Pellowah · Atlas

1. Introduction

Version followed: Pellowah Healing Technique as presented by the Pellowah Teachers site, which calls itself the global home of Pellowah and lists teachers trained by the founder, Kachina Ma'an. The workshop structure there is Practitioner Workshop (Level 1), Level 2, and Teacher Training (Level 3). Session format comes from certified practitioners' published descriptions. The attunement and the practitioner's internal method of initiating the energy are taught only in workshops and are not reproduced here. [source: Pellowah Teachers; Bodhi Holistic Hub; Journey 2 Joy; Energy Healing Sydney]

What it is. Pellowah is a hands-off, non-contact energy-healing method from Australia. Its founder, Kachina Ma'an, describes it as channelled "from Spirit". The official Pellowah Teachers site says it was channelled in 2003 and has been taught internationally since 2004 [source: Pellowah Teachers, What Is Pellowah Healing]; some practitioner pages give 2002, but this guide follows the official date. The name is presented as an "angelic" word meaning "radical shift in consciousness." One practitioner page splits the word into "Pell" (to connect) and "owah" (the divine). The official site says it is "not angelic energy" but "pure energy", and presents it as a "consciousness-based healing technique" in which healing is a by-product of the shift. [source: Pellowah Teachers; Pellowah Teachers, What Is Pellowah Healing; Energy Healing Sydney; Journey 2 Joy; Cylex Australia article]

How change happens, as the method holds it. Practitioners describe Pellowah as an "energetic transmission" that restores the natural flow of energy through the body and its field. They say it reconnects energetic pathways, unblocks and realigns the meridians (some pages add the chakras), and, from the first session, connects and activates "12 strands of spiritual DNA." They say it works mainly on the mind–spirit connection to produce a shift in consciousness: clearer perspective, emotional ease, and closer connection to the higher self or Source. The practitioner is described as a conduit who does not diagnose, direct, or manipulate the energy; the energy is said to be "intelligent" and to go where it is needed. Effects are said to unfold over days and weeks. These are the method's own concepts, presented as it holds them. [source: Pellowah Teachers; Energy Healing Sydney; Bodhi Holistic Hub; Journey 2 Joy; Humanitix listing]

Status for informed consent. Pellowah is a complementary practice. The Pellowah Teachers site says it "does not replace medical or therapeutic care." Evidence: there are no clinical trials of Pellowah specifically, and its DNA-activation and meridian claims are not scientifically verified. [source: Pellowah Teachers; Bodhi Holistic Hub] Pellowah is not a treatment for any physical or mental illness. Promotional claims that it helps with anxiety, depression, fear or emotional blockages are the sellers' claims and are untested. [source: Humanitix listing]

Placement for a psychotherapist. Pellowah publishes no protocol for combining it with psychotherapy. Its organisational statement is only that it can be a "supportive complement" to medical or therapeutic care [source: Pellowah Teachers]. The official site also states that Pellowah "cannot be combined with any other healing technique during a session", that permission is "always required", and that the method rests on four principles: Service, Respect, Permission and Responsibility [source: Pellowah Teachers, What Is Pellowah Healing]; in practice this supports keeping any Pellowah segment clearly separate from talk interventions. In this guide, every integration step (contracting, separating sessions, trauma safety, processing what emerges) is [synthesis].

2. Framework

Training route and certification [source: Pellowah Teachers; Bodhi Holistic Hub; Humanitix listing; Sussex Local listing; Cylex Australia article]

Practitioner Workshop / Level 1. This is the only training required to become a certified practitioner for one-to-one sessions [source: Pellowah Teachers, Find a Practitioner]. It includes attunement, meditations, and training to give sessions in person and at a distance, and also to animals and plants. Teachers often run it with Level 2 over a two-day weekend, and the course listings state no prerequisites or prior experience. The official site says the Practitioner and Level 2 workshops can be taken days, weeks or months apart, and that any workshop can be repeated [source: Pellowah Teachers, What Is Pellowah Healing].
Level 2 ("Expansion of Consciousness"). A personal-development workshop with a further attunement. Its stated aims are to connect with a "higher part" of oneself, to move from "doing" to "being," and to hold more of the Pellowah energy. One listing adds aligning the chakras and expanding the aura.
Level 3 / Teacher Training. The Teacher Trainer Workshop is taught only by Kachina Ma'an and requires the Practitioner Workshop and Level 2; graduates are "authorised to train others" [source: Pellowah Teachers, What Is Pellowah Healing]. The official site is a directory of certified teachers only: teachers request a listing with a teacher number for verification, and practitioners are not listed [source: Pellowah Teachers, Find a Practitioner]. One listing says practitioners who complete Levels 1 and 2 are registered with Kachina Ma'an.
What is not published. No external accreditation or licensing of Pellowah practitioners is known [uncertain]. The official pages publish no code of ethics, complaints process, contraindications or medical disclaimer [source: Pellowah Teachers, What Is Pellowah Healing; Find a Practitioner]. Verify a practitioner's or teacher's lineage directly with the teacher listing. General regulation can still apply: in New South Wales, unregistered health practitioners are bound by a Code of Conduct in the Public Health Regulation 2022 (from 1 September 2022), must display it and a notice on complaining to the Health Care Complaints Commission, and can be made subject to prohibition orders [source: NSW Health, Code of conduct page]; the consultation draft lists "other alternative health care fields" among covered services and bars claims to cure terminal illness and dissuading clients from medical treatment [source: NSW Code of Conduct consultation draft]. Whether a given Pellowah practice falls within it is [uncertain].
Cost. Workshops are sold commercially, with level and bundle pricing and re-attunement fees for returning students. Check current prices with the teacher. [source: Humanitix listing; Sussex Local listing]

Session structure as practitioners publish it [source: Bodhi Holistic Hub; Journey 2 Joy; Energy Healing Sydney]

Short intake. No diagnosis or interpretation is given.
Settling. The client lies still, fully clothed, on a treatment table. Eyes are preferably closed, and an eye mask may be offered.
Hands-off session. The practitioner works above the body without touch and says they are directed by the energy rather than directing it.
Settling period. One practitioner leaves the room for a few minutes at the end so that "the energy can settle," then signals that the session is over.
Grounding, then follow-up. A grounding period follows, then a check-in a couple of days later.

Sessions are listed at about 60–90 minutes in total. Distance sessions are offered and described as equally effective. That is the method's claim.

Number of sessions. One practitioner-education page says one session may be enough and suggests a series of three to six. It also says the aim is to reduce dependence over time. The official teacher directory recommends at least two weeks between sessions [source: Pellowah Teachers, Find a Practitioner]. [source: Bodhi Holistic Hub]

Phases for psychotherapy use [synthesis]:

Phase A: assessment and contracting. Goals: clarify the client's interest, screen for risk and contraindications to eyes-closed, lie-down or altered-state work, and obtain written informed consent. Move on when consent is informed, a stop signal is agreed, and the client can self-regulate when lying with eyes closed. For trauma clients, also require a working grounding skill.
Phase B: Pellowah session(s). Delivered in clearly labelled sessions, separate from talk-therapy time where possible.
Phase C: processing and integration. In the next talk session, review what the client experienced and how they are making meaning of it. Watch for destabilisation or impulsive major decisions.
Phase D: review. After the planned series, review against the client's own goals. Stop if there is no benefit, or if it is displacing evidence-based care.

3. Guiding principles

From Pellowah sources [source: Pellowah Teachers; Energy Healing Sydney; Journey 2 Joy; Bodhi Holistic Hub]:

Practitioner as conduit. Do not set intentions, steer the energy, or "work on" the client. Practically: keep your own agenda for the session out of it.
Non-diagnostic. Give no diagnosis, reading or interpretation of the client's energy. Practically: never tell the client what their sensations "mean" about their body or health.
Non-directive and simple. No symbol systems and no techniques the client must perform. Practically: the client only needs to rest; they need no belief or effort.
Suspend judgement. The practitioner holds the healing space without judging the client. Practically: receive whatever the client reports neutrally.
Hands-off. No physical touch during the session. Practically: work above the body. Any end-of-session tap needs separate consent (see 4.6).
Complementary, not a replacement. Pellowah does not replace medical or therapeutic care. Practically: keep all medical and psychological treatment in place, and route medication questions to the prescriber.
Effects unfold over time. Practically: book a follow-up check-in rather than judging from the session alone.
Reduce dependence. Practically: agree a limited series and a review point in advance.

Psychotherapy principles [synthesis, except where cited]:

Informed, voluntary consent. For a treatment without established techniques, tell the client that it is still developing, explain its risks and the alternatives, and make clear that taking part is voluntary [source: APA Ethics Code]. Practically: use written consent that names Pellowah as complementary and unevidenced.
Competence. Practise only within your training [source: APA Ethics Code]. Practically: hold at least the Practitioner certificate, and confirm that your licence, insurer and employer permit adjunctive energy work.
Attributed language. Describe energy, DNA-strand and meridian ideas as "Pellowah holds that…". Practically: neither assert them nor mock them.
Role clarity and conflict of interest. Avoid multiple relationships and conflicts of interest [source: APA Ethics Code 3.05]. Practically: never sell Pellowah workshops or attunements to your therapy clients, and refer elsewhere if a client wants to train.
Client autonomy over meaning. Practically: the client's spiritual or secular reading of the experience is theirs. Do not impose either.
Safety over method. Practically: stop or switch to grounding at any sign of overwhelm, dissociation or loss of reality testing.

4. Intervention inventory

Pellowah has deliberately few procedures. The published method consists of the attuned practitioner holding a hands-off session, plus pre-session and aftercare elements. The attunement and the way the practitioner initiates the energy are taught only in the workshop and are not described here. Items 4.1 and 4.9–4.11 are the psychotherapist's own framing [synthesis].

4.1 Explanation and informed consent

Sources: [synthesis], with consent elements from the APA Ethics Code and the Pellowah Teachers disclaimer.

Purpose and when to use. Before any first session, and again if the format changes, for example to distance work.
Steps.
1. Describe Pellowah in its own terms, with attribution.
2. State plainly that it is complementary and untested in trials, and that it does not treat illness.
3. Describe what physically happens: lying clothed on a table, eyes closed or open, practitioner working above the body with no touch, a quiet settling period, and an optional signal at the end.
4. Name the alternatives, including evidence-based options for the client's goals.
5. Agree a stop signal, such as a raised hand or the word "stop." Confirm the client can open their eyes, sit up or end the session at any time.
6. Confirm that medical and psychological care continue unchanged, and that any medication questions go to the prescriber.
7. Record the consent in writing.
Example language (illustrative). "Pellowah is a hands-off energy method. Its teachers describe it as restoring the flow of energy and shifting consciousness. There's no research showing it treats any condition, so it sits alongside your therapy and medical care, not instead of them. You'd lie fully clothed with your eyes closed if you're comfortable, and I won't touch you. You can stop at any moment just by raising your hand."
Watch for.
- Expectations of cure, especially of physical illness.
- Felt pressure to agree.
- Religious concerns.
- Consent works when the client can say back, in their own words, what will happen and how to stop.

4.2 Brief intake

Sources: Bodhi Holistic Hub; Energy Healing Sydney; [synthesis] for the screening items.

Purpose and when to use. At the start of each session. Pellowah's intake is short and non-diagnostic.
Steps.
1. Ask what the client hopes for today and how they are feeling.
2. Do not interpret their energy or offer a diagnosis.
3. As the therapist, also check [synthesis]: current risk, recent trauma triggers, substance use, sleep loss, and any history of dissociation or psychosis.
4. Re-confirm the stop signal.
Example language (illustrative). "What would you like to bring to today's session? Nothing you say needs explaining. Is there anything about lying still with your eyes closed today that feels harder than usual?"
Watch for.
- Acute distress, active suicidality or intoxication. Defer the session and switch to standard clinical care.
- A client seeking an energy "reading" of their problems. Gently explain that Pellowah gives none.

4.3 Positioning and settling

Source: Journey 2 Joy; Bodhi Holistic Hub.

Purpose and when to use. To allow comfortable, still rest.
Steps.
1. The client lies fully clothed on a treatment table, made as comfortable as possible with cushions or a blanket.
2. Eyes may stay open, but closed is preferred, and an eye mask can be offered.
3. Offer choices [synthesis]: sitting in a reclining chair, eyes open, a light on, the door position, your position in the room.
Example language (illustrative). "Get as comfortable as you can. You can close your eyes or keep them open, whichever feels safer. Would you like the blanket, or the eye mask?"
Watch for.
- Hesitancy about lying down, or about a mask or closed eyes, particularly in trauma survivors. Offer the seated, eyes-open version.
- Bracing, breath-holding or startle at the start [synthesis].

4.4 The hands-off Pellowah session

Source: Pellowah Teachers; Energy Healing Sydney; Journey 2 Joy; Bodhi Holistic Hub. Attunement-dependent elements are not reproduced.

Purpose and when to use. This is the core method. Pellowah holds that the session restores energy flow, realigns the meridians and activates the "12 strands" of spiritual DNA, and that it supports a shift in consciousness. These are attributed claims.
Steps.
1. The attuned practitioner begins the session as taught in the workshop.
2. The practitioner then works above the client's body without touch, moving as they feel directed by the energy rather than directing it.
3. The practitioner sets no intention, uses no symbols, and does not "enter" the client's field with their own awareness.
4. They hold the space without judgement.
5. In the therapy setting [synthesis], stay where you can see the client's face and breathing, and keep the room quiet.
Example language (illustrative), before starting. "I'll begin now. I'll be working a little above you and won't touch you. If anything feels uncomfortable, raise your hand and I'll stop straight away."
Watch for.
- Practitioners report clients experiencing warmth, tingling, calm, lights or other imagery, sounds, smells, gentle emotional release, involuntary movements, a sense of immobility, intense visions, or feeling "put back together." Some clients feel little.
- Clinically [synthesis], distinguish calm absorption from signs of dissociation or panic: glazed or unresponsive state, rapid breathing, crying that escalates, or fear about not being able to move. Use 4.10.
- It is "working" in Pellowah terms if the client reports clarity, ease or well-being over the following days. That is a subjective report, not evidence of efficacy.

4.5 Settling period

Source: Journey 2 Joy.

Purpose and when to use. At the end of the session. Pellowah describes this as letting "the energy" settle.
Steps.
1. One practitioner leaves the room for about five minutes before returning.
2. In therapy [synthesis], agree in advance whether you will leave or stay quietly present. Some trauma clients find being left alone, with eyes closed, unsettling.
Example language (illustrative). "At the end I'll let you rest quietly for a few minutes. Would you prefer I step out, or stay sitting quietly in the room?"
Watch for.
- Distress at being alone, or not knowing when it ends.
- Prefer staying present for any client with a dissociative history [synthesis].

4.6 Closing signal (verbal cue by default; optional shoulder tap)

Source: Journey 2 Joy; touch safeguards are [synthesis].

Purpose and when to use. To mark the end of the session. One practitioner describes returning and tapping the client's shoulder [source: Journey 2 Joy], but the official teacher directory describes sessions as non-touch "even in person" [source: Pellowah Teachers, Find a Practitioner]. A verbal cue or soft chime therefore matches the official description best; the tap is an optional practitioner variant.
Steps.
1. Ask in advance whether the client consents to a light tap on the shoulder, or would prefer a verbal cue, a soft chime, or simply hearing you sit down and speak.
2. Record the choice.
3. If you use touch, announce it first, keep it brief and on the shoulder only, and never touch elsewhere.
4. Consent can be withdrawn at any time.
5. Touch is never sexual.
6. Chaperone or documentation requirements set by your professional body or employer apply. No Pellowah-specific guidance on these is known [uncertain].
Example language (illustrative). "When the session ends, I can either say your name quietly or lightly tap your shoulder. Which would you prefer? You can change your mind on the day."
Watch for.
- Startle, freezing or flinching. If you see these, use the verbal cue only from then on.
- Default to no touch for clients with a history of sexual or physical abuse, unless the client clearly asks for the tap [synthesis].

4.7 Grounding and debrief

Source: Bodhi Holistic Hub (a grounding period is part of the session); the debrief content is [synthesis].

Purpose and when to use. Immediately after the settling period, before the client leaves.
Steps.
1. Invite slow return: open the eyes, notice the room, feel the feet, sit up slowly.
2. Ask open questions about what they noticed, without interpreting it.
3. Check orientation and readiness to travel.
4. Note what was reported, for the next talk session.
Example language (illustrative). "Take your time coming back. Notice the weight of your body and the sounds in the room. When you're ready, sit up slowly. What did you notice, if anything? There's no right answer."
Watch for.
- Lingering spaciness or light-headedness, or not feeling present. Extend grounding, and do not let the client drive until they are oriented [synthesis].
- Euphoria. Practitioners describe initial euphoria as common, so note it without over-reading it.

4.8 Aftercare and follow-up check-in

Source: Journey 2 Joy; Bodhi Holistic Hub; Energy Healing Sydney.

Purpose and when to use. For the days after a session, during which Pellowah says effects keep unfolding ("delayed integration").
Steps.
1. Practitioners advise drinking water and suggest time in nature, quiet reflection and less screen time. One practitioner describes the energy as staying "above" the client for about a day; that is an attributed belief.
2. Check in a couple of days later, and invite questions and observations.
3. In therapy [synthesis], bring the experience into the next session (4.9).
Example language (illustrative). "Over the next few days, notice anything that shifts, whether in mood, thoughts or sleep, and jot it down if you like. I'll check in on Thursday, and we can talk it through at our next session."
Watch for.
- Low mood, agitation, poor sleep, intrusive imagery, or the urge to make sudden big life changes. Respond with standard clinical assessment, and do not attribute these to "energy clearing" [synthesis].

4.9 Processing what emerges in psychotherapy

Source: [synthesis].

Purpose and when to use. In the talk session after a Pellowah session.
Steps.
1. Explore what the client experienced, including imagery, emotions and new perspectives.
2. Explore the meaning they make of it, and how it links to their therapy goals.
3. Use your usual model (for example, focusing on felt sense, cognitive reappraisal, or values clarification) to work with what came up.
4. Keep the client's explanatory model central, whether spiritual, secular or mixed.
5. Review any major decisions the client is considering, and slow them down if needed.
Example language (illustrative). "You said things came 'into focus,' like a camera lens. What came into focus? How does that sit with what we've been working on?"
Watch for.
- Over-attributing change to the session, which can undercut the client's sense of their own agency.
- Spiritual bypassing of painful material.
- Growing reliance on sessions.
- It is working when insights become usable in daily life and the client's own goals move forward.

4.10 Trauma-safety and dissociation protocol

Source: [synthesis]. Pellowah sources give no trauma-specific steps.

Purpose and when to use. For any client with trauma, dissociation, panic, or psychosis risk who still chooses Pellowah.
Steps.
1. Preparation. Teach and rehearse a grounding skill first, such as 5-4-3-2-1 senses or feet on the floor. Agree the stop signal.
2. Titration. Offer eyes-open, seated or shorter sessions, with you present throughout. Check in quietly during the session if agreed.
3. Dissociation response. If the client becomes unresponsive, glazed or frightened, stop. Speak their name, orient them to time and place, invite them to open their eyes and press their feet into the floor, and move to grounding.
4. Afterwards. Debrief, document, and review whether to continue.
5. Do not use the method while a client is in acute crisis, or during active psychosis or mania.
Example language (illustrative). "I'm going to pause here. You're in my office, it's Tuesday afternoon. Can you open your eyes and press your feet into the floor? Good. Tell me three things you can see."
Watch for.
- Intense visions, immobility, or sensory experiences reported by practitioners. In vulnerable clients these may overlap with flashbacks, depersonalisation or psychotic experiences.
- The protocol is working when the client can return to the present quickly and feels in control.

4.11 Distance (remote) sessions

Source: Journey 2 Joy; Bodhi Holistic Hub; safety steps are [synthesis].

Purpose and when to use. Offered by Pellowah practitioners as equally effective; that is an attributed claim. Consider it only for clients who are stable.
Steps.
1. As practitioners publish it, the client silences their phone and makes sure they won't be disturbed, then lies down at the agreed time.
2. The practitioner messages just before starting and after finishing. The client sets an alarm to mark the end.
3. In therapy [synthesis], confirm the client's location and an emergency contact, use a video or phone check-in afterwards rather than a message only, and exclude clients at current risk.
Example language (illustrative). "For the remote session, find a quiet place where you won't be interrupted. I'll message when I'm starting and call you afterwards so we can talk about how it went."
Watch for.
- Isolation after the session.
- Distress when no one is present.
- Confusion about whether the session has ended.

4.12 Planning and reviewing a series

Source: Bodhi Holistic Hub; review is [synthesis].

Purpose and when to use. To keep use bounded, in line with the stated aim of reducing dependence.
Steps.
1. Agree a small number of sessions up front. One source mentions one session, or a series of three to six.
2. Set the client's own markers of benefit in advance.
3. Review at the end. Continue only if the client wants it and it is not displacing evidence-based care.
Example language (illustrative). "Let's agree on three sessions and then look back together at whether this is adding anything for you."
Watch for.
- Requests for open-ended sessions.
- Interest in buying training as a fix.
- Cost strain.

4.13 Practitioner self-practice

Source: Humanitix listing; Cylex Australia article; Pellowah Teachers.

What it involves. Level 1 and Level 2 include meditations and attunements for the practitioner's own development, such as connecting to Source and to the "higher self," and moving from "doing" to "being." Their content is taught only in workshops [uncertain: not verified].
Therapist use [synthesis]. Use them, if at all, as personal practice. Keep them separate from clinical decisions, and keep your own supervision and therapy in place.
Watch for. Spiritual inflation or certainty creeping into clinical judgement.

5. Handling problems

Pellowah sources address almost none of these. Unless a line is cited, the guidance is [synthesis].

Client expects Pellowah to treat a physical or mental illness. Restate that it is complementary and untested, and that it does not treat disease [source: Pellowah Teachers; Bodhi Holistic Hub]. Explore what the hope means to the client: control, relief, or distrust of medicine. Never advise on medicines; route those questions to the prescriber or pharmacist. With consent, coordinate with the client's doctor [source: APA Ethics Code]. If the client delays or stops medical care, name the risk directly and document it.
- Example (illustrative): "I can offer Pellowah alongside your treatment, but not instead of it. What would it mean to you if it helped?"
"I felt nothing." Practitioners say some people feel little during the session and notice effects later [source: Bodhi Holistic Hub; Energy Healing Sydney]. Do not press the client to report experiences. Return to the agreed review point (4.12), and treat "no benefit" as a valid outcome rather than client failure.
Overwhelm, panic, flashback or dissociation during a session. Stop and use 4.10. Afterwards, decide together whether to continue with seated, eyes-open sessions, or to stop.
Unusual perceptual experiences or loss of reality testing. Visions and involuntary movements are described as normal Pellowah experiences [source: Journey 2 Joy]. If they persist after the session, are distressing, or come with paranoia, grandiosity or reduced sleep, assess for psychosis or mania and refer for psychiatric review. Pause Pellowah.
Impulsive major life changes. Practitioners describe a "radical shift" and new courage to make choices [source: Journey 2 Joy; Humanitix listing]. Help the client pace decisions about relationships, work, housing and money. Use a waiting period and values work before acting.
Dependence and escalating sessions. The stated aim is to reduce dependence over time [source: Bodhi Holistic Hub]. Hold to the agreed series, and explore what the sessions are standing in for.
Client wants to train, or is being recruited into workshops. Workshops are commercial, with tiered levels and re-attunement fees [source: Humanitix listing]. Do not sell training or attunements to clients. Refer them elsewhere, and explore their motives and finances [source: APA Ethics Code 3.05]. If there is group pressure or high-control dynamics in a circle around the client, explore them non-judgementally.
Rupture: client feels judged for their beliefs, or feels pushed into Pellowah. Acknowledge it, repair it, and restate that participation is voluntary [source: APA Ethics Code]. Offer to continue therapy without Pellowah, with no penalty.
Religious or cultural conflict. Pellowah describes channelled, "angelic" and Source concepts. Ask whether these fit the client's faith, and never use Pellowah when the client is uncertain.
Discomfort with touch, or with lying down. Default to no touch and use a verbal end cue (4.6). Offer seated, eyes-open sessions (4.3).
Children and adolescents. One practitioner page says Pellowah is suitable for children, with shorter sessions [source: Bodhi Holistic Hub]. In a therapy context, get parental consent and the young person's own assent, have a parent or guardian nearby, use no touch, and never use Pellowah in place of medical or psychological care. Follow local safeguarding procedures if a child is being deprived of needed care.
The therapist's own over-identification. If you notice yourself attributing client progress to "energy," or certainty about Pellowah's concepts creeping in, take it to supervision. Ground your judgements in evidence and the client's report [source: APA Ethics Code].
Scope and licensing uncertainty. Check that your licensing board, insurer and employer permit adjunctive energy work before offering it. No professional-body position statement on Pellowah specifically is known [uncertain].

Sources

No founder's book or manual on Pellowah is publicly listed, and workshop manuals and attunement materials are not publicly available [uncertain].

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