occult or new age paradigm, they are asserting their independence from 'od.
They insult the ma$esty of 'od. They are saying by their actions, CThe Bible is
unnecessaryGA or, CThe Bible is not an ade=uate guide for living.A They are saying,
CI-ll do it my way. I don-t need 'od telling me what to believe or how to act.A
/ractitioners of divination, whether they realize it or not, are accepting the satanic
doctrine of salvation and power through autonomy from 'od (cf. 'en. ?)&.HG Bud.
2&)28*. !atan was the first diviner in history. When 1dam and %ve obeyed !atan
rather than 'od, they were seeking a shortcut to power and dominion. 'od had
promised 1dam eternal life, if he perfectly obeyed 'ods command not to eat of the
tree of the knowledge of good and evil. 'od commanded 1dam and %ve Cto be
fruitful and multiplyA and fill the earth ('en. &)2:*. 1dam was given dominion over
the earth in order to develop a godly cultureDone that would glorify, obey and en$oy
fellowship with the +reator. In order to develop a worldwide godly culture, mankind
would be totally dependent on 'od-s Word (before the 4all through direct
communication* for personal and societal ethics.
If anyone needed personal guidance, they would receive it from 'od. 1dam and %ve
re$ected 'od-s plan, believed !atan-s word and decided to follow their own ethical
standard (cf. 'en. ?)&.H*.
The result of disobedience to 'od-s word is death (cf. 'en. 2)&J*, spiritual death and
slavery to sin and !atan in this lifeG physical death, hell and the lake of fire in the
future.
When people seek the answer to life-s problems through divination, they only make
matters worse.
It is a normal part of human nature that drives people to seek dominion over the earth.
It is understandable that people want success in life. It is perfectly rational to seek out
ways of overcoming life-s problemsG but to do so apart from 'od-s Word is a form of
idolatry and self.worship.
Besus +hrist said, C;ay not up for yourselves treasures upon earth where moth and
rust doth corrupt, and where thieves break through and steal) but lay up for yourselves
treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do
not break through nor steal) for where your treasure is, there will your heart be also....
>o man can serve two masters) for either he will hate the one, and love the other, or
else he will hold to the one, and despise the other. Ee cannot serve 'od and mammon
Zi.e. riches[.... But seek ye first the kingdom of 'od, and his righteousnessG and all
these things shall be added unto youA (#att. H)&M.2&,27,??*.
There is no neutrality. True success, and lasting dominion, can only come by placing
+hrist first in your life. The only way to have a meaningful life is by believing in
JH
Besus +hrist and repenting of your wicked life.style. Instead of the vain, idiotic
babbling of the diviners, you must submit to +hrist-s Word as your blueprint for
living. /erhaps you are asking, CWhy do I need to believe in Besus +hrist0 1ren-t the
accounts of 3is virgin birth, crucifi"ion and resurrection myths made up by the early
+hristian church0A 1bsolutely not,
The apostle /eter said, CWe have not followed cunningly devised fables, when we
made known to you the power and coming of our ;ord Besus +hrist, but were
eyewitnesses of his ma$estyA (2 /et. &)&H*. 'od came to earth and dwelt in human
flesh (cf. /hil. 2)8.:*. 3e was born of a virgin, in Bethlehem (cf. #att. &)2?.2)&*.
Besus lived a sinless life (cf. Bn. :)7H*. 3e was tortured and crucified as a blood
atonement for his people. C+hrist Besus) whom 'od set forth to be a propitiation Zi.e.
+hrist appeases 'od-s $ust wrath against sin[ through faith in his blood, to declare his
righteousness for the remission of sins that are past, through the forbearance of 'odG
to declare, I say, at this time his righteousness) that he might be $ust, and the $ustifier
of him which believeth in BesusA (<om. ?)27.2H*. Besus +hrist died on the cross and
was laid in a tomb for three days (cf. #att. 2J)89,H9*. 5n the third day, he rose from
the dead, victorious over sin, the world, death and !atan. CBut now is +hrist risen
from the dead, and become the first fruits of them that slept Zi.e. died[. 4or since by
man came death, by man came also the resurrection of the dead. 4or as in 1dam all
die, even so in +hrist shall all be made alive. But every man in his own order) +hrist
the first fruitsG afterward they that are +hrist-s at his coming. Then cometh the end,
when he shall have delivered the kingdom to 'od, even the 4ather, when he shall
have put down all rule and all authority and power.
4or he must reign, till he hath put all enemies under his feet.
The last enemy that shall be destroyed is deathA (& +or. &8)29.2H*.
Besus +hrist ascended into heaven (cf. 1cts &)M* and sits on the right hand of 'od the
4ather (cf. 3eb. &)?*. Besus +hrist now personally intercedes for those who believe in
him. CIf we confess our sins, he is faithful and $ust to forgive us our sins, and to
cleanse us from all unrighteousnessA (& Bn. &)M*.
If you believe in the person and work of the ;ord Besus +hrist, you will be saved. Eou
will have eternal life. C1nd as #oses lifted up the serpent in the wilderness, even so
must the !on of man be lifted up) that whosoever believeth in him should not perish,
but have eternal life. 4or 'od so loved the world that he gave his only begotten !on
that whosoever believeth in him should not perish, but have everlasting life. 4or, 'od
sent not his !on into the world to condemn the worldG but that the world through him
might be saved.
3e that believeth on him is not condemned) but he that believeth not is condemned
already, because he hath not believed in the name of the only begotten !on of 'odA
(Bn. ?)&7.&:*.
What about you0
1re you going to trust in Besus +hrist0
3ave you repented of your sins0
5r, will you continue to lead a life characterized by self.worship0
Livination won-t save you. It will drag you into the pit of hell, Cinto outer darkness)
there shall be weeping and gnashing of teethA (#att. :)&2*.
+opyright \ Brian !chwertley, ;ansing, #ichigan, &MM:
JJ
!o there you have it, This $ust about sums up the way that @The 5ccult is looked
upon by those who are blinded by there own bigotry.
!trange isnt it that spiritualists pray to Besus and sing +hristian hymns use the 3oly
+ross, yet according to the above all of them are in @league with the Levil and are
destined to an eternity of torment and plague,
THE TOOLS 4E USE
'enerally speaking it is one or more of the three +lairs.
+lairvoyance
+lairaudience
+lairsentient
+lairvoyance)
Basically means clear seeing) whether this is seeing a spirit of someone (although this
really should be called mediumship* or seeing events, of the past present or future.
+lairaudience
Basically means clear hearing) again this might be a spirit telling you a message, or
simply their name. 5r simply hearing noises you cant e"plain. #any people have
reported walking down the street and hearing their name called out, =uite loudly and
distinct. This generally is a sign that there is a message for you. 1t this time most
people think that they are indeed going mad and seek some kind of professional help.
+lairsentient)
Basically means clear smelling) #any people have e"perienced walking into a room
and smelling their departed mothers perfume, or fathers favourite tobacco. 5r maybe
the smell of a favourite food cooking (Bread or apple pie*. This is generally believed
to be simply a calling card. This specific spirit, $ust letting you know by remembering
J:
them in this way, that they are still with us, even though they may not be within our
physical sight.
1lso under this heading comes feel, there again are numerous instances where a
person has felt their hair being brushed. 1 gentle hand on their shoulder. 5ften times a
spouse feeling the presence of a departed partner lying alongside them in bed.
1lthough clairvoyance is the general term, adapted by most to cover whatever means,
they are able to glean the information. 1 clairvoyant will use all the senses of touch,
taste sight and smell, sometimes all together. 5r maybe a permutation of any or all.
Eou will of course see advertisements for people who say they are @Tarot <eaders
@/alm <eaders. This simply means they have got their instructions from a book and
the interpretation of whatever divinatory tool they use is from a removed source i.e.
the instruction manual. 1s a @clairvoyant they use their innate psychic abilities to
interpret whatever they may see and put this into perspective for you.
The purest form of clairvoyance is simply using your mind, and @tuning in to the
situation. %ven using e"tra tools, such as the I +hing, runes, tarot etc. !ometimes we
can use various tools, as these to unlock a specific part of that cosmic mind, to help
with the tuning. #any people will only use one particular tool, others will use many,
and depending on the area they are looking into. It is like a plumber, sometimes he
will use a wrench, other times it will be a big hammer, or even a blowtorch. The $ob
itself dictates the tools to use. 1nd yes, you can sometimes use a hammer to drive in a
screw.
#y favourite tool is of course pure clairvoyance, followed a very close second by the
Tarot cards.
!imply because they can be used in so many different ways, and can cover so many
different facets of a persons life, in one go. I personally feel an affinity to the tarot, so
maybe I am a little biased in their favour.
3owever I also find that using crystals, gives me personally some very good insight.
1lthough I have spoke with many people who find it e"tremely difficult to get
anything at all from either of these two sources,
JM
Th T!rot:
The tarot is cartomancy or telling the future using playing cards. 4ive suits making a
total of J: cards. >o one knows for sure the true history of the Tarot. It is generally
considered to have begun in either %gypt or India, travelled over the World by
gypsies, arriving into %urope where it eventually became our standard deck of playing
cards. This is generally attributed to the 4rench. The Tarot is J: cards, made up of five
suits. The 4rench deleted the #a$or 1rcana, leaving four suits, of fourteen cards,
deciding that the page, and knight were too similar, the page was further deleted,
leaving four suits of thirteen cards. 5ver the years the symbols on these suits have
changed, from +oins.Liamonds, BatonsPsticks.+lubs, !words.!pades,
+halicesPloving cups D 3earts. But their meanings remain the same.
The ma$or arcane were branded the devils picture book, simply because of the picture
of the devil that they contained. 1lso because of the story they tell, from zero (The
4ool* to twenty.one (The World* or the fools $ourney through life, and his fight
against evil, or in some cases, the selling of his soul to the devil, for worldly wealth.
:9
A T!rot E7rci"
If you havent access to a Tarot pack, then an ordinary deck of cards will do. !imple
think of a =uestion, that can be answered yesPno. !huffle the pack, whilst thinking of
your =uestion. Whenever you @feel ready. !top and remove three cards .The one on
the left will tell you where you are at this moment, why you are asking the =uestion.
The centre one is either a bridge or a door, it will tell you if you are going to get this
outcome, or not. The final card, on the right is the ultimate answer, and the why it will
or wont. With a normal deck of cards, a person will simply ask a =uestion, whilst
shuffling them. 1gain take out three cards. The black ones being against and the red
being in favour.
1lthough the <omany ('ypsies* did not create the deck of cards, they did adapt their
fortune.telling techni=ues to include the cards. The deck of choice was the regular
deck of playing cards, not the Tarot. 3owever, by the &:
th
+entury they were using the
Tarot as well as the regular deck.
When reading in the <omany manner, pay close attention to the !evens. These cards
are given special meaning, and give added significance to the area(s* where they fall.
The special meanings are as follows)
!even of Liamonds . your thoughts
!even of !pades . your tears
!even of 3earts . your $ealousies
!even of +lubs . your worries
:&
&he 9: +ard ;ec#
Traditionally, a <omany deck contains ?2 cards, 1ce, Ning, Rueen, Back, Ten, >ine,
%ight and !even of each suit.
#eanings are listed below.

Luck, good
news, receipt
of letter or
newspaper
House,
pleasant news,
love letter
Business affairs,
can mean sad
news received
Letter, gift,
money,
proposal of
marriage
Good
Character,
loyal man
Affectionate
person of fair
appearance
Untrustworthy man,
widower
Man with fair
or grey hair,
soldier
ark, friendly
woman
Loving !londe
woman
"idow
#air woman
who can$t
keep secrets
ark, attractive
young person,
a friend
Cheerful young
person
%erious young
man, in law or
medicine, can also
mean deception
&oung man in
lesser
position, may
not !e
relia!le
%uccessful
'ourney
Good fortune,
luck in love
%orrow, loss of
freedom, sad
'ourney
Money,
'ourney,
change of
home
Une(pected
good luck,
positive
outcome of
legal matters
"ishes fulfilled
Loss, thwarted
plans, !ad omen,
health pro!lems
ifficulties
with wishes,
sharp
o!'ects,
sudden
events,
firearms
:2
Good friends
Love from
!londe person,
marriage,
dowry,
furnishing a
house, flirtation
Low spirits,
disappointments
%hort trip,
!rief love
affair
%uccess,
)ecognition of
good deed,
small
investment
gives good
return
%mall pleasure
or small wish
fulfilled
%uspense,
decisions or
arrangements to !e
made
Annoying or
unfriendly
remarks,
si!ling, child
or pet
involved
1omany Spread
>o +ourt card is selected. Leck is shuffled and spread out face down in a fan shape.
Ruestioner selects twenty.one cards from the spread and hands them to the <eader.
The cards are spread face up in the order that they were selected. The cards are read as
follows)
#any <omany spreads involve all thirty.two cards. There are two significant spreads,
The 4our 4ans and the 4our Backs spreads. There is also a short reading spread,
believed to have come from the <ussian <omany.
&he -our -ans
'ood for a =uick, but thorough reading. 3ave Ruestioner shuffle cards. 3old all cards
in deck loosely, and have Ruestioner choose eight cards (either one at a time or in
groups*. Take the eight cards and place in lower left hand corner. +ontinue with the
same method until all ?2 cards are used.
:?
&he -our <ac#s
This spread can be used for a once.per.year reading or for any =uestion regarding
timing. It could be used to find out when a planned event is most favourable, or to
find out what will happen in a particular three.month period during the coming year.
%ach Back stands for period of three months.
The first three cards of each group stand for the individual months. The months are
represented as follows)
Back of +lubs . Banuary, 4ebruary, #arch
Back of 3earts . 1pril, #ay, Bune
Back of !pades . Buly, 1ugust, !eptember
Back of Liamonds . 5ctober, >ovember, Lecember
4rom a deck of thirty.two, remove the four Backs. The Ruestioner shuffles the
remainder. 4irst position is lower left. The Back of +lubs is set in the centre of the
section.
;ay the first si" cards around the Back, and a seventh card covers it. 4ollow this for
the remainder, laying the Back of 3earts in the second position in the upper left. The
Back of !pades is positioned in the upper right, and the Back of Liamonds in the lower
right.
:7
/ay particular attention to any +ourt card appearing in the positions representing a
month (+ard &, 2 or ? of each group*. The seventh card is considered to be the final
outcome or advice of the cards. +ards 7, 8 and H link the advice card to the months.
The seven cards in each spread can be used to represent the days of the week in a
four.week period.
1ussian =ypsy 0uic# Spread
Ruestioner shuffles the deck of thirty.two and places it face down
before the <eader. The <eader selects the top two cards and places
them at the top. The reader continues to pick pairs of cards until
the Ning or Rueen of 3earts is found, depending upon the
Ruestioners gender. 5nce the 3eart is found, it and its companion
card are put aside. If the 3eart is first, then the reading is about a
current situation. If the 3eart is the second card, then the reading is
more about the Ruestioners thoughts and attitudes.
1fter the pair have been put aside, the remaining cards are
carefully righted and put on top of the remaining deck.
:8
Then the <eader selects three cards at random from the stack and places them below
the pair. If the answer is clear, then no further cards are selected. If the answer is
unclear, the reader may select no more than two more cards to add.
To make the reading clear.
The reading should not be pushed further.
The <unes
RU$E% & 'he (i)in Oracle
4or as long as anyone can tell, runes have been around helping people in the northern
%uropean area and now they are making =uite a comeback on a worldwide basis due
partly to commercialism and partly due to the unknown uprooting of many occult
:H
practices. /eople are looking for a better way to live and people are looking towards
oracles for answers and guidance to their troubles. This is where the runes come into
play. In this area, we will be looking at the meanings of runes and how they can help
you.
1t this point, we will give only a brief overview of what they are and where they
came from. This is only a survey.
<unes come from the >ordic area where the ancient Oikings once lived, worked, and
fought. Though they were relatively savage in their outings, the Oikings were people
in touch with %arth and the many forces that coe"isted with them. They have a whole
lore that includes many popular god figures such as Thor, the son of 5din. Thor
carried a mighty hammer and many of us know him from comic books. The father of
Thor, 5din, was the creator of the <unes and is the most important holy figure of the
Oiking people. 5din hung upside down from a tree limb for a chance of higher
knowledge and right before he came down from the tree limb, he was bestowed with
the new system called the <unes. These symbols were used for writing and magic by
the high priests. 5n this page, we will discuss the 28 runes most used today and their
meanings.
5din, the >orse 3igh 'od of the 1esir, hung from the world tree, Eggdrasil, impaled
on his own spear, for nine days and nights in order to gain the knowledge of runes.
When the runes appeared below him, he reached down and took them up, and the
runic knowledge gave him power. 3e later passed on this knowledge to the Oanir
goddess 4reya. !he, in turn, taught him the magic of seidr. 3eimdall, the god who
guarded the <ainbow Bridge, taught the runes to mankind.
<unic alphabets first appeared among 'erman tribes in central and %astern %urope.
!ome runes symbols are likely to have been ac=uired from other alphabets, such as
the 'reek, %truscan, and the %arly <oman. The runes were made of straight lines to
make the characters suitable for cutting into wood or stone.
The earliest runic inscriptions on stone are dated to the late ?rd century 1L, although
it is probable that runic alphabets had been in use for some centuries before.
The 5ld 'ermanic <unic alphabet or K%lder 4utharkK contains 27 runes. The first si"
runes of the alphabet spell out the word K4UT31<NK. 1s the runes spread
northwards into !candinavia, some rune symbols were dropped and the alphabet was
reduced to only &H runes. Between 799 and H99 1L, three 'ermanic tribes, the
1ngles, the !a"ons and the Butes, invaded Britain. They brought the runes with them.
The forms of several of the runes changed, notably the runes for 1P5, +PN, 3, B, !,
and >g. 1lso, changes in the language led to nine runes being added to the alphabet to
compensate for the e"tra sounds, and several runes were given different
corresponding letters. This alphabet, e"panded to ?? symbols, has become known as
the 1nglo.!a"on 4uthorc. The rune names themselves have been passed down
relatively intact. 1lthough no manuscript e"ists listing the names of the older,
'ermanic runes, the 1nglo.!a"on and !candinavian rune poems agree to such an
e"tent that their common origin can be deduced. 3ere you can see number of <unic
!cripts
:J
<unes are usually attributed to either the >orse or the +elts.
+ommonly runes are made from wood. !hops bought ones are generally on a kind of
small tile made from ceramic or resin. 3owever true >orse runes were carved from
bone. 3uman bone, in fact the knuckle bones from their opposing tribes. >orse
believed that to enter Oalhalla (>orse 3eaven* you could only do so fighting.
5bviously when opposing teams entered into heaven the fighting would continue. It
was also believed that whatever you had on this life you should take with you into the
ne"t. Therefore if you would continue to fight in heaven, it would be wise for the
earthly shaman to remove your corpses hands, therefore it could not continue the
celestial bash, >ot wanting to waste anything, the said van=uished hero would now be
put to work divining the con=uerors future,,
A Run E7rci"
1gain like the first tarot e"ercise, by simply thinking about things and picking three,
your =uestion will be answered, <unes do not give reasons why.
The other e"ercise you can try is to get the rune of your choice. %.g. !ig. (the rune for
strength.* 'o to work and today go straight to your boss and ask about that promotion,
or pay rise, that you have been putting off. To your surprise, you will get a favourable
response. 1 lot of people make their own runes by collecting stones, from a river or
the beach, and simply painting the sigils onto them.
::
The runes are an ancient 'ermanic alphabet that probably dates back to the last
couple centuries B.+.
It is commonly believed that they were used for divination and magic, based on the
many mentions of magical runes in >orse literature, such as this from the 3avamal,
stanza &8J)
]at kann ek it t^lpta) ef ek sS _ trS uppi v_fa virgiln_,
sva ek r`st ok ` ranom f_k,
at s_ gengr gumi
ok mblir vic mik.
1 twelfth (spell* I know) when I see aloft upon a tree
1 corpse swinging from a rope,
Then I cut and paint runes
!o that the man walks
1nd speaks with me.
(Translation by <alph W. O. %lliott*
1 very early description of 'ermanic divination, which may have involved runes, is
given by Tacitus in =ermania' chapter Y (date, 1L M:*)
They, more than anyone, attend to omens and divination. Their custom
with regards to divination is simple) They cut down a branch from a
fruit.bearing tree, and chop it into twigsG they mark these with certain
signs, and sprinkle them randomly upon a white cloth. Thereupon, the
priest of the community, if it is a public matter, or the head of the
household, if it is a private one, having called upon the gods, looks up
to the sky and takes up three of the twigs, one after another, and
interprets them ac cording to the signs previously carved on them.
<econstructions of the #agic
While te"ts like this make it a very plausible theory that the runes were used for
magic and divination, we have no idea e"actly how they were so used. The runes all
had names, and these names were very ancientG we have poems in three languages
(with many similarities*, which contain short verses about the meanings of each name.
3owever, we have no direct evidence that these rune poems had anything to do with
magic. 4or all we know, they were simply mnemonic or aesthetic) K+ is for cookieG
that-s good enough for me...K
But the hypothesis that these poems supply some key to the magical and divinatory
meanings of runes .. and indeed, that these runes were the same as the notae in
Tacitus and the r>nom in the 3avamal and so on .. are impossible for the romantic or
the occultist to resist.
:M
5nce this hypothesis is granted, we can go to great lengths to reconstruct a Theory of
<unes, as %dred Thorsson has done. (If we believe Thorsson, the ancient 'ermanic
tribes had an occult philosophy of such comple"ity it would have flabbergasted a Nab
balist, We can also ignore @all ancient evidence about their meanings, and make up
our own new system of meanings, as <alph Blum and many other authors has done.
But in all of these cases what you end up with is a reconstruction.
Why go to secondary sources0
Why settle for a reconstruction0
Bibliomancy There is a process of divination known as *i9'io(!nc-, which consists
of randomly opening a work of literature and applying the first passage you see to the
situation at hand. 5ne way to use the <unes for divination without going through a
reconstruction is to use a set of runes associated with one of the <une /oems. #ake
yourself a set of rune.cards, or rune.twigs, or find some other way to randomly
choose runes. +hoose one or a few for each reading, and read the associated verses of
the rune poem.
;et some elements of the poems $ump out at you. ;et those elements intertwine with
each other and with the situation about which the divination is being made. 1dd a
liberal dose of imagination and intuition, and voila, 1 divination,
The 1nglo.!a"on <une /oem is admirably suited for this purpose. 5f the three e"tant
rune poems, it is the least grim and dark, and it has the most runes. (The other two
only have si"teen runes apiece.* I-ve provided this copy of a good translation of the
rune poem for your edification.
The Futh!r3 alphabet was used by the >orth %uropean 'ermanic peoples (the
!wedish, >orwegian and Lanish* between the ?rd and &Jth centuries 1.L. 1bout
?899 stone monuments in %urope, concentrated mostly in !weden and >orway, are
claimed to have been inscribed with this writing.
The 4uthark alphabet, which is also called the Runic stemmed from the very same
origin, as did the ancient Tur3i"h inscriptions with #o3tur3 alphabet.
The <unic +haracters are written directionally from right to left,
otherwise in normal from top to bottom rows,
#uch of early 3ungarian history was recorded in runic writingsG . carved into stone,
clay, leather and wood. Unfortunately most of it was destroyed, When !aint !tephen,
4irst +hristian Ning of 3ungary was converting the #agyar people to +atholicism, he
ordered all reminders, ob$ects and writings of the /agan era to be destroyed
throughout the nation. This of course was to ensure the steady forward course of
religious conversion.
Oery little historical evidence written in ancient 3ungarian <unic writing survived.
Luring the rule of Ning (+orvinus* 3unyadi #atthias (#_ty_s &78:.&7M9* Khistory
and its recordingK took an important role. <enowned for his humanistic views, the
Ning was surrounded by scholarsG he was patron of the arts and sciences. Luring his
M9
reign, a magnitude of the nation-s cultural contribution was e"posed. 4rom the mid
&8th century more evidence of and references to the 1ncient 3ungarian <unic writing
were found then previously. The Transylvanian 3ungarians (!zSkely #agyarok*
deserve much of the credit for safeguarding, using and keeping the 1ncient 3ungarian
<unic Writing alive.
It is the intention of some 3ungarian scientists and linguists to bring back the use of
<unic writing, which could be thought to the children in schoolsG possibly in heritage
classes.
?ncient Hun"arian 1unic +haracters
and $atchin" /resent ;ay ?lphabet
!ince the oldest runic finds are ascribed to roughly the middle of the second century
1L, and since the script seems already to have been in use for some period when the
characters are first found perhaps as much as a century* this can at least tell us
something of what the oldest forms of 'ermanic were like at around the year &99 1L,
then it is possible that this date of c. &99 1L is in fact the time when the script was
first devised.
M&
Run N!(
Lttr
E?ui%!'nt
Sound
4ehu 4 4 as in f at
Uruz U U as in u nder
Thurisaz Th Th diphthong as in t hin* or in "ea th er
1nsuz 1 1 as in a dd
<aido < < as in r ed
Nauno
+ (hard*,
N
+ as in c at G N as in ) in
'ebo ' ' as is ood+ 'h as in lo ch

Wun$o W, O W as in " a,+ v as in v an
3agalaz 3 3 as in h at

>audiz > > as in n o"

Isa I (short* I as in s i t

Bera B, E B as in - am+ E as in y a!
Ihwaz I (long* I as in s i te* E as in st y le
/erth / / as in ! ot

1lgiz X
X as in . one# ! as in cou s in (may also have been the
rolling RRR heard in !cottish dialect*

!owilo + (soft*, ! + as in ni c e+ ! as s it
M2

Tiwaz T T as in t o!

Berkanan B B as in / a

%hwaz % % as in e nd

#annaz # # as in m an
;aguz ; ; as in l et

Ingwaz >g >g dipthong as in fi n er

5thila 5 5 as in o ld* or in c o t

Lagaz L L as in d o
4ehu (4) Lomestic cattle, wealth.* /ossessions won or earned, earned income,
luck. 1bundance, financial strength in the present or near future. !ign of hope and
plenty, success and happiness. !ocial success. %nergy, foresight, fertility,
creationPdestruction (becoming*. 4ehu <eversed or #erkstave) ;oss of personal
property, esteem, or something that you put in effort to keep. It indicates some sort of
failure. 'reed, burnout, atrophy, discord. +owardice, stupidity, dullness, poverty,
slavery, bondage.
Uruz) (U) 1uroch, a wild o".* /hysical strength and speed, untamed potential. 1
time of great energy and health. 4reedom, energy, action, courage, strength, tenacity,
understanding, wisdom. !udden or une"pected changes (usually for the better*.
!e"ual desire, masculine potency. The shaping of power and pattern, formulation of
the self.. Uruz <eversed or #erkstave) Weakness, obsession, misdirected force, and
domination by others. !ickness, inconsistency, ignorance. ;ust, brutality, rashness,
callousness, violence.
Thurisaz) (T3) Thorn or a 'iant.* <eactive force, directed force of destruction
and defence, conflict. Instinctual will, vital eroticism, regenerative catalyst. 1
tendency toward change. +atharsis, purging, cleansing fire. #ale se"uality,
fertilization. (Thorr, the Thunder god, was of 'iant stock.*Thurisaz <eversed or
#erkstave) Langer, defencelessness, compulsion, betrayal, and dullness. %vil, malice,
hatred, torment, spite, lies. 1 bad man or woman. <ape0
1nsuz) (1) The 1s, ancestral god, i.e. 5din.* 1 revealing message or insight,
communication. !ignals, inspiration, enthusiasm, speech, true vision, power of words
and naming. Blessings, the taking of advice. 'ood health, harmony, truth, wisdom.
1nsuz <eversed or #erkstave) #isunderstanding, delusion, and manipulation by
others, boredom. Oanity and grandilo=uence. (5din is a mighty, but duplicitous god.
3e always has his own agenda.*
M?
<aidho (<) Wagon or chariot.* Travel, both in physical terms and those of
lifestyle direction. 1 $ourney, vacation, relocation, evolution, change of place or
setting. !eeing a larger perspective. !eeing the right move for you to make and
deciding upon it. /ersonal rhythm, world rhythm, dance of life. <aidho <eversed or
#erkstave) +risis, rigidity, stasis, in$ustice, and irrationality. Lisruption, dislocation,
demotion, delusion, possibly a death.
Nenaz) (N) Beacon or torch.* Oision, revelation, knowledge, creativity,
inspiration, technical ability. Oital fire of life, harnessed power, fire of transformation
and regeneration. /ower to create your own reality, the power of light. 5pen to new
strength, energy, and power now. /assion, se"ual love. Nenaz <eversed or #erkstave)
Lisease, break.up, instability, lack of creativity. >akedness, e"posure, loss of illusion
and false hope.
'ebo) (') 'ift.* 'ifts, both in the sense of sacrifice and of generosity, indicating
balance. 1ll matters in relation to e"changes, including contracts, personal
relationships and partnerships. 'ebo #erkstave ('ebo cannot be reversed, but may lie
in opposition*) 'reed, loneliness, dependence, over.sacrifice. 5bligation, toll,
privation, bribery.
Wun$o) (W or O) Boy.* Boy, comfort, pleasure. 4ellowship, harmony, prosperity.
%cstasy, glory, spiritual reward, but also the possibility of going Kover the topK. If
restrained, the meaning is general success and recognition of worth. Wun$o <eversed
or #erkstave) !tultification, sorrow, strife, and alienation. Lelirium, into"ication,
possession by higher forces, impractical enthusiasm. <aging frenzy, berserker.
3agalaz) (3) 3ail.* Wrath of nature, destructive, uncontrolled forces, especially
the weather, or within the unconscious. Tempering, testing, trial. +ontrolled crisis,
leading to completion, inner harmony. 3agalaz #erkstave (3agalaz cannot be
reversed, but may lie in opposition*) >atural disaster, catastrophe. !tagnation, loss of
power. /ain, loss, suffering, hardship, sickness, crisis.
>authiz) (>) >eed.* Lelays, restriction. <esistance leading to strength,
innovation, need.fire (self.reliance*. Listress, confusion, conflict, and the power of
will to overcome them. %ndurance, survival, determination. 1 time to e"ercise
patience. <ecognition of one-s fate. #a$or self.initiated change. 4ace your fears.
>authiz <eversed or #erkstave) +onstraint of freedom, distress, toil, drudgery, and
la"ity. >ecessity, e"tremity, want, deprivation, starvation, need, poverty, emotional
hunger.
M7
Isa) (I) Ice.* 1 challenge or frustration. /sychological blocks to thought or
activity, including grievances. !tandstill, or a time to turn inward and wait for what is
to come, or to seek clarity. This rune reinforces runes around it. Isa #erkstave (Isa
cannot be reversed, but may lie in opposition*) %gomania, dullness, blindness, and
dissipation. Treachery, illusion, deceit, betrayal, guile, stealth, ambush, plots.
Bera) (B or E) 1 year, a good harvest.* The results of earlier efforts are realized. 1
time of peace and happiness, fruitful season. It can break through stagnancy. 3opes
and e"pectations of peace and prosperity. The promise of success earned. ;ife cycle,
cyclical pattern of the universe. %verything changes, in its own time. Bera #erkstave
(Bera cannot be reversed, but may lie in opposition*) !udden setback, reversals. 1
ma$or change, repetition, bad timing, poverty, conflict.
%ihwaz) (%I) Eew tree.* !trength, reliability, dependability, trustworthiness.
%nlightenment, endurance. Lefence, protection. The driving force to ac=uire,
providing motivation and a sense of purpose. Indicates that you have set your sights
on a reasonable target and can achieve your goals. 1n honest man who can be relied
upon. %ihwaz <eversed or #erkstave) +onfusion, destruction, dissatisfaction, and
weakness.
/erthro) (/) ;ot cup, vagina.* Uncertain meaning, a secret matter, a mystery,
hidden things and occult abilities. Initiation, knowledge of one-s destiny, knowledge
of future matters, determining the future or your path. /ertaining to things feminine,
feminine mysteries including female fertility, and vagina. 'ood lot, fellowship and
$oy. %volutionary change. /erthro <eversed or #erkstave) 1ddiction, stagnation,
loneliness, and malaise.
1lgiz) (X or .<) %lk, protection.* /rotection, a shield. The protective urge to
shelter oneself or others. Lefence, warding off of evil, shield, and guardian.
+onnection with the gods, awakening, higher life. It can be used to channel energies
appropriately. 4ollow your instincts. Neep hold of success or maintain a position won
or earned. 1lgiz <eversed) or #erkstave) 3idden danger, consumption by divine
forces, loss of divine link. Taboo, warning, turning away, that which repels.
!owilo) (!) The sun.* !uccess, goals achieved, honour. The life force, health. 1
time when power will be available to you for positive changes in your life, victory,
health, and success. +ontact between the higher self and the unconscious. Wholeness,
power, elemental force, sword of flame, cleansing fire. !owilo #erkstave (!owilo
cannot be reversed, but may lie in opposition*) 4alse goals, bad counsel, false success,
gullibility, loss of goals. Lestruction, retribution, $ustice, casting down of vanity.
Wrath of god.
M8
Tiwaz) (T) Tyr, the sky god.* 3onour, $ustice, leadership and authority. 1nalysis,
rationality. Nnowing where one-s true strengths lie. Willingness to self.sacrifice.
Oictory and success in any competition or in legal matters. Tiwaz <eversed or
#erkstave) 5ne-s energy and creative flow are blocked. #ental paralysis, over.
analysis, over.sacrifice, in$ustice, imbalance. !trife, war, conflict, failure in
competition. Lwindling passion, difficulties in communication, and possibly
separation.
Berkano) (B) Berchta, the birch.goddess.* Birth, general fertility, both mental and
physical and personal growth, liberation. <egenerative power and light of spring,
renewal, promise of new beginnings, new growth. 1rousal of desire. 1 love affair or
new birth. The prospering of an enterprise or venture. Berkano <eversed or
#erkstave) 4amily problems and or domestic troubles. 1n"iety about someone close
to you. +arelessness, abandon, loss of control. Blurring of consciousness, deceit,
sterility, and stagnation.
%hwaz) (%) 3orse, two horses.* Transportation. #ay represent a horse, car,
plane, boat or other vehicle. #ovement and change for the better. 'radual
development and steady progress are indicated. 3armony, teamwork, trust, loyalty. 1n
ideal marriage or partnership. +onfirmation beyond doubt the meanings of the runes
around it. %hwaz <eversed or #erkstave) This is not really a negative rune. 1 change
is perhaps craved. 4eeling restless or confined in a situation. <eckless haste,
disharmony, mistrust, betrayal.
#annaz) (#) #an, mankind.* The !elfG the individual or the human race. Eour
attitude toward others and their attitudes towards you. 4riends and enemies, social
order. Intelligence, forethought, create, skill, ability. Livine structure, intelligence,
awareness. %"pect to receive some sort of aid or cooperation now. #annaz <eversed
or #erkstave) Lepression, mortality, blindness, self.delusion. +unning, slyness,
manipulation, craftiness, calculation. %"pect no help now.
;aguz) (;) Water, or a leek.* 4low, water, sea, a fertility source, the healing
power of renewal. ;ife energy and organic growth. Imagination and psychic matters.
Lreams, fantasies, mysteries, the unknown, the hidden, the deep, the underworld.
!uccess in travel or ac=uisition, but with the possibility of loss. ;aguz <eversed or
#erkstave) 1n indication of a period of confusion in your life. Eou may be making
wrong decisions and poor $udgements. ;ack of creativity and feelings of being in a
rut. 4ear, circular motion, avoidance, withering. #adness, obsession, despair,
perversity, sickness, suicide.
MH
Ingwaz) (>') Ing, the earth god.* #ale fertility, gestation, internal growth.
+ommon virtues, common sense, simple strengths, family love, caring, human
warmth, the home. <est stage, a time of relief, of no an"iety. 1 time when all loose
strings are tied and you are free to move in a new direction. ;isten to yourself. Ingwaz
#erkstave (Ingwaz cannot be reversed, but may lie in opposition*) Impotence,
movement without change. /roduction, toil, labour, work.
Lagaz) (L) Lay or dawn.* Breakthrough, awakening, awareness. Laylight clarity
as opposed to night time uncertainty. 1 time to plan or embark upon an enterprise. The
power of change directed by your own will, transformation. 3opePhappiness, the
ideal. !ecurity and certainty. 'rowth and release. Balance point, the place where
opposites meet. Lagaz #erkstave (Lagaz cannot be reversed, but may lie in
opposition*) 1 completion, ending, limit, coming full circle. Blindness, hopelessness.
5thala) (5) 1ncestral property.* Inherited property or possessions, a house, a
home. What is truly important to one. 'roup order, group prosperity. ;and of birth,
spiritual heritage, e"perience and fundamental values. 1id in spiritual and physical
$ourneys. !ource of safety, increase and abundance. 5thala <eversed or #erkstave)
;ack of customary order, totalitarianism, slavery, poverty, homelessness. Bad karma,
pre$udice, clannishness, provincialism. What a man is bound to.
Blank <une) There is no historical support for a KBlank <uneK in runic divination. It
was invented in the &M:9-s. It should not be used in a rune casting. If you bought a
rune set with a blank piece, save it in case you lose another rune piece, but don-t use it
in rune casting.
#y sets of runes were to be used primarily for divination, so I wanted something
robust and lasting. <unes have traditionally been made from a variety of materialsG
many modern sets are made from wood. But runes, to me, have always been linked to
stone, and so I decided to make my set from stones.
Which rune script to use0 The choice here was pretty simple. The %lder 4uthark is the
oldest, simplest, and has the most work written about it. !o the %lder it was.
To me, many depictions of the runes have the proportions all wrongG there is no
homogeneity of form. 1 rune set drawn by the same hand should, like handwriting,
carry some consistency across the forms. !everal evenings were spent trying.out
various forms before I settled on the ones shown here.
MJ
Why these0 Well, for a start they hang together well (to my eye* to form a clean.
looking alphabet. !cripts in this set look like scripts and not $ust haphazard masses of
symbols. The ne"t decision was regarding the blank rune, Wyrd. It-s a fairly recent
innovation but that doesn-t make it any less validG it works well for some people. But
to me the twenty.four %lder runes sit together K$ust soK and don-t need the e"tra rune.
A Run Ritu!'
Before starting, make sure that everything is in place. 'ather a large bowlful
stones to choose from, arrange tools and notes. #ake sure the work area is
comfortable.
;ight a suitable incense and arrange lighting, music etc. #usic might seem an
odd choice but I found something powerful and non.invasive. The $ob took
over three hours to complete, and repeating the same classical tape kept my
mind on the $ob.
Toast 5din, the workplace and myself with mead.
Bearing in mind the character of the runes, select twenty.four suitable stones
from the stone hoard and arrange them ready to start.
While working on a single rune, contemplate its nature and generally Kconnect
with the rune energyK. <epeat until they are all carved.
Wash the stones and allow them to dry. ;eave them over night under a full
moon
#i" up the paint from egg yolk, iron ochre powder and a drop of your own
blood drawn with a suitable knife. The blood serves to link me to this set of
runes and to energise them. There are many instances of this practice in the
literatureG it-s not as ghoulish as it may seem.
While painting each rune, again connect with it, filling the form with the
rune-s meaning.
When finished, again salute 5din, the runes and myself, and throw open the
doors. ;et the fug clear, put the dry runes away, and tidy up.
M:
4or the ne"t few weeks I carry the new set of runes with you. This allows
them to become something intimately KmineK (Lo not be precious about who
touches or uses themG they are however your runes,*. Luring this period you
should use and handle them =uite e"tensively. >ow put them somewhere safe
and bring them out when needed.
The three.norn reading refers to the three norns, Oiking 4ates. 5ne draws
three stones at random) one represents the past, one the present and one the
future. The way they relate, as well as the individual runes, is relevant, but
here is not the place to go into a how.to on a sub$ect I-m pretty new to myself.
The single.draw snapshot is straightforwardG pull one stone. It can be harder to
interpret because conte"t is all.important.
5ne method I find useful is to have a dialogue while divining. !o I may ask,
KWhat will happen to my $ob0K and get a reading. Based on that reading, I may
go on to ask, K5kay, what if I push for a raise0K and get another. Then perhaps,
K5kay, forget the raise, what if I-m meek and good0K and another reading. This
builds a picture that I find much more accurate and meaningful than a single
reading. It-s especially good with relationships.
4irst, let-s look at the ma$or runic alphabets (called KfutharksK based upon the first si"
symbols*. There are many other variants, but the %lder, 1nglo.!a"on, and Eounger
4utharks are the most well known.
<unes were used to write many languages including, 'othic, 'erman, 4risian,
%nglish, Lanish, !wedish, >orwegian, Icelandic, ;ithuanian, <ussian, 3ebrew and
other !emitic languages (due to trade relations with the Nhazars, a !emitic tribe of
traders of the !ilk <oad*.
The runes might be read from left to right or from right to left, even on the same
artefact. Translation of runic inscriptions is therefore e"tremely difficult, and
complicated by the fact that rune masters sometimes wrote cryptic puzzles or in secret
script.
MM
Th 4itch"@ run"
The Witches- runes as I am going to show them here are the ones described by /atricia
+rowther in her book K;id off the +auldronK. There are only eight of them, and the
symbols are deceptively simple. %ach pictogram looks very much like the earliest
forms of writing, used by hunter.gatherer tribes thousands of years ago. #s +rowther
didn-t give any hint of the origins of this particular set, e"cept to say that they are an
ancient form of divination
Th Sun
This is the rune of success and positive outcome. It can denote progress and
personal enrichment in life, as well as being the rune for KyesK in a reading for a
straightforward =uestion. 1cts like the outcome card for the tarot when is the leading
stone (furthest from you*.
Th Moon
The four K"K marks represent the four main phases of the moon, and accordingly you
can e"pect changes to occur within the ne"t 2: days. This stone is particularly
feminine and often appears in response to =uestions about women-s issues such as the
menses or pregnancy. This rune is a messengerG telling you to be aware that big
changes are coming to your life. Whether that change will be positive or negative is
best found by relating it to the rune closest to it.
Rin&"
This is the rune of love, and when it is the leading stone it is a positive
answer to your =uestion. It can also mean engagement, marriage or a newPrenewed
relationship about to emerge, sometimes speaking of the need to refresh and find a
new approach in an e"isting partnership.

Cro""d S2!r"
The symbol of the crossed spears signifies arguments, negative events) strife of an
upsetting nature, rather like the Tower card in the tarot. If it is near to a positive rune
it may indicate the end of a =uarrel and repair of any damage done. %specially if it lies
with the <ings, where it indicates the healing of a personal relationship or renewal of
a partnership.
&99
/ositively, if you are in the army, navy or air force this rune could mean you are due a
promotion at work, or if you are ill a speedy and successful recovery.
4!%
The Wave rune is to do with the people around you, your friends and family and their
influence upon you. #uch of it-s meaning is derived by the other stones closest to it.
1s the Wave symbol may represent the sea, this rune is also associated with travel. 1
$ourney abroad is indicated especially if the !un rune is nearby, but a $ourney for
someone close to you if the #oon stone is closest. When cast near the <ings it
foretells a holiday or long distance relationship.
*ird"
1 trio of birds carry a message of some une"pected news that may alter your life
completely, particularly if this rune leads. 'enerally the news will lead to a positive
change . look at the runes lying closest to it for a deeper insight into its nature.
The Birds can also mean the arrival of news about friends or family you haven-t seen
for a while, whether they live abroad or you $ust lost touch. ;etters, documents and
any other form of written communicationPrecords should be watched out for because
they will bring happiness.
E!r o/ Corn
This stone uses the symbolism of harvest to show abundance, success and happiness.
This is a lucky rune and if leading is very positive about your =uery-s outcome,
whether it be about finances, business, friendship, partnership or spiritual =uesting.
!pecifically, with the <ings it indicates a happy and prosperous marriage, with the
!un it foretells fast progress and success in your chosen career, and with Waves,
success abroad.
Th *'!c3 Run
This is a rune of difficultyG I see it as under the $urisdiction of the sphere K'eburahK
on the Tree of ;ife. >egative influences rule your life for a time, but all losses and
unhappiness are learning e"periences and will lead to an improved personal
perspective and progress on your life-s path.
1gain, the meaning of this rune depends on the stones lying nearest to itG when it lies
with a positive stone it indicates that the pain and this e"perience will lead to a
beneficial change in circumstances. 1lways relate this rune to the runes lying around
it.
&9&
C!"tin&
&. +ast the runes in the manner of diceG also, cast all of them at once.
2. 1 rune is only relevant to a reading if it falls face up.
?. The leading, or most important, rune in a reading is the one furthest from you.
7. If a casting results in all the runes being facedown, this is like the blank rune in the
Oiking oracle, you are not meant to know the answer. Eou shouldn-t attempt another
reading for at least one week.
8. The runes are not a toy.
&92
V!riou" !'2h!9t" !r u"d /or di%in!tion
!ome of the following are classed as scripts. 1nd would be used as an alternative
alphabet, by seers, fortune tellers etc, to take and keep notes and so that their own
countrymen could not read their secrets.
Hr -ou c!n " nu(9r o/ Runic Scri2t"
KThe %lder 4uthark is thought to be the oldest version of the runic alphabet, and was
used in the parts of %urope which were home to 'ermanic peoples, including
!candinavia. 5ther versions probably developed from it. The names of the letters are
shown in +ommon 'ermanic, the reconstructed ancestor of all 'ermanic languages.K
&9?

K1 number of e"tra letters were added to the runic alphabet to write 1nglo.!a"onP5ld
%nglish. <unes were probably bought to Britain in the 8th century by the 1ngles,
!a"ons, Butes and 4risians (collectively known as the 1nglo.!a"ons*, and were used
until about the &&th century. <unic inscriptions are mostly found on $ewellery,
weapons, stones and other ob$ects. Oery few e"amples of runic writing on manuscripts
have survived. K
KThis version of the runic alphabet was used sporadically in !candinavia, in particular
in Lenmark and !weden, until about the &Jth century.K ZThere are variants of the
Eounger 4uthark also.
The commonality of symbols of all of the following alphabets makes sense when one
considers the migration of ancient peoples from the east to the west. The people and
languages of northern %urope are considered KIndo.%uropeanK because of this
migration. It-s not unreasonable that customs, languages, alphabets, mythology, etc.
share common origins. !taggering, isn-t it,
&97
KThe %truscan alphabet is thought to have been developed from the 'reek alphabet by
'reek colonists in Italy. The earliest known inscription dates from the middle of the
Hth century B+.
#ore than &9,999 %truscan inscriptions have been found on tombstones, vases,
statues, mirrors and $ewellery. 4ragments of an %truscan book made of linen have also
been found.
#ost %truscan inscriptions are written in horizontal lines from left to right, but some
are boustrophedon (running alternately left to right then right to left*.
Used to write) %truscan, a language spoken by the %truscans, who lived in %truria
(Tuscany and Umbria* between about the :th century B+ and the &st century 1L.
;ittle is known about the %truscans or their language.K
1rchaic %truscan alphabet (Jth.8th centuries B+*
>eo.%truscan alphabet (7th.?rd centuries B+*

&98
KThe #essapic alphabet is thought to have derived directly from the 'reek alphabet,
rather than developing from the %truscan alphabet. The only known inscriptions in the
#essapic alphabet date from the 2nd and &st centuries B+. The #essapic language
was not related to other languages of Italy.K
&9H
KThe <omans used $ust 2? letters to write ;atin. There were no lower case letters, and
N, Y, E and X used only for writing words of 'reek origin. The letters B, U and W
were added to the alphabet at a later stage to write languages other than ;atin. B is a
variant of I, U is a variant of O, and W was introduced as a -double.v- to make a
distinction between the sounds we know as -v- and -w- which was unnecessary in
;atin.K

But what other alphabets may have influenced runes0 <emember that over the
millennia there was a great migration of people, spreading from the birthplace of
mankind, in the Kmiddle eastK to what are now %urope and northern 1frica. 1ncient
people did travel..a lot..and long before the Oikings became known as e"plorers and
traders.
K3ungarian runes (!zSkely <ov_s`r_s* are descended from the Ndk Turki script used
in +entral 1sia. The !zSkler #agyars in 3ungary used them before Istv_n, the first
+hristian king of 3ungary, ordered all pre.+hristian writings to be destroyed. In
remote parts of Transylvania however, the runes were still used up until the &:89s.
3ungarian runes were usually written on sticks in boustrophedon style (alternating
direction right to left then left to right*. The runes include separate letters for all the
phonemes of 3ungarian and are in this respect better suited to written 3ungarian than
the ;atin alphabet. K
&9J
The upper rune rows are the %lder 4uthark variants. The lower rune row shows the
Turkish <unes and their phonetic e=uivalents.
KThe Tifinagh or Tifinigh ab$ad is thought to have derived from the ancient Berber
script. ZBerbers were mountain people, who lived in northwestern 1frica, in what is
now #orocco.[ The name Tifinagh means -the /hoenician letters-, or possibly comes
from the 'reek word for writing tablet, -p`naks-. It is not taught in schools, but is still
used occasionally by the Tuareg for private notes, love letters and in decoration. 4or
public purposes, the 1rabic alphabet is used.K
&9:
KThe !outh 1rabian alphabet is known from inscriptions found in southern 1rabia
dating from between H99 B+ and H99 1L. Its origins are not known. The !outh
1rabian alphabet, like 1rabic and 3ebrew, includes only consonants. It was written
from right to left in horizontal lines. The top row of letters are written in monumental
style, while the bottom row of letters are in cursive style. K
KThe !abaean or !abaic alphabet is one of the south 1rabian alphabets. The oldest
known inscriptions in this alphabet date from about 899 B+. Its origins are not
known, though one theory is that it developed from the Byblos alphabet. The !abaean
alphabet, like 1rabic and 3ebrew, includes only consonants. Unlike 1rabic and
3ebrew, !abaean has no system for vowel indication. In most inscriptions it is written
from right to left, in some it is written in boustrophedon style (alternating right to left
and left to right*. It was used to write !abaean, an e"tinct !emitic language spoken in
!aba, the biblical !heba, in southwestern 1rabia. The !abaeans managed to unite
southern 1rabia into a single state by the ?rd century 1L, but were con=uered by the
1byssinians in 828 1L. K

&9M
<unes are an ancient 'ermanic alphabet, used for writing, divination and magick.
They were used throughout northern %urope, !candinavia, the British Isles, and
Iceland from about &99 B.+.%. to &H99 +.%. <unic inscriptions of great age have even
been found in >orth 1merica, supporting stories that the Oikings arrived in the
1mericas long before +olumbus.
Tacitus, in +hapter Y of his 'ermania, describes a form of divination used by
'ermanic tribes)
"&o divination and castin" of lots' they pay attention beyond any other
people. &heir method of castin" lots is a simple one they cut a branch
from a fruit(bearin" tree and divide it into small pieces which they
mar# with certain distinctive si"ns and scatter at random onto a white
cloth. &hen' the priest of the community if the lots are consulted
publicly' or the father of the family if it is done privately' after invo#in"
the "ods and with eyes raised to heaven' pic#s up three pieces' one at a
time' and interprets them accordin" to the si"ns previously mar#ed
upon them."
<unes are an oracle from which one seeks advice. They work best if you detail your
current circumstances and then ask a specific =uestion. <une readings are sometimes
obscure. They hint toward answers, but you have to figure out the details. This is
when the rune casters intuition becomes paramount. <unic divination or Krune
castingK is not Kfortune tellingK in the sense that one actually sees the future. Instead,
runes give one a means of analysing the path that one is on and a likely outcome. The
future is not fi"ed. It changes with everything one does. If one does not like the
prediction, one can always change paths.
!ince ancient times, runes have been used for divination and magic, in addition to
writing. The word KruneK actually means mystery, secret or whisper. %ach rune has
esoteric meanings and properties associated with it, beyond its mundane meaning and
phonetic value. %ach translates into a word or a phrase signifying concepts important
to the early peoples who used them, representing the forces of nature and mind. %ach
rune has a story attached to it, a relationship to a >orse 'od.
<unic alphabets first appeared among 'erman tribes in central and %astern %urope.
!ome runes symbols are likely to have been ac=uired from other alphabets, such as
the 'reek, %truscan, and the %arly <oman. The runes were made of straight lines to
make the characters suitable for cutting into wood or stone. The earliest runic
inscriptions on stone are dated to the late ?rd century 1L, although it is probable that
runic alphabets had been in use for some centuries before.
The 5ld 'ermanic <unic alphabet or K%lder 4utharkK contains 27 runes. The first si"
runes of the alphabet spell out the word K4UT31<NK. 1s the runes spread
northwards into !candinavia, some rune symbols were dropped and the alphabet was
reduced to only &H runes. Between 799 and H99 1L, three 'ermanic tribes, the
1ngles, the !a"ons and the Butes, invaded Britain. They brought the runes with them.
The forms of several of the runes changed, notably the runes for 1P5, +PN, 3, B, !,
and >g. 1lso, changes in the language led to nine runes being added to the alphabet to
compensate for the e"tra sounds, and several runes were given different
&&9
corresponding letters. This alphabet, e"panded to ?? symbols, has become known as
the 1nglo.!a"on 4uthorc. The rune names themselves have been passed down
relatively intact. 1lthough no manuscript e"ists listing the names of the older,
'ermanic runes, the 1nglo.!a"on and !candinavian rune poems agree to such an
e"tent that their common origin can be deduced.
5ne who aspires to become adept with runes must have some knowledge of the
mythology, history, and culture of ancient %urope and !candinavia. The kenning of
rune lore is ine"tricably dependent upon these. #uch of what you find here will
merely point you in the right direction. The rest is up to you. Lelve as lightly or as
deeply as you wish.
&&&
MEDIUMSHIP
#ediumship is an interesting process considering we have little to no control on the
outcome of each session.
%ach reading is uni=ue and has it-s own special and personal earmarkings.
>o, psychic medium reading is alike and you will not e"perience it in the same way
even twice.
#ediums are as almost as varied as their readings. %ach carrying their own uni=ue
style into the work.
But there are some constants in mediumship that you should be made aware of.
O1;IL1TI5>) True mediumship seeks validation from the spirits that come through.
There are many ways for a spirit to validate who they are to you. Eou, being the
person that is receiving the reading and desiring the contact.
In mediumship circles the person or persons being read for are know as the sitter or
sitters.
Eou, as the sitter have a very special $ob during a reading.
By your personal knowledge or through the personal knowledge of others known to
the spirit you can validate or invalidate certain information that comes froth as the
result of a medium reading.
!ome of this information can be validated during the course of a reading
while some information may re=uire validation after the reading with friends or other
family members whom are privy to this certain info.
3ere are some e"amples of ways in which a spirit may try to validate who they are)
!ometimes the medium will get the names very clearly or $ust the initial. 1lso the
spirit-s personality traits may be described.
#ost spirits are willing to show how they passed to the medium.
5ften spirits will give important dates of reference to further validate themselves.
They have been known to mention other family members. !ometimes calling them by
name.
They have also been known to mention a recent event even if small in your current
life or other family members lifes to show awareness of the here and now and their
spiritual presence at the event.
They have been known to show past events.
They have even been known show their favourite flower, book, song or any favourite
&&2
from their life or even yours.
1nd $ust to surprise us. They have even been known to find some really uni=ue way
of validating themselves that we probably have not even thought of yet.
1ll in all. The spirit may choose to use any of the above methods or even none of
them.
But they will find a way to validate them.
!ometimes a sitter will hold out for a specific validation that they asked the spirit for
in advance.
!ometimes this method works but also a lot of times it doesnt.
That is why it is very important not to place any preconceived e"pectations on the
reading.
If you get your special validation great and if you do not, $ust know that it is not
always possible.
That is $ust the way things are,
It is a good idea during a medium reading to take notes or even tape record the
reading.
Because you will want some kind of record of information received. 1nd you will not
want to depend on memory to help you sort out the information later.
5ne reason is because medium readings can have an overwhelming effect initially and
you would most likely forget more than you remembered.
1 medium reading is and always should be considered a special event in a person-s
life.
Because within this most wonderful process we call psychic mediumship you receive
the most important validation of all.
E5U 1<% 1> %T%<>1; !/I<IT,
+lairvoyance and mediumship are generally associated together, although, really they
are totally different fields. I personally have always been interested in what is called
/hysical mediumship. This is where the medium actually produces physical
phenomenon i.e. a spirit in ectoplasm .Un fortunately I have never met a medium that
could do this. I have seen numerous fakes. The Oictorian times were fraught with such
people and the likes of !ir 1rthur +onan Loyle and 3arry 3oudini made it their
personal =uest to show these charlatans for what they really were.
&&?
? %oo# at /hysical $anifestations
K/hysical mediumship is the process whereby someone, in !pirit, usually known as a
spirit operator (as compared to a spirit communicator*, works or operates through the
mental 1>L physical energies of the medium and causes something physical to
happen on the %arth plane. /hysical mediumship is ob$ective in natureG that is, when
the phenomena occur, everyone is able to see andPor hear them.K
The implications, here, are really =uite staggering) #ind is capable of affecting
matter. /erhaps this is the most pertinent implication lying at the foundation of
physical mediumship.
What makes a physical medium0
#ediumship is an inherent element of the !pirit. Therefore, to some degree, everyone
can develop the ability to link with !pirit and, thus, be receptive to the influences
coming from those in !pirit. But, not everyone can become a physical medium.
Unlike evidential mediumship, which can, to some degree, be developed within most
people, physical mediumship re=uires certain elements to be present within the
physical organism of the medium. %ither you have those elements or you do not.
4irst, there must be an abundance of what is known as etheric matter within the
etheric vehicle. The etheric vehicle is a subtle counterpart of the physical body, which
performs two basic functions)
5ne) It acts as a battery, or storehouse, for certain types of vital energies that come
from the sun (prana* and from the earth (kundalini*. This energy vitalizes the dense
physical body, in a way that compliments the energy that we receive from the various
foods we eat.
Two) It acts as a bridge of consciousness between the spirit and the body. !pecifically,
it acts as a bridge of energy and consciousness between the astral body and the
physical body.
The etheric vehicle is comprised of matter that is far more refined and subtle than the
rarest of physical matter (hydrogen*. To the clairvoyant, the etheric vehicle appears as
a thin, luminous band of light and energy surrounding the physical body by
appro"imately one inch. It tends to have a silvery.blue.grey colour and varies in
intensity and brilliance, depending upon the general health and energy disposition of
the individual. Illness and physical e"haustion tend to weaken the etheric vehicle, as
do long periods of cloudy weather. 5n the other hand, good health causes the etheric
vehicle to appear more brilliant and energized.
1nton #esmer, the father of modern.day hypnosis, conducted a great deal of research
on etheric energy.matter. 3e called it Kanimal magnetism.K In his researches, he
ascertained that certain people had an abundance of this vital energy.matter.
4urthermore, this energy could be transferred from those who had an abundance of it
&&7
to those who seemed lacking in it. They could do this through mentally directing this
energy as they moved their hands over the individual-s aura. 3e called this type of
activity Kmagnetic passes.K It forms the basis for the laying.on.of.hands. 4inally, he
discovered that certain people could be put into a state of sleep, or trance, through
these magnetic passesG and, in that condition, they e"hibited paranormal abilities, such
as clairvoyance, etc. This was called #esmerism and, later, became the foundation for
modern.day hypnosis.
3ow does !pirit work with a physical medium0
In physical mediumship, the #edium uses this abundance of etheric energy and
matter in order to produce the various manifestations. They do this e"actly as 1nton
#esmer discovered) through the directed use of mind, they release this energy.matter
from the physical medium-s body and use it.
#ost often, although not always, the medium must be in a state of rather deep trance.
This helps place the medium-s mind on the sideline, so to speak, thus allowing the
intelligence of the spirit operator to work with and manipulate the etheric energy.
matter. !pirit tells us that they assist the medium in attaining this trance state through
a process not unlike that of #esmer-s magnetic passes.
Luring the manifestations, the physical medium usually sits within an enclosed area,
called a cabinet. This helps focus the energies and creates a type of battery from
which the phenomena can be built and energized. There is usually a curtain in front of
the cabinet that can be spread apart in order for people to see what is going on within
the cabinet.
1nother condition that seems to prevail in physical mediumship is that of darkness.
#ost physical phenomena take place in darkened =uarters, with a dim red light
providing the only light source. !pirit tells us that white light tends to inhibit the
phenomena, while dim red light energizes it. Unfortunately, this condition has, over
the years, tended to foster an amazing barrage of cheating and fraud within the realm
of physical mediumship. These conditions do not allow people to see very well and
can create a psychological effect that fosters the seeds for figment of imagination.
What is ectoplasm0
>andor 4odor, in his Encyclopaedia of /sychic Science' describes ectoplasm as
follows)
K1 mysterious protoplasmic substance streaming out of the body of the
medium by the manipulation of which, either by the subconscious self or by
discarnate intelligences, phenomena of a super.physical order, including
partial and complete materialization, are produced.
The word was originated by /rofessor <ichet . . . The first thing that has been
definitely established is that ectoplasm is matter, invisible and intangible in its
&&8
primary state but assuming vaporous, li=uid or solid condition in various
stages of condensation. It emits a smell which reminds one of ozone.K
When the spirit operators withdraw the etheric energy.matter from the medium-s
body, it is known as ectoplasm. It is through the use and manipulation of ectoplasm
that the physical phenomena occur. 5nce created, the ectoplasm generally emerges
from the medium through some bodily orifice (nose or mouth* or through a psychic
centre, located near the navel, known as the solar ple"us.
$anipulation of Ectoplasm
This is the most fundamental use of ectoplasm. The ectoplasm is released from the
medium-s body, and the operator demonstrates how it can be fashioned and directed.
This becomes a demonstration of !pirit-s ability to influence matter via the directed
use of mind.
$ovement of @b3ects
%ctoplasm can be used to move ob$ects. Luring a demonstration such as this, the spirit
operator might mould the ectoplasm into hardened rods and direct these rods to the
underside of an ob$ect and cause the ob$ect to be lifted.
;irect 5oice
3ere, the !pirit operators create an ectoplasm voice bo", through which they can
speak physically and audibly to all present. This is often done using a small conical
device, known as a trumpet. The trumpet acts very much like the cabinet, in that the
energies are focussed inside the trumpet. The trumpet is often levitated around the
room, with the !pirit people speaking through it.
1 very interesting phenomenon witnessed during direct voice is the shifting in the
strength of the voice, as the energy level and harmony change. When the voice first
begins, it is often very garbled and difficult to distinguish. 1s the energy is built up,
the voice becomes more powerful and more easily understood. Toward the end of the
session, when the energies begin to diminish, so, too, do the =uality and clarity of the
voice. In fact, this gradual peaking and diminishing of phenomena is =uite common in
all forms of physical manifestations.
?pportation
3ere, !pirit causes something to materialize in the sitting room, apparently from
nowhere. The apported ob$ect sometimes does and sometimes does not remain. 5ften,
the materialized ob$ect is dematerialised back to where it came from. !tones, gems,
animals, ancient relics, and even people have been known to be apported into sSance
rooms.
&&H
1aps and &aps
This is a common form of activity observed in circles for physical mediumship. The
!pirit people cause sharp raps to be heard, often from within the table they are sitting
around. 1 code can be established through the raps, thus creating a means of
conveying specific messages to the sitters.
Spirit %i"hts
This is another common occurrence in physical circles. 4lashes or balls of light
appear, often on or near the vicinity of the medium himself or herself. These in
modern times have been dubbed orbs.
M!tri!'iA!tion: Th 0r1me de la 0r1me o/ Ph-"ic!' Mdiu("hi2
In materialization, the !pirit people use ectoplasm to create an image or moulding of
himself or herself. The degree and strength of the materialized form varies =uite a bit.
1 full.form, head.to.toe materialization of a spirit is, perhaps, the most amazing
phenomenon witnessed in mediumship.
There are countless recorded cases where spirits have materialized fully, with full
dress and facial features. !ome have been as clear and solid as an earthly body. !pirit
has even been known to go to the e"tent of creating fingerprints on their materialized
hands. #aterialized spirits have been known to walk among the sittersG talk to the
sitters via direct voiceG touch, hug, and kiss the sittersG allow the sitters to touch themG
materialize in front of the sittersG pass through wallsG and dematerialise before the
sitters.
1 most interesting phenomenon seen during materialization is the physical link
between the materialized form and the medium. 1fter a spirit materializes and walks
away from the medium, there can be seen a cord of ectoplasm linking the spirit form
with the medium. This ectoplasmic cord can be likened to the umbilical cord of a
foetus. Through it, the spirit operator receives a supply of etheric energy.matter from
the medium. The spirit may dematerialise by withdrawing the ectoplasm back into the
medium-s body via this cord.
1 specific form of materialization, whereby the spirit operator uses the ectoplasm to
mould his or her face over the face of the medium, is known as transfiguration.
&&J
4h- Ph-"ic!' Mdiu("hi2 I" So R!r
Luring the last century, up until around the &M?9-s, physical mediumship was very
common, and the strength and range of phenomena were amazing. Today, it is =uite
rare. There are two basic reasons for this)
5ne) %arlier on, when modern !pirit phenomena was relatively new, people needed to
see. They needed ob$ective evidence of !pirit-s presenceG thus, the preponderance of
physical manifestations. 1s people began accepting the reality of mediumship and,
then, yearning more for teaching and philosophy, the occurrence of physical
mediumship began to lessen, while mental mediumship began to predominate. In
other words, the needs of 3umanity dictated how !pirit would respond to those needs
.. always the case with !pirit.
Two) The development of physical mediumship can be a lengthy processG sometimes
tedious, with nothing happening in the circle for months or even yearsG re=uires great
commitment on everyone-s partG and generally revolves around the development of
one, maybe two, people in the circle, with the other people sitting to help them in their
development.
Today, people are $ust not geared to putting this amount of time and effort ..
sometimes totally selflessly .. into the development of any form of mediumship. In
earlier years, sitting in circle was, often, what people did to socialize. #ost of the
great pioneer mediums began by sitting in a home circle. Today, this is simply not the
case. Thus, today, the occurrence, as well as the nature, of physical mediumship is
nothing like it was a century ago. 3owever, we have noticed during the last decade
that there seems to be a resurgence of interest in physical mediumship and,
conse=uently, resurgence in the development of physical mediums.
1s we stated) #ind over matterG that is what physical mediumship is all about.
Traditionalists in !piritualism will answer with an empathic and resounding,
"$O# Only %!irit out of /ody can create such manifestations#"
The =uestion is) why should that be the case0
In the &MJ9-s, the Toronto !ociety /sychical <esearch put this very =uestion to the test
for, in con$unction with the >ew 3orizons <esearch 4oundation. Their findings were
published, in &MJH, in the book
&&:
"0on-urin U! 2hili!3 An Adventure in 2sycho)ineses#"
1 group of people decided to meet regularly, $ust as they would if sitting for
mediumistic development, with one ma$or difference) they decided to create a
fictitious character, whom they later called K/hilip.K ;ittle by little, as the meetings
continued, everyone present was creating the character of /hilip. #ore and more
details were being woven into the life story of /hilip. 4inally, the group decided to put
their e"periment to the test. They wanted to see if phenomena .. attributed to K/hilipK
as the operator .. would occur. They got more than they bargained for.
<emember, they were sitting to e"periment with psychokinesis, not mediumship.
/sychokinesis, or /N, is the movement of ob$ects via the directed use of
I>+1<>1T% mind. >ot only did the /hilip group get /N phenomena, they got
levitation and direct communication, through raps, from /hilip. But, they did >5T
achieve any actual manifestation of /hilip. The debate is this) Were the phenomena a
result of mass hallucination0 Was this a genuine demonstration of the group-s energy,
collectively known as /hilip, manifesting itself as /hilip0 5r was /hilip actually a
person, in !pirit, who decided to work with this group and telepathically fed the group
information about himself and his earthly life and, then, through the power of physical
mediumship .. with the group (or, perhaps, one person* acting as the medium ..
physically materialized him.
The conclusion of the /hilip group, itself, was that it was strictly /N at work here. In
other words, the combined mental energies of the group, focussed through the
KpersonK of /hilip, were the source of the manifestations.
&&M
What !s $ediumshipA+hannellin"B
#ediumship can be defined as follows) The process whereby a human instrument,
known as a #%LIU# or +31>>%;, is used by one or more discarnate, spirit
personalities for the purpose of)
/resenting information, verifiable or otherwise.
+ausing so.called paranormal activities to occur.
+hannelling forth certain types of energies.
#anifesting themselves for ob$ective e"amination andPor identification.
4rom this definition, we see the following)
#ediumship involves a cooperating effort between a person on the %arth plane (the
medium or channel* and a person in !pirit (the communicator*.
There are several ob$ectives behind the manifestation of mediumship.
In addition to this, we see that those in !pirit use mediumship for the following
purposes)
To present information, which may or may not be verifiable.
To cause certain types of paranormal activities to occur.
To channel forth certain types of energies.
To manifest themselves materially.
Therefore, mediumship involves the cooperation between at least two individuals)
1n %arth.plane channel or medium and a spirit communicator or operator.
&29
Eou will note that we distinguish between a spirit communicator and a spirit operator.
1 spirit, who uses a medium for the purpose of communication, either verbally or
visually, is known as a spirit communicator. 1 spirit who uses a medium for the intent
of working with andPor manipulating energies or energy systems is called a spirit
operator. This distinction is very general, and it should be noted that a spirit operator
can, and often does, communicate.
Thus, mediumship can be distinguished as two basic types) #ental #ediumship and
/hysical #ediumship
#ental mediumship involves the relating of information, through communication, via
the varied aspects of thought transference, or mental telepathy. #ental mediumship
takes place within the consciousness of the medium. The results are e"pressed
verbally and must pass through the medium-s mouth. In a demonstration of mental
mediumship, it is the medium that hears, sees, and feels what the spirit
communicators are relating. 4urthermore, it is the medium-s function to relate the
information, with minimum personal influence and pre$udice, to the recipient of the
message, also known as the sitter.
/hysical mediumship involves the manipulation and transformation of physical
systems and energies. The spirit operators, in this case, are causing something to
happen upon the %arth plane. What it is that actually happens varies with the style of
mediumship involved, but the results can be seen and heard by others.
When spirit links with a medium, the spirit communicator e"erts various degrees of
control, or overshadows the consciousness of the medium to a greater or lesser
degree. This varies, depending upon the intent and conditions of communication, as
well as the ability of the medium to lend themselves to be overshadowed or
controlled.
'enuine trance is a strong sharing of mental and physical energies and consciousness
between the medium and the spirit communicator. There is generally .. although not
always .. manifested, within the medium, the following)
1 slowing of the heart rate.
1 slow, deep, and steady breathing pattern.
>o rapid eye movement, or <%#.
1 lowering of body temperature.
1 greatly reduced reaction to touch and pain.
Oarious degrees of unconsciousness.
&2&
4urthermore, because in the trance condition the spirit communicator is speaking
directly through the consciousness of the medium .. rather than the medium relating
what is being mentally given to him or her .. the voice pattern, inflection, and general
manner of speech differ from that normally e"hibited by the medium.
5ne final point needs to be mentioned) that of control. What does it mean to be
controlled by spirit0 4irst of all, it does >5T mean that the medium is, in any way,
possessed by a spirit personality. /ossession .. or attachment (apparently a new and,
in my opinion, disturbing buzz word* .. is e"tremely rare. >or does it mean that the
medium leaves his or her body and the spirit enters therein.
#ediumistic control means a sharing of mental and physical energies between the
medium and spirit communicator or operator. +ontrol signifies a telepathic rapport
between the two. 3ow strongly en rapport they are determines the degree of control.
+ontrol can range from inspired thought, to conscious control, to light trance, to deep
trance, to very deep trance. It all depends upon the work at hand and the mental and
physical energies available to the spirit communicator or operator.
4h- S2irit Co((unic!tion8
Why would someone wish to communicate with their spirit loved ones0 What does
this accomplish, for them as well as for the loved ones in !pirit0 Why would spirit
wish to Kcome backK and communicate to their earthly loved ones0 What type of
information does spirit seek to impart to those of us on the %arth plane0
These are $ust a few of the =uestions which people ask when they consider
mediumship and spirit communication. It all boils down to one basic =uestion) Why0
Why should spirit in the body seek to establish communication with spirit out of the
body, and vice versa0
4irst) why seek spirit communication, through a medium0 !pirit communication helps
bring together that which seems to have become separated and lost, through death)
love and interaction with our loved ones. We seek spirit communication because we
want to know) do our loved ones survive deathG if so, where are they, and are they the
same people that we knew and loved while together on earth0
#ediumship answers both of these concerns with a resounding E%!. E%!, our loved
ones survive death. They go to a place not separated by distance, but by dimension.
1nd E%!, they survive, as we knew them on earth. The only thing they leave behind,
through death, is the physical body and earthly treasuresG everything else goes with
them. This, alone, gives tremendous comfort to the grieving.
&22
5ur work with mediumship has shown us, clearly, that communicating with spirit
loved ones can be a tremendous source of resolve, closure, and, especially, healing.
3ow often have we seen loved ones, reaching across the doorway of life, in order to
e"press how sorry they are for the errors of the past0 This applies not only to those in
the body, but in !pirit as well. The opportunity to say, KI-m sorryK can bring with it an
amazing healing for all concerned. Thus, spirit is an"ious to relate to their earthly
loved ones what they have come to see and how they have changed since their
passing.
In many ways, death can be likened to a $ourney. If you take a trip to a foreign land, or
move away from those whom you love, what would be your first order of business,
when arriving at your destination0 #ost of us would want to call home and let our
loved ones know that we arrived safely. Thus it is with death. !pirit wishes to convey
to us that they have made the $ourney and are 5N. #ediumship can be the telephone
line through which this communication takes place.
1 psychic can give names and addresses. But, only a medium .. one who has touched
and linked with the spirit of your loved one .. can convey the true essence, love, and
spirit of that person. 1nd that bears with it the greatest of evidence and comfort to one
who is grieving.
Thus, we have one of the most profound reasons why people seek genuine spirit
communication. We also have one of the greatest sources of disappointment for
people who visit mediums.
It-s the difference between looking at a picture of your loved one and actually having
your loved one there, sharing the e"perience of that picture with you. #ediums must
come to understand this. They must nurture sensitivity) not only to the vibrations of
those in !pirit, but to the reasons why spirit seeks to communicate with spirit. Thus it
is with evidential mediumship. 3arry /rice, had to say about mental inspirational
mediumship)
"$ental mediums' often women' appear to have no .ualities'
intellectual or physiolo"ical' which distin"uish them from their fellow.
@n the contrary' they often emer"e from the semi(educated class of
society. &heir utterances are often puerile' platitudinous' or
nonsensical. &he trance addresses one hears at the typical spiritualist
service have been called "a farra"o of stale platitudes and twaddlin"
ethico(reli"ious uplift'' with little spirituality in them. ?nd after nearly
a hundred years of intensive e*perimentation' we have learnt
absolutely nothin" from the spirits. ?nd the many recorded
conversations with the dead' such as can be found in "1aymond"' are
often so mundane that they are usually received with scepticism' if not
ridicule. Some of these messa"es may be true. But if true' why so sillyB
?re our dead relatives and friends incapable of "ivin" us information
that so vitally concerns us' and of which we are so badly in needB ?re
they incapable of "ivin" us one new fact concernin" this world (( to
say nothin" of the ne*t (( not already #nown to usB @r one proof ((
absolute and scientific (( that our souls 'survive' if our bodies do notB
!t rather loo#s li#e it."
&2?
What a sad commentary from a researcher who spent a good portion of his life
investigating mediumship and channelling, 3owever, the =uestion which plagues so
many people .. especially researchers such as 3arry /rice .. is legitimate) if all this
wonder and mystery is, in fact, often !pirit.inspired, why is there, also, so much trite
communicationG furthermore, why is there disagreement, amongst those in !pirit,
concerning such profound issues as reincarnation0
4irst of all, it is important to keep in mind) all communication from !pirit must pass
through the consciousness of the channelG therefore, it will be influenced, to one
degree or another, by the medium-s mind and personal pre$udices. !econdly, and
probably more challenging to the student, is this simple truth) not every spirit sees life
through the same set of KeyesK. There is disagreement on some very important issues
amongst those of us on the %arth planeG likewise, there is disagreement on some very
important issues amongst those of us not on the %arth plane.
To some, this may seem disturbing, for they would like to believe that somewhere in
creation there is ultimate and universal truth. Indeed there is, But, that ultimate and
universal truth concerns matters of the !pirit, not of the earth. Ultimate truth resides
within the !pirit, and it often gets distorted when it filters down to the level of earthly
matters and conditions. That of the earth comes and goes, with the winds of time, but
the truth of the !pirit remains constant, steadfast, and eternal.
H'2/u' Hint" on Con"u'tin& ! Mdiu( or P"-chic:
!ome /ractical Lo-s and Lon-ts and
What to ;ook 5ut 4or and 3ow >ot to 'et +heated.
+ontrary to popular belief, mediums and psychics are not machines that can be
randomly turned on and off. #any subtle factors are involved in the channelling of
information. !ometimes, everything falls very nicely into place and a strong
communicative link is established. 1t other times, this may not be the case. The
failure to establish or maintain a strong link with !pirit may have nothing to do with
either the medium or the sitterG so, we must never $udge any sensitive-s work based
upon one sitting.
The =uestion is) how can you determine whether you should visit a particular medium
or psychic. 3ere are some helpful hints)
4irst and foremost) know whether you wish to sit with a medium or a psychic. %ach
works on a different level and offers a different type of information. 1 medium offers
communication from !piritG a psychic attunes to and interprets the energies from the
sitter.
If a sensitive promises you the world, be careful.
If a sensitive charges an unreasonably high fee, then you can be pretty well assured
that his or her primary motive for doing the work is financial. 5f course, the service
offered by a good medium or psychic is invaluable, and you should e"pect to pay a
reasonable rate for his or her timeG but, outlandish fees should be avoided. Use good
$udgment here.
&27
Be careful when a medium says that he or she will promise communication from
particular spirit loved ones. >o one can make that guarantee. If conditions are right,
and if that particular medium is suitable for your loved.ones to link with, then, very
likely, you will get what you hope to receive. This is determined at the time of the
sitting, not prior. !o, be cautious of guarantees made in this work.
Be cautious of sensitives who charge !er 4uestion or !er communicator# In our
opinion, this is too much like grocery shopping and not the way in which sittings
should be conducted.
Luring a sitting, be discerning when it comes to predictions. It is true that what we
shall do tomorrow is being planned, spiritually, today, and the energy of those plans
are within the auraG but nothing of the future is etched in stone. 1lways use your good
$udgment concerning the future.
Understand why it is that the !pirit loved.ones wish to communicate through a
medium. Is it to tell us about career, romance, and finances0 >o. That is not their $ob.
!pirit comes, first, to let us know that they are 5N and that there is life after deathG
then, to guide and inspire us. !pirit does not come to live our lives or to make
decisions that we should be making. The same applies to psychics. Lo not turn over
the responsibility of your life into the hands of another.
Be very careful of sensitives who ask personal =uestions, either before or during your
sitting. Oery often, they fish for information and return that information, either as a
message from !pirit or as part of the psychic reading. >o medium or sensitive needs
to know anything about you e"cept your name (even this is not really re=uired*. If he
or she asks for additional information, do not offer it. Eou do not have to provide your
date of birth or anything of that nature beforehand. The only =uestion which a
sensitive should ask, during a sitting, is whether or not you understand or can accept a
piece of information given to youG then, answer only E%! or >5G do not give any
additional information.
The time you spend with a psychic or medium is E5U< time. If ever you are told that
you cannot tape record a sitting or reading, stay clear,
4inally, please avoid those ubi=uitous psychic hot lines. Trust me on this one) for a 6&
a minute, you are >5T making any kind of a friend.
There are many very good, ethical, fair, and honest mediums and psychics, and the
service, which they can render to the seeking soul, is, truly, pricelessG but you have to
know what to look out for. Use this information, as a guideline in your =uest and you
will find what you need.
Best of luck in your =uest for truth,
&28
Th Cr-"t!'
4rom the most ancient times precious stones have been used in the making of amulets
and talismans. 1n amulet, or charm, is an ob$ect that is believed to have a particular
power . for e"ample, to protect against sickness, or to ward off the evil eye . simply
because of its e"istence. This may be because it is made of a particular substance, or
because of its shape. Bust by wearing it or having it about their person, a person
benefits from the amulet-s power and =ualities.
1 talisman is an ob$ect that has been created with a specific purpose and intention in
mind. Whether to help cure someones ills, sickness or to protect against an evil curse
etc or even to do harm to an enemy. In contrast to the general power of an amulet, a
talisman is made to do a specific $ob and has to be -charged- by a magical ritual. It will
often make use of the inherent properties of, for e"ample, gemstones that make them
work as amulets, but they are directed towards a particular goal. 1 talisman may,
therefore, be made up of an arrangement of several stones with different properties,
each of which are re=uired in order to achieve the desired ob$ective.
The #aoris of >ew Xealand have made $ade amulets in the shape of human figures,
which are called 3ei.tiki. (Bade is found in the !outh Island of >ew Xealand.* The
3ei.tiki represents the life force, and are handed down in families or given as gifts
between friends.
In 3indu lore, the gems regarded as having the greatest magical properties, known as
the #aharatnani, were the diamond, pearl, ruby, sapphire and emerald. The 3indu
nararatna is one of oldest recorded amulets made of gemstones. It consisted of a set of
stones . a diamond, ruby, emerald, pearl, sapphire, coral, topaz, $acinth and cat-s eye .
set into a ring or pendant. %ach embodied the magical properties of one of the planets,
and the nine combined made a powerful amulet.
'iven in the Book of %"odus (chapter 2:* /recious stones adorned the sacred 3ebrew
Breastplate of 1aron. In The instructions for its construction it was stated that the
golden breastplate was to be set with twelve stones representing the Twelve Tribes of
Israel) sardius, topaz, carbuncle, emerald, sapphire, diamond, ligure, agate, amethyst,
beryl, ony" and $asper.
In the Tree of ;ife of the +abala, the highest of the sephiroth, Nether, the +rown, is
symbolised by $ewels.
The ancient %gyptians, for e"ample, engraved the images of the scarab and the
goddess Isis on emeralds as a good luck measure.
1 &?th.century treatise, The Book of Wings, gives details of the images that may be
used in this way. 4or e"ample)
&2H
The beautiful and terrible figure of a dragon. If this is found on a ruby or any other
stone of similar nature and virtue, it has the power to augment the goods of this world
and makes the wearer $oyous and healthy.
The figure of a falcon, if on a topaz, helps to ac=uire the good will of kings, princes
and magnates. The image of an astrolabe, if on a sapphire, has power to increase
wealth and enables the wearer to predict the future.
The well.formed image of a lion, if engraved on a garnet, will protect and preserve
honours and health, cures the wearer of all diseases, brings him honours, and guards
him from all perils in travelling.
+ommon, modern day amulets include the !t.+hristopher medallion) supposed to
bring about a safe $ourney.
CRYSTALS
We start with a brief introduction to =uartz rock crystal. If you have ever heard the saying K as
clear as crystal C you will be confused straight away, because crystal is very rarely clear.
It is usually milky white at the base and clear towards the tip.
The milky white base represents the Yin& or female side and the clear part represents the Y!n&
or male side of the crystal.
<egarding Ruartz, where would we be without it0
Ruartz what is it0
What is it used for0
Well it is in most clocks, watches and machinery including the computer you are using right
now. If you look at a watch face it may say Ruartz somewhere upon it.
This is what charges your watch and makes it work.
&2J
Cr-"t!' *!''"
1 crystal gazing ball will channel for you, help you to connect with your spirit friends who can
give you information and a better understanding of life. Then it is up to you whether you tell or
not. 3old those feelings with youG they will come to light sooner or later, only time will tell.
+rystals go through moods $ust like us. Eou try taking a photo of a crystal that dose not what
want to be photographed. The colours are all wrong, the images are blurred and sometimes the
camera $ust won-t work. Eou tell me what-s happening there. Tell me how a clear =uartz crystal
can turn blue or red in one photo and in the ne"t it can be as clear as water, without moving the
camera or changing the light. 1 lot of people believe that simply because =uartz stores enery,
we @pick up on that enery.sometimes its like static electricity, and thats why it can cause
difficulties in photography etc.
+rystal balls come in many sizes and colours. The most popular is <ock +rystal or =uartz. 1s
long as the crystal grows large enough it can be shaped, a crystal ball will not grow round, it
has to be carved into that shape.
They can be e"pensive and different stones give different meanings. 4or e"ample a <ose
Ruartz sphere is for love and relationships, and well as for self.love and emotional problems.
I use various crystals, for different things, even different sized balls. <anging from one.
about&9 inches, which is e"tremely heavy, to a small ball I keep in my case that is about 2
inches across.
3olding one of the smaller crystals sends energy messages to the larger rock crystal sphere that
you can then pick up on.
Because crystals absorb energy, both positive and negative, from time to time they
will all re=uire cleansing. There is nothing mysterious in that fact. We $ust need to
find out the best way that-s all.
To cleanse my own crystals I use a mi"ture of !unlight, #oonlight and an herb called
!age. Eou can start by holding your crystals under running water, shake dry and place
in !unlight for a day or #oonlight for a night.
!age is also e"cellent to use.
&2:
#any different minerals and crystals are used for various things i.e.
<ose =uartz) 4or matters of love and to help troubled sleep.
3aematite) for grounding and protection.
1methyst) for spiritual matters
#ostly when people refer to the crystal, they mean a crystal ball. This is usually made
from =uartz crystal, some do use glass. Before either of these people would use either
a bowl full of ink or water. This was called scrying. Basically whatever you use it
simply helps the reader to focus, either by staring into a see through ball or a bowl of
ink, it focus your mind and it is those mental images that are brought into sight, and
discussed, for the =uerent. 5ne could certainly select a group of stones with different
meanings, put them together in a pouch and let people choose by feel or sight and
give mini readings based on what was chosen. Take a class in stone casting and learn
how the 1ncients did their divination-s based on the 7 elements and 7 directions.
&2M
C!"tin& Ston"
I have met very few psychics or others who use casting stones, but there are a few of
us who do. There are many different methods for using gemstones and crystals as an
oracleG it depends on what feels right for you.
+asting stones are simply a group of crystals, gemstones or the like which you
KthrowK onto a surface and then read. Eou can sometimes buy casting stones as a kit,
complete with a drawstring pouch in which to store them. 5r you can select your own
stones one by one as it feels right to you.
The best stones to use in casting stones should be relatively small, but not tiny (very
small stones are fre=uently lost, and they should also be relatively flat, or with a flat
side.
Eou can choose your stones by virtue of their magical associations, colour, name, or
feel. 4or instance, Tiger %ye is usually included in a set of casting stones. Tiger %ye
is a yellowPorange colour, and thus has associations with warmth, light, heat, the !un,
clarity, daytime, etc. It also could be associated with cats, vision, and the night,
depending on the =uestion and what you choose to associate it with, or what your
subconscious tells you it means. 1methyst is associated with spirituality and psychic
vision,
Eou can cast your stones in various ways. I have a lovely handmade cloth onto which
the stones are cast and interpreted them based on what area they fall in, which stones
fell ne"t to which other stones, taking into account colours, associations and the
@feel. I have a circle design on the cloth, divided into four areas representing the four
directions and their associations) %ast (air*, !outh (fire*, West (water* and >orth
(earth*. 1ir connects with the mind (as does the colour yellow*, 4ire connects with
action and energy (as do red coloured stones*, Water is the intuitive and emotional
(blue and purple coloured stones*, and %arth is the practical and manifest (earth
tones*. I also have twelve segments, correlating to the zodiacal elements also as each
stone has an association with a planetary energy. The present is represented as being
in the centre, and the further from the centre, the further away the event, or the less
prominent in the =uerents life.
&?9
Cr-"t!' T!rotBBBB
3ave a general knowledge of The ma$or 1rcana +ollect the following crystals (each
represents a corresponding energy to a trump card* Lecide how many stones will be
used as an answer or reading, and how they will be chosen.
The 4ool . 1gate
The #agician . +lear Ruartz
The 3igh /riestess . Nyanite
The %mpress . +arnelian
The %mperor . %merald
The 3ierophant . 3ematite
The ;overs . <ose Ruartz
The +hariot . ;eopard !kin
!trength . +itrine
The 3ermit . !mokey Ruartz
The Wheel . 1venturine
Bustice . Bloodstone
The 3anged #an . 1metrine
Leath . Black Tourmaline
The Tower . +hrysocolla
The Levil l. Black 5ny"
Temperance . Nunzite
The !tar . Tektite
The #oon . #oonstone
The !un . 'olden Tiger.eye
Budgement . 4luorite
The World D 5pal
&?&
Eou might $ust do a reading from the @feel that you pick up from each of the crystals.
+rystallomancy or crystal ball gazing is perhaps the most familiar of the intuitive
types of divination. %veryone has run across the gypsy fortuneteller stereotype in
movies and TO and the reality is not far off. To perform this type of divination you
need a crystal ball, or some other form of crystal (a large =uartz crystal works nicely
as well*. ;ighting and mood are very important in getting a good reading. I have
found that a =uiet candlelit area, free of distractions, tends to work best.
To begin, you should settle yourself in a light trance. This can be accomplished by
concentrating on breathing deeply and regularly for a few minutes, then picturing a
red J in your head then an orange H, yellow 8, green 7, blue ?, purple 2, violet & (this
is ;aurie +abot-s crystal countdown...it works very well to bring on an altered state of
awareness. there are thousands of ways to enter a trance state, but I have found this
way to be =uick and easy to both remember and perform*. Eou will know that you are
in the trance state by a feeling of tingling in your hands or body and a slight euphoric
or floating calm feeling. 5nce in this state, concentrate on the crystal ball, let your
eyes focus or unfocus as they will, don-t think about it too hard, and let your mind
wander like you would while daydreaming.
1fter a time, you should begin to see shapes and forms in the play of light within and
on the crystal. ;ike the children-s cloud game, or the inkblot test, call or write down
what these shapes look like to you.... Neep doing this till the symbols either starts to
repeat or you can-t maintain concentration any more. >ow the analysis. Eou take your
=uestion that you were divining for and relate these symbols to it. Lo not worry what
they might mean to someone else, these are E5U< symbols from E5U< dream
consciousness...so they will mean what you think they should mean.
3ydromancy or scrying is similar in techni=ue to crystallomancy, but instead of using
a crystal ball as your focus you use the reflective surface of a bowl or cup of water,
wine or ink...still natural bodies of water are also good such as a lake or pond. In this
type of divination, mood and lighting are also important. 1s a Witch or /agan. 1 good
time and place to perform hydromancy is during your new and full moon esbats, using
your chalice that is full of some li=uid (water, wine, mead etc.* and the reflection of
the moon as your light source, but you can do it at other times too. The actual form
and interpretation follows along e"actly like crystal gazing.
/yromancy is another variant of the crystal gazing techni=ue, this time gazing at a
fire. +ampfires, bonfires, or fires in a fire place work better than a candle flame
(which tends to be fairly steady and unvarying but can still be used*.
There are other forms of intuitive divination like reading tealeaves or clouds and these
tend to follow the same pattern as crystal gazing. %"periment around, different
focuses will work better for you than others and you will best find which by trial and
error.
&?2
CRYSTAL SCRYIN#
Both #erlin and Bohn Lee used a crystal globe for scrying. Because of the cost of
rock crystal balls many people use a glass ball.
Brazil has the best crystal rocks in the world. 1lthough crystals may grow to a
considerable length, they seldom e"ceed one inch in thickness.
There are however some e"ceptions. 4laws in a crystal such as cracks, bubbles and
discolorations do not make crystal unfit for scrying although they may distract your
attention. In fact some people find these flaws helps their minds eye to @flip over and
@see
!ize is however not important and bigger does not mean it will be better. +rystal
scrying should be done in near or total darkness.
The main thing is to avoid reflections on the surface of the crystal. The best method is
to use the light of a candle when scrying but make sure the candle does not reflect in
the ball.
4ocus your gaze on the centre of the crystal not on its surface. Try looking through the
crystal as if it were a mirror upon the astral world.
The first things you may see are clouds that change colour. %ventually a mist will
spread outwards from the centre of the crystal to reveal images.
When you scry for visions sooner or later you will achieve communication from the
spirits. These spirits will help you to understand what you have seen in the visions.
It may be helpful to charge your crystal ball once a month with moonlight.
/lace the ball in a glass bowl of natural water in the glow of a full moon.
&??
4ATER SCRYIN#
Eou will need a large, deep bowl made from glass, brass or silver. It must have a
smooth and even rim.
Eou must set your base on some sort of tripod for best results. 1 tripod made of laurel
boughs is the best.
Eou will need to do your own testing to find out which bowl works best for you and
how much water you should use. Lo not use water from a tap. 'et clean, fresh water
from a stream.
The ancient 'reeks believed that nature spirits dwelled in fresh water. The water may
be stored in a vessel and used again.
3owever it is a good idea to replace your water once a month. >ever collect the water
of daytime. Water should only be collected at night preferably on a full moon.
To make your wand use a branch from a bay tree, hazel tree or the laurel.
The end of the wand should be covered in dry tree sap or resin.
Lip the end of the wand into the water until it becomes wet. Wet the rims of the bowl.
The best time to scry is at night when it is =uite. By gently drawing the rim of the
wand around the bowl the action of the resonating basin will cause circular ripples to
form in the basin. The water seems to breathe with the sounds.
It is the harmonics that seem to whisper forth predictions of the future. These are
interpreted with the help of a guardian angel.
Eou may also receive visual impressions that >ostradamus likened to that of a
Kburning mirrorK. It will cause it to resonate.
&?7
Mirror "cr-in&
#irror scrying is an evolved form of water scrying. When it became possible to build
mirrors they were regarded as being like water that was fi"ed into one place.
The early mirrors were made of polished copper, brass, mar=uisette, tin foil or
mercury behind glass, polished silver and obsidian. 1ll types of mirrors may be used
for scrying and the size is not important.
Because mirrors are linked to the moon mirrors should be backed with silver. Try and
use a round or oval mirror instead of a s=uare mirror.
4or the frame try and use a mirror that has a silver frame.
5ld mirrors also seem to work better than new mirrors.
#ost seers prefer to use a black mirror. Because this is difficult to buy you may have
to make one.
Bust simply take out the glass and paint it black. Eou may have to give it a few coats
of paint though. When you put it back in the frame make sure the glass part is to the
front.
The use of black mirrors may be traced back over the centuries. Bohn Lee used a
black mirror of obsidian.
When using the black mirror for scrying you do not want to see your reflection. The
best is to leave the mirror on a table and look at it from an angle.
;ook into the depths of the mirror as though you were looking into a bowl of water.
1t first it may appear grey than colours will come and go.
With time and practise you will be able to see scryed images like still photographs or
moving film images. !pirits may sometimes look at the scryerG talk to the scryer or
even touch the scryer.
The visions may even e"ist outside the mirror and surround the scryer on all sides.
Bohn Lee (&82J to &H9:* was one of the greatest scryers in history. Lee-s private
library of books was renowned throughout %urope.
&?8
Through his studies Lee was well versed in the magic of the ancient world. In &8M&
he became strongly interested in spirit communication when he started having
troublesome dreams and hearing knocking noises.
3e records these disturbances in his private diary. Lee began by trying to see visions
within a small rock crystal.
Lee met %dward Nelley in &8:2 when he came to his house seeking information
about turning base metals into pure gold. Nelley had little interest in the angels other
than trying to use them to make money.
The angels treated Nelley with contempt and only used him as a line of
communication to Lee. Lee had a strong interest in using the angels as political
channels, but the angels where not interested.
The angels where only interested in passing on the system of %nochian magic. The
actual scrying method of %nochian magic was recorded in Lee-s diary ;ibri
#ysteriorum.
Lee-s crystal was a small globe of rock crystal. !ometimes Lee used a mirror of
obsidian that he called his $et shewstone.
The crystal rested within a golden frame that had a cross on top. The crystal in its
frame rested upon a seal called !igillum 1emeth.
The angel Uriel gave instructions about this.
The !igillum resides in the British museum today. The !igillum was placed in the
middle of Lee-s scrying table. The angels gave instructions for the table as well. It
was to be made of sweet wood and two cubits in all directions.
1 magic s=uare of twelve %nochian letters occupies the centre of the table. The table
was draped with a white silk cloth.
1round the central s=uare of the table were seven talismans known as %nsigns of
+reation. Lee always opened each scrying session with a prayer.
Lees method shows $ust how e"act a scryers table must be.
&?H
A Cr-"t!' E7rci"
Use a crystal, or a glass filled with water. !it where you are comfortable, rela" and
look at the water in the glass. Imagine yourself going deeper into it, totally immerse
yourself within. >ow you will see things around you, pictures, you may not be able to
make sense of these at this present time, but you will find there meanings for you at a
future date. Usually like dS$e vu,
&?J
Pndu'u("
/endulums are a very simple method of divination, generally used for simple Kyes or
noK =uestions. 1 pendulum is some kind of weight suspended from a string or chain.
The end of the chain is held lightly in the fingers, and the =uestion is asked. The
pendulum should, within a minute or so, begin to swing in a particular direction, thus
giving you the answer to your =uestion.
Before using a pendulum, determine which direction means KyesK, which means KnoK,
and which means Kuncertain or don-t knowK. #ost often, a north.south direction
means yes, an east.west direction means no, and a circular motion means uncertain.
The best way to determine this for yourself, though, is to make these the first
=uestions you ask your pendulum) KWhich direction means yes0K
Eou can buy pendulums made for purposes of divination. If you-re on a tight budget,
you can make your own with a piece of string or chain, and whatever you want to
attach to the bottom of it. The most common use of a pendulum I have come across is
a woman who ties her wedding ring to a piece of string or cotton, holds it over her
belly to divine whether her child will be a boy or girl. It should not be very long (si"
inches or so*, and the weight should be heavy enough to pull the string taut as you
hold it gently by the end Eou can use it alone, or you can make a nice cloth (or even
$ust a paper* circle, with straight lines running >orth.!outh and %ast.West to hold the
pendulum above.
/endulums work by allowing your intuitivePsubconscious mind to give you the answer
to your =uestions, which in turn moves the pendulum in the direction in which it
needs to go.
&?:
P!'("
Usually it is believed that you left hand is the hand that you are born with, your hand
is what you make of it, in other words left is for possibilities, right probabilities.
%very line tells a story, and if you where to take a print of your palms now and than
again, si" months on you would notice differences.
The palmist looks at all the ma$or lines in your hand and many of the minor lines to
fill in the gaps, or fine.tune those meanings. Usually it is the simple act of holding
hands that gives the psychic the link they need and then a conversation from your
psyche to that of the reader is downloaded and thus your future is divined. There are
far too many books detailing the meanings of lines, and far too many lines for me to
go into detail of them all.
Basically looking at your hand the first line running across from little finger below the
other four digits is your head line. The longer this line, the more intelligent. Its like a
TO antennae. 1 short one will pick up BB+ but if covers the width of your hand,
super intelligent, able to pick up satellite TO, The one below this generally starting
around the life line but running across the hand towards the little finger is the 3eart
line. The more bubbles or crisscross lines in this line show the more se"ually
motivated the person. The line running around the thumb towards the wrist is the life
line. If this line finishes at the @O near the rest it means you will e"pire at about :2.
&?M
P"-cho(tric"
1 method of sensing or -reading- from physical ob$ects the history of each ob$ect (and
the history of things and people associated with these ob$ects* that is hidden to
ordinary sensibility.
Boseph <. Buchanan, an 1merican physiologist, who claimed it could be used to
measure the @soul of all things, coined the term in&:79. Buchanan further said that
the past is entombed in the present. Buchanan e"perimented with some students from
+incinnati medical school and found that when certain students where given an
unmarked bottle of medicine they had the same reaction as if they had taken the
medicine. Buchanan developed the theory that all things give off an emanation.
These emanations contained a sort of record of the history of the ob$ect. Buchanan
believed that ob$ects recorded senses and emotions and these could be played back in
the mind of the psychometric scryer.
!ome theosophists attempt to e"plain psychometry in terms of the 1kashic records.
/sychometrists usually scry in a normal state of mind.
<esearchers who followed Buchanan theorized that ob$ects retain imprints of the past
and their owners f variously called -vibrations-, -psychic ether-, and aura f that
could be picked up by sensitive. /sychometry is the main techni=ue used in
criminology. The ability to interpret memories connected with an ob$ect or artefact
and can even include rooms and buildings. The information that comes through from
any one of these things to someone who claims to have this ability can be in the form
of any of the senses. 4or e"ample, it may in the form of a mental picture of a person
connected with a room, the happiness of a person who once owned an artefact or the
memories of a person who witnessed something happen long ago in a certain place
leaving their thoughts in the very surroundings.
The word comes from the 'reek K/sycheK (!oul* and K#etronK (measure*
&79
P"-cho(tr-
This is best done when you do not know who is handing the ob$ect to you,
either an unknown person or one of a number of people handing you an ob$ect
when your eyes are closed.
!it rela"ed with your eyes closed and your hands palms up in your lap.
Instruct a person to place an ob$ect in your hands, which they have had in their
possession for a long time.
<elate everything that you see in your mind, think of, hear in your head and
also any feelings that you have while holding the ob$ect.
NOTE Eou may pick up some thoughts and feelings etc. that seem
meaningless to you but keep talking as much as possible about what is in your
mind and you may be amazed at how much is relevant to the owner of the
ob$ect. This techni=ue develops your gift of feeling. It gives you the
e"perience of learning to tune into another person-s vibrations to discern what
you are feeling. %very ob$ect a person has in their possession becomes
magnetised by their vibration.
!ometimes, while practising psychometry, the feelings associated with the
ob$ect are vague and don-t seem to bear much relevance to anything
recognisable to the owner of the ob$ect. 5n other occasions the opposite is the
case and intricate details can be discerned. 5ne day while a group of friends
were practising one girl was surprised when told that the reader could see a
black and white dog. 3e was able to describe it in great detail and she
confirmed that she did, in fact, have a black and white dog that e"actly
matched the description.
P"-chic Cri(ino'o&-
&7&
The use of psychics in the investigation and $ury selection of civil and criminal cases.
This controversial techni=ue has grown in the decades following World War II due to
the publicized successes of various celebrity psychics.
The primary techni=ue is psychometry, handling ob$ects, such as discarded weapons
or the belongings of victims, and sensing their -vibrations-, which can provide
information to help solve the crime.
Throughout history seers and dowsers have been sought out to help locate missing
persons and solve crimes.
/sychic detection was used in %urope during and after World War I. 1nd as recent as
the search for !addam 3ussein after the Ira=i war in 299?.
In &M28 !ir 1rthur +onan Loyle, creator of !herlock 3olmes, predicted that the
detectives of the future would be clairvoyants or would use clairvoyants.
By the latter part of the twentieth century, hundreds of psychics were working
regularly with police in the United !tates, Britain, and %urope, though their success
was erratic.
/olice departments remain divided over the effectiveness of psychics.
!ome make regular use of selected individuals and have established written
procedures for doing soG others feel psychics make no difference in solving cases.
Lepartments that do use psychics often are reluctant to admit it publicly.
4or many reasons including the old chestnut of @witch craft
3ave you ever touched someone or something and gotten some kind of message f
such as ideas, pictures, or words0 While shopping in an anti=ue store, do you pick up
impressions about certain pieces0
Eou are e"periencing psychometry.
/sychometry is the art of interpreting the psychic vibrations contained in ob$ects.
!ometimes referred to as Kpsychic touch,K It is often used in cases of missing persons.
The reader can touch an ob$ect the person has worn or touched, usually an article of
clothing, to get impressions of the persons whereabouts.
!ome common items used in psychometry are rings, bracelets, necklaces, earrings,
and watches. 1ny of these items will hold information about the wearer, such as
thoughts, their emotional state, and sufficient events affecting the persons life.
Through psychometry, a story unfolds that describes not only the events of a person-s
life, but also how the person is feeling, thinking and reacting to these events. In order
to receive clear information, the ob$ect should belong to and have been worn only by
the person getting the reading.
&72
The following e"ercises are very basic, but they will help you learn to develop your
psychometric abilities, individually and in groups. %veryone has this ability to some
degree, but most of us don-t focus on it consciously. With practice, you may become
proficient in a very helpful tool. 1nd as I always say, only use your gifts for your
highest good.
Any attem!t to intrude on someone5s life "ithout his or her !ermission is an
invasion of !rivacy and is very ina!!ro!riate#
4hich H!nd To U"
The hand you use to get impressions from ob$ects of very important. Eour dominant
hand "ives or relays information, while your non.dominant or receptive hand receives
information. Eour receptive hand is the correct hand to use.
The following a simple test to find out which hand is most receptive. It is very
important that you do this, as you will always use this hand to receive impressions, at
least until you have become so accurate that you can use either hand.
4or most right.handed people, the left hand is the receptive hand. 4or left.handed
people, the right hand is likely to be the receptive hand. If you are in doubt, or were
changed from a left.hander to a right.hander as a child, the following test can be used
to discover which is which.
&. 3old both hands at chest level with fingertips pointing up and palms facing each
other.
2. <ub hands together very lightly to stimulate the energy flow.
?. #ove your hands closer together, then apart, feeling the flow of energy.
7. Whichever hand feels stronger, or that it is emitting stronger energy, that is your
dominant hand. The other is your non.dominant or receptive hand. 1lways use your
receptive hand in psychometry.
When you are beginning your work in psychometry, always pick up or touch an ob$ect
with your receptive hand. If you pick up the ob$ect with your dominant hand, you may
inadvertently transmit an impression as you do.
4orm a habit of using your receptive hand to take things from others, and to pick up
something you may intend to use. This will be a challenge, as you are probably used
to picking things up and holding things with your dominant hand, but this practice
will help you to remember to use your receptive hand for psychometric work.
Ho0 To Pr!ctic P"-cho(tr-
1s we have already learned, all ob$ects carry an energy fre=uency connected to the
person they are most in contact with. Eou can learn to interpret these energies with the
e"ercises that follow.
&7?
The first e"ercise is for the individual, but it is best performed with a friend from
whom you can receive feedback.
&. !it rela"ed with your eyes closed and your hands in your lap, palms up.
2. Instruct a person to place an ob$ect that they have had in their possession for a long
time in your receptive hand.
?. <elate everything that you see in your mind, think of, hear in your head and any
feelings that you have while holding the ob$ect.
Eou may pick up some thoughts, feelings, and symbols that seem meaningless to you
but keep talking as much as possible about what is in your mind and you may be
amazed at how much is relevant to the owner of the ob$ect. This techni=ue develops
your gift of feeling. It gives you the e"perience of learning to tune into another
person-s vibrations to discern what you are feeling.
!ometimes, while practicing psychometry, the feelings associated with the ob$ect are
vague and don-t seem to bear much relevance to anything recognizable to the owner
of the ob$ect. 5n other occasions, the opposite is the case and intricate details can be
discerned. !ome people are more rela"ed and trusting and so they get many messages
immediately. !ome people are afraid they will say or do it incorrectly so they get
nothing. Lont worry. Eou cant do it wrong,
The following e"ercise is for a group of people. 'roup practice is best because you
can all put an ob$ect into a bowl without knowing which ob$ect belongs to whom. In a
new group setting such as this, try not to say anything that might make someone
uncomfortable. Be tactful and diplomatic, but as descriptive of your thoughts,
feelings, or symbols as possible for feedback from the owner of the ob$ect.
&. 1s discreetly as possible, everyone puts an ob$ect of his or hers in a bowl.
2. %ach person then reaches in and takes out an ob$ect that it is not their own.
?. 3old the ob$ects in your receptive hands until you receive an impression.
!ometimes I ask specific =uestions such as, KWill this person change their $ob or
career0K KWill he or she find love0K KIf so when0K KWho0K What lesson does this
person have to face at this time0 ... %tc.
7. %ach person then takes a turn describing his or her impressions. <elate everything
that you see in your mind, think of, hear in your head and any feelings that you have
while holding the ob$ect.
8. %veryone should give some kind of feedback. 4eedback is what helps us to develop
your skills.
Dr(o;O2tic Prc2tion
&77
1nother area of psychometry is dermo.optic perception, or Ksight through touch.K It
refers to @seeing by touching the skins surface. !ome people have developed this
sensitivity =uite naturallyG especially those who are sight impaired and must rely on
touch.
%veryone emits electromagnetic energy. When we tap into this energy, we can see as
well as if we were using our eyes. But regardless of continuing proof that such a thing
as dermo.optic ability is present in many people, arguments still abound that relate
dermo.optics to telepathy and clairvoyance. Therefore, it should be mentioned that in
many cases where dermo.optic perception ability was found evident in a certain
person, that person was separately tested for telepathic and clairvoyant abilities, and
in most of the cases, no such ability was present,
It is commonly thought that some people can distinguish colours and patterns through
dermo.optic perception. Oarious colours have different feeling. !ome have described
black as KstickyK or KclingingK to the touch, while yellow was KslipperyK and blue was
found to be Kstill more slippery, but cool to the touch, like delicate ice.K <ed causes
great, bold radiation, and according to some, is so hot that the sub$ect immediately
draws his hand away, as though from searing heat.
It seems that small children are sensitive to colours, and can easily distinguish them
merely by feel. 5ne young mother reports the case of her si".year.old daughters
ability to distinguish colours by touch. !he discovered that one day while she was
wrapping +hristmas presents, she asked her si".year.old daughter to give her the bolt
of red ribbon. 3er daughter immediately pulled the right colour ribbon out of the bag,
and repeated this with green, gold, white, and blue ribbon. !he never pulled the wrong
colour out of the bag.
With practice, we can all master the ability to read by touch. 3ere is an e"ercise to
help you develop your sense of touch.
&. /repare a bowl of lukewarm water.
2. +lose your eyes and gently dip your fingers into the water.
?. <epeat this e"ercise for about five minutes at a time.
1t first, you may have some difficulty knowing e"actly when your fingers make
contact with the water, but after a short amount of practice, you will feel the tips of
your fingers becoming more sensitised.
4eeling te"tures is also a helpful means of developing dermo.optic perception. /lace
various specimens such as salt, sugar, sand, or other granular substances into small
separate envelopes and touch each substance throu"h the envelopes. Lont reach in
and touch the substance directly.
4irst, try to distinguish it through the paper of the envelope. 1t first, it may seem
impossible to detect e"actly what your fingertips are touching through the paper, since
all of the substances are similar in te"ture. 3ere is the point of the test where you must
not doubt,
&78
Trust your instincts.
With patient practice, you will be able to detect through your fingertips the substances
in the envelopes.
Oarious ob$ects have different feelings, not $ust in te"ture, but because everything
radiates its own specific energies, and trained fingertips can sense these differences.
1wareness of this speeds the process of your own development in dermo.optical
attempts.
4eel the difference between wood and paper, plastic and metal, wool and silk, china
and glass, or hair and fur.
This method will help to enhance your sensitivity to feel the varying ob$ects and
te"tures.
!uch practice raises your vibration so that eventually you will be able to KreadK
someone $ust by touching him or her, as you learned psychometrically.
&7H
Th P!r!2"-chic Scinc"
/arapsychic science is the unity of contemporary science and philosophy with
metaphysics to provide us with the ability to understand and communicate with the
spiritual realm. It covers many areas of psychic science including the investigation of
psychic phenomena, e"tra.terrestrial activity, telepathy, near.death e"periences, and
parapsychology.
/arapsychology is a branch of psychology specifically involved with the studies of
paranormal events. The parapsychologist ascertains the history, principles, and
theories behind psychic phenomena involving telepathy, clairvoyance, sensory
awareness, psychometry (psychoscopy or Kpsychic touchK*, dermo.optic perception,
spiritual healing, auras, mediumship, and so forth. 1 parapsychologist can also
counsel individuals who have suffered trauma due to alien and spirit encounters and
other paranormal e"periences.
The following are some of the parapsychic sciences)
Aur!: an energy field surrounding every person, animal, plant, and ob$ect. 1uras can
be observed by those sensitive to seeing them. They contain meaningful colours that
can assist in the healing process and are also indicative of spiritual growth.
1uras have also been photographed. Using a device known as a Nirlian camera.
Ch!nn''in&: allowing a spiritual entity to communicate with others through a
medium.
The spirit can speak directly through the medium, using the mediums voice, the spirit
may speak aloud so everyone can hear (if they are sensitive or clairaudient*, or the
spirit can allow the medium to translate information given psychically.
C'!ir%o-!nc: the ability to KseeK events psychically. +lairaudience is the ability to
KhearK events intuitively, and clairsentience is the ability to KfeelK events
empathetically.
+ommonly referred to as the Kclairs,K they are e"tensions of our five senses. The two
lesser.known KclairsK are clairaroma or clairscent, which involves the sense of smell,
and clairgustus or clairsavourance, which is associated with the sense of taste.
Dr(o;o2tic 2rc2tion: an element of psychometry where one can KreadK a person
intuitively through contact with their skin. 1 person who has developed their ability to
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sense things about someone through touch, can get impressions through as much as a
handshake.
Mdiu("hi2: relaying impressions and communications between the spirit world and
the physical world psychically or through the act of channelling. The medium can be
anyone or anything conducive to the transfer of such information.
P"-cho(tr-: also referred to as Kpsychic touchK it is the ability to obtain psychic
impressions from holding an ob$ect that someone has worn or touched. !omeone
intuitive can also obtain impressions from photographs.
S2iritu!' h!'in&: channelling divine energy to the recipient by direct touch,
manipulation of the aura, or through stones, crystals, music, colour, and aroma.
T'2!th-: sending or receiving information from one person to another by
concentrated thought. 1nimals, particularly our pets, communicate with us (and each
other* telepathically.
C'!ir%o-!nc
1wareness lies dormant in the psyche, waiting only for the individual to acknowledge
the presence of psychic abilities and to take steps to develop those abilities. The most
common psychic ability is known as clairvoyance. <eferred to as Kclear seeingK,
clairvoyance is the ability to regress or advance in time to KseeK with the Kthird eyeK
past, present, and future events that are not visible to the normal human eye or mind.
The most remarkable feature of clairvoyance is the ability to go beyond the
conventional time and space barrierG catching glimpses of current happenings at a
distance, visualizing events that have already occurred, and seeing things that have
not yet happened.
/hysiologically, the clairvoyant organ is the pineal glandG a light.sensitive organ
located in the geometric centre of the forehead $ust above eye level. When a person
first begins to e"ercise clairvoyant ability, she may e"perience slight headaches or
pressure that is often described as a sensation that the brain is e"panding. !uch
e"pansion is the result of the pineal gland vibrating against the walls of its chamber.
1s a person continues to strengthen this gland, the chamber enlarges slightly, giving
the pineal gland enough room to vibrate more freely resulting in the ability to see with
what we call the Kthird eye.K
+lairvoyance and other avenues of psychic impression are commonly referred to as
the Kclairs.K Besides clairvoyance, there is clairaudience, or Kclear hearingK and
clairsentience, or Kclear feeling.K !ome people are able to hear psychic messages
audibly, and some sense them intuitively in the heart area.
The other two KclairsK are clairaroma or clairscent, which involves the sense of smell,
and clairgustus or clairsavourance, which is associated with the sense of taste. 3ave
you ever e"perienced an aroma or taste that reminded you of a loved one who had
passed on0 These are $ust other ways our dearly departed can let us know they are
with us in spirit,
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1s you may have noticed, the KclairsK are really psychic e"tensions of our five human
senses. While we all possess some psychic ability, only those who already are, or who
endeavour to become more sensitive are able to detect such energies. 3owever, with
conscientious awareness, we can all learn to e"perience inner vision by tapping into
the power of the Kthird eye.K
D%'o2 Your O0n P"-chic A9i'it-
We all have an innate psychic ability also referred to as intuition or simply the Kgut
feeling.K There are several schools of thought as to how psychic we already are vs.
how psychic we can become. We utilize the power of what we call the Kthird eyeK in
order to see past, present, and future events psychically. With enough practice, anyone
can develop or strengthen their innate psychic ability.
T!22in& Into th Po0r o/ th Third E-
There are many techni=ues used to tap into the power of the Kthird eye.K >ative
1mericans conduct vision =uests.
!ecret societies have arcane rituals.
1boriginal and similar cultures use hallucinogenic plants.
>evertheless, probably the best method of strengthening clairvoyance is meditation.
To begin with, try the following visualization e"ercise called the KTree of ;ife.K It can
help you reach a meditative state, while keeping you firmly grounded and centred.
If you can do this outside, where you are in contact with the earth, it is that much
more effective.
Lo this e"ercise for five to ten minutes a day to start. If you already meditate
regularly, try this for fifteen or twenty minutes each day.
&. !it in a comfortable chair with your feet firmly on the ground. Take two or three
deep breaths and e"hale completely after each breath.
2. Imagine the brightest, most glorious white light that you can possibly visualize f
like the light of the full moon f and see it surrounding your body like a cocoon.
?. Oisualize roots growing from the soles of your feet all the way down to the centre
of the earth. Breathe the earth energy up into your entire being.
7. !ee the very top of your head opening up and branches growing out toward the
heavens, attaching themselves to all the heavenly bodies, planets, and stars in the
universe. Breathe this universal energy down into your entire being.
8. Oisualize the universal energy coalesce with the earth energy. Together, both the
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earthly and universal energies bring forth a golden light that pulsates throughout your
body. 4eel, for a few moments, the soothing warmth of the golden light.
H. >ow imagine a bright blue light emanating from your forehead. 4eel it e"panding
to halogenic phosphorescence. 4eel this light for a moment. Is it cool0 Is it warm0
Become that feeling of vision and awareness.
J. 5nce you feel that the brightness of the blue light has reached its zenith, let the
light contract to become no more than a gentle flicker, like a pilot light. Neep this
pilot light burning.
:. 5pen your eyes and take another deep breath. Try not to focus on anything in
particular, as if you are daydreaming. 3ow do you feel0 What do you perceive0
1t first the picture may appear foggy and out of focus. Lont try to clear it, or a stray
thought brought on by outside surroundings may drive the impression away. !tay
rela"ed and focus your concentration on the images, and gradually the picture will
clear. Eou may find yourself in a KdaydreamingK state with your eyes slightly out of
focus. This is the ideal state to receive mental images.
Eou may see colours, shapes, and symbols. !uch mental images convey a tremendous
amount of information. 4or e"ample, if you see the colour green, this might indicate
healing and growth. !hapes and symbols also have meaning. +louds may stand for
revelation or clarity. 1nimals signify important metaphysical concepts. 1 cat might
represent transformation, independence, and sensuality, while a hawk or a falcon
might embody aspiration, freedom, and the rise to a higher level of consciousness. 1s
you progress, you will also begin to see movies, with the inside of your forehead right
behind the third eye as the movie screen, of what has been, what is now, and what is
to be.
Leveloping your clairvoyance is an ongoing process. %ach of us is uni=ue and
progresses at a different pace. /ractice with like.minded friends who can give you
feedback. +all a friend on the telephone and, with her permission, tune in to the
colours she is wearing, or which room she is in, or what she is doing at that given
moment.
#ost importantly, always use your gifts only for good.
We are spiritual beings en$oying our human e"perience, each on our own path.
3onour every being on their path, bless them on their $ourney, and release them to
their highest good.
In other words there is no preparation needed or any need for trance, etc. !cryers are
sometimes unable to hold certain ob$ects because of that ob$ects past. 4or e"ample if
the ob$ect had been used in a violent crime.
In some cases if a scryer has been handed an ob$ect of someone who recently died of
illness the scryer may suffer from symptoms of the illness. /sychometric impressions
may come in the form of emotions, sounds, scents, tastes or images.
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The visions are usually very rapid in nature. The visual images occur with no logical
se=uences.
/sychometrists usually e"perience a loss of energy and an increase in body
temperature when scrying. !ome scryers report an irregular heartbeat.
It is generally thought that psychometry is a natural power of the human mind, but
some people believe that it is controlled by spiritual beings. !ome scryers feel that
they act as an instrument and that the spirits do the actual scrying.
If you possess a talent for psychometry you probably already know it. It usually starts
at an early age and seems to be a natural gift not something that is learnt.
A P"-cho(tric E7rci"
1sk a friend to let you hold something of theirs, a ring watch etc. !it back, and rela".
4eel everything about this item, imagine the gold melting, into your fingers, you and
it are one, sharing the same space. Then simply say what you feel or see. Lont be
surprised if you spook your friend, or they say, C 3ow the hell did you know all that,A
Pr!cticin& -our 2"-cho(tr-
!ome ob$ects contain psychically perceivable energy that has been placed into them
deliberately. These are called Kcharged ob$ectsK and you will want to create a few of
these if you are interested in playing this particular game. Use five small, identical
blocks of wood. They should be KchargedK with emotional energy by holding each one
in your hands while concentrating on a particular emotion. ;ater the blocks are
circulated among your guestsG with each person attempting to perceive which block is
KchargedK with each particular emotion.
4irst you need to ac=uire five pieces of wood about five or si" inches long and an inch
wide, of any thickness you feel comfortable with. These KsticksK need to look and feel
identical so you cannot tell them apart from each other. It is best not to paint the wood,
but you can if you prefer. Eou then need to label each piece with an identifying number
near the end on one side (&.8*. These numbers will correspond with one of five
different emotions you will attempt to imprint on each stick. 1n inde" card or notebook
should be used to maintain a record of the associated emotion. If you are very serious
about developing this ability you may prefer to use a notebook in order to document
more detailed information.
4irst select the five different emotions you intend to focus upon. Write them down ne"t to the
related number in your notebook. %motions include love, lust, freedom, e"citement,
contentment, curiosity, longing, etc. Eou can select any emotion you choose but try to make
them as different from one another as possible. It is very easy to Kpick upK a feeling of hate or
depression, you won-t en$oy having to encounter negative emotions later on so try and keep
them as positive as possible.
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CHAR#IN# THE O*JECTS:
!elect a block to be assigned to a particular emotion, then while holding it in your hands, focus
all your attention on that emotion. Eou should attempt to feel the emotion as strongly as you
can while imagining filling the stick with it, pushing the emotion from your chest and head into
the ob$ect. If it helps to focus on a particular mental image, then do so, and note the nature of
the image in your notebook. !ometimes the best way to focus on an emotion is to remember a
time when you felt it clearly and concentrate upon a particular image connected with that
event. /erform this concentration techni=ue with one emotion for between five and ten
minutes. Then wait at least ten minutes for your emotions to clear before repeating the process
with the ne"t block. 4ollow this procedure until all five blocks have been Kcharged.K !ome
precaution should be taken to keep the sticks from making physical contact with each other.
This is to prevent the psychic energy of one stick from KcontaminatingK the others.
#etaphysical literature suggests wrapping each block in a silk handkerchief, but rolling them
up, separated in the folds of a hand towel, should be sufficient.
In a party situation each guest will need a piece of paper to write down his or her impressions.
%veryone should be told what the five target emotions are, then the five numbers should be
listed in a column to the left on each paper. %ach of your guests in turn will be given a block to
work with, one block after the other. (If everyone is sitting in a circle it is easy to pass each
block to the person ne"t to you.* Then while holding the ob$ect in their hands for one or two
minutes, each person should focus their complete attention on it while waiting for an emotion
to come clearly to mind. The trick here is to clear the mind of any preconceptions and try to
KfeelK emotion coming from the wood rather than simply KguessK what the emotion might be.
1lso be on alert for any mental image that comes to mind.
1fter everyone has selected which emotion they believe is associated with the block they are
holding, they should write the name of that emotion to the right of the identifying number on
the paper. 1ny mental image that came to mind can be written down to the right of the
emotion. 5nce you have written down this information, pass the block to the ne"t person.
<epeat this process until everyone has worked with all five ob$ects before checking for results.
If you find yourself feeling the same emotion with more than one block then guess that
emotion twice if necessary. ;ogic has nothing to do with this, and it-s better to get four out of
five than ignore a correct impression because it has already be guessed previously. If you wish
you can return to a previous ob$ect to re.evaluate your guess before making a final conclusion.
!tatistics tell us that in five attempts you should successfully choose only one of the five
emotions correctly. <epeating the entire e"ercise five times would produce twenty.five
attempts and odds alone would produce a total of five correct impressions. 1nything better than
this is evidence of psychic perception.
1fter playing the game, you andPor your friends might want to repeat the KchargingK procedure
in order to saturate the sticks with as much energy as possible. If your friends assist you, have
them concentrate on a specific image you want associated with each emotion. If a particular
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image is included every time it will reinforce the KtargetK image you are hoping others will be
able to detect. This is layering. When using psychometry, you must learn to peel back the
layers of time and ownership. ;ike the skins of an onion,
/sychometry, as described here, can be an e"cellent tool for learning to develop clairvoyant
ability, since once you are familiar with perceiving KimpressionsK from specific ob$ects you can
easily switch to turning your attention to people, events, etc., which is clairvoyant perception.
P"-cho(tr-: Su((!r- o/ In"truction"
&* /repare Kcharged ob$ectsK by following steps (a* . (e*
a* +reate five identical blocks of wood.
b* >umber one end of one side of each block (& through 8*.
c* +harge the five ob$ects with one emotion each by KpushingK the emotion into the ob$ect from
your head and chest for 8.&9 minutes. (Wait 8.&9 minutes before charging the ne"t ob$ect.*
d* Write down which emotion is associated with each block.
e* !tore the blocks by rolling them up in a silk handkerchief or small towel.
2* The ob$ects are distributed to the first five guests sitting in a circle, each guest having a pen
and paper with the numbers &.8 listed in a column on the left.
?* %ach guest attempts to feel which of the five, pre.selected emotions are associated with the
ob$ect they are holding (&.2 minutes* then the ob$ect is passed to the ne"t person.
7* The selected emotion is written ne"t to the number of the ob$ect, along with any visual
image perceived.
8* 1fter everyone has written their selections, the results are compared.
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#o(!nc-
%"plores the realm where human consciousness meets and dialogues with the !pirit of
the %arth. It empowers the harmonious interaction between person and place.
Through the art of appropriate placement of both secular and spiritual structures,
places where we pray, work and play, geomancers locate and shape spaces in harmony
with both the physical and the spiritual environment of the place.
!trictly speaking, the term geomancy refers to an ancient form of divination in which,
simply put, handfuls of soil or other materials were scattered on the ground, or
markings made in the earth or sand, to generate a range of dot configurations which
could then be KreadK by a seer.
In the &Mth century, however, geomancy came to be applied to the +hinese practice of
fen" shui by which the location and orientation of houses and tombs was determined
with close regard to the topography of the local landscape. The fen" shui master or
geomant employed a circular magnetic compass, called a luopan, which was marked
off in rings containing data relating to astrology, directions, the elements, landscape
forms, times of day, and so on. The aim was to locate a site where the energies or ch'i
of the land and sky were brought into perfect balance. The harmony of these energies
ensured good fortune.
The science of fen" shui, literally Kwind and waterK, recognized that certain powerful
currents and lines of magnetism run invisible through the landscape over the whole
surface of the earth. The task of the geomancer was to detect these currents and
interpret their influences on the land through which they passed.
These lines of magnetic force, known in +hina as the Kdragon currentK, or lun"(mei,
e"isted in two forms) the yin, or negative, current represented by the white tiger, and
the yan", or positive, current, represented by the blue dragon. The landscape will
display both yin and yan" featuresG gently undulating country is yin, or female, while
sharp rocks and steep mountains are yan", or male.
It was the aim of the geomancer to place every structure precisely within the
landscape in accordance with a magic system by which the laws of music and
mathematics were e"pressed in the geometry of the earth-s surface. The landscape
itself may be manipulated in order to achieve the harmony sought through the
placement or ad$ustment, or removal, of trees or rocks, or bodies of water. %very
feature of the landscape may be contrived to produce an effect which ultimately is
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perceived as beautifulG indeed, perceived beauty in a landscape may in fact be simply
when the lines of the dragon current are in balance.
1t the outset, a geomancer must locate the course of the ma$or lines of the dragon current in his
or her area. These days, it is claimed that such energy lines can be detected, and traced, through
dowsing.
In the &MH9s, the ley lines discovered by 1lfred Watkins forty years earlier came to be
identified with the dragon lines of +hinese fen" shui. This gave a whole new meaning
to ley lines which now ceased to be simply straight tracks but in fact mapped on the
surface of the landscape lines of energy coursing through the earth. The presence of
prehistoric sites . megalithic tombs, stone circles, standing stones . along ley lines
indicated that these energy currents were known in prehistoric times and that the sites
did not merely mark the route but somehow also tapped into this energy source.
4re=uently, important prehistoric monuments occupy sites where two or more ley
lines intersect.
Livination and fortune telling cover the whole globe. %veryone has some interest in it.
I have tried to show a few of the mainstream forms of divination. There are of course
countless ways of looking into the future.
OMPHALOMANCY
5mphalomancy is a form of divination by the navel of a newborn first child.
The mother uses it to ascertain future conceptions. These indications were obtained
from the number of markings on the navel of the child
*ELLY TAL$ERS
In ancient <ome Belly Talkers were sort by many seeking answers to the future.
These Belly talkers spoke automatically while in a trance.
The #ediums were believed to have a Laemon in their belly.
The Laemon used the #ediums vocal organs to predict the future.
A'ctr-o(!nc-
1lectryomancy is divination by poultry. It is done by drawing a large circle on the
ground and then dividing the circle into sections or slices. In each section P slice a
letter of the alphabet is written.
1fter this is done, a =uestion is then asked and grain is then sprinkled over all the
sections in the circle.
1 cockerel is let loose and whichever letter section he eats the grain from reveals the
answer to his =uestion.
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5n the floor was placed a pile of grain, a bowl of water, and a lump of clay.
1 cockerel was then let loose.
If he pecked at the grain the girl would marry a rich man.
If he drank the water, a poor husband.
If the cockerel pecked at the clay, it meant death.
I Chin&
The I +hing is an ancient 1sian system of divination and understanding the +osmos
and one-s relationship to it. ;egend has it that +hinese %mperor 4u.hsi around 2:82
B.+.% invented the I +hing. It is composed of H7 different he"agrams, with each
he"agram containing a si".line figure. There are 7,9MH answers that are possible with
this combination.
The I +hing is read by throwing yarrow stalks or coins, with coins being the much
simpler and more accessible method. It can be consulted with three pennies, although
special +hinese coins can be used if you can find access to them.
There are two different types of lines in the I +hing .. the yin line and the yang line.
The yin relates to the feminine and the receptive, while the yang is the masculine and
active (yes, these attributes are a bit se"ist, but this is an ancient system. Eou can
ignore KmasculineK and KfeminineK altogether if you choose*. The yin line appears as
a broken line, while the yang line is unbroken.
When tossing the coins, first decide which side of the coin represents which type of
lineG I usually use heads for yang, tails for yin, which is most common. 1 numerical
value is given to each side of the coin, thus heads e=uals the value of ?, and tails the
value of 2. Eou throw the three coins si" times, writing down the appropriate line
each time, going from bottom to top. The types of lines possible are as follows)
ggg"ggg H (moving* three tails
ggggggg J (young yang* two tails, one head
ggg ggg : (young yin* two heads, one tail
ggg9ggg M (moving* three heads

5nce you have thrown the coins si" times, you will have a he"agram composed of the
upper trigram (the top three lines*, and the lower trigram (the bottom three lines*.
+onsult the I +hing book of your choice, finding the he"agram you have thrown, and
read the interpretation.
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There are a number of I +hing books on the marketG Bollinger-s is the best. The lines
are more comple" than the e"planation I have given here briefly, and you should
consult the book of your choice to learn about moving lines, and what to look up in
terms of each line.
1 finished he"agram may look something like the following)
ggg ggg
ggg ggg
ggg ggg
ggg ggg
ggggggg
ggggggg

This is the he"agram numbered &M, called ;I>. Its keyword is K1pproach (!ymbol of
1dvance*K. In short, it indicates great progress and success.
The I +hing is part of a holistic spiritual system, and should not be taken lightly.
#any Westerners find it difficult to use as an oracle, yet many others find it
immensely accurate and e"traordinarily helpful in terms of understanding. Eou must
treat the I +hing with respect and due seriousnessG most who read it have found that it
can be mocking in its responses if you treat it as $ust another toy.
1 lot of Westerners look towards the %ast for their insperation. There is no more
mystical place that the home of !hang <i ;a) Tibet. I found this a while ago, and hope
you find it interesting especially now after looking at the previous methods.
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By Lor$ee Tseten
Tibetan Bulletin
#arch . 1pril &MM8
1lthough means of telling the future were employed in Tibet, before the advent of
Buddhism, they are not regarded as an alien remnant outside the Buddhist framework
that it is occasionally convenient to call upon. <ather, they are used within the sphere
of Buddhist concepts, functioning in accordance with Buddhist principles such as
karma. There are no references to divination in the collections of sutras, but many can
be found in the tantras.
/urpose) By looking into someone-s future, the diviner or medium can assess the
particular situation and recommend how to respond or deal with it <emedial action, in
the form of rituals, evokes positive forces and can result in a change in the person-s
fortune. <ituals will not change a person-s karma, and those re=uesting and
performing a divination are aware of this. 3owever, they can induce latent positive
potential to take precedence over that, which is perceived as the cause of an
impending misfortune.
The efficacy of a ritual involves the patron making offerings of food and money to the
monks or adepts performing it. The merit ac=uired from this gift is used to trigger the
forces of latent positive potential in oneself or others. Thus, one is not transferring
merit and stepping outside the laws of cause and effect, but merely using merit to
awaken the forces of one-s own or other-s good karma.
If, for e"ample, someone-s relative is ill, or his business is deteriorating, an individual
may re=uest a =ualified practitioner-s divination to discover what ritual would be most
helpful in setting conditions right. The success of this ritual depends on the strength of
one-s own karma. 3owever, if the karma or predisposition to be ill is stronger than the
latent positive potential in the sick person-s continuum, the effects of the disease will
not be overcome and the ritual will remain unsuccessful.
/erforming divination for the ill is often considered =uite tedious. Nhamtrul
<inpoche, a Tibetan lama, says, KIf you tell a patient to take Tibetan medicine or
Western medicine, and I have to conduct a divination for each =uestion. I feel that
whatever we do, it is important for us to make the decision ourselves, because there is
less cause for regret afterwards. If we are unable to do that, or have tried, but still feel
we need someone else-s advice, the ne"t step is to seek guidance through divination.
It is said that the invasion of Tibet by the +hinese had been predicted through various
means and accordingly many rituals were performed. 3owever, since the Tibetan
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people-s negative karma was too strong to be countered by rituals, they remained
ineffectual.
Livination In Tibetan !ociety) Livination is very much a part of life in Tibet and
continues to be so among the e"iled community. #a$or decisions concerning everyday
life such as marriage or business agreements are made only after consulting some
form of divination. In most cases, people have favourite lamas who they consult. In
nomadic areas where the sparse population is sub$ect to the whims of nature,
divination, signs and omens are seriously e"amined.
They generally interpret these themselves.
Rualifications needed)
When performing a divination, an individual is relying on the power vested in him by
a particular deity. This power may have been ac=uired through a connection with the
deity in a past life, and reinforced through retreats involving recitation of a mantra as
many as one million times, identifying himself with the deity with clear concentration
and the generation of divine pride.
There are many ways of performing divination related to the practice of various
deities. 4or e"ample, there are divinations dependent on #an$ushri, Tara, Oa$rapani,
the 4ive Lakinis, /alden ;hamo, Lor$e Eudronma and Tsering +henga (the 4ive ;ong
;ife !isters*
The motivation for performing divination must be pure. 1lthough anyone can ac=uire
a relationship with a deity through intensive mantra recitation and conse=uently
ac=uire certain powers, if they are used for unwholesome purposes, they will
eventually rebound and bring about an unfortunate rebirth.
V!riti" o/ Di%in!tion:
i+ Dou&h 9!'' Di%in!tion: This method is practised mainly in the monasteries or by
individual lamas when an important decisions needs to be made, such as in the search
for the reincarnation of very high lamas. 1 number of possible answers to the en=uiry,
such as the names of likely candidates for a reincarnation, are written on slips of
paper. These are then encased in e=ual sized balls of dough. 'reat care is taken to
weigh the dough balls to ensure that they are e"actly the same size. The dough balls
are then placed in a bowl, which is carefully sealed and placed in front of a sacred
ob$ect, such as the Bowo statue in the main temple in ;hasa, images of Lharma
protectors or the funerary monuments of great lamas, re=uesting their inspiration in
deciding the outcome.
4or a period of three days monks remain in the temple reciting prayers day and night.
Luring that time no one is allowed to touch the bowl.
5n the fourth day, before all those present the cover of the bowl is removed.
/rominent lama rolls the dough balls round in the bowl before the sacred ob$ect until
one of them falls out.
&8M
That is the ball containing the answer.
ii+ Dic Di%in!tion: /alden ;hamo dice divination is conducted with three dice with a
number from one to si" indicated by dots on each face.
Livination associated with other deities can be conducted with dice marked with
letters. The dice are made of bone, wood or conch shell.
Nhamtrul <inpoche described his own procedure for doing dice divination as follows)
4or a divination to be successful, it is essential that the diviner should have a pure
motivation and the person who came for advice believe in the diviner.
It is important that they both pray to the Three Bewels, their root and lineage lamas
and their deities, chiefly /alden ;hamo and other Lharma protectors, for a clear
answer. If I didn-t hear the re=uest clearly, I ask again.
Then, I visualise myself as my personal deity Lor$e !honu or Oa$ra Nilaya and call on
/alden ;hamo. Through my long familiarity with her, I can clearly visualise her
before me and I re=uest her to give a perfect answer to the person who came for
advice. Then & throws the dice and according to the numbers indicated on the dice, I
refer to a divination book. There are many such hooks written by great lamas and they
provide all the possible answers, though once you are familiar with divination
techni=ues reference to te"ts is no longer necessaryK.
iii+ Di%in!tion on ! ro"!r-: The person doing the divination prays to the deity he is
invoking for the correct answer and recites that deity-s mantras. 3e then holds up the
rosary horizontally in front of him, with the fingers of each hand grasping a randomly
chosen bead, leaving half the beads of fewer between them. Then the fingers of each
hand move towards each other counting three beads at a time. The outcome of the
divination depends on the number of beads left.
The procedure is repeated three times.
When only one bead remains, the result is called hfalcon-.
When two beads remain, it is called -raven-.
When three beads remain the result is called -snow lion-.
The outcome on the first attempt indicated the e"tent of the deities- support and the
=uality of the divination in general.
&H9
1 falcon at the first attempt would indicate support from protectors, luck in a new
enterprise, and success in a lawsuit.
1 raven on the first try means the protectors are not on your side. There will be no
accomplishment, lawsuit will be unsuccessful and there are enemies present. !uch a
divination would caution against starting on any new enterprise.
1 snow lion on the first round would indicate support from the deities, slow but stable
accomplishments and weakness on the part of enemies. If the =uestion concerned
successful business, this would be regarded as a neutral result.
1t the second attempt, the outcome indicates conditions to take place in one-s
immediate environment.
The falcon indicates good luck in general, but not much success for those wishing to
have children. The risk of thefts and illnesses in general would remain small.
The raven indicates serious illness, obstacles to health and a decline in the life force.
There will be a tendency for things to get lost or stolen. 3owever, in the case of an
ordained person, these negative aspects would be reduced.
5n the third occasion, the number of remaining beads gives clues about an e"pected
person arriving from elsewhere. This was a very important aspect of life in Tibet, for
people travelled constantly and there was no communication system. 1 falcon with
regard to an e"pected visitor indicates imminent news or arrival. With regard to
illness, it would indicate finding the best way to cure it.
1 raven represents a bad indication concerning e"pected travellers. They are likely to
encounter obstacles on the way will not arrive at all or will be robbed. The sick will
not be cured and possessions will be lost or stolen.
The snow lion indicates that travellers will arrive late, but come to no harm. /roblems
with health will be few, although there will be difficulties in finding the right
treatment.
&H&
The best divination would be three consecutive falcons. This would indicate that
travellers will arrive =uickly, patients will recover and accomplishments will be swift.
i%+ *oot"tr!2 Di%in!tion: This form of divination is popular among nomads. The
flat, one.inch thick bootstraps are folded over each other into s=uares and suddenly
pulled apart. If the bootlace unfolds freely and clearly it indicates positive signs, while
a tangle would be negative.
Intr2rt!tion o/ Incidnt!' Si&n"
When a practitioner is setting up or preparing the yield for a retreat, certain
occurrences in his environment can be interpreted as indicative of his future
accomplishments. These can be either positive or negative.
/ositive signs indicating that the practitioner will receive the Buddhas- and
Bodhisattvas- blessing include) seeing cranes, geese, ducks, swans, pheasants and
other auspicious birds flying overhead or hearing their callsG overhearing the sounds
of drums, of stringed instruments, flutes, gongs, bellsG people reciting auspicious
stanzas including such words as victorious, accomplished, e"cellent, happiness,
success, give it, take it, fruitful, great, numerous and glorious.
>egative signs indicating impending obstacles include) hearing the chatter of
monkeys, s=ueaking of mice howl of wolves, bray of donkeysG low of buffaloesG
having one-s path crossed by snakes or scorpionsG encountering people in mourning,
hearing them e"press words like defeat, decline, die, sick, get rid of something, alas,
difficult, unsuccessful and meaningless. In such instances, the practitioner should
interrupt his practice and move to another site.
In general, when setting out on a $ourney or some other enterprise the following
would be considered good omens, or signs of success) meeting elaborately dressed
men, women and childrenG pregnant women, cows with their calves properly dressed
bhikshus, illustrious people, Brahmins dressed in white, beautiful be$ewelled women,
young girls playing together, elephants, smart carriages, and people holding religious
symbols such as the wheel, vase, garland, lotus, umbrella, or banners.
!igns of failure would be indicated by the following) losing luggageG encountering
wicked, frightful, worn out or ragged personsG having one-s road blockedG seeing
collapsed houses, something catching fire, or having things break.
&H2
Dr!("
+ertain individuals are gifted with clairvoyant dreams which they can use as means of
predicting the out.come of future events. These dreams usually take place in the latter
part of the night, before dawn, and are characteristically very clear. ;ike other forms
of divination, they usually occur as the result of a special relationship with a deity and
use either established symbolism that which is particular to the dreamer and easily
recognised by him or her.
4or a practitioner, the following are established symbols of high accomplishment)
seeing Buddhas, Bodhisattvas, one-s personal deities, and receiving teachings from
themG dreaming of being enthroned, putting on a crown, taking a bath, being given
va$ras and other religious implementsG dreaming of having become king, of reading
scriptures, of being in temples with holy ob$ects, tigers, dragons, lions, garudas,
horses, or ascending into the sky close to the sun and moonG rotating the four
continents, easily swimming across the sea, seeing the sun or moon rising, ploughing
a field, eating dairy products, and of sitting on a lotusG dreaming of being respected
and praised by the gods, by one-s parents, spiritual masters, beautiful ladies, and
friendsG dreaming of wildflower parks, rain, ripe fruit, kings, ascetics, Brahmins,
wealthy people, virtuous masters, geese and other auspicious birds.
5vercoming obstacles is indicated by dreaming of gold, treasure, precious stones,
sound weapons, food grains, ornaments, armour, and of killing one-s enemy.
The following dreams, although apparently negative, actually indicated good results,
and symbolise the surmounting of obstacles) cutting off one-s head, eating human
flesh, washing one-s body in blood, drinking alcohol, shaving off one-s hair, burning
one-s body, immersing oneself in sewage, surrounding the town with one-s entrails,
and making love during the day.
The following dreams indicated obstacles created by harmful !pirits) meeting tigers,
leopards, cats, dogs, pigs, donkeys, mice, scorpions, weasels, snakes, vultures owls,
dwarfs, dark, naked thin people, butchers, pale and skinny children, tall naked men,
and struggling with any of the aboveG dreaming of wells becoming dry, of heaps of
bones and skulls, and of ruined houses.
In general bad dreams are those including the following indications) being chased by
soldiers, applying vegetable oil to one-s body, talking with crippled or hunchbacked
individuals, seeing the sun or moon going down, climbing mountains of sand or
twigs, seeing red flowers or camel-s back, passing through narrow passages,
wandering in a swamp, running downward, breaking the parts of one-s body or of
things, being defeated by others and engaging in unwholesome actions. These dreams
indicate that an individual has very little merit and will have a short life. In such
cases, a lama would advise that the person should accumulate merit, meditate on
emptiness, and perform peaceful fire ritual offerings before resuming any activity he
or she was engaging in.
&H?
E7!(inin& F'!("
5bserving the flames of ritual fire offerings is also a form of divination. 4irst, one
invokes the fire god and then observes the flame. 1 bright, golden, orange colour, a
smokeless and soundless =uality, the flame burning strongly and turning to the right,
or burning upward in a single point, the fire lasting long and giving off a pleasant
smell are general positive signs, and indicate that whatever =uestions one had in mind
will be answered in a positive way.
When the colour of the flame is !now white and the fire burns very gently, it mean
that one has been cleansed of imprints left by unwholesome actions.
The flame turning yellow means that one will become powerful and wealthy.
Its turning bright red signifies success in any undertaking and its becoming a clear,
smokeless blue colour symbolizes sound health and that one will develop one-s
lineage.
!igns of illness and other misfortune are indicated by the fire blazing fiercely and the
flame turning dark smoky, the colour of human flesh, green, that of vegetable oil, dull,
pale, having two or three points and a foul smell.
When performing a fierce fire offering ritual, though, the above signs are considered
to be positive.
!igns that are considered to be negative in the case of either peaceful or wrathful
rituals are sparks and smoke afflicting the performer of the ritual.
Lark flames moving in all directions and blazing in an unsteady way indicate the
termination of one-s lineage.
&H7
O9"r%in& ! *uttr L!(2
The butter lamp used for divination should be faultless and made of gold, silver or
another precious metal. It should be thoroughly cleaned. 1 wick should be made from
a dry and odourless piece of wood, which is neither too thick nor too thin, with a
height reaching the brim, and placed in the centre of the lamp. Barley should be
heaped on it, and melted, purified butter poured over it. Then recite) 5m ah hum va$ra
guru dhe vadakki nihum- od- od li sarva ah lo ke praha dhe naye svan bah a hundred
times and think of the =uestion you wish to ask.
Then light the butter lamp and observe the shape of the flame.
1 globular point means safety, a conch shape represents fame, and a bright yellow
flame indicated no obstacles, a lotus and $ewel like flame denotes wealth.
1 flame with a hook shaped tip means that one will become powerful and one with
two points signifies that the person will leave for another place.
If the light of the lamp is dim and the flame gutters, it means someone will become
one-s enemy or that he or she is about to receive a guest from a distant place.
The flame separating into two parts indicates separation within one-s family.
1 dark red flame means the eldest son will die, the middle of the flame turning red
and smoke coming from the wick indicates loss of property and the lamp going out
without apparent reason means death.
!pilling of the melted butter stands for the length of an undertaking.
&H8
Mirror Di%in!tion
/erformance of the Lor$e Eudronma mirror divination should be done in a =uite and
peaceful place. The mirror is placed in a container filled with grain, itself standing on
top on a clean felt cushion. The diviner then sprinkles vermilion powder (!indura* and
recites the mantras of the ritual. In front of the mirror is placed a small crystal stupa or
a piece of crystal, and at the back, a five coloured flag (representing the Buddhas of
the five families* is attached to an arrow. 5n the right, is a ritual cake offering
decorated with butter ornaments and on the left a red coloured cake offering. 1round
these are arranged offerings of drink, roasted barley flour (tsampa* mi"ed with butter,
incense and various kinds of wood.
In front of himself or herself, the diviner places a va$ra, a bell and a damaru (drum*,
some barley and vermilion powder to sprinkle in the drink, as well as an arrow to
which is tied a white scarf. 3e or she then generates himself or herself as a deity and
performs the preliminary ritual for removing obstacles according to the ritual of Tam.
4ollowing this, invocations are made to Lor$e Eudronma, one of Tibet-s chief
protectors, who holds an arrow with the five colours in her right hand and a white
silver mirror in her left. The diviner then re=uests the goddess to give a correct answer
to the =uestions asked.
The mirror is not read by the diviner but by a virgin boy or girl no more than &8 years
old. The child, who must be clean and well dressed, sits on a cushion under which has
been drawn a swastika, symbol of stability. 3e or she is asked to pick up a stone, wrap
it in a piece of red cloth and place it under his or her knee and is made to drink the
orange tinted libation. Blessed ears of barley are placed on the child-s head, which is
the wrapped with a turban.
The diviner cleans the mirror and lights the butter lamp. The child looks into the
mirror and, depending on the type of divination that has been re=uested, sees either
pictures, like se=uences in a film or letters. ;etters re=uire written =uestions, which
have been given to the diviner. The child describes the visions to the diviner who
interprets and e"plains them in terms of the =uestions that have been asked. The
reader of the mirror has no knowledge of the =uestions asked and the diviner does not
see m the mirrorG however, they are complementary and mutually dependent for this
type of divination. The child-s ability to read the mirror disappears at puberty, and thus
the diviner may use different children at different times.
&HH
Shou'dr;9'!d Di%in!tion
It is said that divining from shoulder blades was first done by brown bears who, after
killing weasels and mice took out the shoulder blades and e"amined the lines on them
to know whether they were being pursued by hunters. This was observed by hunters,
who noticed that the bears sometimes ate the body of their prey and sometimes
abandoned it uneaten with only the shoulder blade e"tracted. 'radually, this form of
divination came into use among hunters themselves, as well as among robbers and
thieves. It was also very popular among village people.
The bone used in the divination must be the right shoulder blade of a slaughtered
sheep, as opposed to an animal which has died from disease or been lulled by wild
animals.
To begin with, the shoulder blade must be cleaned of meat and washed in clean water.
The diviner than fumigates it with $uniper and holds it up with his or her right band to
be reflected in a mirror. >e"t, he recited -Ee dharma- three to seven times and invokes
the deities re=uesting them to give a clear answer. The shoulder blade is then burned
in a smokeless fire, 5ut of the sight of strangers.
Luring the burning, if the shoulder blade makes a rattling sound it means evil spirits
are haunting the house. 1ccompanying clucking sounds would indicate that they are
causing harm and discord in the family. The spine of the shoulder blade falling away
very =uickly would mean that the above troubles could be dispelled with a appropriate
rituals.
The shoulder blade is divided into different areas, which enable the diviner to make
=uite detailed predictions. These are) one-s protector-s, >aga-s enemy-s and kindred-s
areas. Between the protector-s and the kindred-s areas are five sections known as the
king-s, the lord-s, the minister-s, one-s own and the servant-s areas. These should be
separated by a distance of one finger-s breadth.
Bubbles in one-s own area are a good sign, although if they recede the implications
are negative. 1 crack in the lower part of one-s own area indicates weakness in that
year, and in the middle part, misfortune and regret. 3owever, a rack on the back
signifies invincibility in he face of enemies and evil spirits. 1 rack in the shoulder
blade socket indicate loss of property, though its fullness indicates impending wealth.
The shoulder remaining white is a positive sign of imminent action, while its turning
to an ash colour is negative and indicates high winds that year. Black stands for heavy
sin and yellow for a warm year.
The shoulder blade-s cracking in many lines indicates a loss of path or an unsuccessful
future. 'enerally speaking white cracks are good indications, black ones are bad and
slightly dark ones are of middling negativity. White cracks in one-s protector-s area
indicate that the protector is helping you and black ones show the necessity of
performing purifying rituals, lamp offerings, incense burning rituals, hoisting prayer
flags and chanting prayers of confession.
&HJ
If the >ags-s area or the cracks on it become black one must perform a >aga cake
offering beside springs and lakes. 1 crack appearing in the upper part of one-s enemy-s
area means that he will become powerful and if it is black, it is a bad sign and one
must recite sutras and the ritual of the white Umbrella (gLugs dkar*, which has the
power to clear obstacles. If the kindred area is black one must perform ransom life
rituals (Tse sgrub*. The division between the king-s area and the servant-s area are
e"amined in the same way. The shoulder blade-s cracking in vertical lines denotes
illness and in horizontal lines, that one will be a victim of theft and robbery or that it
will take a long time to achieve a goal or accomplish a task.
H!rin& Di%in!tion (!ee +lairaudience*
This type of divination is done in the nomadic areas of Tibet and other isolated places,
where there may not be a diviner available to consult. Before proceeding with the
divination, a piece of $uniper is tied to a shoulder blade with wool, white cloth or
string. The diviner then places the shoulder blade in the left pocket of his cloak and
walks out of his dwelling. The first word he hears outside will indicate the turn of
events. If this divination is being performed with regard to someone who is ill, then
negative words such as -long- would suggest a protracted recovery. 5n the other hand,
words such as -good- will indicate a =uick recovery. These words can be applied to any
other circumstances about which the diviner is seeking an answer with the word -good
always having a positive connotations while others like -nothing- having negative
significance.
4rom among the above, Lough ball divination is regarded as the most reliable. But
due to the length of the preliminary rituals, it is only conducted Mn very important
occasions. !ome lamas are able to make predictions using no overt means of
divination, but through direct inspiration from the deity. Though the result is the same,
they would not usually claim to be performing divination.
&H: