This report covers humanitarian psychic and 'remote influencing' work done by the author and his associates. Its purpose is to outline some of the details and dimensions involved, and to recount the recent history of this particular thread of work, and also to discuss some of the issues arising in connection with it. This is to assist people who have not participated in such work to understand a little more of it, and also to provide ideas to those who have been involved in related actions such as healing circles, peace meditation and lightworking.
As far as I know, the specific nature of this work is unique, though I am aware other individuals and groups carry out related activities – often quietly and quite hidden-away. There is a sizeable international body of well-meaning people carrying out 'lightworking' and prayer/meditation in connection with peace and current world issues too. The work my colleagues and I have been doing is philosophically and operationally distinct, though related in spirit and intent.
The methods used have evolved from experience and experimentation, though drawing on traditions in occult, psychic and healing-circle work, compassionate meditation, prayer and remote viewing. We have been carrying out coordinated groupwork, whether we are in one location or dispersed geographically, operating at pre-agreed times and focusing on chosen subjects. This work is done in connection with a non-earthly spiritual wisdom-source which was behind the book The Only Planet of Choice, compiled by me in 1993. [The Only Planet of Choice – essential briefings from deep space, Phyllis Schlemmer and Palden Jenkins, Gateway Books, 1993, first edition. Now out of print.]
This 'management' involves nine beings with a tributary grouping of twenty-seven working more closely with us. These draw on a larger network involving apparently some 250,000 universal entities – rather a mind-boggling and humbling privilege! We have acted as operatives connecting this source with specific current world situations and people, as if operating on their behalf 'in the field'. We also act individually, according to our best motives and intelligence. The extent to which we yield to them or act on our own accord varies, and where one becomes the other is difficult to determine.
Some of our actions and methods have been questioned. Our approach is sometimes regarded as overly interventionist or 'engaging with dark forces'. We have re-examined our practices regularly. Our observation is that energies of love, light and peace, however well-meant, can roll off the backs of people in hardened, polarised situations and that such people can become impervious unless such energies are mediated in ways people on the ground indeed can receive or comprehend. This differs from the belief that many spiritualists, lightworkers and religious practitioners hold, and we seek not to discourage these beliefs but to complement them. We deem that today's world situation is sufficiently dire to require all possible approaches, and that the key issue is that harm is avoided or is minimised, or that lessons learned add to the 'R&D' process under way in this line of work.
In this light, mayhem or seemingly 'negative' events can be worthwhile if they add to forwardness and the longterm learning-process humanity is engaged in. Our intention is further awakening to the root-issues pervading our world, on the basis that the greatest 'evil' of today is public indifference, alienation, misunderstanding and abdication of responsibility. Our focus is to participate in world events and trends both proactively and responsively, accentuating their symbolism or significance, with a view to catalysing or accelerating shifts in human awareness and values, which themselves lead toward resolution of deep-seated historic ills. To bring about peace without addressing the wider factors and feelings that feed conflict means that the propensity for conflict is not fundamentally healed.
Over the years I have variously penetrated the meetings of generals, terrorists or power-brokers, talked to wives and mothers, been present in crowds or conferences, entered into the core of computers or high-tech systems, carried out disaster-relief measures, fetched rescue helicopters, assisted in the 'transitioning' of dying people or entered the heart of clouds or forest fires. Sounds like Superman! But it isn't. At times I have operated esoterically – for example, by entering the inner-levels sanctum of the Temple of Jerusalem – or historically – for example, by creating interactive energy-connections between historic 'good times' and today's problematic situations.
Sometimes it involves entering the 'heart of the world' to do some intuitive rearranging of the furniture. On occasions I have worked with 'angels' or 'dragons' at work behind current world events, or with esoteric 'control lines' passing between other worlds and this world. In our group project we have addressed many collective and cultural elements such as fear, cross-cultural projection or the shadows of past history. Many of these last issues are addressed in my 2003 book Healing the Hurts of Nations.
Motivation and ideology
Effort to overcome cultural bias is crucial: comfortably safe armchair geopoliticians might cast judgements or hold certain chosen beliefs, yet these are not necessarily relevant on the ground. Broad judgements such as 'democracy and prosperity are good', 'Muslim women are oppressed', 'genetic modification is bad', or 'Osama bin Laden is evil' simply do not hold up. 'We' are not right and 'they' are not wrong. Certainties and viewpoints inevitably become reversed or dissolved by time, circumstance or experience. There are hidden twists of history or 'fate' which lead to eventually positive ends. Two examples: American blockades caused Cuba to become a world leader in organic farming, and WW2 led Germany and Japan to become non-military in their foreign relations for 70 years. Whatever arises, things can always be turned around, seen afresh and utilised as an agency of change. This is a key issue. Reformed criminals, by dint of their experience, can become the most exemplary of humans.
One challenging notion is the observation that all of humanity is essentially and in fact one – one beingness, whether we like it or not. This is profound. A hungry Somali experiences poverty on behalf of affluent British, and affluent British experience satiation on behalf of hungry Somalis – and, as far as the collective psyche of humanity is concerned, both polar opposites complement and counterbalance each other. Both starving and satiated people experience different aspects of suffering and malnourishment – since lack and excess are complementary diseases of the soul. They are both part of the same problem.
This does not justify inequities in our world – but it is a starting place for our work to reintegrate the psyche of humanity. Both rich Americans and shot-up Afghans are equally deserving of compassion – and we ourselves are also enclosed in our own local realities. People in disaster or conflict zones 'tread the edge'. Strangely, they can be more alive than people living comfortably numb lives. Even terrorists can be motivated by forms of love, commitment and community – and, to penetrate their realities, we must see how and why they feel this and step beyond our own judgements into another way of seeing them. This gets much closer to the heart of the problem.
Hardship engages and awakens human capacities. People experiencing regularity, security and normality miss some of the stuff of life. This doesn't mean everyone has to suffer hardship, though it turns humanitarian aid into a two-way circulation of material and hiuman assistance in both directions. Materially-rich, socially-poor countries give resources to aid charities, unconsciously creating a connection with contrasting, socially-rich and materially-poor peoples, who give a gift of humanness. This social-cultural wealth feeds back to people in secure, privilged countries. Thereby an interchange is established which tends toward re-balancing the collective human psyche.
Inner dialogues with Saddam Hussein in the early 1990s brought this home to me: on a soul level, he referenced me to the repeated beatings he had received when young. These caused him to develop the belief that the world was against him. He therefore devised ways of 'getting his own back'. He had known no mercy, and thus saw no reason to give any – he was emotionally as hard as steel. In my experience, his feelings started to open up around 1993-95, as he saw himself increasingly as a father-protector of his people against the ravaging injustices of foreign military imperialism. This standpoint, while perhaps flawed, hypocritical, mixed with self-importance and painful to others, is nevertheless understandable. Recognising this good-hearted human streak offers a point of access to the inner heart of Saddam Hussein. By acknowledging his pain I was psychically allowed into his confidences. I doubt that he was consciously aware of anything, but his unconscious actions might well have been affected.
These dialogues have carried on over a period of years. Similarly, Slobodan Milosevic and his wife Mira Markovic had, when children, seen their relatives kill their own parents for politically partisan reasons. This locked these two souls into a vortex of fate which made Macbeth look like small-fry. Psychically, accessing these truths permits confidential dialogue which, in my experience, leads not only to a subjective softening-up between us, but also, on occasions, to positive developments emerging in the news broadcasts some days later. One of the worst things for a human is to feel that nobody else understands – presidents can feel it acutely. So the task is to understand – and start from there.
Love and light
To act or not to act?
At times it is difficult to be sufficiently impartial, to align with 'the highest good', because of personal value-judgements. At times one is asked to go along with actions which at first seem shady or undesirable. Agility of viewpoint is necessary and sometimes difficult to achieve. The general answer is to 'offer it up' – to align to over-arching influences which see more than we do. This is a matter of faith. In some circumstances, 'higher powers' require actions or choices on our part that they themselves cannot carry out. This raises major moral questions to which there are no simple answers – and simple answers can also reflect ideological bias.
Periodicity and clarity
I would not class myself as a good meditator or psychic. Critical in developing psychic abilities has been giving myself full permission to utilise them and to step aside from my intellect, doubts and self-judgements. I took twenty whole years to give myself this permission. The most important thing is to do the work and keep on doing it - experience then builds up over time. In the early days I sensed things only, with occasional glimpses of a more visual, detailed kind. With time, patience and practice, my visual capacities developed. Important too is an intuitive mind, capable of thinking in the heart, by leaps and turns, and willing to accept surprising verities with minimal resistance.
Revisiting past work
This points to another aspect of this work: 'preventative medicine'. Crises are not necessary or inevitable: they are outcomes of irresponsibility, social abdication, public commission, narrow self-interest and other factors which do lie in the hands of ordinary people at critical times, but frequently they are evaded. This is our ingrained human habit. The world's greatest problem today is not 'evil' - it is public indifference and unawareness. It is not 'Lucifer' but 'Ahriman'. 'Evil' can be learned from, bringing new light.
'Negativity' cannot create – it can only block, drain and complicate created things – so the trick is to out-create it, to remove one's own side of the problem, to attend to self-healing and rebirth, to take a rest, to forgive and move on. Sometimes 'attack' can be devastating or illness-inducing. Occasionally I have managed to penetrate the heart of the matter to find a hurt baby there, or a fear-driven being which is being used by malign forces, and the matter can be transformed quickly, simply by seeing through it – sometimes calling for 'higher' assistance.
There has, to me, been acceptable proof that this psychic-spiritual work works. I have observed this in many contexts and during periods of general public intensity. I would suggest that the rapid and unexpected collapse of the Taliban in Afghanistan in October-November 2001, reducing a looming humanitarian crisis, was an example of the affective power of prayer – not only conscious prayer, but energy arising from the concern of millions of ordinary citizens worldwide, which itself constitutes a form of prayer amped up to the scale of millions. An intractable military and humanitarian crisis was alleviated, and no commentators have really satisfactorily explained its speed.
There are questionable issues too. During the 'Great Experiment', called in early 1998 in response to a developing war situation between USA and Iraq, an enormous meditation link-up was arranged online at a very critical time, and, lo, the warplanes took off and then were ordered back. However, in my observation there was also a problem. The background was the question of weapons of mass-destruction. I would suggest that meditators' sincere yet perhaps reactive and poorly thought-through desire for peace glossed over this important question, leaving it for a future day. The outcome was a devatating and rather meaningless war starting in 2003, lasting years. Whether or not this assertion is correct – there is no evidence either way – the lesson to be learned here is to be careful of what you pray for.
As more and more people practice this activity, skills and experience increase, and a lift-off effect is accumulating. This has been noticeable during decisive moments such as those on Sept 11th 2001 and the ensuing two months. These events have been notable in their poignancy and symbolism, with the archetypes they activate and the slowly-growing feeling of connection and relatedness the public has been feeling toward people they would not otherwise identify with in other parts of the world. When events are powerful enough to activate such feelings amidst the general public in the busyness of life, something remarkable happens – even if it is quickly forgotten afterwards.
Innerwork of this kind is ridiculed or discounted by many. We could before long enter a phase where this work becomes complexified, through the entry of new participants and the creation of a new potential fad – and also criticism. Simplicity and bottom-line quiet dedication will become increasingly important here. The lift-off effect will gather momentum, as more people gain experience in this field of operation.
While I initiated this work by founding the Hundredth Monkey Project (M100), the Flying Squad grew out of it, on the initiative of some participants in M100, and I joined! A positive response to the Hundredth Monkey initiative indicated it was 'an idea whose time had come'. For me, the roots of this activity lie in my involvement in student politics at London School of Economics in 1969-72, and also in 1975-78 in spiritual activities with lamas of the Tibetan Karma-Kagyu order. Then in the 1980s I founded a series of consciousness-raising camps in Glastonbury, England, the Glastonbury Camps. At one such camp at Beltane in spring 1986, attended by 150 people and dedicated to 'earth mysteries', participants arrived with the news that Chernobyl had just exploded. The implications seemed apocalyptic. Midway through the camp participants engaged in a group visualisation in which they 'flew' together to Chernobyl, joining hands to swoop down and cover the nuclear plant with their 'subtle bodies'.
The experience was deeply moving. The poignancy of this experiment was later highlighted when it was learned that Chernobyl engineers had regained control of the situation at the very same moment as this visualisation had taken place. Such a 'chance happening' had occurred earlier too: in November 1983, at a Samhain gathering in the Assembly Rooms in Glastonbury, a meditation had been done connecting with Glastonbury women, who that weekend were at the women's peace camp at Greenham Common USAF base. It was discovered that the Glastonbury women had started to pull down the perimeter fence of the cruise missile base at precisely the same moment as our meditation had taken place. After these two experiences, I could not avoid noting the connection between action and outcome. It was deeply stirring.
Years passed, and in 1991 I was commissioned to compile The Only Planet of Choice on behalf of the Council of Nine, the non-earthly beings mentioned earlier. This book included specific information about this kind of work.
In 1995 I founded the Hundredth Monkey Project, a series of camping retreats for 100-150 people each time. We used meditation and intensive group process directed toward faraway conflicts and world issues, as the Nine had suggested. Notable results seemed to come about. A few days after we had carried out a six-hour non-stop group process focused on the Bosnian civil war, we found out that, while we had been in session, two Serbs had bombed a Sarajevo marketplace. This was shocking and disappointing, yet it became the defining event causing NATO to move in and stop the conflict. We were challenged by the evidence of synchronicity. This also taught how 'negative' events such as the Serb bombing, in which 60 innocent people lost their lives, can in some circumstances bring about very 'positive' outcomes.
Death and violence, though deplorable, are distinct from meaningless and pointless destruction if such events do something to arouse responses in the public psyche - responses which might affect opinion, values, decisions and longterm forwardness. These people's sacrifice in Sarajevo provided an acute defining moment which changed history and saved far more lives. We thus realised that the essence of our work was to help bring issues into the open, into public transparency, adding a fissile component of awareness, and in this way loss, pain and destruction gained meaning. This 'bearing witness' and drawing to public attention helps toward eventual resolution not only of specific conflicts or disasters, but also of deeper patterns underlying and leading to conflicts and disasters everywhere. We realised that current events can be used as a handle to grasp longer-term human patterns and tendencies.
The Hundredth Monkey Project encountered some challenges and was cleanly closed in 1997 before these problems could develop. One was that this work had such a profound effect on participants that it caused them to start new lives - meaning that we lost participants! They went through such big changes that, next year, they didn't feel a need to return. Additionally, adjustment difficulties had arisen, making participants' return to 'normality' difficult – even though they were spiritually and psychologically quite accomplished people. As a footnote to this last observation, at our final 1997 retreat we focused on world power-structures and their legitimacy and integrity. On the final day, Princess Diana died in France. We heard about it the day after she died – made more poignant by a torrential thunderstorm that broke out as soon as it was announced to the camp. Participants returned home to a society which itself was in an altered state, and such readjustment problems disappeared that year. That was interesting.
The third major problem was funding. I was clear that funding should be 'clean' and unconditional, yet in the case of the three funding offers received, all included conditions requiring us somehow to serve the fund-providers' interests or organisations – however subtly. I had sought just the value of a mere component of one mere missile, yet extensive justification of our financial needs and its projected results was demanded. This was impossible, also spiritually irresponsible, so funding was not found. It is difficult to discuss the issues involved in public and with people who do not have first-hand experience of the issues involved.
The project was closed in 1997 before serious burn-out and complexity could set in. A small group of twelve people, later declining to seven, and after 20 years, three, continued as a 'lean and mean' team. This group engaged in regular weekly coordinated meditations and three or four weekend meetings per year. Agreeing to 100% commitment to this work, the group researched and developed techniques, collated feedback and monitored developments, with a view to expanding activities at a later date. The group continued working up to 2017.
The purpose of this report is to outline the experiences of one practitioner of this art and to submit it for serious consideration by people in the aid, conflict-resolution and lightworking fields. I do not suggest that people should adopt this kind of practice unless they feel distinctly called to do so. Far from being hocus-pocus, though nevertheless having problematic aspects, such psychic-spiritual work has various merits. It can work in and of itself, positively affecting the world's evolving situations. It can support the actions of aid workers, diplomats, reconcilers, peacemakers and citizens of goodwill. It can aid the through-flow of spiritual energies into the world. And it can do a power of good to the practitioner, as a growth path in its own right.
I believe it has concrete geopolitical effects – but that is my own belief. This work has to be done discreetly. Whether or not it has actual effects in the world, it would be a sad day for humanity if the last person to believe in it stopped doing so.
© Copyright Palden Jenkins 2002.
This material may be downloaded, printed out in single copies for personal use and forwarded by e-mail or posted on websites unaltered and with proper attribution and a link to this site. All other uses require permission of the author, Palden Jenkins.