Evidential stage and television mediumship

1. Introduction

Version followed: public "evidential" mediumship as performed for live theatre audiences and on television by its best-known US practitioners, John Edward (Crossing Over with John Edward; current touring live events) and George Anderson (books, including Walking in the Garden of Souls, 2019, with Andrew Barone), as their promoters and publishers describe it; the evidence lines come from the controlled tests of O'Keeffe & Wiseman (2005) and the Windbridge Research Center, and the grief lines from bereavement research on readings. This guide is for the psychotherapist whose client attends, watches or pays for such readings. It is not a guide to giving readings.

What it is, as practitioners present it. A medium stands before an audience (in a theatre or a television studio), says they are receiving communication from people who have died, and passes "messages from the other side" to audience members, connecting them with "family, friends, and pets who have passed" [source: Civic Theatre Newcastle listing for a 2026 John Edward event]. Edward is described as receiving images and clues from "the other side" that audience members interpret and confirm, adding details they feel fit [uncertain: secondary, unverified]. Anderson's publishers call him "the world's premier medium" and present his books as a "first-hand glimpse of the Other Side" offering hope to the living [source: Penguin Random House Canada; Tantor]. "Evidential" refers to the aim of giving specific details (names, relationships, manner of death, shared memories) that the sitter can recognise, offered as evidence that the person survives death [uncertain: not verified].

Core idea of how change happens (as the practice claims). The sitter receives what feels like recognisable contact with the deceased; this is said to bring reassurance that the loved one continues to exist, is at peace and still cares, and to resolve unfinished business. Researchers sympathetic to mediumship frame this as "assisted after-death communication" supporting a continuing bond [source: SPR Psi Encyclopedia, Windbridge Research Center; Beischel, Mosher & Boccuzzi 2015, OMEGA].

Evidence status (one line). In a controlled test with sitters blind to which reading was theirs, O'Keeffe & Wiseman (2005) found no evidence of mediumistic ability; a proponent team (Windbridge; Beischel et al. 2015, EXPLORE) reports positive results under five-level blinding with small samples of screened mediums; there is no independent consensus that mediums obtain information about the dead by non-ordinary means [source: BPS Research Digest; SPR Psi Encyclopedia]. Critics explain stage and television readings by cold reading (rapid general guesses where hits are remembered and misses forgotten), "warm" reading (common patterns of grief) and "hot" reading (information gathered in advance) [source: Shermer, Scientific American, 2001]. Edward has denied using hot or cold reading [uncertain: secondary, unverified].

The psychotherapist's place. The therapist's work is not to adjudicate whether contact occurred. It is to understand what the reading means in the client's grief and life, assess with cultural care, distinguish ordinary grief and spiritual experience from conditions needing treatment, and notice dependency, costs and exploitation [synthesis].

2. Framework

How a stage or televised reading is structured (as described). This is the client's experience, which the therapist should be able to picture when the client describes it.

• Booking and cost: tiered tickets for live events (one 2026 Australian listing: about AU$80 to AU$160, the top tier adding seats closest to the stage, a post-show Q&A with the medium, an app subscription and a bonus virtual event); events last about two hours; age 12+; "No one attending the event is guaranteed a reading" [source: Civic Theatre Newcastle].
• Waiting and setting: for television tapings, audience members may wait in the studio for long periods, talking with one another about their dead relatives, under cameras and microphones [source: Shermer 2001].
• Selection: the medium points to a section of the audience with an open statement (Shermer's example: "I'm getting a George over here") until someone claims it [source: Shermer 2001].
• The reading: fast statements (Shermer counted about one per second in one show's opening minute), guesses narrowed by the sitter's responses, e.g. cause of death approached by body area [source: Shermer 2001]. The sitter confirms what fits.
• The message: reassurance, apology, love, a reference to a shared object or memory, sometimes advice.
• After: the sitter (and everyone who watched but was not chosen) goes home with the experience; televised segments are edited, and one critic who attended a taping wrote that editing made the medium appear more accurate [uncertain: secondary, unverified].

The therapist's phases (no source gives a protocol; this structure is synthesis). No source sets session counts or durations for this work; the work sits inside whatever grief or general therapy the client is in, and can take a part of one session or recur over many [synthesis].

[synthesis for the phase structure; source for CFI content: APA DSM-5 CFI Supplementary Modules]

3. Guiding principles

• Attribute, do not adjudicate. Practical meaning: speak of "what the medium said" and "what felt like contact", neither affirming nor disputing that the dead were contacted [synthesis].
• Client-led meaning, in the client's words. Practical meaning: use the client's terms ("Mum came through", "the other side") when reflecting back [synthesis; CFI guidance to use the person's own names for traditions: APA CFI Supplementary Modules].
• Continuing bonds are legitimate, and can bring comfort or distress. Practical meaning: do not push "letting go"; ask what the bond gives and costs. A 2023 systematic review found continuing bonds associated with both comfort and distress and could not confirm whether keeping bonds helps more than relinquishing them [source: Hewson et al. 2023].
• Grief is not illness; sensing the dead is not psychosis. Practical meaning: the review literature counts quasi-sensory experiences of the deceased among continuing-bond expressions; assess function and distress before pathology [source: Hewson et al. 2023; synthesis].
• Some bereaved people report benefit from readings. Practical meaning: do not assume harm; a small qualitative study found comfort, reassurance and resolution of unfinished business, and a cross-sectional survey found visitors to mediums reported less life disruption and more life satisfaction (causation unknown) [source: Baillieu 2023; Edinburgh 2007 thesis].
• Bereaved people are vulnerable buyers. Practical meaning: ask about money, frequency and pressure as routinely as about sleep; a critic argues stage mediums target people at their most vulnerable [source: Shermer 2001; synthesis].
• The therapist is never the medium. Practical meaning: no readings, no "sensing" the deceased, no endorsing a particular medium, and no relaying messages [synthesis].
• Psychoeducation only with consent. Practical meaning: offer information on how readings are tested or critiqued only if the client asks or agrees; never ambush [synthesis].
• Decisions stay with the client and the proper professional. Practical meaning: when a "message" bears on health, money, legal or family decisions, help the client weigh it alongside the relevant expert's advice [synthesis].
• Safety first. Practical meaning: a wish to be with the dead is asked about directly, with standard risk assessment [synthesis].
• Cultural humility. Practical meaning: Spiritualist, Spiritist, Catholic, Indigenous and other traditions hold different views of contact with the dead; learn the client's, and involve their community or leaders only if the client wishes [synthesis; CFI modules].

4. Intervention inventory

The mediumship itself (selection, messages, validation) is described in sections 1 and 2 as its promoters and critics present it; it is not something the therapist does. The interventions below are the psychotherapist's work with clients who attend, watch or buy readings. None comes from a manual for this situation; each is marked by its basis [synthesis unless a source is given].

4.1 Opening the topic without judgement

• Purpose / when: at intake or when the client mentions a show, a reading or a "message". Many clients withhold readings from therapists for fear of ridicule [synthesis].
• Steps: (1) Ask routinely, as part of grief history, whether the client has looked for contact with the deceased (dreams, signs, readings, shows). (2) If yes, ask for the story: who, where, live or televised, chosen or watching, cost. (3) Ask what they hoped for before going and how it compared. (4) Reflect in their words. (5) Ask permission before any later discussion of how readings work.
• Example language (illustrative): "Some people who lose someone look for contact: through dreams, signs, or seeing a medium. Has anything like that been part of your grief?" / "Tell me about the evening. What were you hoping might happen?"
• Watch for: guarded or apologetic answers (the client expects judgement); relief when invited; the client checking your reaction. Working: the client volunteers detail and returns to the topic unprompted.

4.2 Exploring the meaning of the reading

• Purpose / when: after any reading, chosen or not; to learn what the experience settled, opened or disturbed.
• Steps: (1) Ask which moment mattered most. (2) Ask what it meant: reassurance that the person survives, forgiveness, permission to live, fear, guilt. (3) Ask what it changed: sleep, guilt, contact with family, plans. (4) Separate the comfort from any unease ("was there anything that didn't sit right?"). (5) Note any directive the client took from it.
• Example language (illustrative): "When she said your dad was 'at peace', what happened inside you?" / "Was there anything said that has stayed with you uncomfortably?"
• Watch for: messages that carry blame ("he's waiting for you to..."), instructions, or predictions; distress hidden under gratitude. Working: the client can name both what helped and what troubled them. A qualitative study of six bereaved sitters reported comfort, reassurance, advice and resolution of unfinished business [source: Baillieu 2023]; whether it examined harms is [uncertain: not verified].

4.3 Cultural Formulation Interview with the Spirituality, Religion and Moral Traditions module

• Purpose / when: early, whenever mediumship, Spiritualism, Spiritism or other beliefs about the dead are part of the client's life; to understand the frame before interpreting.
• Steps: (1) Use the CFI core interview to elicit the client's own definition of the problem, its causes and what helps. (2) Add the supplementary Spirituality, Religion and Moral Traditions module, which covers four areas: identity and affiliation; the tradition's role in daily and family life; its relation to the problem (whether leaders, texts, media or practices help coping); and stresses or conflicts linked to the tradition. (3) Where relevant, add the Explanatory Model, Social Network, and Coping and Help-Seeking modules. (4) Use the client's names for their traditions and explore each one they name. Do not reproduce module items to the client verbatim if your service has not licensed or adopted the form; paraphrase in your own conversational wording [source: APA DSM-5 CFI Supplementary Modules; synthesis for step 4's last point].
• Example language (illustrative): "Is going to a medium part of a wider faith or tradition for you or your family, or something new since the death?" / "Has your tradition been a source of support since he died, or of strain, or both?"
• Watch for: family or congregation conflict over readings (some traditions forbid them); readings as the only remaining support; discrimination. Working: you can describe the client's frame in a way they recognise. Where distress centres on spiritual matters, consider Religious or Spiritual Problem, Z65.8: ICD-10-CM Z65.8 ("Other specified problems related to psychosocial circumstances") lists "Religious or spiritual problem" as an inclusion term [source: ICD-10-CM Z65.8 (Unbound Medicine)]; DSM-5-TR wording [uncertain: not verified].

4.4 Continuing-bonds work in the client's chosen forms

• Purpose / when: when the client wants a sense of ongoing connection, whether or not readings continue. Mediumship researchers argue that bonds with the deceased are a resource [source: Beischel, Mosher & Boccuzzi 2015, OMEGA, as summarised by SPR Psi Encyclopedia]; a systematic review found bonds bring both comfort and distress [source: Hewson et al. 2023].
• Steps: (1) Map how the client already stays connected (objects, places, talking to the person, rituals, dreams, readings). (2) For each, ask whether it comforts, distresses or both. (3) Invite the client to choose or design forms of connection they control (a letter, a ritual within their tradition, a memory project, an anniversary practice). (4) Review over time whether the bond supports daily life or crowds it out.
• Example language (illustrative): "What are the ways you still feel close to her?" / "Of those, which leave you steadier and which leave you more raw?" / "Is there a way of staying connected that you could do yourself, any day you need it?"
• Watch for: bonds that depend on a paid third party; bonds used to avoid acknowledging the death; guilt about "moving on". Working: the client has self-directed forms of connection and the bond sits alongside present relationships.

4.5 Working with directives, blame and predictions in a "message"

• Purpose / when: when a reading includes instructions (sell the house, contact a relative, stop treatment, avoid someone), blame, or a prediction (an illness, a death).
• Steps: (1) Ask the client to recall the exact words as best they can. (2) Explore what the client makes of it and how strongly it binds them. (3) Ask what the deceased, as the client knew them, would have wanted, alongside the message. (4) For health, legal or financial matters, route decisions to the relevant professional; never advise on medicines. (5) For predictions of harm, assess anxiety, checking and safety behaviours (see 4.8).
• Example language (illustrative): "You've been carrying that sentence for weeks. What do you make of it?" / "Knowing him as you did, what would he have said about this?" / "That's a medical decision; can we plan how you'll raise it with your doctor?"
• Watch for: decisions rushed on the strength of a message; blame the client cannot argue with because it came "from the other side". Working: the client weighs the message as one input among others.

4.6 Not being chosen, or a reading that missed

• Purpose / when: after a show where the client was not read (organisers state no reading is guaranteed [source: Civic Theatre Newcastle]) or after a reading that felt wrong or empty.
• Steps: (1) Name the disappointment as a grief experience in its own right. (2) Explore meanings the client may have attached ("he didn't want to come through", "I'm being punished"). (3) Gently separate the event's structure (a large audience; few readings) from the relationship. (4) Return to self-directed connection (4.4).
• Example language (illustrative): "You went hoping to hear from him, and you didn't. That's another loss on top of the loss." / "What story have you been telling yourself about why it wasn't you?"
• Watch for: self-blame, rejection by the deceased, escalating attempts (buying VIP tiers, private readings). Working: the disappointment is grieved rather than acted on.

4.7 Differential assessment without pathologising belief

• Purpose / when: when the client reports sensing, hearing or seeing the deceased, or receiving messages directly, or when grief seems stuck.
• Steps: (1) Treat belief in survival and in mediumship as culturally held belief, not a symptom. Quasi-sensory experiences of the dead appear in the continuing-bonds literature as ordinary grief phenomena [source: Hewson et al. 2023]. (2) Ask about form, control and context: are experiences bounded, comforting, shared with others in the tradition, and is reality testing intact for everyday matters? (3) Screen for psychosis (fixed beliefs beyond the client's tradition, voices commanding harm, other first-rank features, decline in functioning), mania (reduced sleep, grandiosity such as believing oneself a chosen channel, spending), dissociation (lost time, depersonalisation, trance states not chosen), OCD-type patterns (4.8), depression and complicated or prolonged grief (intense yearning and functional impairment persisting well beyond what the client's culture expects; check the current DSM-5-TR or ICD-11 criteria directly [uncertain: criteria not verified]). (4) Use collateral history from family or community, with consent, to judge what is typical in the client's tradition. (5) Refer for psychiatric assessment where psychotic or manic features are present.
• Example language (illustrative): "Lots of people sense the person who died. When it happens for you, what is it like, and how do you feel afterwards?" / "Is this something others in your church or family also experience?"
• Watch for: experiences that frighten, command, or spread beyond the deceased; a sudden belief that the client is a medium with a mission. Working: you can distinguish grief, faith and illness and explain your reasoning to the client.

4.8 Reassurance-seeking and repeated consulting

• Purpose / when: when the client returns again and again to readings, shows, recordings or apps to check the deceased is "all right", or to relieve guilt or fear raised by a message.
• Steps: (1) Map the cycle: trigger, doubt, consultation, short relief, return of doubt. (2) Track frequency and cost. (3) If the pattern is compulsive and the client wants to change it, consider OCD-informed work such as exposure and response prevention delivered by a trained clinician, adapted with respect for the client's faith [synthesis]. (4) Build tolerance of uncertainty about the dead alongside self-directed connection (4.4).
• Example language (illustrative): "After a reading, how long does the relief last before the worry comes back?" / "What would it be like to sit with not knowing, just for today?"
• Watch for: shrinking relief intervals, rising spend, consultation replacing sleep or work. Working: urges become less frequent and the client chooses when, if at all, to consult.

4.9 Risk assessment for a wish to rejoin the deceased

• Purpose / when: whenever a client speaks of wanting to be with the dead, or a message seems to invite it, or belief in reunion is strong and grief is severe.
• Steps: (1) Ask directly about suicidal thoughts, using your service's standard risk assessment. (2) Explore whether beliefs about the afterlife reduce or increase perceived barriers. (3) Build a safety plan with the client; include lethal-means counselling (safe storage and removal) as standard practice requires, without method detail. (4) Involve crisis services as indicated. Follow safe-messaging practice in how you discuss death and reunion [synthesis].
• Example language (illustrative): "When you say you want to be with him, some people mean they're thinking of ending their life. Is that true for you?"
• Watch for: calm after a decision, giving away possessions, a message read as "permission". Working: the client can talk about reunion as a hope for the future rather than a plan.

4.10 Tracking costs, dependency and decisions

• Purpose / when: routinely for anyone who attends or buys readings; urgently when spending or frequency rises.
• Steps: (1) Ask what the client has spent (tickets, upgrades, private readings, subscriptions, travel). One live-event listing offers tiered seating up to a package with a post-show Q&A and an app subscription [source: Civic Theatre Newcastle]. (2) Ask who else is affected (shared finances, dependants). (3) Ask which decisions have been made on readings. (4) Agree with the client on a limit or review point if they wish one. (5) Involve a financial adviser or family member only with consent.
• Example language (illustrative): "Can we add up roughly what the readings and shows have cost since the funeral? Not to judge, just so we both know."
• Watch for: debt, secrecy, upsells, a medium claiming only they can maintain the contact, or offers to remove curses or "blocks" for payment. Working: spending is known, chosen and affordable.

4.11 Consent-based information about how readings are tested

• Purpose / when: only when the client asks what the therapist thinks, wants to understand why a reading felt so accurate, or is distressed by a message they cannot evaluate.
• Steps: (1) Ask what kind of information they want and why now. (2) Offer a balanced summary: one controlled test where sitters rated readings without knowing which was theirs found no evidence of mediumistic ability [source: O'Keeffe & Wiseman 2005, via BPS Research Digest]; a proponent research centre reports positive results under heavy blinding [source: SPR Psi Encyclopedia]; critics describe cold, warm and hot reading [source: Shermer 2001]. (3) Explain that general statements can feel personal (O'Keeffe and Wiseman found some general statements rated as fitting regardless of who they were made for). (4) Return to what the client makes of this and to the relationship with the deceased, which does not depend on the answer.
• Example language (illustrative): "I can tell you what researchers have found, and you can make of it what you will. Would that help, or would it get in the way right now?"
• Watch for: the client feeling foolish or that their dead have been taken from them again; rupture. Working: the client feels more able to weigh messages and keeps the bond. Never use this to argue a client out of a faith [synthesis].

4.12 Responding to exploitation and consumer harm

• Purpose / when: when a client has paid under pressure, been promised outcomes, or been told something frightening to sell further services.
• Steps: (1) Help the client record dates, payments, claims and messages. (2) In the UK, the Fraudulent Mediums Act 1951 was repealed in whole by the Consumer Protection from Unfair Trading Regulations 2008 (SI 2008/1277), in force from 26 May 2008, which apply to mediums and readers like other traders; banned practices include falsely claiming a service can cure, and misleading or aggressive practices are unlawful [source: legislation.gov.uk Schedule 4; Tarot Professionals legal note 2008]. Enforcement was by the Office of Fair Trading and local Trading Standards in 2008 [source: Tarot Professionals 2008]; current enforcers and any private rights of redress should be checked [uncertain: not verified]. Sources disagree on burden of proof (one 2008 humanist commentary says it lies with the trader; a solicitor's commentary says enforcers must prove their case) [uncertain: sources conflict]. (3) Outside the UK, laws vary; signpost to the local consumer-protection authority [uncertain: not verified]. (4) Consider adult safeguarding where the client lacks capacity or is being coerced.
• Example language (illustrative): "You were told you had to pay to keep the connection open. That sounds like pressure. Would you like help looking at what you can do about it?"
• Watch for: shame preventing complaint; continued contact from the seller. Working: the client stops paying, feels less ashamed, and takes the action they choose.

4.13 Keeping the therapist's role clear

• Purpose / when: throughout; especially when a client asks "Do you believe?", asks you to watch a recording of their reading, or knows you have an interest in spirituality.
• Steps: (1) Do not perform or interpret readings, and do not relay messages from the dead. (2) Answer belief questions briefly and return to the client's experience; self-disclose only if it serves the client. (3) If you also practise mediumship or other readings, keep that practice entirely separate from therapy and do not take clients in either direction (dual relationship). (4) Watching a recording can be useful if the client wishes, for exploring their reaction, not for judging accuracy [synthesis].
• Example language (illustrative): "My own beliefs matter less here than what this meant to you. What do you most want me to understand about it?"
• Watch for: the client seeking your verdict to settle an argument with family; pull to become a spiritual authority. Working: the client stops checking your stance.

4.14 Children and adolescents

• Purpose / when: when a child or teenager attends shows (one listing sets 12+ [source: Civic Theatre Newcastle]) or is given messages from a dead parent or sibling.
• Steps: (1) Ask the child, in age-appropriate terms, what they heard and what they think it means. (2) Watch for messages that load a child with responsibility, blame or fear. (3) Work with carers on honest, developmentally suitable explanations of death. (4) Apply safeguarding procedures if readings are used to control, frighten, or replace needed care; never name or identify a minor in records shared outside the service [synthesis].
• Example language (illustrative): "What did the lady on stage say about your mum? How did that feel?"
• Watch for: sleep problems, magical guilt, fear of the dead. Working: the child can talk openly about the person who died.

4.15 Involving community and referring

• Purpose / when: when the client's tradition (a Spiritualist church, a Spiritist centre, a parish) is part of their support, or when needs exceed your remit.
• Steps: (1) Ask if the client wants their community or leaders involved, and how. (2) Refer for psychiatric assessment (psychosis, mania, severe depression, suicide risk), specialist bereavement support, financial or debt advice, and consumer-protection or safeguarding routes as above. (3) For channelling-based "recovered" memories or spirit-contact claims about past events, see Domain VI 110 on suggestion and false memory [synthesis].
• Example language (illustrative): "Would it help to bring anyone from your church into this, or would you rather keep it here?"
• Watch for: referral felt as dismissal of belief. Working: the client experiences the referral as added support.

5. Handling problems

The sources do not address therapy with clients who attend stage or televised readings; all guidance in this section is synthesis unless a source is named [synthesis].

• The client asks you to confirm the medium is genuine. Do not confirm or debunk. Acknowledge how much rests on the answer, ask what it would mean either way, and offer 4.11 only with consent. Illustrative: "It sounds like a lot hangs on whether it was really him. What would it mean if it was? And if you could never be sure?"
• The client senses scepticism and withdraws (rupture). Name it, take responsibility for anything you conveyed, and restate that their experience is welcome. Illustrative: "I think something I said landed as if I was dismissing what happened. I'm sorry; I'd like to understand it as you do."
• The therapist's own beliefs (for or against) intrude. Use supervision; notice urges to rescue the client from a "con" or to share an experience of your own. Either pull shifts the focus from the client's grief.
• The client is stuck: grief has not moved and readings have become the main form of contact. Explore what the readings protect against (the full reality of the death, guilt, loneliness). Introduce self-directed connection (4.4) and ask what life without the next booked reading would hold. Assess for prolonged grief and depression (4.7).
• Overwhelm after a reading. Some sitters leave a show flooded with grief. Stabilise first (grounding, sleep, support network), then return to meaning (4.2) when the client is ready.
• A message carried blame, a secret or an allegation. Treat the client's distress as real whatever its source. Explore before acting; for allegations about living people, do not treat the message as evidence and follow safeguarding procedures only on independent grounds.
• Non-adherence: the client keeps booking readings while saying they want to stop. Avoid a contest of wills. Map the cycle (4.8), use motivational exploration of what the readings cost and give, and set the client's own review point.
• Family conflict. Relatives may see readings as exploitation, sin or comfort. With consent, a family session can focus on shared grief rather than on whether contact is real; respect a tradition that forbids mediumship without siding with it.
• The client feels the medium got it wrong, or was not chosen at a show. Treat it as a further loss (4.6). Watch for escalation to private or more expensive readings.
• Evidence of financial exploitation. Move to 4.10 and 4.12; consider adult safeguarding if capacity or coercion is in question.
• Psychotic, manic or dissociative features appear. Refer for psychiatric assessment (4.7) while keeping the therapeutic relationship and the client's spiritual frame in view.
• Suicidal wishes framed as reunion. Prioritise risk assessment and safety planning (4.9) over all other work.
• The client starts developing as a medium themselves. Explore meaning and community context; screen for mania, dissociation and isolation; keep the therapist's role separate (4.13).
• Televised or online content as a trigger. Clients may binge recorded readings or medium apps after a loss; treat as 4.8 if compulsive, and help the client choose when to watch.

Sources

• Psychic Medium John Edward, Civic Theatre Newcastle (2026 event listing)
• George Anderson's Lessons from the Light, Penguin Random House Canada
• Walking in the Garden of Souls, George Anderson and Andrew Barone, Tantor Media (2019)
• John Edward, Wikipedia [uncertain: secondary, unverified]
• Shermer, M. (2001, August). Deconstructing the Dead. Scientific American.
• Testing mediums, BPS Research Digest (2005), reporting O'Keeffe, C. & Wiseman, R. (2005). Testing alleged mediumship: methods and results. British Journal of Psychology, 96, 215-231.
• Windbridge Research Center, SPR Psi Encyclopedia, citing Beischel, J., Boccuzzi, M., Biuso, M. & Rock, A. (2015), EXPLORE 11(2), and Beischel, J., Mosher, C. & Boccuzzi, M. (2015), OMEGA - Journal of Death and Dying, 70.
• Julie Beischel, SPR Psi Encyclopedia
• Baillieu, L. (2023). How consulting a medium after bereavement influences the grieving process: an interpretative phenomenological analysis. DCPsych thesis, Middlesex University / NSPC
• Therapeutic consequences of visiting a medium (2007), University of Edinburgh Research Archive [uncertain: author not identified]
• Hewson, H., Galbraith, N., Jones, C. & Heath, G. (2023). The impact of continuing bonds following bereavement: a systematic review. Aston Publications Explorer
• [APA DSM-5 Cultural Formulation Interview Supplementary Modules](https://psychiatry.org/File Library/Psychiatrists/Practice/DSM/APA_DSM5_Cultural-Formulation-Interview-Supplementary-Modules.pdf)
• ICD-10-CM Z65.8, Other specified problems related to psychosocial circumstances (includes 'Religious or spiritual problem'), https://www.unboundmedicine.com/icd/view/ICD-10-CM/945432/all/Z65_8___Other_specified_problems_related_to_psychosocial_circumstances
• Consumer Protection from Unfair Trading Regulations 2008 (SI 2008/1277), Schedule 4 Part 1, legislation.gov.uk
• Davies, A. (2008). Legal note on the Consumer Protection from Unfair Trading Regulations 2008, Tarot Professionals
• British Humanist Association Welcomes Stricter Regulations on Spiritualism, Humanists UK (2008)
• Books named: Anderson, G. George Anderson's Lessons from the Light [uncertain: year not verified]; Anderson, G. & Barone, A. (2019). Walking in the Garden of Souls.