Atlas›Domain XIV · Western esoteric, divinatory & new spiritual movements›Guide 105
Guide XIV-105

Cerchio Firenze 77

Roberto Setti1946Florence, Italy
A 36 · L 52 · M 1212 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 Cerchio Firenze 77 as described by its publisher (Edizioni Mediterranee), its own book list (cerchiofirenze77.org) and the CESNUR encyclopedia Le religioni in Italia (ed. Massimo Introvigne and PierLuigi Zoccatelli, online edition, not updated since Zoccatelli's death). Italian sources are paraphrased in English. The clinical sections are the psychotherapist's own work, mostly [synthesis].

What it was. The Cerchio Firenze 77 ("Florence Circle 77") was a Florentine mediumistic group that formed around the medium Roberto Setti (1930–1984). According to the publisher and CESNUR, it began on 28 May 1946. Setti's mother had held a séance to contact a son who had recently died. Setti then began transmitting, in trance and by "incorporation", the teachings of a group of communicators. The circle called them Maestri ("masters"): beings described as more advanced in cosmic evolution, not identified deceased persons. The names include Kempis, Dali, Claudio, Teresa, Lilli, Alan, Michel, François, the Fratello Orientale or Maestro Orientale and the Maestro Veneziano [source: Edizioni Mediterranee; CESNUR; cerchiofirenze77.org book list]. The name "Cerchio Firenze 77" was adopted later; one bookseller's page dates it to 1974 and says "77" is not a founding year [source: Il Giardino dei Libri] [uncertain: secondary]. The communications ended with Setti's death in 1984. CESNUR states that he had amyotrophic lateral sclerosis from the late 1970s. CESNUR gives the date of death as 29 September 1984.

How change happens, in the circle's own terms. The publisher says the teachings aim to free people from ignorance, from fear of the unknown, and from the mistaken belief that they are the centre of a chaotic, meaningless reality. They stress the value of the present life [source: Edizioni Mediterranee]. CESNUR describes the doctrine as follows:

  • reincarnationist and indebted to Allan Kardec;
  • containing themes that anticipate the New Age, including astral planes, elemental spirits, etheric shells, astrology, paranormal faculties, out-of-body experience, Atlantis and UFOs;
  • marked by Christian mysticism.

The historian Francesco Baroni (Aries, 2011) traces many of these ideas to early twentieth-century spiritist and theosophical-occultist culture [source: CESNUR, citing Baroni]. In the circle's terms, change is spiritual evolution: consciousness widens through experience across lives, under the law of karma, towards understanding of the Absolute and self-knowledge [source: Il Giardino dei Libri] [uncertain: secondary]. These are the circle's beliefs, reported here as beliefs.

Evidence status (one line). The circle reported trance communications and physical phenomena: apports (objects said to appear), lights, table levitation and ectoplasm [source: Edizioni Mediterranee]. None of these is established by mainstream science, and the sources cited here document no independent controlled investigation of them. A small parapsychological literature on other mediums reports positive blinded-reading results, which remain contested [source: Psi Encyclopedia, Beischel] [uncertain: not verified].

What exists today. The circle says it is not an organisation, association, sect or church. It has no members, signatories or official representatives, and it exists "solo idealmente" (only ideally). Anyone who reads or listens to the communications and discusses them belongs to it [source: Edizioni Mediterranee; CESNUR]. The publisher and the 2024 CESNUR edition describe these activities:

  • informal study groups in several Italian regions, which CESNUR calls a "non-movement" involving hundreds of people;
  • monthly open meetings in Florence, from November to May, where participants listen to recordings of the original sessions with commentary from people who attended them;
  • seminars elsewhere;
  • a network of contact people in Italian cities;
  • a Facebook page;
  • the books, reprinted many times since 1977.

Clients meet it mainly in Italy, through the books, audio recordings, study-group meetings and online pages [source: Edizioni Mediterranee; CESNUR]. This is a historical current with a living study culture. No medium practises on the circle's behalf today. For contemporary mediumship see 094, 098 and 099. For Kardec, see 100.

2. Framework

A. Historical phases (as documented) [source: Edizioni Mediterranee; CESNUR]

  1. 1946: a family séance. A bereaved mother sought contact with her dead son, and the younger son, Setti, became the medium.
  2. 1946–1984: the circle's sessions. Teachings came through Setti in trance from a growing set of Maestri, and attendance grew. The sources say Setti and the organisers did not seek converts. Sessions were recorded and later transcribed.
  3. 1974–1977: name and first book. The name was adopted [uncertain: secondary]. The first volume, Dai mondi invisibili, appeared from Edizioni Mediterranee in 1977, followed by about eight core volumes up to 1988 and later compilations up to 2010.
  4. 1984: the communications end with Setti's death. No successor medium was appointed [source: Il Giardino dei Libri] [uncertain: secondary].
  5. 1984 to the present: study culture. People listen to the recordings, study the volumes and attend seminars. Through a decentralised network, the circle insists that no one represents its teachings.

B. The psychotherapist's work when a client brings the circle [synthesis]. No source sets a session count or format; the steps below are a clinical sequence, not a protocol.

  1. Engage and map meaning (usually early sessions). Learn how the client came to the circle (family tradition, a book, a study group, a bereavement) and what it means to them. Move on when you can say in the client's words what the teachings do for them.
  2. Assess:
    • cultural formulation;
    • grief: continuing bonds versus prolonged grief;
    • differential mental-state assessment;
    • risk;
    • money and dependency, if other mediums are involved.
    Move on when you have a formulation that respects the belief and identifies any clinical problem.
  3. Work on the presenting problem (grief, anxiety, guilt, relationships), using the client's spiritual resources where they help, and standard treatments where they are indicated.
  4. Review and liaise. Refer, or involve the study group or other community figures if the client wishes. Review progress against the client's goals, not against their beliefs.

3. Guiding principles

  • Describe, do not adjudicate. The Maestri, reincarnation and karma are the circle's beliefs, held by the client. Practical meaning: never confirm or debunk; ask what the belief does for the client.
  • The therapist is not a medium, reader or teacher of the doctrine. Practical meaning: no séances, no "messages", no interpreting what Kempis or Dali "would say" about the client [synthesis].
  • Respect for religion and culture, within competence. APA Ethics Code Principle E asks psychologists to respect religious and cultural difference and keep bias out of their work. The Code also asks them to get training or consultation, or to refer, when religion or culture is essential to the work [source: APA Ethics Code]. Practical meaning: read the circle's own descriptions before interpreting; seek consultation for unfamiliar territory.
  • Belief is not pathology. Spiritist and reincarnationist belief shared with a group is not delusion. The DSM-5-TR category Religious or Spiritual Problem (Z65.8) is for when the spiritual issue itself is the focus of care [source: ICD-10-CM Z65.8 (Unbound Medicine)]; DSM-5-TR wording [uncertain: not verified]. Practical meaning: assess the form, distress and function of an experience, not its content.
  • The circle's origin is a bereavement. The circle began with a mother's séance for a dead son [source: Edizioni Mediterranee; CESNUR]. Practical meaning: when a client turns to the circle, ask early about losses.
  • Continuing bonds can be healthy. Grief research describes ongoing bonds with the dead as a possible resource [source: Psi Encyclopedia, citing Beischel, Mosher & Boccuzzi 2014–15; Klass & Steffen 2017] [uncertain: not verified]. Practical meaning: do not push "letting go". Watch instead for functional impairment and the features of prolonged grief disorder.
  • The circle's stance on authority is clinically useful. The circle says no one can claim to represent its teachings [source: CESNUR]. Practical meaning: someone who claims new messages from the circle's Maestri, especially for money, is acting outside the circle's own published position. This is a red flag the client can evaluate in their own frame [synthesis].
  • Informed consent and transparency. Explain your approach, its limits and its alternatives early, especially where you are integrating spiritual material [source: APA Ethics Code]. Practical meaning: agree with the client whether and how the circle's ideas will be used in sessions.
  • No dual roles. Avoid multiple relationships that could impair objectivity or risk exploitation [source: APA Ethics Code 3.05]. Practical meaning: do not join the client's study group or attend meetings with them, and do not lend or recommend books as a spiritual guide [synthesis].

4. Intervention inventory

The circle published no therapeutic procedures. Its historical practice was the medium's trance sessions, which no longer take place. Its current practices are reading the volumes, listening to the session recordings, and joining study meetings and seminars [source: Edizioni Mediterranee; CESNUR]. The interventions below are the psychotherapist's work with clients who bring this material [synthesis unless a source is tagged]. They are not techniques of the circle. Session formats and counts are not given in the sources.

4.1 Client-led exploration of the circle's meaning

  • Purpose: to learn what the teachings mean in the client's life: comfort, a moral compass, family identity, a frame for illness or loss. Use it when a client mentions the books, the recordings, a study group or the Maestri. [synthesis]
  • Steps:
    1. Ask permission to explore the topic.
    2. Ask how they came to it (a family member, a bereavement, a bookshop, a friend).
    3. Ask which ideas matter most to them, in their own words (for example karma, reincarnation, evolution of consciousness, the value of the present).
    4. Ask what the ideas help with and what, if anything, they make harder.
    5. Reflect back using the client's own terms, with brief glosses only if the client offers them.
    6. Agree whether these ideas will have a place in therapy.
  • Example language (illustrative): "You mentioned the Florence recordings. Would it help for me to understand what they mean to you?" "When you read Kempis or Dali, what stays with you during the week?" "Is there anything in the teachings that feels heavy, as well as helpful?"
  • Watch for: the client checking whether you will mock or convert them, and any shift towards defending the belief, which signals a stance problem. It is working when the client uses their own vocabulary freely and links it to their goals.

4.2 Cultural formulation, including spirituality

  • Purpose: a structured, non-judgemental picture of how culture, religion and spirituality shape the problem, help-seeking and expectations. Use it at assessment, and again if spiritual material becomes central.
  • Steps:
    1. Use the DSM-5-TR Cultural Formulation Interview core questions. These cover the problem as the client defines it, their explanations for it, stressors and supports, cultural identity, coping and past help-seeking, and expectations of care.
    2. Add the supplementary module on spirituality, religion and moral traditions where relevant [uncertain: not verified; consult the DSM-5-TR text for current wording].
    3. Ask specifically about the client's place in the study-group network, family involvement, and any other mediums or readers they consult.
    4. Write a brief formulation in the client's terms.
  • Example language (illustrative): "How do you understand what has been happening to you? How would people in your study group understand it?" "Has anyone, inside or outside the group, helped with this before?"
  • Watch for: your own assumptions about Italian Catholic culture (the client may be Catholic and a reader of the circle at the same time), and reluctance to disclose because of fear of being labelled. It is working when the formulation explains the client's help-seeking without labelling their belief.

4.3 Grief assessment: continuing bonds or prolonged grief

  • Purpose: the circle itself began from a bereaved mother's séance [source: Edizioni Mediterranee; CESNUR]. Many clients reach the books or recordings after a death. This assessment separates a supportive continuing bond from prolonged grief disorder.
  • Steps:
    1. Ask about losses and their timing.
    2. Ask what contact with the teachings or with mediums has meant for the grief.
    3. Screen for the core features of prolonged grief disorder: persistent intense longing or yearning for the deceased, or preoccupation with them. In children and adolescents the preoccupation may centre on how the person died [source: APA, DSM-5-TR Prolonged Grief Disorder fact sheet]. Check the time and impairment criteria in DSM-5-TR [uncertain: not verified].
    4. Map the bond: whether it comforts or torments the client, whether it is integrated into daily life or replaces it, and whether the client is reaching out to people or withdrawing.
    5. Ask directly about suicidal thoughts, including wishes to "join" the deceased, and follow standard risk assessment.
  • Example language (illustrative): "Some people find the teachings make the loss bearable; others find they can't stop searching. Where are you with it?" "Sometimes when someone we love dies, we wish we could be with them. Have you had thoughts like that, including thoughts of ending your life?"
  • Watch for:
    • longing that is not easing and is causing impairment;
    • avoidance of reminders, alternating with compulsive listening to recordings;
    • beliefs about reincarnation used to avoid grieving;
    • any reunion-oriented suicidal ideation.
    Act on risk the same day. It is working when the client can hold the bond and also re-engage with life.

4.4 Working with continuing bonds within the client's frame

  • Purpose: to support a healthy bond with the deceased that is compatible with the client's belief in survival and evolution, without the therapist claiming contact. Use it when the grief is painful but not complicated by high risk. Grief researchers describe bonds with the dead as a resource for the living [source: Psi Encyclopedia, citing Beischel, Mosher & Boccuzzi; Klass & Steffen, eds., Continuing Bonds in Bereavement, 2017] [uncertain: not verified].
  • Steps:
    1. Invite the client to describe the person who died and the relationship.
    2. Explore rituals the client already uses, such as reading, a photograph, or listening at a study meeting.
    3. Help the client choose ways to carry the bond: a letter, a remembrance ritual, living a value the person held.
    4. Track the balance between time spent on the bond and time spent on present relationships.
    5. Where the client's frame includes the idea that the dead continue to evolve, explore what it would mean for their own present life, which the circle's teachings say to value [source: Edizioni Mediterranee].
  • Example language (illustrative): "What would you want to tell her now?" "If, as you believe, his journey continues, what might it mean for how you live this year?"
  • Watch for: the therapist drifting into confirming or speculating about the deceased's situation (stop), and bond rituals that increase in frequency and distress. It is working when the bond rituals comfort the client and leave room for the present.

4.5 Differential assessment without pathologising belief

  • Purpose: to distinguish shared spiritist and reincarnationist belief and experience from psychosis, mania, dissociative disorder or OCD. Use it when the client reports hearing the Maestri, believes they are a new channel, or shows a change in functioning.
  • Steps:
    1. Separate content from form. Is the belief shared with others in the group? Is it held with flexibility? Is it ego-syntonic? Is it consistent with the circle's teaching?
    2. Assess mental state: sleep, energy, speech, grandiosity, thought form, perceptual experiences outside a ritual context, and insight.
    3. Ask for collateral information, with consent, from family or other study-group participants about what is typical.
    4. Screen for dissociation (episodes of lost time, trance-like states outside meetings, identity disruption).
    5. Screen for scrupulosity or OCD, such as intrusive fears about karma or punishment and compulsive reassurance-seeking through re-reading.
    6. Use Religious or Spiritual Problem, Z65.8, where the spiritual issue itself is the focus and no disorder is present [source: ICD-10-CM Z65.8 (Unbound Medicine)].
  • Example language (illustrative): "In your group, do others have experiences like this? How do they understand them?" "Has your sleep or energy changed since this started?"
  • Watch for:
    • the client claiming to receive new teachings from the circle's Maestri, especially with grandiosity or a mission;
    • reduced sleep;
    • trance states arising outside any group setting;
    • command-like voices.
    Refer urgently for psychiatric assessment if psychosis or mania is suspected. It is working when your conclusion fits both the clinical picture and the client's cultural context.

4.6 Karma, illness and guilt

  • Purpose: to help when beliefs about karma or evolution turn into self-blame, for example for an illness, an accident or a child's difficulties. Use it when guilt, shame or scrupulosity emerge. [synthesis]
  • Steps:
    1. Ask how the client understands karma and where they learned it.
    2. Identify any self-blame and its effects.
    3. Ask whether everyone in their study group reads it that way, inviting other perspectives from within the client's own tradition.
    4. Use standard cognitive work on guilt (responsibility pie, compassionate reappraisal) in the client's language.
    5. If the guilt is OCD-like, consider ERP for scrupulosity with an OCD specialist, as clinical sources describe it [uncertain: not verified].
  • Example language (illustrative): "When you say this is your karma, does that feel like a sentence or like a lesson?" "How would the people you trust most in your group see what happened to you?"
  • Watch for: rigid, punishing interpretations, delayed medical help-seeking based on spiritual explanations (refer to a GP or physician), and your own temptation to argue the doctrine. It is working when the client holds their belief with less self-condemnation.

4.7 Past-life material and memories

  • Purpose: to respond safely when a reincarnationist frame leads a client to "recall" past lives, or to seek regression elsewhere. [synthesis]
  • Steps:
    1. Explore the meaning of the material, not its accuracy.
    2. Do not induce, deepen or interpret past-life memories.
    3. Give information about suggestion and false memory.
    4. If the client has had or is seeking regression, past-life or spirit-release sessions, assess for distress and false-memory effects, and see Domain VI 110 (regression harm account).
  • Example language (illustrative): "I won't try to uncover past lives with you. I can help you understand what these images mean for you now."
  • Watch for: new "memories" of abuse or trauma arising from such sessions (do not treat them as verified), and increasing preoccupation. It is working when the material is used for meaning without inflating certainty.

4.8 Costs, dependency and paid mediums

  • Purpose: the circle's own sources say it sought no converts, has no members and has no representatives [source: Edizioni Mediterranee; CESNUR]. Bereaved clients drawn to the books may still go on to paid mediums or "channels" who claim contact with the dead or with the Maestri. This step checks for exploitation and dependency. Use it whenever readings or séances are mentioned. [synthesis]
  • Steps:
    1. Ask about the frequency and cost of readings, séances, courses or private sessions, and whether payments are rising.
    2. Ask whether decisions (money, health, relationships) are being made on a medium's say-so.
    3. Ask whether the person has asked for secrecy, discouraged medical or psychological help, or claimed sole access to the deceased or the Maestri.
    4. Use the circle's stance that no one represents its teachings as a point of reflection in the client's own frame.
    5. Make a budget and decision plan with the client, and discuss consumer-protection or police routes if fraud is suspected.
  • Example language (illustrative): "How much have the sessions cost over the last few months?" "The circle you read says no one speaks for it. How does that sit with what this person is telling you?"
  • Watch for:
    • escalating payments;
    • pressure to return;
    • isolation from family;
    • fear of harm if contact stops;
    • health or medication advice from a medium.
    Never advise on starting, stopping or changing medicines; route those decisions to the prescriber. It is working when the client's spending and decisions are back under their own control.

4.9 Spiritual resources as coping

  • Purpose: to use the client's study practice (reading, listening, meeting with others) as support, where it helps, for example during bereavement, illness or existential distress. [synthesis]
  • Steps:
    1. Identify which practices calm or sustain the client.
    2. Plan their use alongside other supports (sleep, social contact, medical care).
    3. Agree signs that a practice has become avoidance or compulsion.
    4. Review regularly.
  • Example language (illustrative): "When the evenings are hardest, what helps: a passage, a recording, a call to someone from the group?"
  • Watch for: practices replacing human contact or necessary care. It is working when the practices support functioning rather than substitute for it.

4.10 Family members' concerns

  • Purpose: to help when relatives worry about a client's involvement, or when the client worries about relatives. Families may be split between Catholic, secular and spiritist views. [synthesis]
  • Steps:
    1. With consent, hear each person's concern.
    2. Separate disagreement about belief from concerns about safety, money or functioning.
    3. Share the circle's published self-description (no members, no organisation, open meetings) as neutral information [source: Edizioni Mediterranee; CESNUR].
    4. Focus family work on communication rather than on deciding who is right.
  • Example language (illustrative): "It sounds like the worry is less about what he believes and more about how withdrawn he's become. Can we look at that?"
  • Watch for: the therapist being recruited to one side, and real safety concerns hidden inside a theological argument. It is working when the family can talk about the concern without fighting over the belief.

4.11 Liaison with the client's community and referral

  • Purpose: to connect the client with study-group companions, religious figures or other helpers they trust, and to refer for psychiatry, grief services, medical care or OCD treatment when indicated. Use it at the client's request, or when the problem is outside your competence [source: APA Ethics Code].
  • Steps:
    1. Ask whom the client trusts.
    2. Obtain written consent for any contact.
    3. Keep contact to what the client wants shared.
    4. Refer to specialist services (bereavement services, psychiatry, OCD specialists) with a short, non-pathologising summary.
  • Example language (illustrative): "Would it help to bring in someone from your group, or your priest, for part of this?"
  • Watch for: confidentiality breaches, and helpers who discourage medical or psychological care. It is working when support and care are coordinated around the client's choices.

4.12 Children in the family

  • Purpose: to safeguard children in families engaged with séances or mediums, especially bereaved children. [synthesis]
  • Steps:
    1. Ask how children are included in meetings, recordings or readings, and how they are told about death.
    2. Assess the child's grief with an age-appropriate approach: in children, prolonged grief preoccupation may focus on how the person died [source: APA, DSM-5-TR Prolonged Grief Disorder fact sheet].
    3. Seek the child's assent and the parents' consent for any assessment.
    4. Follow local safeguarding procedures if needed medical or psychological care is refused, or if a child is frightened or coerced.
  • Example language (illustrative): "How have the children understood the loss? What do they hear at home about where he is now?"
  • Watch for: a child's fear, nightmares or self-blame linked to spirit talk, and spiritual explanations used instead of assessment. It is working when the child's grief is supported and their needs are assessed by appropriate services.

5. Handling problems

The sources on the circle give no clinical guidance, so all of this section is [synthesis] unless a source is tagged.

  • The client asks you to confirm the messages are real, or asks what you believe.
    • Keep the focus on the client's experience.
    • Brief, honest self-disclosure about your role is acceptable; a statement of doctrine is not.
    • (illustrative) "My job isn't to judge whether the communications were genuine. It's to help you with what they mean for you and with how you're coping."
  • The client wants you to read or listen to the books or recordings.
    • Hearing a short passage the client brings can deepen understanding.
    • Avoid becoming a fellow student or interpreter.
    • (illustrative) "I'm glad to hear the passage that matters to you. I'll leave interpreting the teaching to you and your group."
  • Stuck grief: repeated listening and searching without relief.
    • Reassess for prolonged grief disorder [source: APA, DSM-5-TR PGD fact sheet] and for depression.
    • Consider an evidence-based grief treatment with a specialist referral [uncertain: not verified; consult current guidance].
    • Use behavioural activation in the present.
    • Agree limits on searching behaviours as an experiment, not a ban.
  • Resistance born of fear of being labelled.
    • Name the fear and state plainly that belief is not a diagnosis.
    • Show how you would record a spiritual focus, for example Z65.8 [source: ICD-10-CM Z65.8 (Unbound Medicine)].
  • Overwhelm or dissociation when discussing the dead.
    • Slow down and ground the client in the present.
    • Titrate exposure to grief memories.
    • Agree a stop signal.
    • Screen for trauma linked to the death.
  • Non-adherence to medical or psychiatric care on spiritual grounds.
    • Explore the reasoning respectfully.
    • Coordinate with the prescriber or physician with consent.
    • Never advise on medicines yourself.
    • Escalate if there is risk to life or to a child.
  • A client says they now receive the Maestri themselves, or that they are chosen.
    • Assess urgently for mania or psychosis (4.5).
    • Note gently that the circle's own sources say its communications ended in 1984 and that no one represents it [source: CESNUR; Edizioni Mediterranee], as a point of reflection rather than a challenge.
  • Pressure, secrecy or rising payments from a medium or "channel". See 4.8. Discuss fraud reporting where appropriate. Watch for coercive dynamics and isolation.
  • Rupture after a perceived dismissal of the client's belief.
    • Acknowledge it promptly.
    • Repair openly and invite feedback.
    • (illustrative) "I think my question came across as doubting something important to you. That wasn't my intent. Can we look at what happened?"
  • Suicidal thoughts linked to reunion with the dead.
    • Do a full risk assessment.
    • Make a safety plan, with lethal-means counselling limited to safe storage and removal.
    • Increase contact, and involve crisis services as needed.
    • Discuss without glamorising, and avoid any language that frames death as a solution.
  • The therapist's own spiritual or anti-spiritual views.
    • Use supervision.
    • Seek religion and spirituality competence training (e.g. Vieten et al. 2013, Psychology of Religion and Spirituality) [uncertain: not verified].
    • Avoid multiple relationships, such as joining the same study group [source: APA Ethics Code 3.05].
  • Conflicting historical facts. Present the client's account as theirs. Where dates or details differ between sources (for example when the name was adopted), do not correct the client on doctrine or history unless it matters clinically.

Cross-references: 094 (modern Spiritualism), 098 (mediumship development circles), 099 (evidential and television mediumship), 100 (Kardecist Spiritism) and Domain VI 110 (regression harm account).

Sources

Web sources:

Books and articles cited (details as given by CESNUR or the publisher):

  • Cerchio Firenze 77. Dai mondi invisibili. Rome: Edizioni Mediterranee, 1977.
  • Cerchio Firenze 77. Oltre l'illusione. Rome: Edizioni Mediterranee, 1978.
  • Cerchio Firenze 77. Oltre il silenzio, ed. Luciana Campani Setti. Rome: Edizioni Mediterranee, 1984.
  • Cerchio Firenze 77. Maestro, perché? Rome: Edizioni Mediterranee, 1985.
  • Scuola del Cerchio Firenze 77. Dizionario del Cerchio Firenze 77, ed. Vitaliano Bilotta. Rome: Edizioni Mediterranee, 1988.
  • Landi, Loreno, and Riccardo Giannini. Testimonianze e riflessioni sul Cerchio Firenze 77. Rome: Edizioni Mediterranee, 1990.
  • Landi, Loreno (ed.). Il fenomeno medianico del Cerchio Firenze 77. Rome: Edizioni Mediterranee, 2010.
  • Baroni, Francesco. "Tra esoterismo, New Age e mistica cristiana: le dottrine del 'Cerchio Firenze 77'." Aries 11, no. 2 (2011): 167–188.
  • Beischel, J., M. Mosher and M. Boccuzzi. "The possible effects on bereavement of assisted after-death communication during readings with psychic mediums: A continuing bonds perspective." Omega 70, no. 2 (2014–15): 169–94.
  • Klass, D., and E. M. Steffen (eds.). Continuing Bonds in Bereavement. 2017.
  • Vieten, C., et al. 2013. Spiritual and religious competencies for psychologists. Psychology of Religion and Spirituality.
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