Atlas›Domain XII · Complementary, energy & biofield›Guide 013
Guide XII-013

Esoteric Healing

Alice A. Bailey, Djwhal Khul1950
A 26 · L 50 · M 2415 interventions in the Trinity explorer
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 Alice A. Bailey / Djwhal Khul ("the Tibetan") lineage of Esoteric Healing as set out in Alan Hopking's practitioner text Esoteric Healing: A Practical Guide (Blue Dolphin, 6th expanded edition 2009) and as taught in the eight-part class sequence of the National Association for Esoteric Healing (NAEH, USA). The source text is Bailey's A Treatise on the Seven Rays, Vol. IV: Esoteric Healing (Lucis Publishing; first published early 1950s). Other national groups teach the same lineage. The "International Network of Esoteric Healing" named in some listings [uncertain: not verified]: its curriculum, standards and current status could not be confirmed. Note that the phrase "esoteric healing" is also used by unrelated groups and practitioners. Before training, check that a course belongs to the Bailey lineage [synthesis].

What it is. Esoteric Healing is a hands-off energy-healing practice. The practitioner works in the energy field around a clothed client using meditative focus and "sensitised hands". They look for areas of excess or constriction and balance them [source: Walker, Esoteric Healing PDF; Settersten 2011 abstract]. Its organisations say it comes from the Djwhal Khul / Alice Bailey teachings. The Journal of Holistic Nursing overview reports practitioners and instructors in more than 19 countries. It also reports that some nurses, nurse practitioners, psychologists and physicians use it in their practice [source: Settersten 2011, abstract].

Core idea of how change happens (as the tradition holds it). The tradition describes a person as a physical body framed by subtle energy bodies. Seven major centres (chakras) lie in that field. Each centre is linked with a nerve centre, an endocrine gland and organs. In this view, health is harmony in the field and illness is congestion or discord in it. Healing is said to release blocked energy so that the soul can express itself through the personality. This rests on Bailey's teaching that disease stems from inhibited soul life [source: Walker PDF; Hopking publisher description]. These are the tradition's own spiritual and energetic concepts. This guide reports them as the tradition holds them, neither as fact nor as dismissal.

Evidence status (one line). Its organisations cite no controlled trials showing that Esoteric Healing has specific effects on physical or mental health [uncertain: not verified]. Any physical-health claims are the tradition's own, not established findings. Esoteric Healing is not a treatment for cancer or any other physical disease. In psychotherapy it is at most a complementary relaxation and meaning-making practice alongside evidence-based care [synthesis].

For the psychotherapist. A therapist may train in the method and offer it within their scope, as a clearly separated complementary component. It must come with explicit consent and must never replace assessment, psychotherapy or medical care [synthesis].

2. Framework

Training route (NAEH, USA) [source: NAEH Esoteric Healing Classes page]

  • Classes run as Parts 1 to 8. They cover "alignment, soul contact, and subtle anatomy awareness".
  • Part 1. Covers the human energy field, meditation and the metaphysical concepts. Students balance the centres on themselves, family, friends and pets. By the end, a student should be able to give a full session balancing the centres at the physical, emotional, mental and spiritual levels.
  • Parts 2 and 3. Further technique classes, with descriptions held on teachers' sites [uncertain: not verified].
  • Part 4. Adds named protocols: an immune protocol, an anxiety protocol and balancing of the cranial nerves.
  • Parts 5 to 8. Advanced classes. Their content is not published on the classes page [uncertain: not verified].
  • Format. Recent classes have combined self-paced video lessons with live Zoom days [source: NAEH; Heart Guided Healing course page].
  • Certification. NAEH states that Parts 1 to 4, completed over two semesters, prepare a student to apply for Certified Practitioner of Esoteric Healing (CPEH). NAEH is the certifying body. Its detailed requirements (supervised sessions, case studies, ethics agreement) are published on a separate page [uncertain: not verified].
  • UK and international. Alan Hopking (medical herbalist) founded and directed the Global Academy of Esoteric Healing. He was also the first Faculty Director of Healing at the University of the Seven Rays (USA). His post-nominal FINEH suggests a fellowship of an international esoteric healing network [source: Herbactive Health book page; uncertain: network not verified].

Session framework. The sources describe the elements of a session but not a fixed published sequence [uncertain: exact order not verified]. The elements they name are:

  1. The healer's preparation, meditation and alignment, described as "a quiet space, a focused mind, and a sincere desire to serve" [source: NAEH].
  2. Assessment of the client's energy field, hands off the body [source: Walker].
  3. Balancing the major centres [source: NAEH Part 1].
  4. Applying healing circuits called "triangles", chosen by a body system or a presenting concern [source: Hopking].
  5. Closing [synthesis].

Session length and number of sessions are not stated in the sources cited [uncertain: not verified]. A session can be given in person or at a distance [source: NAEH; Hopking].

Format inside psychotherapy [synthesis]

  • Keep Esoteric Healing sessions separate from talking-therapy sessions. Offer it either as a distinct, labelled segment or as a separate appointment, with its own consent and notes.
  • Typical structure: a check-in (5–10 min of talk), the energy-healing segment, then a verbal debrief.
  • Begin with a trial of a few sessions with an agreed review point.

Criteria for moving between phases [synthesis]

  • Into energy work only when all of these are in place:
    • informed consent, with the evidence status explained;
    • risk assessed;
    • any medical condition under medical care;
    • the client has grounding skills;
    • the client wants it as an addition, not as a replacement for therapy.
  • To review or stop when any of these appear:
    • no client-valued benefit by the review point;
    • distress or dissociation;
    • the client starts using the method to avoid medical care or the therapeutic work;
    • the client comes to believe the therapist has special powers.

3. Guiding principles

The tradition's own stance comes from the sources. Clinical meanings are this guide's [synthesis] unless cited.

  • Service and focused intention. The tradition asks for "a sincere desire to serve" and a focused mind [source: NAEH]. In practice: settle yourself before starting. Do not run a session when you are distracted, rushed or emotionally caught up with the client.
  • The healer's alignment comes first. The training centres on alignment and soul contact [source: NAEH]. In practice: use your own preparation as a self-regulation step. Do not narrate it to the client as a spiritual event.
  • Work in the field, hands off the body. Practitioners work off the body with sensitised hands [source: Walker]. In practice: no physical contact is required. If any light touch is ever used (for example, a hand on a shoulder at closing), it needs separate explicit consent [synthesis].
  • Balance, not force. Healing is framed as easing congestion and restoring balance [source: Walker]. In practice: frame aims as calm, steadiness and reflection, not as cure.
  • Whole person: physical, emotional, mental, spiritual. Centres are balanced at all four levels [source: NAEH Part 1]. In practice: link anything that comes up emotionally back to the psychotherapy, not to the energy model alone.
  • Assessment guides technique. Hopking organises triangles by diagnosis and body system [source: Hopking description]. In practice: a psychotherapist does not diagnose physical illness through the field. Medical diagnosis stays with the client's doctor [synthesis].
  • Attribute, do not assert. In practice: speak in the tradition's terms ("in this approach, the centres are understood as…"), not in factual claims about the body.
  • Complementary, never instead. In practice: never suggest stopping or delaying medical treatment or medication. Route all medicine questions to the prescriber.
  • Consent before and during. In practice:
    • ask before starting;
    • check in during;
    • agree a stop signal;
    • the client may stop at any moment without explanation.
  • Never sexual; respect intimate areas. In practice: keep hands well away from the chest and pelvic regions. Work at the level of the back, shoulders, head or feet, or keep a distance the client chooses.
  • No overclaiming and no dependence. In practice: make no promises of outcome. Watch for the client attributing special powers to you.
  • Separate roles and no commerce. In practice: do not sell classes, products or further sessions to psychotherapy clients. Manage any dual role openly.
  • Scope and record-keeping. In practice:
    • document consent, what was done and the client's response;
    • check that your licensing board, employer and insurer permit complementary methods;
    • professional-body positions specific to Esoteric Healing were not found [uncertain: not verified].

[source for section: NAEH classes page; Walker PDF; Hopking publisher and author descriptions; Settersten 2011 abstract]

4. Intervention inventory

This inventory lists the techniques named by the lineage's practitioner text and class syllabus [source: Hopking publisher description; NAEH classes page; Walker PDF]. Several technique-level details are taught only in class or in the full text, and the published summaries do not set them out. These include the exact placement of hands for each centre, the point combinations of each triangle and the content of the named protocols. Where a step below is not in a source, it is marked [synthesis] or [uncertain: not verified]. Do not use triangle formulas or protocols you have not learned in accredited training [synthesis]. Items A, N and O are the psychotherapist's own framing [synthesis].

A. Screening, informed consent and touch agreement

  • Purpose: decide whether to offer the method, and get valid consent before any energy work. Use this before the first session and again whenever the plan changes [synthesis].
  • Steps:
    1. Explain that the method is complementary. Its concepts (energy field, centres, soul) are those of the tradition. Its evidence status is unproven.
    2. Describe what happens: the client is fully clothed, seated or lying down, and the practitioner's hands work in the space around the body without contact [source: Walker, hands-off].
    3. Ask about the client's preferences: distance, any parts of the body to stay away from, eyes open or closed, lying or seated.
    4. Agree a stop word or hand signal. Confirm the client may stop at any time without giving a reason.
    5. Screen for risks:
      • acute psychosis or unusual beliefs about energy or spirits;
      • dissociation;
      • trauma that involves being approached or touched;
      • acute suicidality;
      • untreated medical symptoms;
      • a wish to use the method instead of medical care.
    6. Confirm that any physical condition is under medical care. Say you will not advise on medicines.
    7. Record the consent and keep it under review.
  • Example language (illustrative): "This is a complementary practice from a spiritual tradition. It isn't a medical treatment and research hasn't shown that it works. You stay fully clothed. My hands stay in the air around you, not on you. You can say 'stop' at any point and we stop straight away. Would you like to try it, or would you rather keep to our usual work?"
  • Watch for:
    • a yes that seems compliant rather than chosen;
    • expectations of a cure;
    • wanting to drop medical treatment.
    • Working: the client can repeat back what will happen and how to stop.

B. Healer preparation and alignment

  • Purpose: the tradition requires a quiet space, a focused mind and an intention to serve, built on meditation, "alignment" and "soul contact" [source: NAEH]. Use it before every session, in person or at a distance.
  • Steps:
    1. Prepare the room: quiet, warm, a chair or couch, no interruptions.
    2. Take a few minutes of the meditation and alignment as taught in Part 1 [source: NAEH]. The exact form is taught in class [uncertain: not verified].
    3. Check your own state: tiredness, countertransference, urgency to "fix". Postpone if you are not settled [synthesis].
  • Example language (illustrative): "I'm going to take a minute in silence to settle before we begin. You're welcome to just rest."
  • Watch for: turning your preparation into a performance; strong personal feelings about the client. Working: you feel unhurried and can attend to the client's cues.

C. Client settling and grounding

  • Purpose: help the client feel safe and present before field work. Especially important for anxious or trauma-exposed clients [synthesis].
  • Steps:
    1. Seat or lay the client comfortably, fully clothed. Offer a blanket.
    2. Use a simple paced-breathing exercise. NAEH lists square or box breathing among its resources [source: NAEH resource list]. How it is used within classes is not verified [uncertain: not verified].
    3. Orient: feet on the floor or couch, eyes open if the client prefers.
  • Example language (illustrative): "Let's start with a few slow breaths together. Notice where your body touches the chair. Keep your eyes open if that feels better."
  • Watch for: breath-holding, glazed eyes, startle. Working: the client's breathing and posture soften and they stay responsive to your voice.

D. Assessment of the energy field (hands-off scan)

  • Purpose: in the tradition, to sense areas of excess or constriction in the field and choose where to work [source: Walker]. Hopking's text frames this as "diagnosis" before "prescribing" energy forms [source: Hopking description].
  • Steps:
    1. With consent confirmed, the practitioner moves sensitised hands slowly through the field around the client, without contact [source: Walker].
    2. Note impressions relating to the centres [source: Walker]. The distance, order and method are as taught in Part 1 [uncertain: not verified].
    3. Keep impressions as working hypotheses within the tradition. Never present them to the client as a medical finding [synthesis].
  • Example language (illustrative): "I'm going to move my hands slowly in the space around you. I won't touch you. Let me know at any point if you want more distance."
  • Watch for:
    • the client tensing as your hands approach the chest or pelvic regions: keep away from these areas or skip them;
    • the client asking what you "found": answer in attributed, non-medical terms.
    • Working: the client stays relaxed and consents throughout.

E. Balancing the major centres (the full Part 1 session)

  • Purpose: the core treatment: balance the seven major centres at the physical, emotional, mental and spiritual levels [source: NAEH Part 1]. Each centre is linked in the tradition to a nerve centre, an endocrine gland and organs [source: Walker].
  • Steps:
    1. Work through the centres in the sequence taught in Part 1 [uncertain: sequence and hand positions not verified].
    2. Hands stay in the field, off the body [source: Walker].
    3. Check in with the client periodically in a quiet voice [synthesis].
    4. End by bringing the client's attention back to the room [synthesis].
  • Example language (illustrative): "I'm now working around your head and shoulders. Is this still OK?" / "We're nearly finished. Start to notice the sounds in the room."
  • Watch for:
    • emotional release, such as tears or memories: pause, ground, and move to verbal processing;
    • drowsiness, light-headedness or dissociation;
    • discomfort with your proximity.
    • Working: the client reports calm, steadiness or useful reflection, and returns to full alertness.

F. Healing triangles ("healing circuits")

  • Purpose: in Hopking's system, triangles are circuits linking three points or centres, organised by clinical diagnoses for particular body systems. More than 185 are described [source: Hopking publisher description].
  • Steps:
    1. Use only triangles learned in accredited classes [synthesis].
    2. Do not use triangles framed around physical diagnoses as treatment for disease. Do not choose triangles from a physical diagnosis you have made yourself. Physical diagnosis belongs to the client's doctor [synthesis].
    3. In a psychotherapy context, limit use to the relaxation and well-being framing, with consent [synthesis].
  • Example language (illustrative): "In this tradition I'd now hold my attention on three points in the field to connect them. It's meant as a support, not a treatment for any illness."
  • Watch for:
    • the client hearing a triangle as treating their medical condition: correct this clearly;
    • drift towards diagnosing.
    • Working: the client experiences it as supportive and keeps up their medical care.

G. Sense triangles and advanced triangles

  • Purpose: described as a higher level of healing work [source: Hopking publisher description].
  • Steps: taught at advanced levels [uncertain: content not verified]. Apply the same limits as in F [synthesis].
  • Example language (illustrative): "This is a more advanced part of the method. It works the same way: hands off, and you can stop at any time."
  • Watch for: escalating spiritual framing that the client has not asked for. Working: consent and the client's own framing stay central.

H. Seven-ray techniques

  • Purpose: Hopking includes seven-ray healing techniques and advanced use of the rays with the chakras. These draw on Bailey's teaching on the seven rays [source: Hopking publisher description].
  • Steps: taught at advanced levels [uncertain: content not verified]. Present the rays to clients only as the tradition's concept and only if the client is interested [synthesis].
  • Example language (illustrative): "In Bailey's teaching there are seven 'rays', or types of energy. You don't need to accept that idea for us to continue."
  • Watch for: the client feeling labelled by a ray "type"; pressure to adopt a belief system. Working: the client's autonomy over their beliefs is respected.

I. Anxiety protocol

  • Purpose: a named Part 4 protocol for anxiety [source: NAEH Part 4]. In psychotherapy, use it only as an adjunct to evidence-based anxiety treatment such as CBT and exposure, never instead of it [synthesis].
  • Steps:
    1. Assess anxiety with standard clinical methods first [synthesis].
    2. Apply the protocol as taught in Part 4 [uncertain: content not verified].
    3. Debrief: what did the client notice, and how does it connect to their anxiety formulation? [synthesis]
    4. Avoid letting the session become a safety behaviour or a substitute for exposure tasks [synthesis].
  • Example language (illustrative): "If this helps you feel calmer today, that's useful. We'll still keep practising facing the situations you've been avoiding, because that's what builds lasting confidence."
  • Watch for:
    • the client relying on sessions to manage anxiety (reassurance-seeking);
    • avoidance of between-session tasks.
    • Working: calmer arousal that supports, rather than replaces, the active treatment.

J. Immune protocol and cranial-nerve balancing

  • Purpose: named Part 4 techniques [source: NAEH Part 4]. These have physical-health framings. Any health claims are the tradition's own and unproven [synthesis].
  • Steps:
    1. Do not offer these to psychotherapy clients as a treatment for any physical condition [synthesis].
    2. If a trained therapist uses them at all, frame them as relaxation, with the medical care continuing [synthesis].
    3. Content of the techniques: [uncertain: not verified].
  • Example language (illustrative): "I can't treat illness with this. Your doctor is the right person for that. If you'd like, we can use it simply as a way to rest."
  • Watch for:
    • a client with a serious illness hoping this will replace treatment: move to the problem responses in section 5;
    • delay in seeking medical review of new symptoms.
    • Working: the client keeps medical appointments and frames the session as rest.

K. Self-healing

  • Purpose: Part 1 students learn to balance centres on themselves, and Hopking covers self-healing [source: NAEH; Hopking description]. For the therapist, it is a self-care and self-regulation practice. A trained client may use it between sessions as a relaxation practice [synthesis].
  • Steps:
    1. Use the self-balancing taught in Part 1 [uncertain: not verified].
    2. If a client already practises it, explore what it gives them and fold it into coping plans, alongside evidence-based skills [synthesis].
    3. Do not teach the method to clients as part of psychotherapy unless you hold the relevant teaching qualification and keep the roles separate [synthesis].
  • Example language (illustrative): "You mentioned you do a self-balancing practice at night. What do you notice afterwards? Let's add it to your list of ways to settle, next to the breathing we practised."
  • Watch for: self-practice turning into compulsive checking of the "energy" or into scrupulosity. Working: the client uses it flexibly as one calming option among several.

L. Distant (remote) healing

  • Purpose: the tradition describes healing at a distance [source: Hopking description], and NAEH says the practice can be done remotely [source: NAEH].
  • Steps:
    1. Only with the client's explicit, specific consent: never for a client who has not asked, and never for a third party without their own consent [synthesis].
    2. Agree the time, what the client will do (rest), and how they can stop it [synthesis].
    3. The method of distant work is taught in class [uncertain: not verified].
    4. Debrief at the next contact and document [synthesis].
  • Example language (illustrative): "I'll only do this if you'd like it. Tell me a time when you can rest quietly, and if you change your mind just message me 'stop'."
  • Watch for:
    • ideas of influence or being "watched" in clients prone to psychosis or paranoia: do not offer it;
    • family members asking you to send healing to someone who has not consented: decline.
    • Working: the client experiences it as a chosen, bounded support.

M. Group meditation and healing mantrams

  • Purpose: Hopking includes group meditation with healing mantrams. NAEH offers group meditations, an audio archive and "Intergroup Telepathic Alignment" for its community [source: Hopking description; NAEH site menu].
  • Steps:
    1. Treat these as the client's or practitioner's own spiritual or community practice, outside psychotherapy [synthesis].
    2. If a client takes part, explore its meaning and social value. Check for any group pressure [synthesis].
  • Example language (illustrative): "What does belonging to this meditation group give you? Is there anything about it that feels uncomfortable?"
  • Watch for:
    • high-control group dynamics, financial pressure, or isolation from others;
    • the therapist recruiting clients to their own groups. Never do this.
    • Working: the group is a freely chosen source of support.

N. Closing, grounding and verbal debrief

  • Purpose: return the client to full alertness and link the experience to the therapy [synthesis].
  • Steps:
    1. Announce the end.
    2. Invite movement: wiggle the feet, stretch.
    3. Offer water.
    4. Ask open questions about what the client noticed.
    5. Normalise a range of experiences, including noticing nothing.
    6. Check alertness before the client leaves or drives.
  • Example language (illustrative): "We've finished. Take your time to come back. What did you notice, if anything? There are no right answers here."
  • Watch for:
    • lingering dissociation or drowsiness;
    • emotional material surfacing late;
    • the client crediting you with special power.
    • Working: the client is oriented and able to reflect.

O. Integration with psychotherapy and documentation

  • Purpose: keep the method clearly complementary and within scope [synthesis].
  • Steps:
    1. Keep a written rationale linked to the therapy goals.
    2. Record consent, the elements used, the client's response and any adverse experiences.
    3. Review at the agreed point using the client's own outcome measures.
    4. Check what your licensing board, employer and insurer permit.
    5. If you are not certified, do not offer it. Refer the client to a certified practitioner only if they ask, and without endorsing outcomes.
  • Example language (illustrative): "Let's look at whether these sessions are adding something to what you came to therapy for. If they're not, we'll drop them."
  • Watch for: the method drifting into the centre of the work; billing or insurance mislabelling. Working: it stays a small, reviewed, consented addition.

5. Handling problems

The lineage sources do not publish guidance on clinical problems. Everything in this section is [synthesis] unless a source is named.

  • Stuck: "I didn't feel anything" or no benefit.
    • Normalise it. Many people notice nothing.
    • Review against the client's own goals at the agreed point.
    • If there is no client-valued gain, stop the energy work and continue the psychotherapy.
    • Do not add more sessions or more advanced techniques to chase an effect.
  • Scepticism or reluctance.
    • Never persuade.
    • Offer the usual therapy without the method.
    • Make clear that declining has no effect on the relationship.
    • Present the tradition's concepts as attributed beliefs, so the client is not asked to adopt them.
  • Overwhelm, emotional release or dissociation during field work.
    • Stop at once.
    • Open the client's eyes if they agree, orient them to the room, use paced breathing and feet on the floor, and name the date and place.
    • Resume only with fresh consent, at a greater distance or in a shorter segment, or move to verbal work.
    • For trauma survivors, prepare first: grounding skills, a stop signal and the client's choice of position.
    • Keep sessions short and titrated.
    • Keep the practitioner in the client's line of sight.
    • Avoid standing behind or over the client.
  • Approach and proximity triggers.
    • Hands near the body can echo earlier violation.
    • Let the client set the distance.
    • Leave out regions the client names.
    • Keep well away from the chest and pelvic regions.
    • Offer a fully hands-distant alternative, or calm the client verbally without working in the field.
  • Requests for touch.
    • The method is described as hands-off [source: Walker].
    • If light touch is ever used, it needs specific consent before it and checks during it.
    • It is limited to neutral areas such as the shoulders, upper back and feet, and stops at once on request.
    • Touch is never sexual and never on genital or other intimate areas.
    • Document it.
    • Follow your professional body's and employer's guidance on chaperones and on touch in therapy. Specific positions for this method were not found [uncertain: not verified].
  • Non-adherence to medical care, or wanting the method instead of treatment.
    • Explore the client's hopes and fears without judgement.
    • State clearly that the method does not treat disease.
    • With consent, coordinate with the doctor.
    • Never advise on medicines.
    • Do not continue energy sessions that are enabling avoidance of urgent care.
    • This is especially important with cancer and other serious illness, because Hopking's text includes a chapter on cancer [source: Hopking description]. Make clear to clients that this is not a treatment.
  • Ruptures: disappointment, feeling judged, "you saw something bad in my energy".
    • Do not report assessment impressions as findings.
    • Repair openly. Validate the client's experience.
    • Clarify that no medical or moral judgement was made.
    • Offer to stop the method.
  • Dependence or idealisation ("you're a healer, you can fix me").
    • Gently correct the attribution.
    • Space the sessions out and refocus on the client's own agency.
    • Consider stopping the method if the idealisation is hindering the therapy.
  • Psychosis, mania or spiritual crisis.
    • Do not offer field work or distant healing to clients with active psychosis, mania, or beliefs about external energetic influence.
    • Use standard psychiatric assessment and referral.
  • Suicidal crisis.
    • Suspend the method.
    • Follow standard risk assessment and safety planning.
  • Children and young people.
    • Offer the method only within your scope, with parental consent and the child's own assent, and with the right to stop.
    • Never use it in place of medical care.
    • Safeguarding duties apply if a child is being deprived of necessary care.
    • Never name minors in records shared outside the service.
  • Conflicts of interest and commerce.
    • Do not sell classes, sessions, books or memberships to psychotherapy clients.
    • Do not recruit clients to groups you belong to.
    • Disclose and manage any dual role.
  • Religious or cultural conflict.
    • The method's Theosophical concepts (soul, rays, the Tibetan teacher) may clash with a client's faith.
    • Name the origin openly.
    • Respect a refusal.
  • Confusion about providers.
    • The phrase "esoteric healing" is used by unrelated groups.
    • If a client is seeing an outside practitioner, ask about that practitioner's lineage and training. Ask about costs, any pressure to buy courses, any advice to stop medical care, and the group's dynamics.
  • Concerns about another practitioner.
    • Complaints about a certified practitioner can go to the certifying organisation (for NAEH certification, NAEH) [uncertain: complaints procedure not verified].
    • Misleading health claims can go to consumer or advertising regulators.
    • Harm to a child or vulnerable adult goes through local safeguarding routes.

Sources

Web sources:

Books and articles:

  • Bailey, A. A. A Treatise on the Seven Rays, Vol. IV: Esoteric Healing. New York: Lucis Publishing Company (1998 printing; first published in the early 1950s).
  • Hopking, A. (2009). Esoteric Healing: A Practical Guide Based on the Teachings of the Tibetan in the Works of Alice A. Bailey (6th expanded ed.). Blue Dolphin. Earliest edition date [uncertain].
  • Settersten, L. (2011). What is Esoteric Healing? Journal of Holistic Nursing, 29(2), 132–139. https://doi.org/10.1177/0898010110385247 (abstract only).

Unverified: the International Network of Esoteric Healing (status and curriculum); NAEH CPEH requirements and disclaimer; content of NAEH Parts 2–3 and 5–8; professional-body positions on this method [uncertain: not verified].

← Previous · XII-012Brennan Healing ScienceNext · XII-014 →Zero Balancing