Guided Healing

Emanating from spiritual guides, and presented via the mediumship of meditator and healer, Peter Calvert, this is a ground-breaking book that needs to be read by all seekers who wish to confront the spiritual basis of their own existence.

To spiritual seekers,
Guided Healing presents the spiritual purpose and benefits of being born into a physical body. Issues covered include the relationship between the spiritual and physical realms, the reason for incarnation, the use of meditation as a means of exploring the spiritual realm, and the significance of soul work.

To healers,
Guided Healing offers instruction on how to become a conduit for healing energy that emanates from the spiritual realm. Topics covered include how to contact guides in the spiritual realm, the nature of spiritual perception, and factors which enhance or hinder energy flow during the act of healing.

Most significantly, the text reveals how agapé – spiritual love – underlies all existence, and what is required of us in order to tune into it.

Using concepts drawn from science and contemporary culture,
Guided Healing presents a vision of human spirituality appropriate for our times, as we progress into a rational appreciation of what being spiritual involves.

Soft cover paperback
132 pages
8.5 x 5.5 inches
ISBN: 978-0-473-14863-8


This book introduces the practice of guided healing, a process by which healers make themselves available to guidance and healing energy emanating from the spiritual realm, with the intention of helping their fellow beings. What makes the book unusual is that not only does it explicate in very specific terms how a potential healer may make contact with spiritual guides and become a conduit for healing energy emanating from their realm, but the text itself also has been generated by such means.

That is, the text was dictated to the writer, Peter Calvert, by spiritual guides while he was in a state of meditation. Thus Peter’s function in the writing process was to act as the conduit, or channel, inwardly quietening himself and allowing the text to flow through him. Technically, this makes him the writer, but not the author.

Peter’s spiritual search started in 1978, when he was thirty-one. Dissatisfied with emotional issues that were dogging him and affecting his relationships with others, he began an intense period of searching and experiencing. Initially, he was drawn towards groups which practised methods of psychological self-transformation. This led him to attend a number of psychotherapy workshops held at Burt Potter’s Centrepoint Community, where he first confronted his neuroses and made his initial attempts at creating internal emotional order.

Years later, in the late 1980s, he was introduced to the practices of Holotropic Breathwork, a form of psychotherapy that Dr Stanislav Grof and Christina Grof developed out of their research into non-ordinary states of consciousness, kundalini yoga and the birth process, and which was also part of the newly established discipline of transpersonal psychology. A facilitator trained in the techniques of Holotropic Breathwork visited New Zealand to oversee a series of workshops. After one intensive in Peter’s hometown of Hamilton was completed, the facilitator called for someone to organise ongoing fortnightly meetings in the region. Peter volunteered. With various helpers, he initiated a series of three to four hour sessions at local venues. During these sessions Peter underwent approximately thirty rebirthing experiences which enabled him to confront deep-seated emotional and psychological issues. He also experienced ecstatic and spiritual states, as did many other participants. All this helped him further re-order and purify himself internally.

At the same time Peter was also seeking out the most intense modes of inner spiritual exploration that he could find. In particular, in the mid 1980s, he was drawn towards healing activities practised in the Spiritualist Church. This led, in turn, to mediumship training, in which meditative states are invoked in order to contact disembodied beings. However, while he found his experiences fascinating and productive, he also considered that the Spiritualist Church’s rituals and protocols, and the belief system Church followers used to describe what happened during healing and mediumistic sessions, were too rigid for his thinking.

Not wishing to restrict his perspective to any particular received or traditional belief system, he kept searching, and in 1990 discovered Vipassana meditation. This Buddhist discipline emphasises direct perception, and through its techniques he learnt how to further purify his mental functioning, to lose the fear that interferes with what is experienced during meditative states, and to enter inner peace.

All this resulted in Peter sensitizing himself further. In the context of healing, he became able to feel, then to see, the energetic fields of people who wished to be healed. With respect to his meditation practice, he developed the ability to perceive various entities who became apparent during meditation sessions. And he found his own inner guide.


The following is from the spiritual guides who dictated the text of Guided Healing:

"What has resulted is a novel description of the reason for embodiment, related to, but extending, what has always been intuited as the reason for human existence – that there is benefit in it for human beings.

The frustration experienced by humanity with respect to their restricted freedom of movement within spiritual space is a root of their impulse to expand their perception and experience, an impulse which has been experienced so profoundly throughout history by individuals and civilizations. That limitation can be removed as a result of the spiritual development obtained through experiencing the cycles of embodiment.

Cycles in and out of embodiment function as an accelerated learning opportunity, enabling human beings to acquire the characteristic of preferring loving acts over all others in every opportunity, and resolute refusing to do otherwise. This description may be recognized as agreeing with traditional injunctions contained in the world’s spiritual literature.

The concept of agapéic space provides a theoretical construct useful for integrating traditional descriptions of spiritual existence into one metaphor, with all cute or paternalistic allegories and religious language stripped out. That makes it potentially appropriate for integrating into consensual beliefs at the level of scientific thought. This concept is therefore useful as a tool for integrating science and spirituality."



Guided healing is an invoking, by the healer, of input from the spiritual realm, then directing it by intention to assist the recipient, the healee. The healer agrees to use her or his interior sensory system to convey information about healees to them for their benefit.

How to invoke input? First, to avoid the unnecessary, unhealthy and pernicious use of their own energy, healers must know there is a spiritual source in existence and available to them.

Second, they must specifically ask for spiritually directed energy to flow through them to the intended recipient, and hold that intention for the duration of its flow.

Third, they must seal their own being on the energetic level to avoid inadvertent contamination being absorbed from the recipient. For this reason it is important not to undertake healing work when one is ill or depleted for any reason.

For those wishing to learn how to heal there are two aspects that must be made plain in advance. These relate, firstly, to clarity of intention, and secondly, to sources of confusion of motives prevalent in the domain of spiritual healing work, whether with the public or family.
The prime energy involved in healing is the force of love. The willingness to accord with healees’ best wishes is a necessary adjunct to the ability to love them in a simple and unconfused way. To achieve this the nature of love must be understood.


Love acts through the healer’s intention to interact with others deficient in energy in their lives. That deficiency creates in them recognition that all is not optimal within them on some level. This realisation leads them to wish for improvement, particularly by restoring to normality the life force operating within them. Such deficient people subsequently recognise opportunities, on either the conscious or subconscious levels, to obtain such love-force energy as is available around them.


When, in those who are deficient in energy, recognition of opportunities to restore energy only operates on the subconscious level, conscious decisions to seek energy restoration cannot be made. However, such persons will unconsciously use restoration opportunities which arise in normal social intercourse. But they will not know why others find them draining, as they do not know about their tendency to seek such satisfaction of their needs without asking permission.

More conscious people will register that they are deficient in energy, and if they are sufficiently honest about their needs, they will seek a formal relationship with another person who can supply their needs in a straightforward way, thereby recovering their internal harmony and balance.

Others less honest, but still conscious, will manipulate other people via sexual or social encounters to obtain what they need, not differentiating between the sexual, social and energetic aspects of their functioning.

Still others will cry with exhaustion, feel depleted, and even despair for their future, without recognising or understanding the source of their need.

These scenarios give some idea of the variety of behaviours normally undertaken by the person deficient in life energy for whatever reason.

If a person who is alert and aware on the energetic level is placed into any of these scenarios, he or she will encounter and recognise all the various subterfuges used by these less aware individuals, and either avoid them wherever possible, or in goodwill consciously offer his or her services as channels for the life-force, intending a restorative outcome.

Such people are acknowledged healers, who in their turn manifest a range of levels of consciousness of their actions. And when we say, “acknowledged”, we mean acknowledged by spirit. For none emerge as contributors to the health of humanity who do not have a guide at their side attempting to prompt them into awareness of both their contribution and their capacity to improve it. For the need is large and the consciousness small in these times of disbelief in gifts of the spirit.


It needs to be understood that there is a fundamental distinction between the body in spirit and the body in physical reality. The parameters of each being different, the perceptual capacities of each are different. However, because many individuals cannot tell the difference, we must articulate the difference so that they may learn how to discern between these two sensing systems.

The modes of apprehension are, first, in the spiritual domain, and we will always claim that as being first, because it is. Apprehension through the spiritual sensing system is initially conveyed to the mind, and then to the attention, after pre-conscious processing. Commonly, there are varying degrees of inhibition or blockage in place which act at the pre-conscious level. We have provided information on this in Agapé and the Hierarchy of Love.

Therefore a precondition of the apprehension of direct information via the spiritual sensing apparatus is that blockages be minimised. The ways to do that are well-known, and we will not articulate them further here at this time. If the preconscious processing is not blocked, there is then a natural capacity to be aware of oneself as comprising and occupying space beyond the body.

The second category of apprehension is through the physical body’s sensing systems. Those sensing systems are now well-known and described, with information on them widely available, particularly through the electronic internet, where all classes of information are available on request or, at least, sufficient information to occupy the attention for many years, if there is the desire to learn about them in such detail.

The conscious-level understanding of that information-set is therefore accessible on the mental level. The experiential accessing of that information, of course, is a natural consequence of being present within the body during its physical growth. So that need not be described either.


What can, and needs to be described, are the categories of sensation which seem to be experienced through the body, but in fact are not. This results from the lack of recognition of input via the spiritual sensing system, and its co-location at many significant places on the bodily form. Therefore it is necessary to describe these in order to help spiritual practitioners differentiate between sensations experienced via the physical form, information received via the spiritual form (for example, the aura), and confusion created by lack of knowledge of the spiritual form, and hence the attribution of spiritual sensations to the physical form.

There are many classes of apparent sensation occurring on or close to the surface of the physical form, which should be understood as an instantaneous, on-going pattern of stimulus impacting on the individual’s mind.

These patterns of stimulus can mimic physical events, a situation that leads to the student of meditation in the Vipassana tradition being told about sensations which are like insects crawling on the skin. These are not physical sensations. They are sensations for which there is confusion regarding their origin and their class of input. Although not specifically taught at the novice level of training in that tradition, this is clearly understood by all experienced practitioners, who come to that awareness either in their own time or through advanced instruction. It has never been easy to differentiate clearly between the different classes of input, especially when there is little recognition at the formal instructional level that the biological body has an energetic analogue derived from the spiritual vehicle which coalesces into the bodily form, and matures with it.

These distinctions are being made plain here, for it is information required in order to attribute the classes of perceptual input with precision by the both the aspiring, and the practising, wielder of spiritual energy for good. Once this is known, accepted and acknowledged, and once guidance has begun, there then occurs a delicate interplay between the perceptual capacities of the individual in body and the guide in spirit.


The guide in spirit has easy access, again through training, to the individual in body, but only on the spiritual level. Therefore the classes of input most accessible to the guide are those relating to the energetic form rather than to the physical form. Alternatively, the communication can be via images directly impressed on the individual’s mind which are made available to one in the role of guided. That leaves, in normal circumstances, the will and cooperation intervening between the mental stimulus from the guide, and the physical response of the guided person’s body.

There are a number of levels of interpretive function between those two aspects. At this point several degrees of confusion can result, because expectations can colour and distort the actual responses chosen to be enacted. For this reason an attitude of automatic acquiescence is most useful.


Now we wish to stimulate understanding of what happens once the connection has been established. The connection enables the free flow of love between the realms of love and light and power, into the domain of darkness and lifeless panting after love. For the restless seeking after a semblance of what was once possessed in abundance in the spiritual realm, but now is possessed insufficiently for satisfaction, is also a reflection of the spirit. What it had was a sense of perfect peacefulness and restful relaxation; what it has now is an awareness of what is temporarily lost to it during incarnation.

Thus the real reward for meditation and spiritual work is the reminder, along with a consequent increase in confidence, that in spite of all appearances, there is indeed a point to life, and a safe place to return to at death. This process, of venturing into unknown territory in any domain of existence in order to be strengthened by the trials one finds there, is universal, and operates in degrees.

Some people seek extreme versions of it while incarnate and become the adventurers and explorers of the world. Others, less brave or driven, find quiet or secluded niches in society to live out their lives in obscurity. All choices are equally valid, except to the extent they are fear driven, for fear is the antithesis of love, and the conquering of fear is soul work, effective in producing love magnified by freedom.

It is to this end that we encourage the opening out of the personality which is constrained by limiting early experiences. This involves self-chosen therapeutic intervention, in one’s own best long-term interest, with the aim of obtaining clarity of inner perception.

Methods for embarking on programs of self-cleansing on the inner levels, are always approved of and encouraged from the level of the higher self. They are best taken advantage of when young, to improve the capacity to grow into secure maturity, free of emotional traps of vulnerability.


In order to develop a clear understanding, potential healers must know who they are, for they are first spirit, then body, then personality, developing in that order at the beginning of a life. Entailed in this is genetics, of course, which implies heredity. Hereditary and the social proliferations of tendencies towards love or hate can be magnified by the early experiences of emerging individuals as they grow and interact with life around them.

This social conditioning of the emerging identity combines, at deep levels, an understanding of the spiritual force and of the form of the spirit, with the mental recording process involved in laying down brain structure, a process which allows memory to be activated within the brain. These structural and functional units are encoded with chemical traces that enable the memory to be recorded, and enable the long-term storage of ideas and preconceptions, which in turn preselect further ideas and preconceptions. These then act to shape the life experience by preselecting it at the preconscious level, so only that which is emergent and relevant is noticed by the consciousness, and thereby recorded in the memory.

This process of preconscious selection is responsible for the formation of original personality, which is fixated into permanent form by the synapse-pruning process naturally undertaken around age ten.

From this stage the personality is permanently fixed to a large degree, although of course it is further modifiable by later experience. Nevertheless the major tendencies and characteristic ways of reacting to situations has been set in place, so by age fifteen or thereabouts all tendencies are known to the self, and acted from in later years.