Physical Evidence of Divine Presence
Fig. 5: Presumably the same Spirit emanation (but distinctly different from the one in Fig.4), photographed a few seconds apart on 3/4/2005 at a spiritual healing Intensive with Ron Roth and Sri Raniji (both pictures are contrast-enhanced). 32
Fig. 8: At a fifth-grade school performance in Santa Barbara, CA, on 3/24/2005. Note that the intensity of the main Spirit being emanation imaged is very close to that of the poster bearing the number “13.” 37
Fig. 9: No fewer than ten Spirit emanations can be counted in this scene depicting two of my grandchildren and my son. One of them is quite bright and exhibits triple-displacement (see p. 55 for a discussion of this remarkable feature). 38
Fig. 12: A representative of Oneness University, Golden City, India, at a presentation to an audience of a Ron Roth Intensive, 11/11/2005. At the beginning of the speech, few Spirit emanations were visible, at the end (right picture) there were hundreds. 46
Fig. 15: Ron Roth teaching at a “posada” in Abadiania, Brazil, at the occasion of a visit with his spiritual brother, Joao de Deo (“John of God”). (The white feature at the bottom of the large Spirit image is a portion of a leg of a bystander standing behind the tree; the Spirit being is in front of the tree). 49
Fig. 17a: Six Spirit emanations present at a healing event with Ron Roth (2/2/2003). The one at the healer’s arm appears particularly purposefully positioned. The large one to the right unexpectedly does not protrude beyond the curtain into the black background. 51
Fig. 19: Night scene in Abadiania, Brazil (5/23/2005). The orb to the right in the lower image, taken within seconds from the upper image, was identified by a clairvoyant consultant as(emanation from) a highly evolved Spirit entity. It placed itself in a bush and is partially covered by leaves. (The bright spot in the center of the photos is the rising moon). 56
Fig. 20: Night sky above a posada in Abadiania, Brazil, at the occasion of a discussion group-type gathering on 5/23/2005. Most of the numerous orbs in these pictures, at random locations, are believed to be nature spirits. 58
Fig. 25: Orb-like features in a photo taken in a dusty street in Chennai, India. The section containing the bicycle was enlarged (below) and slightly contrast enhanced. Hundreds of these low-intensity “fake orbs” literally “cloud” the image. 75
Fig. 27: At a prayer retreat with Ron Roth’s on 11/11/2005; taken within 1 minute; not electronically enhanced. In both pictures, the brightness alone attests to authenticity as photographed Spirit emanations. 80
Fig. 28: At a prayer retreat with Ron Roth’s on 2/26/2002; not electronically enhanced. There is also movement in the bright image of a Spirit emanation in the center of the photograph, which further attests to authenticity as photographed Spirit emanation. 81
Fig. 29: Top – stereo picture taken with two digital cameras with one flash, demonstrating that the person is seated well behind the plants and that the left plant is closer in the foreground than the right plant. Bottom – Enlargements of the respective, showing Spirit emanations of unequal size and location. 87
Fig. 31: Enlarged area of photographs of Fig. 1 following color enhancement. Note the energetic field, showing up as green dots, around the person’s torso and head, the triangle, and the Spirit being at the triangle in (a) – but not around the bright orb in (b). 90
Had someone – even as recently as a few years ago – claimed that he had photographed emanations from Spirits, I would have reacted anywhere between voicing a “polite” disbelief and a categorical statement that “this must be nonsense.” My skepticism would have been even stronger had they kept going stating that they had identified these images and that they were emanations from certain specific “Saints and other highly evolved Spirit entities.”
Many people have absolutely no problem believing in such “stories.” Others experience an instant blocking reaction when confronted with “anecdotes” that do not fit into their conditioned paradigm. Foremost among these may well rank those, like myself, whose paradigm was reinforced through formal education in the engineering sciences. For them it takes hard proof until they will be ready to shift their paradigm.
Having gone through university training in experimental physics and many years of research and teaching in the general area of surface physics and surface chemistry, using sophisticated techniques, such as electron spectroscopy and electron microscopy, to detect and image details down to the atomic level, I have previously had – and published about  – insights regarding the “world beyond the physical.” I had joined the ranks of those scientists who profess that there that there is more to existence than what we can see, touch, smell, hear, measure, calculate with our state-of-the-art scientific means.
However, it is difficult to shed one’s own shadow, and for many years my preoccupation has been to reconcile my acquired belief system, which had moved far beyond the confines of the physical reality, with what the laws of the physical universe would tell me what can and cannot be. Especially my books “Consciousness or Entropy?” (1991)  and “Expanding Perception” (2004)  were attempts of bridging that gap.
My first experience with imaging Spirit emanations dates back to September 26, 2004. It has been a huge step for me in the direction of establishing clear physical evidence of the existence of the nonphysical. I am offering this book to those who, deep in their hearts, know about their place in the scheme of creation, but who wish that there were more concrete evidence they could point toward that gives them reassurance that “their hearts are on the right track.”
Actual demonstration of Spirit emanations, proof that they exist –going beyond what skeptics would call “anecdotal evidence” – has not been shown, at least not with the certainty that would persuade the typical natural scientist (physicist, chemist, engineer).
With this book I want to present some facts that have satisfied my personal thirst for “proof” that, what I have long believed in, is, in fact, irrefutable scientific evidence.
For reasons that will become apparent as you keep on reading, this book contains, with very few exceptions that are clearly noted, only pictures I have taken or witnessed myself, using several high quality, state of the art digital cameras and under experimental conditions that I can justify as technically sound. These pictures are not diffraction phenomena of dust particles or droplets or atmospheric mist or disturbances of any kind. They are not due to camera lens aberrations or electronic disturbances. They are real, physical representations of the objects imaged.
Klaus Heinemann, September 2005
In this chapter I am presenting photographs that are
representative of hundreds of images taken in this subject area. In most cases, I am presenting two images
taken successively – usually from a much larger number of pictures taken of
that sequence – in an attempt to underline the authenticity of the phenomenon
being presented. For the same reason, I
am very explicit about the experimental circumstances under which the photos
The photos of Fig. 1 were taken at a Healing Prayer Intensive seminar with Ron Roth on 26 September, 2004, in a hotel ballroom near Chicago, Illinois. The imaging conditions pertaining to these photos are described in a Footnote (). The scene is at the front stage of a large ballroom. The table behind Rev. Roth, who is administering blessings to participants, was positioned near the dark colored ballroom wall. A wooden triangle with approximately 18” side length was suspended on the wall above the table.
Note a circular feature in the upper corner of the triangle in Fig. 1a and an extremely bright circular feature above the head of the person standing in Fig. 1b. The latter is not a light bulb or a light source of any kind. In a series of well over ten pictures taken at this particular program event within a time span of about 10 minutes, this particular feature appeared only once. Nobody in the audience had noticed it, and neither had I when I took the photograph.
When I had downloaded my pictures into my computer that evening, I discovered it and was dumbfounded. Given the stunning brightness, it was quite understandable that I noticed it immediately. This is the first image of this kind I had ever noticed. It is also the brightest orb I have ever photographically recorded.
My first reaction was disbelief and skepticism. I tried everything to argue it away. I went back to the ballroom to see what was really there. I noticed no evidence of a light source at that location. Any sort of reflection from any other light source could definitely be ruled out. My camera was in top shape, and the multitude of pictures I had taken within a short time from this very same location, none other showing this high-intensity feature, ruled out any camera defect or other optical abnormalities.
After examining many more pictures I took that day, and finding similar features – equally unexplainable – in several of them, I began to realize that I was onto something real. These pictures exhibited features that were of a physical nature such that they could be imaged with a digital camera – yet there was no plausible explanation for them that would satisfy me from a scientific point of view.
This discovery started an intensive study of such phenomena that culminated in this book. I did what the scientific process would suggest: look into what has already been written/published about the phenomenon, devise a program to demonstrate reproducibility of the observations, determine the experimental parameters under which the effect can be observed, attempt to come up with plausible explanations, and draw conclusions from what was learned.
I also went back to literally over 1000 digital pictures I had taken at previous Ron Roth events and did identify a number of them that did contain Spirit emanations that had previously simply slipped my attention. Some are among those presented in this book. It should, however, be noted – as I will deal with in greater detail in a later chapter – that the frequency of observing Spirit emanations in my pictures has nowhere nearly remained constant but has skyrocketed, from perhaps on average one in 50 pictures taken in 2002 to 2 or more than one in each picture taken now (a hundred-fold increase!).
The features that became the subject of this book are commonly called “orbs.” However, I want to state at the very onset that, most of the time, I am using to the more verbose description “images of Spirit emanations” in this book when I am referring to orbs. The reason for using this unconventional description is based on the conclusions I have drawn from the work presented in this book. Knowing what I know now, the word “orb” simply appears too generic and too irreverent to me. It is as if I would talk about VibhUti as “ash,” or about “spiritual healings” as “anecdotal improvement in health.”
So what is a Spirit emanation? What is it that is emanating, from what is it emanating, and to what extent is that which is emanating a true reflection of that which it is emanating from? I am getting into the details of suggested answers to these questions later in the book (in the chapter on “Pictures as Emanations from Another Dimension” pp. 99ff). At this point, I want to describe a simple metaphor that can help in the understanding of the difference between Spirits and Spirit emanations.
Suppose an intelligent person was born quadriplegic and into a situation of total solitude. He has been blindfolded from early childhood on. He has had a deaf-mute caretaker who, to this day, has provided for all his needs, but whom he has never seen in his life; nor has he ever seen another human being, never talked to one or heard one talk. Let us now imagine that this person is taken to a pitch-black theater. All walls are black, so they won’t reflect any light, even if they were illuminated.
Now two things are happening: first, the blindfold is taken off – but our friend still does not see anything, because the room is totally dark. Then a dancer comes into the theater and starts to dance on stage. Our friend still sees absolutely nothing. Now the dancer turns on a flashlight in his right hand and, while he continues dancing, starts to sing in a beautiful soprano voice. For the first time in his life, our friend hears and sees something.
Given the circumstance, what is our intelligent friend seeing, and what is the inference he will be making from this experience? He will conclude that there exists another being who has a beautiful voice. But what will he conclude about the physical appearance of the dancer? Since the room is still dark, and the actual appearance of the dancer has thus remained concealed, our friend will conclude that the being with that beautiful voice looks like … a moving bright circle of light – the light emanating from the flashlight.
Obviously, one major part of his conclusion was right on: yes, there is indeed another being around, and this other being has a beautiful voice. But the second part of his conclusion was entirely wrong. The physical body of the dancer is quite different from the white and bright circle of light that is emanating from her. The light is not the dancer; it emanates from her, it is guided by her, it moves around in patterns that originate with the dancer, but by no means does the circle of light describe the entire beingness of the dancer!
The conclusion we can draw from this metaphor to our situation regarding photographic phenomena is then obvious – and this is how far we go with the metaphor at this point in the book: calling that circle of light “dancer” would substantially miss the mark. Calling it an “emanation from the dancer” or “dancer emanation” would be an appropriate description. Similarly, calling an orb a “Spirit being” would miss the mark, but calling it an “emanation from a Spirit being” would be much more to the point.
It is, however, very important to realize that not every feature in photographic images that looks like an “orb” is an emanation from a Spirit being. Images of droplets or micro-particles suspended in the air close to the camera lens (within a few inches) can, in fact, look very similar to those of Spirit emanations. Great discernment must be used in the interpretation of such images. I am, in subsequent chapters, pointing out differences between Spirit emanations and simple, mundane diffraction/reflection images. When the context suggests, I am highlighting circumstances that prove that we are seeing genuine images of Spirit emanations and not meaningless optical effects. As we will see, such circumstances include:
• eclipsing the image by an object between it and the camera;
• certain evidence of motion of the image during the exposure;
• non-symmetrical interior features of the image
• sequential images showing the same feature at different size, location, and/or rotation;
• images of the same feature taken with different cameras from the same and different locations and angles.
This book concentrates on images of Spirit emanations and the meaning behind such images. It is not a compilation of arguments that a particular image is, in fact, an image of a Spirit being or an emanation from it. Such a proof is not the primary intent but rather of secondary concern. Therefore, I have decided to select for this book only pictures taken under known, controlled photographic conditions and circumstances where I feel confident that one can rule out non-authentic images at the onset. For this reason, I have selected mostly photos taken by myself or by my wife at occasions where I was present.
In fact, knowing now that the features I had photographed are emanations from highly conscious Spirits made me wonder about the real reason why the very first one I saw was the brightest I have ever recorded. I do not think this occurred by serendipity. In the world of Spirits, there are no accidents, no disjointed coincidences. I believe it happened because “they” wanted to get my attention. They knew that I was ready to deal with what I was seeing. I had come to the point in my life when I would no longer discard this kind of a phenomenon as nonsense but give it the benefit of the doubt and would make an honest attempt to come up with an explanation that is not slanted by my scientific orientation. A good friend and deeply spiritual, clairvoyant person offered this explanation: “They wanted to be photographed; they knew that the time was right for people to see that they are (for) real!” In her recent book, “Prophesies,” Sylvia Brown corroborates this suggestion by flatly stating that the frequency of sighting of orbs has “recently greatly increased.”
I did notice that images of Spirit emanations only appeared in photos taken with flash. Since the actual flash duration is only approximately 1/1000 sec, it became clear that Spirits were capable of moving at a very high speed and would do so as their normal mode of being present. Their “standard condition” or “resting position” would not be characterized by absence of motion, as one might intuitively expect from comparison with physical beings. Normal photographic exposure times of, say, 1/60 second would not give a clear image of them because they would be displaced too far during the actual exposure period and, at best, one would see a faint streak in the picture. Such streaks, I reckoned, even if they were in the image, would be so unobtrusive that it would be hard to distinguish them from any other, “normal” features in the image.
High velocity or mobility of these features would also explain why they could not be seen with the bare eye. The human eye is capable of perceiving images as separate events only if the image frames are approximately 1/20 second or longer apart. If the intervals of subsequent images become shorter, we tend not to see that the pictures are separate events but perceive them as continuous “motion” pictures. The inference would be that very fast moving objects would literally tend to escape the attention of the normal human visual capacity.
It turns out, as I will explain in a later chapter, that even exposure times as short as 1/1000 sec are too long to capture Spirit emanations when they move about as they would normally do. In order to be photographed, they would actually intentionally have to be still, at least for the short duration of the photographic exposure. I will be demonstrating that it is possible to request of these Spirits that they hold still during the duration of the upcoming image exposure (1/1000 sec), and that such requests can find a positive response.
Most pictures were taken with either a Pentax Optio 330 digital camera (3.34 megapixels, see Footnote 3) or a state-of-the-art (2005) Nikon Coolpix 8800 digital camera with 8 megapixels resolution. In both cases, the highest resolution mode was used, yielding pictures of about 1 to 1.5 megabytes with the Pentax and 4 to 6 megabytes with the Nikon camera. The size of the pictures was reduced only after image processing and fitting for publication and printing, assuring that no significant evidence of the features intended to be shown was lost in the size reduction process, and no errors of any kind due to reduced image quality were introduced.
I noticed no difference between the results obtained with either camera, except that, as one would expect, the higher resolution capability of the Nikon camera revealed more details of the interior of the Spirit images and allowed higher detail magnifications, which was particularly useful when the Spirit images were small, i.e., in a contracted mode.
I have also evaluated numerous pictures sent to me by other
people who knew that I was interested in images of orbs. These pictures were taken with a wide
spectrum of cameras and under unknown experimental conditions. Even though many had inferior resolution or
were taken at an inferior resolution setting, there appeared to be no evidence
that would relate the frequency of capturing Spirit emanations to the type or
model of the camera used.
I showed the photographs of Fig. 1 and subsequent figures to two psychic/intuitive persons, whom I know personally and whose integrity is impeccable. They both, independently, identified certain photographed features as specific Saints and/or other Spirits of whom it is generally believed that they rank high in the Spirit world. One of them stated, “It almost affects my system even seeing them now in the picture.” While their judgment appears to be genuine, I will refrain from giving the names of Spirits identified by them in the figures presented in this book, because – given that I myself do not have the gift of clairvoyance to the extent they do – I cannot verify their identification. I will, however, in a subsequent chapter (p. 87ff) present an attempt of grouping Spirit images into categories, leaving any further identification up to the reader.
The top picture in Fig. 1 reveals that there is a low-contrast image of a Spirit being emanation in front of the upper corner of the triangle. Fig. 2 (top image) shows an enlarged segment of that picture. I have applied straight-forward electronic image enhancement to the picture. After further cropping and increasing the gamma and decreasing the contrast settings, the lower image in Fig. 2 resulted. Such image enhancement is scientifically legitimate in that it does not compromise the interpretation as an authentic image of an object, because it is applied uniformly to the entire image and does not introduce new information into the image – it only indiscriminately enhances certain already existing image information. This is quite comparable to what conventional photographers would accomplish with filters.
Depending on the type of Spirit being imaged, and on other photographic conditions that prevailed when the picture was taken, such as the background color, the most productive method of electronic image enhancement can be color enhancement. An example is shown in Fig. 3, which depicts another scene taken on September 26, 2004, at the same spiritual healing intensive in Chicago.
Rev. Ron Roth is healing a severely sick baby. The original image (top) shows only very low-contrast evidence of Spirit emanations present, most apparent near the head of the standing person. Only a relatively minor change of the color balance introduces a dramatic change in the image. A number of Spirit emanations become apparent within the dark background area between the two sitting men, as well as in the upper left corner of the image.
Note that the above mentioned two Spirit emanations near the head of the standing woman have remained unchanged in contrast and color during this color enhancement process. We can conclude that the color in which Spirit emanations can show up on photos varies. However, the majority of images of Spirit emanations we have observed appeared in black/white contrast and was invariant to color enhancement.
It should be noted that not all images of Spirits lend themselves to photographic enhancement. For example, the Spirit image underneath the “prayer basket” (in Fig. 10) and the images taken in broad daylight (Fig. 9) did not yield market visibility improvement upon color or contrast level enhancement.
Fig. 5: Presumably the same Spirit emanation (but distinctly different from the one in Fig.4), photographed a few seconds apart on 3/4/2005 at a spiritual healing Intensive with Ron Roth and Sri Raniji (both pictures are contrast-enhanced).
Spirits do not just “attend” highly spiritual events, as the pictures in the preceding chapters might suggest. Instead, they have been observed at a wide spectrum of occasions.
The pictures in Fig. 7 were taken at a birthday party on 3/6/05 in Sedona, AZ, when a group of musicians performed on stage for a dancing crowd of well over 300 people. One spirit being emanation appears to have positioned itself – for just a fraction of a moment – directly on one of the musicians’ hat, while another one is “hiding” behind a plant. There were Spirit emanations like these ones photographed in every single one of numerous pictures I took at this event.
Fig. 8 was taken at a performance of a fifth-grade school class on 3/24/2005 in Santa Barbara, CA. It is one of a series of pictures exhibiting Spirit emanations present at the event. The unusually high number of photographed Spirit emanations may underline that the saying has validity, “Guardian Angels are not far away –particularly from children.” These pictures were taken from the very back of the auditorium (about 60 ft. from the stage). There was no intention and no expectation to capture Spirit emanations in the photos I was taking. My focus was entirely on photographing scenes of the play.
Fig. 9 presents further evidence that certain Spirits love to be around children. In this particular setting, a birthday scene showing of two of my grandchildren, together with my son, no fewer than ten Spirit emanations are present. One of them is particularly bright, which can be interpreted as being a particularly highly evolved Spirit. Upon closer examination one can make out that it is triple-displaced, meaning that during the short duration of the flash of 1/1000 sec, it moved from one position, where it rested briefly, to another, where it again rested, and then yet to another one, where it once again rested. As is explained on p. 55ff, this gives rise to a very high velocity and mobility.
The photographs in Fig. 10 were taken in broad daylight at the healing center of the renowned healer “John of God” (“Joao de Deus,” Joao Teixeira de Faria) in the assembly room (top) and side yard. The Spirit emanations imaged here look substantially different from those we had observed at other occasions. They are possibly a different class of Spirits, as we will point out in a subsequent chapter.
Fig. 8: At a fifth-grade school performance in Santa Barbara, CA, on 3/24/2005. Note that the intensity of the main Spirit being emanation imaged is very close to that of the poster bearing the number “13.”
Fig. 9: No fewer than ten Spirit emanations can be counted in this scene depicting two of my grandchildren and my son. One of them is quite bright and exhibits triple-displacement (see p. 55 for a discussion of this remarkable feature).
At a Ron Roth healing intensive in September, 2004, I positioned myself such that for a number of photographs a chair happened to be in the foreground on which a basket was placed that contained hundreds of written prayer requests from the audience. In one of numerous images taken of that scene, a Spirit being showed up positioned directly underneath that basket (Fig. 11a). We might read into this – on the light side – that humor is not just a human quality or – on the more serious side – that our prayers are indeed treated with respect in the Spirit world. The Spirit Being’s positioning under the prayer basket might well have been intended to communicate that message to us.
Fig. 11b was taken after a worship service held by Bishop Roth on 4/8/06. The singing performance of the person being appreciated for her gift to the service was magnificent. A Spirit being agrees!
In Fig. 11c, a Spirit emanation shown, in fast motion, positions itself underneath the picture of the “Laughing Jesus” on the altar at the occasion of the same retreat with Ron Roth. Left of the altar, a large painting (30”x30”) depicting Jesus is being visited by a Spirit being (Fig. 11d).
Fig. 12 shows an example where Spirits “decide” to join in and make themselves visible in large numbers. The photos were taken at the beginning and at the end of a 15-min speech by a high-ranking leader of the Oneness University in Southern India, on invitation by Ron Roth at his Intensive/seminar in Oak Brook, Ill., in November, 2005. At the beginning (left), there was just the “usual” number of (a few) Spirit emanations apparent; at the end (right) there were “crowds” of Spirits present.
The Spirit being shown in Fig. 13 appears to have strategically positioned itself above the speaker’s head, as if wanting to proclaim, “I am in control of what he is teaching.” This would certainly be congruent with Ron Roth, a spirit-directed teacher and healer.
While it appears obvious that the Spirit emanation shown in Fig. 14 at the occasion of Joao de Deo’s (“John of God”) performance of “visible” surgery at the Casa di Dom Inacio in Abadiania, Brazil, must have had a specific reason to position itself at the neck of one of the numerous onlookers, it can only be speculated what that reason might be.
The three (two large and one small) Spirits depicted in Fig. 15 positioned themselves in close vicinity of Ron Roth in Abadiania, Brazil, at the occasion of a spiritual healing event in the courtyard of a posada. They are strategically positioned in front and back of Bishop Roth, as if to underline his complete protection.
There appears to be little doubt as to who is in charge of the spiritual healing event depicted in Fig. 16. The photographed Spirit is positioned on Dr. Roth’s head. It is actually clearly located on the side opposite to the camera. A position of an object between the camera and the Spirit emanation image is, in and by itself, a clear proof of authenticity of the Spirit emanation image. It categorically rules out all arguments that a camera defect, lens aberration, reflection, or dust or moisture particle close to the camera may have caused the image. We are discussing this important finding in a subsequent chapter (pp. 72ff).
Yet another evidence of strategic positioning of a Spirit being is shown in Fig. 17a, where the Spirit being appears to direct the healer’s arm. Note that a number of other Spirit emanations are “watching.” It is noteworthy to point out that this picture shows a Spirit emanation that is “oddly” cut off at the end of the curtain and does not protrude into the black background, which is the opposite of what one would expect – contrast is usually enhanced, not suppressed if the being is in front of a dark backdrop.
In Fig. 17b we show a spirit emanation near Ron Roth while he is teaching to a large audience on 4/7/2006. A second spirit emanation is present near the video screen.
Fig. 11d (left):
A large Spirit emanation is present above a large (30”x30”) painting depicting
Jesus, standing near the altar of the same retreat (4/7/06).
Fig. 12: A representative of Oneness University, Golden City, India, at a presentation to an audience of a Ron Roth Intensive, 11/11/2005. At the beginning of the speech, few Spirit emanations were visible, at the end (right picture) there were hundreds.
Fig. 15: Ron Roth teaching at a “posada” in Abadiania, Brazil, at the occasion of a visit with his spiritual brother, Joao de Deo (“John of God”). (The white feature at the bottom of the large Spirit image is a portion of a leg of a bystander standing behind the tree; the Spirit being is in front of the tree).
Fig. 17a: Six Spirit emanations present at a healing event with Ron Roth (2/2/2003). The one at the healer’s arm appears particularly purposefully positioned. The large one to the right unexpectedly does not protrude beyond the curtain into the black background.
Images of orbs taken in the night sky are relatively easily prone to be artifacts and/or yield what is known as “nature spirits.” If we can assume that the Spirit emanations we have shown up to this point in the book have a highly evolved nature, we must equally assume that a great number of lower ranking Spirits exists that, perhaps, corresponds to our animals and plants in the physical reality. Those lower or “nature” spirits would much more likely be expected outdoors than indoors. Against the backdrop of a black sky, even low-intensity, less evolved Spirit emanations can be detected.
While the scene depicted in Fig. 15 portends to witness the presence of highly evolved Spirits, commensurate with the evolved nature of the spiritual healing activity they are participating in, Fig. 18 may include a number of nature spirits. I do, however, suggest that at least the three beings enlarged in the lower part of Fig. 18 are evolved Spirits. This suggestion is corroborated by our clairvoyant consultant, who identified these three images as specific evolved Spirits. She also indicated that the top left mandala-like feature contains six individual Spirit emanations.
I took the photos of Fig. 19 in rapid succession in front of the home of a friend in Abadiania, Brazil, who is clairvoyant and identified the Spirit being in the lower photo as the one whose presence she had strongly felt that evening.
A typical series often observed in night skies is presented in Fig. 20. I am showing a number of successive exposures to demonstrate both the large number of orbs that are showing up in each of these pictures and the apparently random positions and shapes they are assuming. While I can safely state that the orbs presented in these pictures are genuine, I do assume, judging from the low intensity and non-descriptive interiority of the images, that certainly the majority represent less evolved “nature” spirits.
Fig. 19: Night scene in Abadiania, Brazil (5/23/2005). The orb to the right in the lower image, taken within seconds from the upper image, was identified by a clairvoyant consultant as(emanation from) a highly evolved Spirit entity. It placed itself in a bush and is partially covered by leaves. (The bright spot in the center of the photos is the rising moon).
Fig. 20: Night sky above a posada in Abadiania, Brazil, at the occasion of a discussion group-type gathering on 5/23/2005. Most of the numerous orbs in these pictures, at random locations, are believed to be nature spirits.
The Spirit emanation photographed in Fig. 21 was at rest at the beginning of the exposure, then moved about 8 cm (3”), then was again at rest at the end of the exposure. Given that everything happened within an exposure time of 1/1000 sec, one can simply calculate that it must have moved at a velocity of least at 80 m/s or 300 km/h (250 ft./second, 200 mph) – probably much faster!
An even faster mobility is evidenced in the bright Spirit being shown in Fig. 9. In this case, the Spirit being is shown to have moved in three steps during the exposure period. It rested for a brief moment, then moved on to a new position, a few inches way, where it rested again for a brief moment, only to once again move to a third position and rest there for the remainder of the exposure period – and all this within 1/1000 sec. According to this triple-movement, the speed of movement must have been even faster than what resulted from Fig. 21. We can assume that the speed was likely in excess of 500 mph.
The mere evidence of distinct motion, such as shown in Figs. 9 and 21, is proof that this is an image of an emanation from a Spirit being and not photographic defect or a diffraction phenomenon of any kind.
Ever since I first realized that Spirit emanations would show up in my pictures, I was trying to find an opportunity to ask, if not command, certain Spirits to show their presence at certain locations in my picture. The logic – albeit strange and unfamiliar – would be compelling to assume that, since we are imaging (emanations from) conscious beings, there would have to be a way to communicate with those beings on simple terms.
My first attempt was simply to non-verbally express the request that, whichever Spirit beings were around, they would position themselves in a photographically opportune place and hold still long enough to be photographed, without being all blurred out in the image. While it is all but impossible to objectively prove or quantify the result of such an experiment, I can subjectively state that ever since I started that practice, my “success rate” of capturing images of Spirit emanations in my photographs increased at a statistically highly significant pace, probably by a factor of 3-5, with increasing trend. Compared to pictures I took in 2002 under otherwise the same conditions, the rate of increase of genuine orbs showing up increased from about one in 50 pictures to about 2 per picture at present. This is a hundred-fold increase.
On 6/11/2005 I had the opportunity of going a step further. My wife and I joined a closing event of a retreat center where we had spent many spiritual seminars over three decades, under the leadership of the founders of the center, Dr. Harry and Emilia Rathbun , a remarkable couple who had been our spiritual leaders and models for as many years. They had both passed on, and the retreat center had been sold.
When we walked by one of the cabins in which we had stayed several times over the years, I took the picture shown in Fig. 22. The picture was the first one among some 50 pictures I took in total at the occasion of this “good-bye” celebration. However, there was something special about it. It was the only one for which I very specifically requested the spirits of our two former spiritual leaders to be present and position themselves strategically and “hold still” during the exposure so they would be clearly visible in this photograph. Not only did the photo yield two well-contrasted images of Spirit emanations, but it turned that this was the only one among the 50 pictures I took at the event in which two large Spirit emanations clearly appeared.
I have, of course, no irrefutable proof that the two Spirit emanations photographed in that picture are, in fact, evidence of the presence of the Spirits of these two great teachers. However, the observation corroborates well with the observation discussed in a subsequent chapter (pp. 87ff) regarding interior features of Spirit emanation images. That examination indicates that quite frequently the same Spirit being or group of beings may be present around a particular person at various occasions, especially if the person is spiritually inclined. The interiority of these two images of Spirit emanations in Fig. 22 is different from any of the other Spirit emanations I had ever photographed.
There is yet another facet to this already extraordinary story. After Harry Rathbun had passed on in 1989, his wife Emilia kept on teaching until just a week before her passing in 2004 (at age 99). During her last couple of years, my wife and I had numerous meetings with her, in which we were fortunate to talk about and learn about her matured understanding of Life after life. At one of our last meetings, Emilia agreed that she would give us a sign from the other side that would help us in our own teaching effort about the world of the Spirit. The picture shown in Fig. 22 certainly ranks high among the answers we have obtained to date!
In this chapter I am trying to analyze some of the substantive findings. In the first part of this discussion, I am addressing the experimental conditions under which the pictures were taken and which I think must prevail in order to assure that the photographs indeed show images of Spirit emanations and not photographic abnormalities.
I then present an attempt to categorize/classify images of Spirit emanations.
What is really going on when we see Spirit emanations in digital photographs? What are the conditions under which we can see them, and what can we conclude from identifying these conditions?
We know that one principal condition appears to be the use of an electronic flash, and we know that using a digital camera, as compared to a conventional analogue camera using photographic film, is almost a requirement.
The digital camera responds to information in the visible light spectrum (between approximately 300 and 800 nm wavelength). It is, therefore, logical to conclude that, for whatever reason, we are recording images of Spirit emanations in this spectral range. Furthermore, as we have shown in many of the pictures presented in this book, the vast majority of Spirit emanation images is white and does not respond to color enhancement. White light is composed of a combination of a multitude of spectral colors in correct proportion. From this we can conclude that the “object” of those images sends out light in the full, complete visible color spectrum, not just at one particular wavelength.
The flash emits light at high color temperature that simulates white light under daytime sun-illumination conditions.
The role played by the flash could be two-fold:
1. It serves as a light source that creates a reflection at the object being imaged, whereby the intensity of the light coming from the object is high enough for detection with the camera.
2. It is an effective means for drastically reducing the exposure time (from typically 1/30 sec for standard photography to approximately 1/1000 sec in flash photography), making it possible to image fast moving objects with far less blurring than would be experienced in normal photography.
We can exclude that Spirit emanations carry any mass at which “normal” reflection of light (i.e., electromagnetic waves in the visible spectrum) or induced light emission could take place. The mechanisms of reflection or “normal” induced light emission does, therefore, not apply. We can, however, also exclude that in the imaging process Spirit emanations are self-emitting light (i.e., energy) in the visible spectrum. I am drawing this conclusion from the circumstance that this would mean one should be able to see them also without flash, and I am unaware of ever having produced an image of a Spirit emanation without using a flash. So there is a “clear” dilemma: we have no physical objects at which “normal” reflection can take place, and we have no light-emitting objects, but we must nevertheless rely on the flash playing a key role in the imaging process.
There are two more observations of experimental conditions that might help:
3. Color enhancement usually does not yield higher-contrast images of Spirit emanations, except for relatively rare occasions, where we do see a clear color response. These occasions are discussed in the following chapter. In the majority of cases, Spirit emanations are simply imaged as white objects, regardless of color enhancement, and in those cases we must assume that the color spectrum emitted by, or reflected at, those objects contains a superposition of essentially the entire visible spectrum.
4. The interiority of images of Spirit emanations, discussed in detail in a subsequent chapter, is not particularly “sharp” but resembles that of holographic image recordings and/or contains characteristics of diffraction/interference phenomena.
The combination of these observations cannot be explained with a simple rationale. It hints at a mechanism that is induced by the flash to emit light in the visible spectrum.
But what is it from which this stimulated photon emission starts? It would have to be expected that it is some sort of “energetic globe of plasma,” which would also explain the spherical shape of these Spirit emanation images. If it is true that Spirits are able to concentrate their “energy” in physical form into physical locations as they please, then it is reasonable to assume that it is possible that this energy pattern can be “excited” by the visible light energy contained in the flash to emit electromagnetic energy in the visible light spectrum (i.e., “light”).
The appearance of these Spirit emanation images in a form that is somewhat reminiscent of an out-of-focus image, showing contours that look like Fresnel-fringes, could be caused by the spherical shape of the imaged “plasma” globes and trajectory changes imposed onto the emitted light, induced by the anomalous field inside the globes.
It is, in fact, quite plausible, given the incredibly “unusual” circumstance that we are imaging Spirit emanations, that these beings exist in a reality that is so superior to ours that they are simply able to concentrate their energy of existence, i.e., that which is equivalent to “mass” in our physical reality, in such a way that electromagnetic waves emitted by our camera flashes can excite energetic quantum emissions from them that are in the visible light spectrum.
However, there are many “holes” in this sort of explanation, which seems, in principle, commensurate with the circumstance that, after all, we are dealing with imaging of non-physical – albeit real – phenomena.
Extracting from this sort of explanation that which is significant and irrefutable, we must note the circumstance that what we are dealing with is a form of energy. It is an energy that can be detected with physical means and that can thus have an effect on physical occurrences.
I have at various occasions already alluded to the subject of authenticity of Spirit images. Not all “phenomena” images do, in fact, show the phenomena one is looking for. It is important to use discernment and separate the true from the false or from erroneous effects.
Fig. 23 is an example of a photograph showing fake “orbs.” I took it deliberately for the purpose of demonstrating how easy it is to “create” what looks like an astonishing image of a multitude of nature spirits. It was taken with the same high resolution Nikon “Coolpix 8800” digital camera with which we took many of the photos presented in this book. The only difference is that I released a fine spray of water vapor in close vicinity of the camera lens (at about 3-5 inch distance distance) immediately prior to the exposure. The reflection at these droplets, which were still very close to the camera objective lens – which was set for focusing at distant objects – therefore created out-of-focus images of the droplets that turned out to have many of the features of true Spirit emanation images.
Similar effects can be obtained if fine dust particles are near the camera, such as is shown in Fig. 24. This picture was taken immediately following the completion of some demolition work in a room being prepared for remodeling. There was a great deal of dust in the air. This is a condition that might occur in dry natural outdoor situations, particularly in rural environments. There are many situations where it is quite reasonable to assume that it is likely that what looks like orbs was actually “created” by diffraction at dust particles dispersed in the air. The effect is most prevalent in night images, because the dark background enhances the contrast of these erroneous effects – along with the contrast of true Spirit emanation images that are also most readily photographed against a dark backdrop. It is, therefore very important to use discernment with the interpretation of orb images taken in a dark environment.
The image in Fig. 24 was selected for presentation in this book from a number of photographs taken at that occasion, because it also contains an example of an image of a (very likely) genuine Spirit emanation, “erring” amidst hundreds of “fakes.” To get to that conclusion, I enlarged the outlined section in Fig. 24 (shown in the lower left insert) and then color-enhanced it (lower right). The enlarged area contains an orb that appears to be in motion, which is usually a very strong indicator for authenticity as Spirit emanation image. As can be noticed, this feature is not only significantly brighter than all other features (which are very likely nothing but flash reflections at dust particles close to the camera lens), but it also responds markedly differently to the color enhancement process, in that its color was essentially not changed but remained white, while all other orb-like features changed their colors. While orb-like features that show different colors upon color enhancement cannot be categorically ruled out as genuine images of Spirit emanations merely on the basis of their color behavior, the difference in color enhancement behavior of that one feature among many others in essentially the same environment does suggest it is likely of different nature. Although I cannot be entirely certain – in part also because the appearance of the feature as being in motion is not as clear as it would typically appear in “normal” pictures with moving Spirit emanation features (e.g., Fig. 9 and Fig. 21) – it is likely that the color difference behavior is indicative that it is genuine.
Fig. 25 shows a night street scene typical for third-world conditions. I took the photo from a very slowly moving car, window wide open, camera barely outside the vehicle confines, at a scene where there was quite a bit of dust in the air due to all the passing vehicles, and I was expecting to see many orb-like diffraction effects (i.e., “fake” orbs). In fact, there are hundreds of them in the image, so many that they are actually the reason for the overall fuzziness of the picture. The lower portion of the figure shows an enlarged and slightly contrast enhanced section of the area around the bicycle.
This picture is typical of a number of such pictures taken in rural areas at night-time, and it underlines that great care must be taken in the analysis of orb-like features in pictures taken under such conditions, to assure that what are really dust particles are not interpreted as images of Spirit emanations. This situation does happen much more frequently than one might think. I have received numerous pictures of this questionable nature from people who knew that I was interested in photographing Spirit emanations. Many of them were night images in dusty, rural environments, and what looked like an astonishing multitude of Spirit emanation images are, most likely, nothing but reflections at dust particles.
Fig. 25: Orb-like features in a photo taken in a dusty street in Chennai, India. The section containing the bicycle was enlarged (below) and slightly contrast enhanced. Hundreds of these low-intensity “fake orbs” literally “cloud” the image.
Erroneous effects can essentially be ruled out if one or more of the following experimental conditions are met:
· An object is positioned between the camera and the observed Spirit image. This is arguably the strongest proof of authenticity, as it – in and by itself – rules out virtually all arguments that can be raised by skeptics. Dust particles of droplets must be close to the camera lens to cause “fake” orb-like images; if the orb image is demonstrably far away from the camera, that error is ruled out. I have numerous images of Spirit emanations that fall into this authenticity category, and I have pointed out clear examples in Figs. 16 and 19. See also Fig. 26.
· A Spirit emanation is photographed in rapid motion (such as is shown in Figs. 9 and 21, and also in Fig. 24 and 28), where the speed of motion was calculated to be several hundred miles per hour. This is much faster than any physical dust particle or droplet could conceivably move, even if one takes into account the increased angle velocity that would apply if the particle or droplet is close to the camera lens. The water droplets that led to Fig. 23 had approximately the fastest velocity such droplets can ever attain in an atmospheric environment, yet none of the particles exhibits unidirectional blurring, as one would expect if a fast-moving object is photographed.
· The same Spirit being is imaged in successive image frames, whereby the being emanation has moved in-between exposures from one location to another and has changed its size. This, again, is a stand-alone proof of authenticity. A good example is shown in Fig. 4.
· Several photos are taken from the same scene within a short time interval, and one shows Spirit emanations while others don’t. Virtually all pictures presented in this book were taken under these conditions, and I have repeatedly shown such pairs of images to emphasize this point. While this alone does not entirely rule out the influence of dust and moisture particles in close vicinity of the lens, it certainly does rule out other arguments of skeptics that relate to camera defects, reflections at aperture openings, and alike.
· Orbs appear at very high intensity. Low-intensity orbs are typically more suspect than those that can clearly be seen without digital enhancement. Examples of extraordinarily high-intensity orbs are shown in Figs. 1, 8, 10, and in Fig. 27, where two scenes are shown that were photographed within a minute at a seminar with Ron Roth on 11/11/2005 (the photos were taken from left to right across the front of the ballroom). Fig. 28 was taken on 2/26/2002. Again, no image enhancement was applied in either of these photos. The imaged Spirit emanations are so bright that this alone all but proves authenticity.
· Electronic contrast enhancement is clearly successful. We have found that electronic contrast enhancement attempts on images that are clearly reflections on dust particles or moisture droplets typically fail to show improved visibility of the features. This is, however, the weakest of all authenticity characteristics and the one with the most exceptions. Certainly, if an image fails to improve upon contrast and color enhancement, the probability would be higher that it is not a genuine Spirit emanation, but there is no certainty. An example for the exception of this criterion is Fig. 11, which did not respond to contrast or color enhancement, but where I am confident, judging from the experimental circumstances, that it is a genuine Spirit emanation.
· Stereo images show the same Spirit emanation. One might expect that images taken of the same scene at the same time with two cameras spaced laterally a few inches apart should give rise to the spatial position of a Spirit emanation that happens to be imaged in both pictures. Such experiments are the subject of the chapter entitled “Stereo Photography of Spirit Emanations” (pp. 78ff). They give further interesting insight into the physical nature of Spirit emanations.
Fig. 27: At a prayer retreat with Ron Roth’s on 11/11/2005; taken within 1 minute; not electronically enhanced. In both pictures, the brightness alone attests to authenticity as photographed Spirit emanations.
Fig. 28: At a prayer retreat with Ron Roth’s on 2/26/2002; not electronically enhanced. There is also movement in the bright image of a Spirit emanation in the center of the photograph, which further attests to authenticity as photographed Spirit emanation.
Our visual faculty allows us that we can typically determine, without difficulty, if one object is before or behind another. Of course, one reason that we can do this is through our intellect. It tells us from our experience that, if an object appears smaller than another object that we know has the same size, it must be further away. The other reason why we can differentiate between near and distant objects is that we can see stereographically, facilitated by two eyes that are spatially apart from each other.
This stereo-visual principle can be used in photography. What is needed is simply two cameras that are mounted next to each other and directed at the same scenery. Each camera would take a picture, and the two pictures, if taken at the same time, would be essentially identical, except that one is taken from a slightly different angle than the other. They are stereo-pictures. If one then looks at both pictures in such a way that one eye sees one and the other eye the other picture, and if one then overlaps both pictures into one, one has essentially the same stereo effect one would normally have when looking directly at the scene with both bare eyes. Usually, a stereo viewer is used to facilitate the overlapping of both pictures into one.
An example is shown
in Fig. 29. Some people are able to
“strain” their eyes in such a way that they can get by without a stereo viewer.
If you get close to the picture, for example well within normal reading
distance, and strain your eyes so you overlap both pictures in the center into
one picture (disregarding the single picture you will still notice at either
side), you will notice that the person is situated quite some distance behind
the two plants and that, in fact, the right plant is positioned further back
than the left plant in the foreground.
One could conjecture that it should be possible to make stereo images of Spirit emanations with the same method. We have already established that the most important requirement for imaging Spirit emanations is that a flash is used. We have also already established that they move extremely fast. It will, therefore, be essential that the two pictures are taken exactly at the same time.
It is, therefore, logical to think of an experimental set-up with which both exposures, i.e. the exposures in each of the two cameras, are taken with one and the same flash. In practice, if we are using the flash of camera A, the flash in camera B must be inactivated, and its shutter must be open precisely at the time when the flash of camera A is at its peak. Then and only then both pictures are exposed with the help of one flash, and their exposure times are identical. This requires exact synchronization of both cameras, which is experimentally not easy to achieve.
In order to circumvent the synchronization difficulties, we have greatly simplified the experiment by setting camera B to a relatively long exposure time and manually releasing both shutters in such that, by trial and error, the synchronization happened to be achieved. After some testing, we were able to do this with a ¼ sec exposure time setting on camera B, achieving a “success rate” of better than 50%, meaning that in more than half of all stereo picture attempts thus taken the exposures were indeed flash-synchronized.
In such experimental conditions, though, a further requirement is that the room in which the pictures are taken is relatively dark, such that camera B would not overexpose its image and the orbs, if there were any, would still appear with enough contrast in both images. This requires a fairly dark room, and the experiments taken at a spiritual retreat with Ron Roth in Chicago in early April, 2006, were marginal in that regard.
The two pictures of Fig. 29 were taken during that retreat. Synchronization was positive. The right picture is the one taken with camera A and with its built-in flash. The left picture was taken with Camera B at ¼ sec exposure time and suppressed flash. The overall colors in the picture clearly reveal that the low color temperatures of the incandescent light in the room had a major impact on the image, and that the requirement of a fairly dark room was only very marginally met.
Nevertheless, the stereo pictures achieved in this experiment revealed interesting results: both pictures showed orbs, and they were not in the same position, nor of the same size! The result is demonstrated in the lower two pictures in Fig. 29, which show magnifications of the respective top pictures. Specifically, the left image shows one small orb that is directly above the branch of the plant, whereas the right image shows two orbs that are to the right and left of that branch.
Why did we not see the same Spirit being in the two parts of the stereo picture? After all, we had the condition fulfilled that both parts were taken with the very same flash, and other conditions were met to the extent that orbs did show up in each of the two picture parts!
In order to further investigate this unexpected result, which was reproduced a number of times in stereo pictures taken at that retreat, we took additional stereo pictures, this time under two additional constraints:
n they were taken in a strongly darkened room, so that camera B would not record anything if there was no synchronization and
n they were taken under conditions of exceptional intentionality to invite Spirit beings to exhibit their emanation.
The result is shown in Fig. 30. This time, three Spirit emanations were clearly visible in the left part of the stereo picture, but none was visible in the right part! This time, the cameras which produced the orb images were reversed. In Fig. 29 it was the high-resolution Nikon camera with which the orbs were imaged, in Fig. 30 it was the lower-resolution Pentax camera, which further underlines that we are not chasing a camera effect. What is really going on? In the chapter entitled “Intentionality” on pp. 104ff we elaborate on this question.
Fig. 29: Top – stereo picture taken with two digital cameras with one flash, demonstrating that the person is seated well behind the plants and that the left plant is closer in the foreground than the right plant. Bottom – Enlargements of the respective, showing Spirit emanations of unequal size and location.
The images discussed in this chapter are clearly different in nature from the majority of images of Spirit emanations I have observed in my studies. They are different in that they respond positively to digital color enhancement. Fig. 31 shows color-enhanced images of an enlarged segment of the pictures shown in Fig. 1. Let us first look at the Spirit emanation images. In the upper figure, it turned blue/green, i.e., it responded to color enhancement, but in the lower image it remained white. This may be an indication of a different, or a different class of, Spirit emanations photographed in these two images, or it may be indicative of an ability of the Spirit being to change its appearance in a photograph as it wishes. While neither of these suggestions is scientific, the latter appears even less scientific than the former – but then, we must concede that we are dealing with phenomena that are outside of the realm of “normal” natural occurrences.
An interesting phenomenon can be observed around the torso of the person and around the triangle, as well as at the periphery of the image of the Spirit being in the upper photograph. It appears as if a spectrum of energy is being emitted that decays as the distance from the person or object increases. Also note that there is a color shift from more to less energetic features (blue to green in this case) as the distance increases. These two observations are characteristic of auric fields, similar to what people report who can see them. Again, since such fields are likely not emitting light in the visible spectrum – or else everybody would see them – we may assume that the nature of these fields is such that light from a flash is used to induce in them energetic quantum state changes with associated emission of photons in the visible light spectrum. The only difference would be that in this case, some portions of the emitted light spectrum are missing, which would cause the color sensitivity.
In Fig. 32, showing Rev. Ron Roth holding a mass
(4/18/2004), the aura appears mostly at his crown. Note the Spirit being with multi-colored surrounding energy
(auric) field in the upper left corner.
Fig. 31: Enlarged area of photographs of Fig. 1 following color enhancement. Note the energetic field, showing up as green dots, around the person’s torso and head, the triangle, and the Spirit being at the triangle in (a) – but not around the bright orb in (b).
Even though several clairvoyant persons have identified by name individual Spirits presented in these images, I refrain from going into that level of detail. However, it has become evident that the interior features point to the presence of several types of Spirit emanations imaged. Whether these types represent classes or categories or hierarchical levels of Spirits is beyond my attempt of speculation.
However, I do find it interesting that at certain occasions, or in conjunction with certain individuals, the same types of Spirit emanations tend to appear. Fig. 33 depicts photographs taken at various spiritual healing events near Ron Roth. The Spirits who appeared at the 9/24/2004 ordination at two different locations (above the triangle and in it, Fig. 33 (a) and (b)) were likely different, as they show substantially different features. I have labeled them “Type A” and “Type B.”
As mentioned earlier, Spirit Type A stands out among all Spirit images I have ever photographed as extremely bright and essentially invariant to color and/or level enhancement. It is not a simple flash of light. There is interior structure to the image – a structure clearly identified by two clairvoyant persons, whom I know well and whose integrity is impeccable, as a certain very high-level Spirit being. The physical evidence indicates that the image of this Spirit being likely consists of a complete color spectrum of wavelengths in the visible range, no one color is more emphasized than an other – there is perfect spectral harmony.
The “Type B” Spirit image, observed in the triangle of Fig. 33 (b), is lower in intensity, albeit still clearly visible without electronic enhancement. It has an interiority that appears similar to that of Type A, yet the features are softer, and the darker segment that appears like an “eye” is rounded, rather than more rectangular when compared to Type A. I have observed Type B Spirit emanation images at a number of occasions. For example, it was present at the communion celebration on 2/4/03 (Fig. 33 (c); see also Fig.4), and it appears to have been present at Ron Roth’s healing prayer introductory evening on 10/11/03 in Mountain View, CA (Fig. 13).
A number of Spirit emanations were photographed at various occasions when Ron Roth performed healing/prayer services which are similar to Type B in appearance yet different enough to justify giving them a separate type classification. Type C (see Fig. 33 (d)) was observed on 1/30/2004 when Ron Roth performed a healing at “Martin’s Posada” in Abadiania, Brazil. While the “eye” feature is similar to that observed for Type B, the interior shows some symmetric linear features that were not observed in other images. Note that there is a second being superimposed in the top left corner of the Type C being; it could not be identified.
Type D has relatively high-contrast concentric shapes and the “eye” appears to be closer to the center. It does not exhibit strong symmetric features. It was frequently observed near or on Ron, particularly when he performed healings. A typical example is shown in Fig. 24 (d) (same as in Fig. 15).
The Spirit emanations photographed in Fig. 9 also show an “eye” near the center, but the features of the rest of the interiority are substantially different from Types A-D. I have named it Type E and included it in the summarizing figure of Spirit image types, Fig. 25. Remarkable for Type E Spirits is that their images have relatively high intensity, clearly higher than Types B-D, which might identify them as highly evolved Spirits.
Yet another type of beings was found in photographs of events that did not have the connotation of being of a particularly “spiritual” nature, such as was shown in Figs. 7 and 8. These beings, identified as Types F and G in Fig. 34, typically come through at somewhat lower intensity, have quite uniform, non-distinctive interiorities and do not appear to have an “eye.” Type F, present at the children’s theater performance (Fig. 8) in several of the few pictures I took, does have some internal features that enabled the clairvoyant person mentioned earlier to identify it as belonging to a special class of evolved Spirits. Type G appeared in a number of photos I took at a happy evening party during a Ron Roth seminar (see Fig. 7). It shows virtually no distinctive interior features, even though the imaging conditions were such that features should have been recorded if there were any. Without prejudice, and certainly without irrefutable facts to go by, I interpret the absence of distinct interior features as indicative of a specific, perhaps a somewhat less evolved, type of Spirits.
In a few instances, I obtained images of Spirit emanations that had a poorly defined outer border. An example is shown in the brighter of the two Spirit being images of Fig. 22. It is possible that such an “effect” can occur when a Spirit being is photographed while it is in process of changing its size. This would explain why this fairly high-intensity image, which would indicate an evolved nature of the Spirit being photographed, has no interior features – they are simply blurred due to motion. However, I cannot be certain about this interpretation and have, therefore, included it as “Type H” in Fig. 34. It should be noted that the other being that showed up in Fig. 8, “on command” as I explained in that paragraph, does have clear interior features that would resemble Type C.
Type A Type B Type C Type D
Type E Type F Type G Type H
In this chapter, we discuss an attempt to “understand” the findings: What is it that we are seeing? How does it compare with what has been written about as experienced by spiritual visionaries, such as those who received the apparitions at Medjugorje? Why at this time?
Since the early 1980s (mostly in 1981-1984), apparitions of the Holy Mother Mary in the then Yugoslav village of Medjugorje received worldwide attention. A relatively small number (about 40) of children between the ages of 10 and 20 saw these apparitions during a span of several years, typically occurring once a day for an average duration of about one minute. Over 1000 apparitions were counted through 1984.
These apparitions “allegedly” occurred to the visionaries in the form “real” appearances of the Holy Mother and “real” sensory engagement in a form quite similar to conversations – as opposed to images that may have been received and imprinted by another dimension into their minds. The recipients of the apparitions asked questions and received answers; they credibly stated that they “saw” and “heard” the Holy Mother. But, while brain wave measurements proved brain activity expected and normal during conversations, it has been scientifically established that their physical auditory and visual sensory organs were not involved. Other people around them, including the scientists who did extensive testing on the children during the durations of many apparitions, did not hear or see anything that was going on.
The experiences of these children were considered so extraordinary that a number of studies were made to substantiate their authenticity and rule out that they were hallucinations or willful misstatements. Probably the most compelling scientific report on these studies was published in 1985 by René Laurentin and Henri Joyeux . The scientific studies included electrocardiograms, brain wave measurements, audio tests, visual tests, blood pressure tests, and extensive psychological tests on the visionaries who saw the apparitions.
A major conclusion from these studies is that the apparitions are being perceived as contacts with a representative of the eternal reality. The authors conclude that certain individuals received the grace to be the objects for these contacts and that the actual form of the contacts bypassed the visual /auditory/ sensory faculties of the recipients and went directly to their minds. All this was unequivocally concluded from the scientific test results. The psychological tests confirmed that the subjects were healthy, represented quite a spectrum of character and mentality, and that hallucination or any sort of fowl play could positively be ruled out.
They believe that the apparitions originated with the subject (in this case the Divine Mother) from the eternal reality. They suggest that the means of the eternal reality are immensely greater than the means of the physical reality, and that it is, therefore, “easily” possible for beings from within the eternal reality to devise a mechanism of communication with humans that extends into the means of perception of humans.
Laurentin and Joyeux also hypothesize that the apparitions must have had a specific purpose that likely went well beyond the mere intent to establish direct contact with these individuals. They did, however, not elaborate on that notion. We now hypothesize that the purpose may have been to establish credibility among the critical, disbelieving human race at large. In spite of the overwhelming evidence – albeit all anecdotal – that the Spiritual realm is for real, a large and domineering majority of humanity acts as if it were not, and this misguided action has brought the world to the brink of self-destruction. Acceptance of the realism of the Spiritual reality will receive a strong boost, perhaps the boost that will bring humanity over the hump, when more credibility is achieved among the scientific human community.
If this was indeed the primary intent of the apparitions, it is unfortunate that it was not – or only marginally – successful. The magnificent events of Medjugorje were never publicized to the extent that they became known and accepted by the public at large. They rather remained an “interesting spiritual phenomenon,” of which a relatively small number of people became aware over the years. Furthermore, the influence of the skeptics remained so strong that, in spite of the compelling reports written about the apparitions, including the earlier referenced one by Laurentin and Joyeux , the overall – deplorably now turned historic – view of these events is that they are to be brushed away as hallucinations or some other aberration. And now, some 20 years later, even a copy of this excellent report itself has become almost impossible to come by.
Many of us, and probably most of those reading this book, include in their belief system the notion that a Spiritual reality exists and that our physical reality is some sort of extension from it. They view their lives as being in the context of that extension, and this view gives them a sense of purpose.
It can be argued – and I submit this thought as a hypothesis – that highly evolved Spirit beings in the Spiritual Reality see that humanity at large is in dire need of discovering its purpose, and that they devised phenomenal occurrences, such as the apparitions of Medjugorje, to help mankind in this epochal jump in consciousness. Medjugorje could have been it, but, collectively, we were too dumb – or more likely too enamored with our misguided understanding of “science” – to accept it. There was not enough “realism” in it. The apparitions were a primary experience to just a very small number of people (in total until 1985 about 40, all between 10 and 20 years old). To all others, they were of a secondary nature – no more than “hear-say.” There was no iron-clad scientific proof, no picture, nothing that could be introduced into the Annals of Physics as scientific evidence.
In this regard, a significant observation at the last apparition that occurred in Medjugorje should be mentioned. All five of the visionaries who saw the apparition independently stated to the scientists testing them that the last words of the Virgin Mother were that “there will be no more apparitions of the Holy Mother on this Earth”. None of the visionaries expanded on this statement upon the bombardment of questions thrown back at them, they all stated was that this was “all the Virgin Mother said” and they were sorry that they did not ask her back for more clarification.
Perhaps, so the hypothesis continues, we can look at the emergence of photography of Spirit emanations as another attempt from the Spirit world, likely one among many, in that direction. This time, the “apparitions” go a step further. This time they deliver irrefutable scientific evidence in the form of photos. Photos are not just visible to a handful of people, while the rest of us are excluded in the direct perception of what is going on. Photos are visible to everybody – this time, the evidence is available to everybody. There are no longer prerequisites, such as having extraordinary psychic abilities, that most of us cannot fulfill. The evidence is indiscriminately available to everyone who makes the effort to look at it.
If the hypothesis of the intent of the Spirits is correct, this time around “they” have a better chance of succeeding. This is because it is not only the possibility, but actually the duty of scientists to look at physical evidence that presents itself. To look the other way is not really fitting for a good scientist. This time, the evidence is directly pointed at the scientific community.
In an earlier chapter (pp. 16 ff) I discussed a simple metaphor to describe the nature of an emanation. It explains that a genuine orb is likely an emanation from a Spirit being, i.e., something flowing from the essence of a Spirit being; but it is, of course, not an image of the entirety of the Spirit being itself. It is not like a photo of a person that images – more or less accurately – the physical characteristics of that person. Nevertheless, it is very likely that we must assume that an orb is even much less to a Spirit being than a photograph of a person is to the person photographed.
What then does the orb represent from the essence of a Spirit being that makes it significant? It appears there are two important features to discuss:
n First and foremost, an orb is a physical manifestation. As discussed on pp. 83ff, it must be assumed that the Spirit being has a mechanism to manifest itself in such a way that this manifestation can be detected with physical means. In this particular case, the manifestation is such that it can be detected as light, i.e., electromagnetic waves in the visible spectral range.
n Second, the mobility of the orb must be assumed to be entirely directed and controlled by the Spirit being – just as the flashlight in the hand of the dancer on the dark stage in our metaphor is entirely directed and controlled by the dancer.
These two points require more discussion. Our experience with apparitions (the most powerful and most scientifically credible ones ever reported are clearly the apparitions of the Holy Mother at Medjugorje) indicate that in certain circumstances Spirits do have the capability of manifesting themselves physically, even though this has been extremely rare. If we discard some, or even the majority of the apparitions that have been reported over time, due to – in the view of critics – lack of scientific studies that distinguish them from hallucinations or other disqualifying constructs, I consider the research done on the apparitions at Medjugorje alone as sufficient evidence for this point.
The second point is the more important of the two and, at the same time, the more obvious and plausible. If the orb is an emanation from a Spirit being, it does not take much of a stretch in imagination to take it for granted that the Spirit being, from which it emanates, entirely controls its mobility, size, appearance, etc. It is then actually irrelevant for the conclusions we draw in this book from the observation of genuine orbs, it the orb were a picture of a Spirit being itself or just of an emanation from it.
Both would lead to the same basic conclusions. Spirit beings are:
n all around us;
n highly evolved/intelligent
n and capable of extremely fast changing their size and location.
We can summarize these conclusions in just one important statement:
Photography of Spirit emanations renders assurance – as close to scientific proof as we have ever come in matters of proving the existence of the Spiritual reality – that Divine Presence is real.
I must add a disclaimer to this statement. To spiritual persons and communities to whom the Spiritual reality is nothing less than “real” reality, it may appear highly presumptuous that none of what is “clear evidence” to them is reflected in this statement. However, the statement is intended for the critic, the nonbeliever, it is directed at the person who comes from the conventional state of mind where scientific proof is the only acceptable evidence. And indeed, if one adopts such a standard, then essentially everything our clerics of churches, synagogues, or mosques, and spiritually inclined fellow human beings have ever reported is, in their view – rightfully or not – nothing but anecdotal evidence, and not much, if anything, remains that meets their standard of proof of the Spiritual reality.
Obviously, the opposite of this should really convince the proponents of this harsh stance. The totality of the immense amount of such spiritual evidence – albeit each individual evidence being anecdotal – should add up to being more than sufficient proof, even for the “fundamentalist” scientist.
Fig. 12 might suggest that the number of orbs in a photograph indicates a certain quality – “the more, the better” (see footnote 23). This should be further examined.
It would certainly be a “human” logic and characteristic to draw that kind of conclusion. However, I submit that this human logic should not be applied when it comes to the Spiritual reality. The number of Spirit emanation images appearing in a photograph should not be taken as indicative of anything other than that these Spirits chose to make their presence known/seen in the particular photo. There could only be speculation as to the reasons or to the identities of the spirits involved. No spiritual event is “good” or “not good” or “superior” or “inferior” solely judged on the basis of how many spirit emanations can be distinguished in photos taken at the event. Nor should the position of such emanations in the photographs, or the photographer, or persons in the photo be the subject of such speculations. We should simply assume that it has been the choice of the Spirits to be visible in a particular photo, for whatever reason they might have.
Having said this, I do think that a few observations are worth commenting on. First, there is the fact that the number of pictures containing genuine Spirit emanations has skyrocketed since a bit over a year ago when I started seeing them, probably by a factor 100, as I already mentioned. Also others are seeing them frequently. I have received numerous pictures with orbs from people who know about my interest in this subject matter. Even though many of them are diffraction phenomena at dust particles or moisture droplets (pp. 72ff), a good number are genuine, and that number also seems to be rising at a fast rate.
On the basis of these astonishing facts, the explanation I have suggested earlier (pp.96ff) is hard to reject. The Spirit world may have as specific intent, associated with these “sightings,” that they want the people on this earth at large to know that the world of the Spirit is for real and, perhaps, that there is great concern in that realm about the course of imminent self-destruction that humanity is continuing to dwell on.
Although I realize that I am going out on a limb, I also suspect that certain positions in which the Spirit emanations present themselves may be pointing in that same direction. For example, the position under the “prayer basket” (Fig. 11) appears to be more than casually coincidental. The positioning at the healer’s head (Fig. 16) or arm (Fig. 17) appears to pronounce, “listen to the spiritual teachers!” and “be healed!” The circumstance that Spirit emanations often appear at genuinely joyous events (Fig. 7) seems to underline that the Spirit world desires joy for humanity. And the tendency for showing up around children (Figs. 7, 9) seems to want to tell us that they care for those who will inherit this earth. There is a connection with intentionality!
What else was happening when the stereo picture of Fig. 30 was taken? What is it that might have caused the Spirit emanations to show up only in one but not the other half of the stereo image pair?
In preparation for taking the pictures of Fig. 30, I had invited a good friend, in whose subtle energy perception I have an exceptionally high degree of confidence, to join myself and my wife in our hotel room for an “experiment.” I asked him to join us in asking certain Spirit beings to reveal themselves in a very specific attempt to produce a stereo image of their emanation. He consented to the experiment, and the stereo image shown in Fig. 30 was the immediate result.
When our friend saw the result, he immediately identified one of the two smaller beings as one of his Spirit Guides whom he had requested to show up in the experiment. He simply identified that one, because he “felt it being at that location when the picture was taken.” He also stated that he had received a communication from that Sprit Guide that “most likely the experiment would not yield the result I had expected.” Specifically, the communication had stated that “the Spirit (emanations) would only be visible in one camera, not in both.”
Why would this be? It is conceivable that this has to do with directionality. There is a specific circumstance under which a light emanating from a source located a few feet away from two cameras positioned a few inches from each other would reach only one but not the other camera. This would be the case if the emanating light is highly directional, similar to laser light.
If this were indeed the correct conclusion, it would explain a number of noteworthy observations:
n Highly directional light is likely coherent, i.e., its wave front is parallel and in phase. When coherent light transmits through a strong energetic field, such as we can assume to be happening in the energetic globe from which it originates, characteristic phase shifts are expected to occur that can cause interference phenomena in an image plane orthogonal to the direction in which the light is traveling. These interference phenomena can explain the largely concentric intensity distributions often observed in orbs.
n These concentric intensity distributions would be expected to look very similar to out-of-focus images, such as we are dealing with in the case of “fake orbs,” i.e., images of water droplets or dust particles very close to the camera lens. We would thus have a plausible explanation for the puzzling circumstance that fake and real orbs look so much alike.
n Given the directionality of these light emanating light beams, it would almost be impossible to argue that images of Spirit emanations are random events. If they were random, the likelihood of a laser-like directional beam hitting the camera lens at a distance of several tens of feet would be extremely low, and we would have to conclude that observing Spirit emanations would be extremely rare. As it is, the directionality would have to be assumed to be intentional, i.e., the Spirit beings must be wanting to direct their light beams into the camera, i.e., they must be wanting to be seen.
n To direct a strongly directional, coherent light been successively into two camera lenses within the short duration of one flash, with equal light quantity going into each camera, so that it could be detected with both cameras – as I had envisioned to outcome to be – might well be a task too difficult even for powerful Spirit beings, given the experimental physical conditions at hand. I was, therefore, expecting the impossible, and “they” did the best they could under the circumstance, which is to up in one or the other camera, but not both.
In this chapter, we briefly discuss Spirit-directed healing, as it is practiced by notable healers, such as Ron Roth and John of God. We understand that the actual art of curing physical ailments has been overwhelmingly demonstrated by these and other healers. Yet we do not know what really happens in a spiritual healing event, i.e., how spiritual intent, wisdom, and direction is being transformed into physical energy that is applied to very specific locations in the physical body of the patients for the physical healing to manifest.
We then review the relevant characteristics of Spirit emanations, which include (super luminous) mobility, the ability of extremely fast contraction and expansion, and intelligence. We then formulate a hypothesis of a Spirit-directed healing mechanism and discuss how much of what we know as Spirit-directed healing agrees with this hypothesis.
While this is a string of three very commonly used words, the term “Spirit-Directed Healing” has been emphasized by Ron Roth only relatively recently. It perfectly describes what he is administering and how he sees it working. It refines and re-defines “spiritual healing,” which many people claim to be doing, but which is often simply being used as a generic term for all kinds of alternative healing modalities, to distinguish from conventional western allopathic healing.
In Spirit-directed healing, the healing action is not directed by the healer. The healer is simply a channel for the healing power to flow through to the patient (the “healee”). There is no doubt that the ultimate source of the healing energy comes from the infinite power intrinsic to the Spiritual Reality, and the ultimate “director” of the healing activity is what is known in the Judaeo-Christian tradition as the Holy Spirit.
There are several mechanisms by which this works. However, as we will find out, a distinction between these mechanisms may end up being arbitrary. The most direct form of Spirit-directed healing appears to be what Ron Roth is practicing, providing what looks like a direct ‘blast’ of healing power.
This would be in contrast to healing through mediumship, where the healer acts as a medium through whom the Holy Spirit or Holy Spirits work. This form of Spirit-directed healing is, for example, practiced by the famed Brazilian healer “Joao de Deo” (John of God), of whose work I have included several pictures in this book. What appears to be going on in his healing work is actually a two-level mediumship. At the first level, the Holy Spirit directs a highly evolved Spirit, such as Dr. Augusto, St. Ignacious of Loyola, or any of about 30 other “entities” who are reported to be working through Joao to perform “surgeries,” using Joao as second-level medium by incorporating into his body. The first-level mediumship is understood in hierarchical terms: the entities work under the ultimate guidance or direction of the Holy Spirit who might be understood as the Director-in-Chief, perhaps with a number of intermediary levels of “command,” or perhaps with a great deal of autonomy. The second-level mediumship is the interface between the entities and the human patient.
The insights we have derived from studying photographic images of Spirit emanations help in the understanding of how the primary mediumship might work, i.e., how these evolved Spirits or Entities might actually be performing their remedial work on the physical body of a patient.
There is a remarkable painting in the main assembly hall of the “Casa” in Abadiania, where John of God (Joao Teixeira de Faria) works. It shows him performing a Spirit-directed surgery. The person being operated on is portrayed as suspended on a stretcher. There are several human-like figures behind Joao, each holding on to Joao’s arm with which is performing the surgery, as if they were directing every movement he makes.
What is apparent from all we know about Joao’s visible surgeries, the notion that he is being entirely directed by entities who have taken over his body is indisputable. However, his patient is not physically lying on anything but is usually seated or standing. Nevertheless, a clairvoyant person has confided to me that she sees the situation almost exactly as it is depicted in the painting, except that she sees the auric field of the patient extended on the stretcher, not the physical body, and she sees Joao really working on the etheric part of the person, rather than on the physical body. What this picture does not convey is how that surgery on the nonphysical body of the patient actually manifests in the physical body. Our results from the study of photography of Spirit emanations may cast some light on this mystery.
Before we go into this, however, it should be pointed out that there is a second type of surgery that is routinely performed at the Casa, “invisible” surgeries. In fact, invisible surgeries take place much more frequently than visible surgeries, and the people at the Casa insist that invisible surgeries are just as effective as visible surgeries. They state that the main purpose of visible over invisible surgeries is to be able to demonstrate to the skeptics that something “real” – albeit mysterious – is actually happening. I have myself undergone an invisible surgery at the Casa and can attest to the experience which many such patients must be having that they “feel” essentially nothing and might, consequently, begin to question if anything physical actually happened during their surgery. Witnessing a visible surgery, without anesthesia and with steel “tools” that mysteriously change physical form when introduced into the body during the surgery, does a great deal toward expelling that skepticism, even for the strongest doubter.
So the real question to address remains, what is actually happening during invisible surgeries to the physical body of the patient? How does it happen that, as a consequence of visible or invisible surgery by the Entities at the Casa, cancer cells are removed, tumors shrink and/or are being encapsulated so they will remain in remission, diabetes is cured, bone fractures are healed, rashes removed, blindness cured, hearing loss restored, and so on and so on? What is really happening here?
This fundamental question also applies to Ron Roth’s work. His healings can be instantaneous or “delayed.” Even though there is no doubt that many people experience his channeled Holy Spirit energy as a “blast,” not dissimilar to a lightning bolt, the question remains how this energy actually does the healing. What is really happening here?
From our study of photographing Spirit emanations we have concluded:
In conjunction with Fig. 21 we have calculated that the speed with which the Spirit photographed in the picture actually moved must have been of the order of 200 mph. While this may seem high, there is reason to conjecture that this type of velocity is actually at the very low end of what is usually happening in the Spiritual Reality.
Usual, normal speeds of mobility of Spirits may well be many orders of magnitude faster. This can be concluded from a number of ancillary observations. For example, the reason for relatively rarely seeing Spirit emanations in photographs may well not be that they are seldom present, but it is much more likely that they are usually moving so fast that there is absolutely no way to capture them in a photograph – except if they want to be photographed.
We also deduct this phenomenon of extremely high mobility of Spirit emanations as a logical extension of our conclusions about the attributes of the Spiritual Reality, as I have outlined in great detail in earlier mentioned references , . It may well be that the velocities normally attributable to Spirits are many orders of magnitude greater than the speed of light.
As we have seen in Fig. 4, presumably the same Spirit being expanded in size between the two exposures. Again, I believe that this is a very extraordinary example – extraordinary in the slow speed of expansion demonstrated in the pictures. The reason for only very rarely seeing the same Spirit being in two subsequent images may well be that they usually expand at such high velocity that this would make it impossible to capture them in photographs.
It is thinkable that the mechanism of motion is actually based on expansion and contraction: expansion to such a size that the intended new location is now included within the sphere of presence of the Spirit being, followed by contraction with that location remaining in the sphere of presence. This could be understood as occurring over vast distances, even intergalactic distances – there would be no limit.
However, the hypothesis of an explanation for Spirit directed healing does not hinge on this assumption of a mechanism of mobility. What it does hinge on is the logical consequence of being able to expand and contract, occurring with what one has to assume is an energetic sphere: since the total energy of a Spirit emanation must be assumed to remain approximately constant, regardless of the size or volume it happens to occupy, it’s energy density changes greatly with expansion and contraction. The smaller the size, the higher is its energy density.
It is, thus, conceivable that Spirit emanations can contract to diameters that are so small that the energy density they exhibit in the small volume they are then taking up is very high. The smaller the volume is, the higher is the energy density. If the volume contracts to extremely small sizes, such as that of cells or even molecules or atoms, the energy density they can then obtain is enormous, certainly more than enough to profoundly affect cellular structures – such as breaking or inducing chemical bonds, or even vaporizing entire cells.
If the fact that we are able to photograph Spirit emanations at all were not enough evidence of their intelligence per se, our experience how Fig. 22 came about certainly offers that evidence (see p.57ff).
It is, in fact, not unreasonable to assume that the intelligence of evolved Spirits greatly surpasses human intelligence. It has, for example, been argued that consciousness is manifest in the Spiritual Reality, where it moves at essentially infinite velocities and is not subject to decay, perhaps analogous to superconductivity in the physical reality, but will remain available to tap into at any point in time by any being that has the appropriate “antenna” to do so.
Evolved Spirits are assumed to have this ability. I would, perhaps, compare it with the potential we have by virtue of the Internet, with two very significant differences: our access to the information on the Internet is limited in terms of access speed and data processing capacities, both of which can be assumed to be essentially infinite in the Spiritual reality; and we can only find information on the Internet, not the other “products” of human consciousness, such as feelings, compassion, love. For our physical (human) frame of reference, Spirits will thus be able to acquire information and knowledge with essentially infinite speed, and they will be able to act upon that information infinitely fast.
However, even in that circumstance of infinite capability, we must assume that Spirits will not automatically act and do, on our behalf, what they are capable of doing. We must assume that an action on their part must be triggered by some sort of communication. They are immensely intelligent and can acquire a wealth of information in minute fractions of (physical) time, but they will not put that intelligence to use unless they are so motivated.
With these three characteristics of Spirit emanations – fast mobility, the ability to rapidly change size, and intelligence – we have the foundation to formulate our hypothesis of a mechanism for Spirit-directed healing:
© An evolved Spirit being may be able, through an emanation into the physical reality, to become active within a person’s body and, by a series of contractions to a tiny high-energy density sphere and subsequent expansion, selectively correct a deficiency by breaking or re-establishing chemical bonds, or even vaporizing entire cells or cell blocks.
© Evolved Spirits possess, or can essentially instantly acquire, the intelligence and information required for applying this ability toward the task of curing physical ailments. This task is likely an extremely long string of single energetic interventions. However, since the speed with which this can occur is so immense, even billions of such cellular, molecular, or atomic-size “healing” events can occur within a fraction of a “moment.”
© Consequently, one evolved Spirit entity alone is capable of performing many healing events on many people within a very short time.
© The healing ability is limitless. However, it’s occurrence is upon request only, it will not necessarily occur without “mobilization.”
Let us apply the hypothesis to the situation of a person diagnosed with metastasized breast cancer. According to the first part of the hypothesis, a Spirit being would be capable of reducing the size of its energy field to the tiny size of tissue cells and converge that contracted/concentrated energy field precisely onto a spot where it is needed, such as on a cancerous cell, or a cluster of cancer cells that need to be incapacitated. It could thus do precisely what would “conventionally” be achieved with radiation therapy – with the added advantage of molecular-size precision. Depending on the amount of energy focused on the cell or onto a certain molecule within it, it could break an active bond that might be the cause for its pathological behavior, re-establish a bond that might have been broken and caused erroneous cell functioning, or do whatever is required to heal the cell, or entirely “vaporize” it or isolate it from doing further damage.
According to the second part of the hypothesis, the Spirit being would instantly acquire the knowledge what precisely was wrong with the patient, which cells would have what kind of pathological behavior, and how to take care of that problem. It would able to do this in extremely rapid succession, cell by cell, regardless of the total number that needs to be addressed. Analysis, contraction into the precise location, expansion – analysis, contraction, expansion, … , one cycle after the other, billions of times if needed, in a fraction of a second. The cancer has spread to the lymph nodes – no problem, it would instantly know where that would be and take care of those cells, as well.
Not being subject to the limitations of the speed of light, the size of the tumor is really not of primary concern. Once done with one patient, in a fraction of an instant, the healing Spirit would be able to concentrate on the next one, and the next one, and the next … The ultimate “limitation” would only be the desire or readiness of the patient to get that healing “work” done. Since the patient’s thought processes occur in the same realm as where the Spirits operate (the Spiritual Reality  ), the two can clash, and the Spirits will probably then just move on to the next patient if they are not welcome.
The key to Spirit-directed healing is, thus, not only the capability of the Spirit to perform the healing. The capability is a direct conclusion that can be inferred from studying photographs of Spirit images.
However, even the best capability is of no benefit if it is not activated. It is not obvious or even probable that the Spirit would act without request. This is probably very similar to the human situation, where a sick patient deliberately seeks out the services of a doctor, rather than relying on a doctor to intuitively show up and initiate a specific treatment without being asked for his diagnosis and advice. There will have to be an initiative by the patient to mobilize spiritual healing capabilities.
Such a mobilization can obviously take various forms, such as prayer, asking for laying on of hands, meditation on the subject, seeking the help of a spiritual healer, etc. etc.
Does this sound too good to be true? If it is really that simple, why is it that we are not seeing more Spirit-directed healings?
The evidence presented in this book does indeed point to this being a possible mechanism for Spiritual healing – certainly not the only one, but perhaps one of a variety of mechanisms. It appears that what is happening in Abadiania, Brazil, lends credence to our hypothesis.
Let us look at the invisible surgeries being performed there. Twice on each typical “Casa day,” at the beginning of the morning and afternoon sessions, invisible surgeries take place. In each case, they are administered “simultaneously” to one entire group of individuals. The recipients, a grouping of as many as 100 people, are ushered to be seated in a separate room in the Casa. After a short introduction and a prayer, the surgery takes place while the recipients remain seated with their eyes closed. Some people can sense that something is happening to their bodies, others feel little or nothing. Nobody really knows, where in the body the surgery is taking place. After a few minutes, the end of the surgery session is announced, and people are ushered outside into a “recovery area.” Here they are reminded that they just underwent surgery, regardless of what they may have sensed, and need a rest period of at least 24 hours. Most people, even those who felt nothing during their surgery, will soon experience that something indeed has happened inside their bodies and will gladly follow the suggested resting instructions.
It is evident that our hypothesis agrees with the entire sequence of events. The pre-selection process meets the requirement that the patient must be the initiator for the process. The group situation and the short time required for the surgeries of all people in the group are, as pointed out, possible due to the high velocities available in the Spiritual reality. The finding that many patients do not even sense that a surgery has taken place follows from the circumstance that no incision is required for the surgery; no – or only a minimum number of nerve cells are affected; and the surgery does not compromise unnecessary amounts of healthy tissue but is confined to the pathological cells, organs or tissue. The need for recuperation is reasonable, because, after all, a surgery has taken place, and the circumstance that a large fraction of the people who have undergone invisible surgery will feel weak and sore during the day or days after the surgery makes sense for the same reason.
It is said that certain spiritual Entities who have been in the medical field during their human lifetimes are the primary Spirits performing surgery at the Casa. The fact that many Entities do not have that “background” and are as effective as those who do attests that the actual knowledge required to perform these surgeries can be acquired by any evolved Spirit entity. It may, however, be true that in the Spirit world, just as much as in our physical world, Spirit entities do what they like to do and are inclined to do. This may explain why those that had medical “careers” in their human lifetimes may more likely want to lend their talent to the cause of healing than others who pursued different human endeavors.
We have so far only looked at one specific form of Spirit-directed healing, i.e., invisible surgeries at the Casa di Dom Inacio, in our testing of the hypothesis. What about visible surgeries at the Casa, and what about the kind of healing practiced by renowned spiritual healers like Ron Roth?
The latter may, in fact, be much less different from invisible surgeries, as we discussed them, than it appears at first glance. The energy “zapping” that many people experience when touched by Ron in a divine healing event may well be understood as nothing other than the healing action performed by a Spirit entity in accordance with the hypothesis. The sensation experienced by people in such circumstances, a certain weakness during hours or even days following such an event, and the miraculous healings reported do fit the pattern described in the hypothesis.
The phenomenon of visible surgeries at the Casa – and at various other locations, mostly in Brazil and the Philippines, is extremely interesting. For example, the people connected to the Casa insist that, as far as healing is concerned, invisible and visible surgeries are equally effective. They state that the primary reason for visible surgeries is for the benefit of the onlookers, or even the patient himself, who will be easier convinced of the healing power of the Spirit entities when they see an actual surgery and witness how it happens: no anesthesia, no pain, almost no bleeding, essentially no scars remaining from the incision, and involving entirely inexplicable phenomena related to the tools used in the surgeries.
The hypothesis may very well explain this if one first applies it to the actual visible surgery (i.e., incision, the scraping of the eye with a simple knife, or the insertion of a long metal tool up though the nose) and then to the actual “work” on the pathological tissue.
The first stage would be an enormous effort – again via directed contraction and expansion sequences of the energy field of Spirit emanations – for no other reason but to demonstrate that it is possible for Spirit entities to do all this. Taking care of the incision, no bleeding, no pain, no need for anesthesia, the strange phenomenon regarding the transformation and re-transformation of the metal tools into some other inert substance, all this would happen in accordance with the hypothesis: an almost endless string of molecular-level events due to a super-fast chain of Spirit-guided contractions and expansions of energetic Spirit-emanated spheres. All this would be directed at “disguising” and/or “inactivating” the physical impact on the patient of the crude incisions done by the healer in the “visible” part of the surgery.
The second stage would be the actual act of healing, as described above for “regular” invisible surgeries. This second stage would really not be in any reasonable way connected with the first stage. The first stage would be only to satisfy human curiosity; the second would be the true act of healing from whatever ailment the patient is afflicted.
This truly ingenious “mechanism” of Spiritual healing, if the hypothesis has any validity, is corroborated with the observations of healings at the “Casa.” It is obvious that visible surgeries are administered for any kind of ailment, and which one of the more or less just three types of surgeries – incisions in the abdomen, scraping of an eye, and pushing the metal instrument up into the nose and turning it around several times – is chosen for any one of the patients and for the specific ailment the patient may be suffering from appears to be entirely random.
The question remains why, in many cases, Spirit-directed healing does not appear to have the desired result. Without attempting to get deep into this significant question, I will list a number of suggested reasons and really follow up only with the last one:
© In the overall situation of the person seeking healing, i.e., from the perspective of the Spiritual/Divine realm, the timing for healing is wrong, i.e., the person’s “physical life contract” does not call for healing at this point in time.
© Healing has, in fact, occurred, but we have not acknowledged it, not knowing that without the healing which did occur we would be in much worse shape. I would venture to state that this probably occurs much more often than we think. This includes the timing of such healings, which may be quite different than what, from our human perspective, might be expected.
© Healing has, in fact, occurred, but we have not changed the behavior or practice that caused the pathology to begin with, and the healing was thus only of temporary nature. It’s like quitting smoking or drinking – all symptoms of disease and behavior from these addictions are inevitably bound to re-occur, if we give in to the temptation of re-occurrence of the addiction.
© The illness is too far advanced for the Spirits, in their best judgment, to entirely cure it. We are incarnate spiritual beings, literally “on a mission” in this lifetime, and the end of this mission is not ours to determine (but may possibly have been our own decision when we first chose this particular incarnation).
© The patient’s mind interferes with the healing activities of the Spirits. As I have discussed previously , the thought à consciousness process takes place outside of the physical reality and occurs in the Spiritual Reality. This would mean that our thoughts, as insignificant as they might seem, have a direct-communicative effect with Spirits. If we project with our thoughts that we really, deep down, doubt that Spirit directed healing can occur, the Spirits standing by to perform the healing might perceive this as a “message against interest” and might decide to leave that person alone, even if he or she has taken the initiative to formally ask for the healing. In essence, the Spirit being would be confronted with having received conflicting messages, a request for help and a concomitant “I don’t really believe you can help me” message. I can just picture it throwing up its arms – I doubt it has any, though – in the air and gasp, “Make up your mind! Come back, when you have … until then, I’ll tend to those who believe in what I can do.”
 There are noteworthy exceptions to this blunt statement against the members of my profession at large. They include the excellent work of Harvey Martin. He followed up on highly interesting “minilab” experiments designed and conducted by Dr. Berthold Schwartz and others in the 1980s to prove, beyond any doubt, that certain physical tasks were performed that could only be explained with the assumption that intelligent nonphysical beings performed these tasks. They were performed inside a hermetically sealed glass container (a fish tank) and recorded from the outside with a film camera. Recording was started when a contact was tripped inside the tank as a result of some physical movement that was occurring inside the tank, while great effort had been extended to make sure that no outer influences, such as mechanical vibrations, temperature and humidity changes, light, EMF forces, or alike could cause the movement. The phenomena that were photographed included as bizarre occurrences as picking up a pen inside the tank, writing a message on a piece of paper, placing it in an envelope, addressing the envelope, removing the envelope from the hermetically sealed environment, and mailing the it through the U.S.P.S. to the addressee.
 Bishop Ron Roth, Ph.D., is a renowned Spirit directed healer and modern-day mystic, who left priesthood in the Roman Catholic Church after some 20 years of service, in order to follow his calling in spiritual healing. He is a brilliant teacher, theologian, and communicator and authored a number of books and numerous audio and video recordings on the general subject of prayer, divine love, and the healing power of the Holy Spirit.. For many years, Ron Roth has offered Spirit directed healing/prayer seminars (“intensives”), several each year, in which hundreds of participants experienced and studied first-hand the abundant power of Divine healing.
 Pentax Optio 330 digital camera (3.34 megapixels), used in the wide angle imaging mode (7.6 mm focal length, equiv. 40mm focal length with standard 35-mm camera), using the built-in flash; 2048x1536x24b jpeg image resolution, 1.05 megabytes image recording.
 The ballroom had an approximately square footprint and was sized to hold about 600 people; in attendance were approximately 250 people. One entire side of the ballroom, to the left of the camera, consisted of windows providing significant amounts of day-lighting in the room. Ceiling height was standard for modern, large ballrooms; air quality was in accordance with A/C standards. There was no smoking in the room during the event and at least 24 hours prior to the photographed event.
 VibhUti is a form of “holy” ash that is, for example, constantly – in a miraculous fashion, beyond any convincing scientific, rational explanation – “growing” at certain photographs of Sai Baba all over the world. It is understood as manifestation of Sai Baba.
 See the chapter on “Addressing the Skeptic” on page 66ff for details about the distinction between genuine and fake orbs.
 Or, in one instance, a photo taken by a good friend in my presence.
 In fact, it is the person standing in the photos of Fig. 1 who made that statement.
 Even when I took the photograph in broad daylight, I discovered that under certain circumstances Spirit beings would appear. In all such cases it turned out that I had used a flash to light up the faces of the people being photographed.
 See p. 61 for a further discussion of the role of a flash in imaging Spirit beings.
 I have spoken with several clairvoyant persons who have the capability of seeing Spirit entities, and there appears to be consensus that, for them, the transition from perceiving individual to motion type pictures typically is at much shorter intervals. These people are often annoyed by television or movie theater pictures (that contain as many as 60 (half-) frames per second), complaining about excessive “flickering” that gives them a headache.
 These individuals have agreed to consider revealing their identity upon specific ad-hoc request.
 The scene is a few feet further left on the stage of the ballroom than that of Fig. 1 (see Footnote 4).
 … which, of course, means the wavelength spectrum
 The wall divider track in the center-left area of each photo is a good point of reference.
 The pictures in Fig. 5 were taken with a high-resolution Nikon Coolpix 8800 camera in a large ballroom at the Hilton Hotel in Sedona, AZ. I was positioned about half way back on the side of the room and used a mid-range telephoto setting. The table above which the Spirit being is photographed was in front of the room, close to a dark colored backdrop wall. Due to the distances involved, the backdrop appears darker than it actually was.
 Harvey Martin is well known through his book on the Philippine Espiritistas movement . He gave this lecture on invitation by Ron Roth at one of his healing/prayer intensives.
 Same ballroom and camera as in Fig. 5 (see Footnote 16).
 Same location and camera as in Figs. 5 and 6.
 The high-resolution Nikon Coolpix 8800 camera was used.
 Both taken with Pentax Optio 330 camera.
 The Oneness University is located about 50 miles west of Chennai (Madras).
 The number of Spirit emanation images appearing in a photograph should not be taken as indicative of anything other than that these Spirits chose to make their presence known/seen in the particular photo. It would, for example, be inappropriate to conclude anything like “the more, the better,” as we so often do from the human mindset. See p. 102ff for more details on this subject.
 For more on the subject of visible and invisible surgeries at the Casa di Dom Inacio see pp. 107ff.
 Read more about this in the chapter “Addressing the Skeptic” on p. 66.
 We do not believe that this is the same emanation. It is a bit too small and a bit too high and does not correlate exactly with the position of the video camera, which was at about the same height as Ron’s head. Furthermore, if it were a feature in the video, rather than a live orb, it would be expected to have an elliptical outline, commensurate with the angle under which the video screen is seen in the image.
 See “Expanding Perception”  and “Consciousness or Entropy?” , where I have discussed the difference between the “physical” and “spiritual” realities in depth.
 The courtyard where we were seated was a grassy area, bordered by tiled walkways, the air was clear – no moisture and no dust, but there was rain not too long before, which entirely eliminated the possibility of dust (see pp. 72ff for a discussion of the importance of these factors).
 … same camera, same type of spiritual seminars.
 My studies have not really included conventional photography for various reasons, mostly because digital enhancement is then not possible, and photographic enhancement during the film development and printing process is not nearly as effective as digital color and contrast enhancement. There were also considerations of cost and practicality that led to discarding conventional photography in this work. Also, I do not know of any authentic work that has been reported in this field and performed with regular photography.
 The spectrum contains many colors of the visible spectrum and peaks (in intensity) in the blue spectral range, giving a “color temperature” of upwards of 5600 deg K (about 3000 deg corresponds to incandescent light, 5600 deg to illumination at solar noon).
 … or induces spontaneous light emission, as will be discussed later.
 Even the image shown in Fig. 10 was taken with the aid a flash, then intended to “brighten up” the faces of the people photographed. However, I have not been able to take pictures without flash but nevertheless at extremely fast exposure times, such as 1/1000 sec. This would further substantiate the point, but would require very bright lighting conditions, such as in sunlit winter/snow scenes. Since the background under such conditions would likely be of bright color, Spirit beings, if they were of the self-emitting light type, would likely have such low contrast against that type of background that it would be extremely difficult, if not impossible, to discern them, if they were present and all other experimental conditions were favorable for their imaging.
 … in an intensity distribution corresponding a color temperature of 5-6000 deg K.
 There is an abundance of (albeit scientifically anecdotal) evidence of such phenomena. One example is discussed in greater detail on pp. 94 ff.
 This energy pattern has been assumed to be of a super-fast magneto-electric form. I am using the physics connotation of this word, i.e., meaning “induced”
 Light emitted at the far side of the object globe would have to travel more through the interior of the globe than light emitted at the near side of the globe. If the globe itself is of a supra-natural substance, e.g., some sort of magneto-electric plasma, it is conceivable that it would bend or diffract the emitted physical light, which in turn could explain the out-of-focus image appearance.
 However, the density of dust particles in the situation depicted in Fig. 24 was probably much higher than what would typically be found in rural environments.
 The picture was taken at a seminar led by Rev. Ron Roth – seated in the foreground. Two orbs were imaged that are behind the altar veil, center left, and behind the right flag pole, respectively. The clipped orbs are enlarged in the lower details of Fig. 26.
 The left eye should see the picture taken with the left camera, and vice versa.
 Camera A was a Nikon Coolpix 8800 camera with 8 megapixels, using the built-in flash, in the regular flash photography mode.
 Camera B was a Pentax Optio 330 camera with 3.5 megapixels, operated at ¼ sec exposure time and suppressed flash.
 I am using the word “allegedly,” because there is no actual scientific proof of the authenticity of these apparitions. However, I place it in parentheses to signify that, after having studied the extensive research performed and published on the subject, I feel that the conclusion of authenticity is compelling.
 The use of this term, “eternal reality,” is entirely congruent with what others and I have called the Spiritual or Divine Reality.
 … e.g., the power, the varieties, what is available to them.
 This conclusion is entirely congruent with my own conclusion about this subject matter, which I presented in “Consciousness or Entropy?”  and “Expanding Perception” .
 I.e., critics would call them “anecdotal;” believers would, of course call them “real.”
 A boost will also come through world-wide “awakening” movements, such as the “Oneness Movement”[ 8] that originated about a decade ago in Southern India (Sri Bhagwan and Sri Amma) and is now rapidly gaining momentum on all continents. But these spiritual movements will likely not, or only very sluggishly, reach the scientifically oriented communities. So both approaches are clearly needed.
 An inference has even been advanced by three high-ranking individuals from within the Catholic Church that the apparitions might be of a diabolic nature. This inference has been investigated and discussed at length in the earlier referenced book by Laurentin and Joyeux  and found, convincingly, utterly wrong, out of place, and ill-intended. Among many arguments – all of which are, of course, of a subjective nature that cannot be scientifically verified – one very convincing one is that it is entirely erroneous to assume that a series of such apparitions that changed the lives of thousands of people in a clearly positive way and had essentially no negative effect noted anywhere would be of satanic origin. If that was, in fact, the case, the authors argue, “the positive outcome should have convinced and converted even Satan himself…”
 I would submit that the emergence of documented spiritual healing, such as by John of God and Ron Roth, and the awakening of spiritual awareness sprouting in new movements all over the globe, may well be other examples.
 But a picture of a person does nothing more than that; it does not give any credible clue about the person’s mental emotional, and spiritual qualities, and it actually only superficially reflects the person’s physical totality.
 The apparitions at Medjugorje were actually not of a physical nature, but the people receiving them (the “visionaries”) were clearly perceiving them and processing them with their physical faculties (their minds).
 This is notwithstanding the historical fact that there have been other apparitions of the Holy Mother that are important and very likely no less authentic, such as the one to Saint Bernadette at Lourdes in the early 1800s.
 The second part of this assumption is my own interpretation. It is based on the observation that generally the political, sociological, and environmental concerns by those people of all races and religions who are truly conscious of the existence of the Spiritual reality are congruent with the realization that the present course we are heading on will eventually lead to inevitable disaster.
 See the chapter “The Imaging Process” on pp. 61ff.
 See the chapter “Addressing the Skeptic” on pp.66ff.
A critic might argue that the flash might induce secondary light emission that is directed to it (the flash) rather than isotropic. The experiments disprove this argument, because orbs were seen and not seen with either camera, the one that provided the flash and the one that just had the shutter open but did not produce a flash.
 See Chapter 6 in “Expanding Perception”  on the subject of distinguishing between allopathic, homeopathic /holistic, and spiritual healing.
 The term “Spiritual Reality” has been described in great depth in Refs.  and  and is to be understood as dualism counterpart to the “physical reality” which includes everything that exists in physical form. “Spiritual Reality” is synonymous with “Divine Reality,” i.e., the nonphysical reality in which the Spirit World resides.
 This plural form is chosen deliberately and is quite unusual for a person with Christian heritage. It implies that there is assumed to be a world of Spirits, with a hierarchical multitude of Spirit beings, rather than just one immensely powerful yet somewhat illusive, non-descript conglomerate of nonphysical energy and cosmic consciousness that a person with Judaeo-Christian heritage often associates with the words “Holy Spirit.”
 Also, since their “normal” mode of presence is being in motion, holding still for the duration of a photographic exposure may be as unrealistic as that of a 4-year old child to sit still through a church worship service.
 This could explain the phenomenon of bilocation.
 Given that we must assume some sort of spherical shape of the energy density distribution of Spirit emanations, the density change would be inversely proportional to the third power of the diameter.
 This subject been discussed in great detail in ref. , specifically in Chapter 4.
 This is also taught as an important principle at the Oneness University in Golden City, Southern India . This teaching is pronounced in their 21-day awakening process, which I have taken part in.
 This renders the comparison we used here quite weak, indeed, because the difference of what is available in the Spiritual Reality and what can be found on the Internet is, and will remain – in spite of all technological advancements – immense!
 The “Casa di Dom Inacio” is open for healings by and through Medium Joao every Wednesday, Thursday, and Friday. On the other days, the grounds of the Casa are available for individual meditation and prayer, and the only official function available to the public are the crystal bed facilities and the waterfall.
 The people receiving invisible surgeries were selected by Joao in Entity, i.e., by a Spirit entity incorporated in Joao, typically in the prior morning or afternoon Casa session, when each Casa visitor has the opportunity to present him/herself to the entity for a brief encounter/audience, in a single, fast moving line.
 The “surgery room,” which is adjacent to the “entity room.”
 For example, in one of his renowned types of visible surgeries, John of God pushes an instrument that resembles a long, narrow pair of metal tweezers or scissors with obvious vehemence up into the nose of the patient. The instrument is so long that, when I first witnessed such a surgery, I stood in disbelief that the tip of instrument did not pierce the scull of the patient from the inside out … There is no question that, at the very moment the instrument was introduced into the nose, it was materially transformed into some soft substance that would not harm the patient.
 I personally experienced the following example to illustrate this point:
A few years ago, I was working alone with a table saw on a home construction project, when the glove on my right hand got caught in the blade and almost entirely severed my right index finger. Only the blood vessels and the nerve strand to and from the severed part were still connected, and the finger tip was dangling off them, still covered in the severed glove. The healing started even before I, and later my wife, who was at a healing arts conference 2 hours away, “humanly” started to invoke the Holy Sprit to help and heal. There was no pain – not once through the entire period before and after the successful surgery to reconnect the finger; I lost no blood, I was totally functional and walked, with my left hand holding my severed right index finger “in place,” to the phone upstairs, dialed 911, then re-dressed so I was “presentable” for the expected helicopter trip to the trauma center, then waited calmly for the ambulance to arrive. I did not need and refused anesthesia (except for the actual surgery that started 8 hours later). There is no question that the healing was instantaneous and continued through the surgery. The fact that the severed finger joint could not be repaired is entirely immaterial. Everything else healed perfectly, with least amount of discomfort and quickly. There is no doubt in my mind, and the doctors involved agreed, that the healing circumstance was truly exceptional.
 This is the belief of a number of authors, including Sylvia Brown (see, for example, ref. , but this view permeates all her books).