Atlas›Domain XIV · Western esoteric, divinatory & new spiritual movements›Guide 096
Guide XIV-096

Davis's harmonial philosophy

Andrew Jackson Davis1847New York, USA
A 33 · L 47 · M 2017 interventions in the Trinity explorer6 described for recognition only
Client cardCompare
[source: …] where a claim comes from[uncertain] not confirmed in a primary source[synthesis] the writer's reconstruction

1. Introduction

Version followed: the Harmonial Philosophy as Andrew Jackson Davis (1826–1910) set it out in The Principles of Nature, Her Divine Revelations, and a Voice to Mankind (1847), The Great Harmonia (1850–52) and The Harmonial Man (1853), as reference historians summarise them; and Davis's own institutions (harmonial brotherhoods, the Children's Progressive Lyceum, 6th ed. 1867). This is a historical current and a body of writings, not a therapy. The guide therefore gives (a) the historical practices as documented, (b) what survives today and how it reaches clients, and (c) the psychotherapist's work when a client draws on it. [source: EBSCO Research Starter; Encyclopedia of Occultism and Parapsychology; Princeton Theological Seminary Commons record]

What it was. Davis, the "Poughkeepsie Seer", was born in Blooming Grove, New York, had little schooling, and in 1843, after a travelling mesmerist's show in Poughkeepsie, was "magnetized" by a local tailor. In the mesmeric state he was said to diagnose and prescribe for disease. He reported a 1844 experience in the Catskills in which the physician Galen and Emanuel Swedenborg instructed him. The Principles of Nature was dictated in trance in New York with a magnetizer repeating his words and a scribe writing them down; one source dates the dictation to 1846, another says it began in November 1845 and ran about fifteen months [uncertain: dates differ]. The book set out a cosmology, a critique of the Old Testament presenting Jesus as a moral reformer, and a programme of social reorganisation, and it anticipated a coming "living demonstration" of spirit contact, later read as foretelling Spiritualism. From about 1847 he said he could enter a "superior condition" by his own will, without a mesmerist, and wrote his later books himself, claiming inner perception rather than dictation. [source: EBSCO Research Starter; Encyclopedia of Occultism and Parapsychology]

Core idea of how change happens (as Davis taught it, attributed). Nature is an ordered, progressive harmony; humans develop morally and spiritually in this life and after death; spirits are humans who have progressed further and help the living restore natural order; individuals carry responsibility for their own destiny; and social reform (free thought, education, ending class distinctions, replacing organised religion with "Nature's own religion") brings society into harmony. After death the good gather in the "Summerland", one of several concentric spheres around the earth, shaped by its inhabitants' minds on the principle that like attracts like, where families are reunited and spirits may communicate for the benefit of the living. [source: EBSCO Research Starter; Ellwood & Ellwood, "Summerland", Contemporary American Religion] Davis called himself a "Harmonial philosopher" [source: Church History, "Horace Bushnell among the Metaphysicians"]. Historians place him within American "metaphysical religion" (Albanese) [uncertain: not verified]; the label "harmonial religion" as a scholarly category is also [uncertain: not verified].

Today. Davis is described as "largely forgotten today" (Schwartz 2005), yet his Summerland remains part of many modern Spiritualists' beliefs, Lily Dale (New York) has an Andrew Jackson Davis Lyceum building, and his trance diagnosis is seen as a forerunner of Edgar Cayce (cross-refer 102). His books are listed as freely available online by the Online Books Page. Clients meet it mainly through Spiritualist churches and camps (cross-refer 094, 095), afterlife reading, and bereavement. [source: American Heritage; Encyclopedia of Occultism and Parapsychology; Online Books Page]

2. Framework

2a. Historical phases (as reference historians document them)

  • Mesmeric period (1843–c.1847). Goal as presented: clairvoyant medical diagnosis and revelation in magnetic trance. Format: a magnetizer induced the state; diagnoses were given for clients; the diagnoses funded Davis and his collaborators during the dictation of Principles. Move on: Davis's claim (c.1847) to enter the "superior condition" unaided. [source: Encyclopedia of Occultism and Parapsychology]
  • Writing the Harmonial Philosophy (1847–1880s). About 27 books between 1850 and 1885, including The Great Harmonia (reported 40 editions), The Philosophy of Spiritual Intercourse (1851), The Harmonial Man (1853), The Penetralia (1856), The Magic Staff (autobiography, 1857), The Harbinger of Health (1862, prescriptions for body and mind), A Stellar Key to the Summer Land (1867), The Diakka, and their Earthly Victims (1873), Views of Our Heavenly Home (1878), Beyond the Valley (1885). Periodicals: Univercoelum (1847–49, edited by S. B. Brittan) and Herald of Progress (weekly, from 1860). [source: EBSCO; Encyclopedia of Occultism and Parapsychology; ACSQ 2018; Online Books Page]
  • Institution-building (1850s–1860s). Harmonial brotherhoods for discussion of his ideas; Spiritualist Sunday schools, formalised in The Children's Progressive Lyceum manual (a Sunday-school plan adapted to children's bodies and minds); the Moral Police Fraternity (New York, 1863), a Spiritualist approach to poverty and crime. [source: EBSCO; PTSEM Commons]
  • Separation and late life. By 1878 Davis separated from mainstream Spiritualism, which he saw as preoccupied with the occult rather than reform; he later held a degree in natural medicine, prescribed herbal remedies, and ran a Boston bookshop. [source: EBSCO; Encyclopedia of Occultism and Parapsychology] No remedy, dose or preparation is given here.

Evidence status (one line): Davis's clairvoyant diagnoses, trance revelations and astronomical claims are his and his followers' claims; no controlled evidence for clairvoyant diagnosis is reported in the sources used here [uncertain: not verified].

2b. The psychotherapist's work when a client draws on Davis's ideas [synthesis]

No source gives a format, session count or phases for clinical work with this current; the sequence below is general practice adapted to it.

  • Engage and understand (early sessions). Goal: hear what Davis's writings, the Summerland or a Spiritualist community mean to the client, in the client's own words. Move on when the client can say how the belief helps and where (if anywhere) it causes difficulty.
  • Assess. Cultural Formulation Interview including its spirituality, religion and moral traditions module; differential assessment without pathologising belief; grief, health and financial screen. Move on when you have a formulation the client recognises.
  • Work on the presenting problem, using the client's beliefs as a resource where they help and examining them, with consent, where they harm (health decisions, dependency on mediums, distress about spirits).
  • Consolidate and end, including links to the client's community and any medical or specialist referral.

3. Guiding principles

  • Describe, attribute, do not adjudicate. Present Davis's cosmology in his terms ("Summerland", "superior condition", spheres, spirits as progressed humans), neither asserting nor dismissing it. Practical meaning: say "in Davis's teaching…" and ask what it means to the client. [synthesis]
  • Meaning before mechanism. The question is what the belief does in the client's life (comfort, hope, moral orientation, community), not whether it is true. Practical meaning: open with function questions. [synthesis]
  • Respect religious difference and know your limits. The APA Code asks psychologists to respect differences including religion (Principle E) and to obtain training, consultation or supervision, or refer, when religious or cultural understanding is essential to the service (2.01b). Practical meaning: learn the basics of Spiritualism before a second session if it is central for the client. [source: APA Ethics Code]
  • Assess without pathologising. Culturally shared beliefs about spirits and an afterlife are not by themselves symptoms. Practical meaning: look for change from baseline, distress, impairment and features outside the client's own tradition. [synthesis]
  • The therapist is never medium, reader, healer or seer in therapy. Practical meaning: no readings, trance work, spirit messages or diagnosis by "inner perception"; avoid multiple relationships that impair objectivity or create conflicts of interest (APA 3.05). [source: APA Ethics Code; synthesis]
  • Health decisions go to clinicians. Davis prescribed for disease in trance and later with herbal remedies; a client following that tradition gets no advice on starting, stopping or changing any medicine or remedy from the therapist. Practical meaning: route to the client's physician; never interpret a reading-based diagnosis. [synthesis]
  • Avoid harm and exploitation. Take reasonable steps to avoid harm and never exploit clients. Practical meaning: watch for clients paying repeatedly for messages from the dead, and name the pattern gently. [source: APA Ethics Code; synthesis]
  • Informed consent about how you work. Tell clients you will discuss their beliefs respectfully but will not practise them. [source: APA Ethics Code; synthesis]
  • Use the client's own tradition as a resource. Davis stressed personal responsibility, reason, reform and moral growth, and late in life criticised a purely occult focus. Practical meaning: a client devoted to Davis may find support in his own emphasis on self-reliance when they are leaning heavily on mediums. [source: EBSCO for the emphases; synthesis for the clinical use]

4. Intervention inventory

Part A gives the historical practices of the current as reference historians document them, in public outline, with what the therapist does when a client brings them up. Part B gives the therapist's own interventions. No trance-induction method, remedy or spirit-contact procedure is given.

4A. Historical practices of the current

A1. Mesmeric ("clairvoyant") medical diagnosis

  • Purpose and context: In 1843–47 Davis, put into a "magnetic sleep" by a magnetizer, was said to perceive the inside of patients' bodies, diagnose disease and prescribe; the fees supported the group producing Principles. Seen as a forerunner of Edgar Cayce's readings (cross-refer 102; mesmerism 081, magnetic somnambulism 082). [source: Encyclopedia of Occultism and Parapsychology; EBSCO]
  • Steps (historical outline only): magnetizer induces the state; Davis speaks diagnoses and prescriptions; others record them. No induction method is given here.
  • When a client brings it up: usually via a present-day intuitive or medical-reading practitioner, or a family history of Spiritualism. Explore what the client has been told and what they plan to do with it; route every health decision to their physician.
  • Example language (illustrative): "It sounds as though the reading named something in your body that worries you. What did your own doctor say when you raised it?"
  • Watch for: delayed or abandoned medical care, stopping prescribed treatment, repeated paid readings about health. Working when the client takes the health question to a physician and uses therapy for the fear.

A2. Trance dictation and the "superior condition"

  • Purpose and context: Principles of Nature was spoken in trance and written down by a scribe; later Davis claimed to enter a "superior condition" at will and to write from inner perception. [source: Encyclopedia of Occultism and Parapsychology] Today's equivalents are channelling and automatic writing (cross-refer 106 automatic writing, 108 channelling, 098 development circles).
  • Steps: public outline only; not taught here.
  • When a client brings it up: a client may be practising trance writing or believe they are receiving teaching. Explore content, frequency, control (can they start and stop it?), sleep, functioning and distress.
  • Example language (illustrative): "When the writing comes, how much say do you have in starting or stopping it? How are you sleeping on the days it happens?"
  • Watch for: loss of control over the states, amnesia, time loss, distress or commands in the material (dissociation or psychosis differential, B3); material producing "memories" of past events or lives, which carries risks of suggestion and false memory (cross-refer Domain VI 110). Working when the client keeps choice over the practice and daily functioning is intact.

A3. Study of the Harmonial texts and harmonial brotherhoods

  • Purpose and context: Davis founded "harmonial brotherhoods" to discuss his ideas, and his followers ran periodicals (Univercoelum, Herald of Progress) [source: EBSCO; Encyclopedia of Occultism and Parapsychology]. Today the texts are read individually or in Spiritualist study settings [uncertain: current study groups not verified].
  • Steps (outline): reading the books; group discussion; applying the ideas to personal conduct and reform.
  • When a client brings it up: ask which ideas matter (progress, responsibility, harmony with nature, the afterlife) and how they shape decisions.
  • Example language (illustrative): "Which part of Davis's writing has stayed with you most? How does it show up in how you live day to day?"
  • Watch for: the reading as a healthy source of meaning and community versus isolation or rigid rules. Working when the client can link the ideas to their own values in their own words.

A4. The Children's Progressive Lyceum

  • Purpose and context: Davis's plan for Spiritualist Sunday schools, published as a manual "adapted to the bodies and minds of the young" (6th ed., Boston, 1867). Davis is credited with founding a lyceum system that spread to Spiritualist communities; Lily Dale's main hall is named after him. [source: PTSEM Commons; American Heritage] Details of the session plan: [uncertain: manual contents not verified].
  • When a client brings it up: an adult raised in a Spiritualist lyceum, or a parent considering one. Explore their experience as they tell it.
  • Example language (illustrative): "What was the lyceum like for you as a child? What did you take from it, and is there anything you have had to set down since?"
  • Watch for: most accounts will be ordinary religious education; screen as for any child-related concern (fear induced by spirit talk, high-control upbringing, health care refused on religious grounds) and follow local safeguarding law (B8).

A5. Reform associations (Moral Police Fraternity, 1863)

  • Purpose and context: a Spiritualist approach to poverty and crime; Davis's emphasis on self-responsibility drew temperance, abolitionist and feminist supporters. [source: EBSCO]
  • When a client brings it up: use as a values resource; service and reform can anchor meaning.
  • Example language (illustrative): "You've said Davis cared most about practical reform. Is there a way that shows up in what you want for your own life now?"
  • Watch for: values-congruent action as a sign of progress. [synthesis]

A6. Summerland teaching as consolation

  • Purpose and context: Davis taught that good-willed spirits live in the Summerland, a mind-shaped sphere where families reunite and from which spirits may communicate for the living's benefit; many modern Spiritualists hold it. [source: Ellwood & Ellwood; Encyclopedia of Occultism and Parapsychology]
  • When a client brings it up: almost always in bereavement; see B4.
  • Example language (illustrative): "When you picture your mother in the Summerland, what is that like for you? What does it make possible, and does anything about it ever hurt?"
  • Watch for: comfort and an ongoing inner bond (helpful) versus inability to engage with life, or heavy spending to reach the dead (B4, B6).

A7. Davis's warnings about deceptive spirits

  • Purpose and context: Davis published The Diakka, and their Earthly Victims (1873), whose title presents certain spirits as deceiving people on earth [source: Online Books Page; contents uncertain: not verified]. By 1878 he had distanced himself from Spiritualism's occult preoccupations. [source: EBSCO]
  • When a client brings it up: a client may fear deceptive or harmful spirits. Explore the fear within their framework first, then assess (B3, B7).
  • Example language (illustrative): "Tell me about the times you feel most afraid that something is trying to mislead you. What do you do when that fear comes?"
  • Watch for: fear that is driving checking, protection rituals or avoidance (possible OCD), or that is fixed and unshakeable with other symptoms (possible psychosis). [synthesis]

4B. The psychotherapist's interventions [synthesis unless a source is given]

B1. Client-led exploration of meaning

  • Purpose / when: first sessions, and whenever Davis's ideas, the Summerland or Spiritualist practice come up.
  • Steps: (1) Ask permission to talk about the belief. (2) Use the client's terms ("Summerland", "spirit", "progression") and check you have understood them. (3) Ask about origin (family, church, reading, bereavement), function (comfort, guidance, community, moral direction) and cost (money, time, conflict, fear). (4) Summarise back and ask what the client wants from therapy in relation to it, if anything.
  • Example language (illustrative): "I'd like to understand how you see this, in your words. When did Davis's books first matter to you, and what have they given you?"
  • Watch for: the client checking whether you will mock or convert them; working when they speak freely and correct your summaries.

B2. Cultural Formulation Interview with its spirituality, religion and moral traditions module

  • Purpose / when: assessment, especially where symptoms are expressed through spirit language or where community and family views matter.
  • Steps: use the core CFI domains (cultural definition of the problem, perceived causes, stressors and supports, role of cultural identity, coping and help-seeking, the clinician–client relationship), then the supplementary module on spirituality, religion and moral traditions, in your own words; record the client's explanatory model alongside your formulation. [source: DSM-5-TR CFI; exact wording uncertain: not verified]
  • Example language (illustrative): "In your tradition, what would people say is happening to you? Who in your community would you turn to for help with this?"
  • Watch for: discrepancy between the client's view and the family's or church's view; working when you can state the client's model accurately enough that they agree.

B3. Differential assessment without pathologising belief

  • Purpose / when: when spirit experiences, trance states or fears come with distress, impairment or change from baseline.
  • Steps: (1) Establish what is normal within the client's tradition (ask, and with consent ask a community member). (2) Screen for psychosis (fixed beliefs outside the tradition, hallucinations with command or persecutory content, thought disorder), mania (reduced need for sleep, grandiosity about a mission or revelation), dissociation (amnesia, time loss, uncontrolled trance, depersonalisation), OCD and scrupulosity (intrusive fears of spirits with rituals and reassurance-seeking) and grief reactions. (3) Consider the DSM-5-TR category "Religious or Spiritual Problem" (Z65.8) where the focus is a spiritual difficulty without a mental disorder. (4) Refer for psychiatric assessment where indicated. [source: ICD-10-CM Z65.8 (Unbound Medicine); DSM-5-TR wording uncertain: not verified]
  • Example language (illustrative): "Many people in Spiritualist churches sense their loved ones. What's been different about the last few weeks?"
  • Watch for: confirming the belief is shared by the community does not rule out illness, and an unusual experience does not establish it.

B4. Bereavement work alongside Summerland belief

  • Purpose / when: grieving clients for whom the Summerland and spirit contact matter (cross-refer 094 for mediums and grief, 099 for stage mediumship).
  • Steps: (1) Let the client describe the person who died and their picture of the afterlife. (2) Treat the inner bond as a possible resource. (3) Ask about mediums: how often, cost, what was said, how the client felt after. (4) Screen for prolonged or complicated grief and for suicidal thinking linked to reunion wishes, with a standard risk assessment. (5) Help the client keep the bond while re-engaging with life.
  • Example language (illustrative): "If your husband could see you from where you believe he is, what would he hope for you this year?"
  • Watch for: reunion wishes that become wishes to die (assess risk, follow safety planning); spending on readings that the client cannot afford; messages from readings directing major decisions.

B5. Health-claims routing

  • Purpose / when: when a client follows trance or intuitive diagnosis, or natural-medicine prescriptions in the tradition of The Harbinger of Health (1862) and Davis's later herbal practice. [source: ACSQ 2018; Encyclopedia of Occultism and Parapsychology]
  • Steps: (1) Ask what the client is doing for their health and who advised it. (2) Never advise on starting, stopping or changing any medicine or remedy. (3) Encourage, with consent, a conversation with their physician; offer to help them prepare questions. (4) In any suspected poisoning or acute illness, direct to emergency services or poison control.
  • Example language (illustrative): "I'm not the right person to judge any treatment. Would it help to plan together what you want to ask your doctor?"
  • Watch for: delay of diagnosis or treatment; children's health care affected (B8).

B6. Dependency and financial exploitation screen

  • Steps: ask about frequency of readings, sittings or courses, total spending, debts, and whether anyone has asked for money to remove a problem or keep a spirit's favour; explore the pattern without contempt for the belief.
  • Example language (illustrative): "Can we look together at how much the readings have cost this year, and how you feel about that number?"
  • Watch for: escalating spending, secrecy from family, distress when unable to consult; working when the client sets limits they choose.

B7. Working with fear of spirits

  • Steps: (1) Validate the fear within the client's framework. (2) Assess (B3). (3) If OCD features are present (intrusions, rituals, reassurance-seeking), refer to or provide exposure and response prevention as OCD clinical sources describe it, with informed consent, a client-chosen hierarchy and attention to the client's religious limits [uncertain: IOCDF guidance not verified]. (4) Invite, with consent, a trusted community figure who can say what the tradition itself teaches about fear.
  • Example language (illustrative): "Your faith matters here, so let's be clear on what your tradition asks of you, and what the fear is asking of you."
  • Watch for: rituals growing in time and number; reassurance that soothes briefly then needs repeating.

B8. Children and family

  • Steps: ask about children's exposure to spirit talk, any fear, and any refusal of medical care on religious grounds; follow local safeguarding law; support parents' religious education choices while keeping the child's health and development central; refer for assessment where a spiritual label is used in place of one.
  • Example language (illustrative): "How does your daughter talk about the spirit world? Does any of it frighten her?"
  • Watch for: fear, sleep problems, medical neglect; never name minors in records shared outside the service.

B9. Referral and community liaison

  • Steps: with consent, involve a Spiritualist minister or community leader the client trusts; refer to psychiatry, medical care, grief services or debt advice as needed; consult or refer where religious competence is essential. [source: APA Ethics Code; synthesis]
  • Example language (illustrative): "Would it help if I spoke with your minister, with your permission, so we are pulling in the same direction?"
  • Watch for: the client feeling handed off; keep continuity.

B10. Boundaries, dual roles and self-disclosure

  • Steps: state in informed consent that you will not give readings, channel, diagnose by intuition or act as a spiritual teacher; if you practise a spiritual service yourself, keep it fully separate and do not offer it to clients (APA 3.05); disclose your own beliefs only if it serves the client, briefly. Spiritual and religious competencies for psychologists (Vieten et al. 2013) are a training reference [uncertain: not verified]. [source: APA Ethics Code; synthesis]
  • Example language (illustrative): "I'm here as your therapist, not as a medium. I'm glad to talk about what your messages mean to you."
  • Watch for: requests to "sense" a loved one or interpret a message; decline warmly and redirect.

5. Handling problems

The historical sources do not address clinical problems; all guidance in this section is [synthesis] unless a source is named.

  • Client asks you for a reading, a message from the dead, or your view on whether the Summerland is real. Decline the role warmly and keep the conversation on meaning (B10). Illustrative: "I can't tell you what is true about the Summerland, and I won't give readings. I can help you think through what believing it means for you."
  • Client suspects you look down on their faith (rupture). Name it, own any misstep, and check how you referred to their beliefs; return to B1. Illustrative: "I think I came across as doubting you just then. That wasn't my intention. Can you tell me how it landed?"
  • Stuck: every problem is explained as spirit influence or progression in the next world. Accept the frame, then ask what the client can do in this life within it; Davis's own stress on personal responsibility and reform can help (A5) [source for the emphasis: EBSCO].
  • Resistance to medical care because a reading or natural-medicine prescription says otherwise. Do not argue the remedy; explore fears about doctors, encourage a second medical opinion, help the client prepare questions; if a child is involved or risk is acute, follow safeguarding and emergency procedures (B5, B8).
  • Overwhelm or destabilisation from trance writing, sittings or intense afterlife study. Suggest the client pause the practice while you assess (B3); ground in ordinary routines, sleep and contact with others; refer urgently for psychiatric assessment if psychotic or manic features appear. Do not teach or advise on trance methods.
  • Reunion wishes in grief. Conduct a standard suicide risk assessment; ask directly about intent and plans; develop a safety plan with lethal-means counselling as current practice describes it; involve supports with consent; follow safe messaging (no glamorising of death as reunion).
  • Non-adherence (missed sessions around anniversaries, sittings or camp seasons). Ask what the timing means; plan sessions around significant dates; do not frame attendance at church or camp as competing with therapy.
  • Dependency and money (paying mediums, courses, camp stays). Use B6; help the client set a budget and agreed frequency; refer to debt advice; if a practitioner has pressured payment through fear, discuss consumer or regulatory complaint routes in the client's jurisdiction [uncertain: routes vary by country].
  • Family conflict over the client's Spiritualism. Offer, with consent, a joint session focused on respect for difference and shared concerns (health, money, children); do not side with "rational" relatives against the belief.
  • Distressing "memories" from channelled material or regression. Avoid suggestive questioning; do not confirm or elaborate memories; see Domain VI 110 for suggestion and false memory risks.
  • Therapist's own beliefs (sceptical or Spiritualist) pulling on the work. Take it to supervision; keep personal spiritual practice outside therapy (APA 3.05) [source: APA Ethics Code].
  • Ending. If therapy is no longer helping or is causing harm, discuss ending and offer alternatives [source: APA Ethics Code; synthesis]; leave the door open to return.

Sources

Web sources:

Primary texts (bibliographic details as listed in the records above): Davis, A. J. (1847). The Principles of Nature, Her Divine Revelations, and a Voice to Mankind. Davis, A. J. (1850–52). The Great Harmonia. Davis, A. J. (1851). The Philosophy of Spiritual Intercourse. Davis, A. J. (1853). The Harmonial Man. Davis, A. J. (1857). The Magic Staff. Davis, A. J. (1862). The Harbinger of Health. Davis, A. J. (1867). The Children's Progressive Lyceum (6th ed.). Davis, A. J. (1867). A Stellar Key to the Summer Land. Davis, A. J. (1873). The Diakka, and their Earthly Victims. Davis, A. J. (1885). Beyond the Valley.

Other works cited [uncertain: not verified]: Albanese, C. L., A Republic of Mind and Spirit: A Cultural History of American Metaphysical Religion; Vieten, C., et al. (2013), spiritual and religious competencies for psychologists; American Psychiatric Association, DSM-5-TR Cultural Formulation Interview and supplementary modules; International OCD Foundation materials on ERP and scrupulosity.

Cross-references: 081 Animal magnetism; 082 Magnetic somnambulism; 094 Spiritualism and the séance; 095 Spiritualist camps; 097 Hardinge Britten; 106 Automatic writing; 108 Channelling; 098 Mediumship development circles; 099 Evidential stage and television mediumship; 102 Edgar Cayce readings; Domain VI 110 (regression, suggestion and false memory).

← Previous · XIV-095Spiritualist campsNext · XIV-097 →Hardinge Britten