Spirit Release in Feng Shui Context: Finding Balance in Our Inner and Outer Worlds

For decades, the concept of spirit release has often been viewed through the relatively straightforward lens of ‘ghostbusting’, focused simply on removing unwanted entities from places or people. However, as experienced healer and educator David Furlong explains, true spirit release, particularly when dealing with attachments in people, requires a much more complex and integrated approach. Furlong argues for adopting new paradigms that recognise the profound connection between our inner psyche, our spiritual self, and the environment around us (a perspective that aligns perfectly with the principles of harmonious living, such as those found in feng shui).

Understanding Spirit Release in Places

Spirit release work generally falls into two categories: dealing with places and dealing with people. Addressing spirits stuck in places, which Furlong sometimes jokingly refers to as ‘ghostbusting’, is often simpler. In these situations, a spirit may be sensed, connected with telepathically, and helped to move on.

Souls become ‘Earthbound’ or stuck for several common reasons:

Fear: Spirits may be terrified of moving on, perhaps believing they are destined for ‘hell’ due to deeds committed in life, a belief often imposed by religious views.
Beliefs: A lack of belief in an afterlife can cause a soul to remain sleeping or unaware that they need to make a transition.
Confusion and Sudden Death: Instantaneous death, common in modern times due to accidents or sudden events, can leave a spirit in an incredible state of confusion, necessitating help to move over.
Revenge or Trauma: Ancestral spirits, those involved in human sacrifice, murder, capital punishment, or suicide may also become stuck.

In addressing these cases, Furlong emphasises the need for protection and working within groups, especially with more difficult cases, as two spiritual forces meeting means the stronger will always prevail. The goal is always to provide healing and balance, opening a link, or ‘tunnel’, to the other realm, often calling upon guides like Anubis or St Michael, to assist in the final release.

The Transpersonal Dimension in Spirit Release Work

The integration of transpersonal psychology into spirit release work represents a fundamental shift in therapeutic approach. Transpersonal psychology, which emerged as a distinct field in the late 1960s, explores states of consciousness beyond the personal ego and acknowledges spiritual dimensions of human experience. Within this framework, the concept of the Transpersonal Self becomes central to understanding and facilitating spirit release.

Furlong’s methodology draws extensively upon the distinction between the Core Self and the Transpersonal Self. The Core Self represents the anchored, embodied aspect of our being, whilst the Transpersonal Self comprises the transcendent dimension that connects us to universal consciousness. This yin-yang polarity within the Self mirrors ancient wisdom traditions whilst remaining grounded in contemporary psychological understanding. The Transpersonal Self serves as an organising centre that can actively participate in healing work, providing access to wisdom and resources beyond the limitations of the conscious ego.

Research in transpersonal psychology has demonstrated that altered states of consciousness can facilitate therapeutic breakthroughs that conventional approaches cannot access. Through techniques such as guided imagery, meditation, and regression work, practitioners can help clients establish direct connection with their Transpersonal Self. This connection becomes particularly crucial in spirit release work, as it provides a stable foundation from which to address intrusive energies or fragmented aspects of the psyche.

The Complexity of Attachments in People

When spirits or negative influences are involved with people, the situation becomes far more complex. Furlong insists that the first step must be to discover why the spirit is there. Not all perceived attachments are negative; some spirits may have come to help. For example, Furlong recounts a case where an elemental spirit, connected to forces like fire, air, water, or Earth, was causing headaches because it was trying to communicate and assist the woman with her writing.

Moreover, what appears to be a spirit attachment may actually be an unintegrated part of the individual’s own psyche. Furlong shares an instance where a woman felt she was being threatened by a nasty man dressed in black clothes who held a knife, only for it to be revealed that this entity was a manifestation of her own overwhelming, murderous rage she had split off after her husband left her. In such instances, attempts to simply ‘clear’ the spirit will fail; the rage must be reintegrated back into the psyche for healing to occur.

The Jungian Foundation: Archetypes and the Structure of the Psyche

To comprehend Furlong’s integrative approach fully, one must understand the Jungian foundation upon which it rests. Carl Jung’s analytical psychology provides the theoretical scaffolding for understanding the relationship between inner archetypes and outer manifestations. Jung proposed that the psyche comprises multiple layers, including the conscious ego, the personal unconscious, and the collective unconscious. Within these layers exist archetypes, which are universal, inherited patterns of thought and behaviour that form the basis of human psychological experience.

The ego, according to Jung, serves as the centre of conscious awareness and forms the junction between the inner and outer worlds. However, the ego represents only a small portion of the total psyche. Surrounding and interpenetrating the ego are various archetypal structures, including the Persona (our social mask), the Shadow (repressed or disowned aspects of self), and the Anima or Animus (the contrasexual aspects of the psyche). Each of these archetypal forces influences our perceptions, behaviours, and relationships in profound ways.

Jung’s concept of individuation, the process of psychological integration and self-realisation, parallels Furlong’s emphasis on soul integration in spirit release work. Individuation requires bringing unconscious contents into conscious awareness, acknowledging and integrating both light and shadow aspects of the personality. This process cannot occur through simple repression or denial; rather, it demands courageous confrontation with all aspects of the self, including those deemed unacceptable by social or personal standards.

The relationship between archetypes and complexes proves particularly relevant to understanding spirit attachments. Complexes, in Jungian terminology, represent themed organisations within the unconscious mind, comprising patterns of memories, emotions, perceptions, and wishes. Whilst healthy individuals possess numerous complexes that function harmoniously, trauma or developmental disruption can create pathological complexes that operate with considerable autonomy. These autonomous complexes can feel, to the experiencer, remarkably similar to external spirit intrusions. Distinguishing between a genuine spirit attachment and an autonomous complex requires sophisticated diagnostic skills and deep understanding of psychic structure.

The Role of Inner Archetypes and Resonance

To model these dynamics, Furlong proposes a paradigm based on the relationship between our inner world (Spirit, Soul, Mind, Body) and our outer world. At the core of our being is the spiritual self or Soul, surrounded by an ego shell. Between the spiritual core and the outer world is a group of crucial elements: inner archetypes or subpersonalities.

The key to this model is resonance. Our outer world, including friends, family, and associates, is constantly reflecting these inner world archetypes. If the outer world appears healthy and balanced, so is the inner world. Conversely, if the outer world is chaotic or fraught with problems, it indicates a deep issue within the inner archetypes. These inner archetypal patterns are largely laid down during childhood, and trauma, abuse, or neglect during this formative period can create distortions, breaking down ego boundaries and rendering the person vulnerable to invasion by outside thoughts, energies, and spirits.

Environmental Psychology and the Person-Environment Transaction

The principle of resonance between inner and outer worlds finds robust support in environmental psychology, a field that examines the bidirectional relationship between humans and their physical surroundings. Environmental psychology emerged as a distinct discipline in the late 1950s, driven by recognition that the physical environment profoundly influences human behaviour, cognition, and emotional wellbeing, whilst simultaneously being shaped by human action.

Roger Barker’s concept of ‘behaviour settings’ established the foundation for understanding how environments regulate behaviour through implicit rules and physical constraints. This ecological approach recognises that behaviour cannot be understood in isolation from its environmental context. The transactional model proposed by environmental psychologists emphasises that person and environment exist in a reciprocal, mutually defining relationship rather than as separate entities. This perspective resonates deeply with feng shui principles and Furlong’s model of inner-outer world correspondences.

Research in environmental psychology has demonstrated measurable impacts of environmental factors on psychological states. Natural environments, for instance, consistently show restorative effects on attention, mood, and stress levels. Studies have documented reductions in cortisol levels, blood pressure, and anxiety symptoms following exposure to natural settings. These findings align with biophilia theory, which proposes that humans possess an innate affinity for natural environments due to evolutionary adaptation.

The concept of place identity, central to environmental psychology, describes how physical environments become incorporated into one’s sense of self. Prolonged association with particular places leads to the development of place attachment, a phenomenon characterised by emotional bonds and sense of belonging. These place-based identities can extend the boundaries of self to include aspects of the physical environment, suggesting a permeable boundary between self and world that parallels Furlong’s model of inner-outer resonance.

Applying environmental psychology principles to spirit release work illuminates why physical spaces can harbour disturbed energies and why balancing the external environment can facilitate internal psychological shifts. The built environment functions not merely as passive backdrop but as active participant in psychological processes, shaping mood, behaviour, and even susceptibility to psychological disturbances.

Trauma, Developmental Psychology, and Ego Boundary Formation

Understanding how ego boundaries become compromised requires examination of developmental processes and trauma impacts. During early development, the infant exists in a state that Michael Fordham termed ‘the primary self’, characterised by lack of differentiation between internal and external worlds. Through the continuous process of deintegration and reintegration, the developing child gradually establishes ego boundaries that distinguish self from other, internal from external.

Healthy ego boundary development depends upon consistent, attuned caregiving and a sufficiently safe environment. When childhood experiences include trauma, neglect, or abuse, the normal process of boundary formation becomes disrupted. Traumatic experiences can fragment the psyche, creating dissociative barriers between different aspects of self whilst simultaneously leaving the psyche vulnerable to external intrusions. This paradoxical state, rigid internal fragmentation combined with permeable external boundaries, characterises many individuals who experience spirit attachments or intrusive psychological phenomena.

Attachment theory, pioneered by John Bowlby and Mary Ainsworth, provides additional insight into how early relational patterns create templates for later psychological functioning. Insecure attachment patterns, particularly disorganised attachment arising from frightening or frightened caregivers, correlate with dissociative tendencies and compromised sense of self. These early patterns establish what Bowlby termed ‘internal working models’, cognitive-affective schemas that shape expectations and perceptions throughout life.

Epigenetic research has revealed that traumatic experiences can alter gene expression patterns, potentially affecting not only the traumatised individual but subsequent generations. This transgenerational transmission of trauma provides a biological substrate for Furlong’s work with ancestral healing and explains why some individuals appear to carry burdens originating in previous generations. The concept of cellular memory and somatic experiencing recognises that trauma becomes encoded in the body, requiring approaches that address physical as well as psychological dimensions.

The Feng Shui Principle: Balancing the Outside to Balance the Inside

This paradigm of balancing the inner self by observing and adjusting the outer world is where Furlong links his spiritual work directly to ancient traditions, including the concepts behind feng shui.

Furlong points to the Chinese Bagua, which dates back over 4,000 years. The Bagua is based on the simple principles of Yin and Yang energies, which are then developed into eight primary archetypal forces. In the ancient Chinese tradition, practitioners of feng shui applied this system by outlining a room or a house and setting a harmonious balance in the outside world to reflect these principles.

The profound insight here is that if the outside world is balanced, so too is the inner side; it helps integrate and balance the inside. Each archetype is associated with a different area, such as wealth, fame, or relationships. By observing and working with the outer environment, one is directly influencing the corresponding inner archetype.

Furlong notes that this same pattern of eight key principles is mirrored in other traditions, such as the eight Gods and Goddesses of the Heliopolitan pantheon in Egyptian mythology, or the eight key cards in the Major Arcana of the Tarot. When we connect with the divine form of these external principles, we are seeking to balance the divine form inside ourselves.

The Bagua System: Ancient Wisdom and Contemporary Application

The Bagua, literally meaning ‘eight trigrams’, represents one of humanity’s earliest systematic attempts to map the fundamental patterns of reality. Attributed to the legendary sage Fu Xi, who purportedly lived around 4,500 years ago, the Bagua emerged from observation of natural phenomena and contemplation of the dynamic interplay between opposing yet complementary forces.

Each of the eight trigrams comprises three lines, either broken (representing Yin) or unbroken (representing Yang). This binary system generates 2³ = 8 possible combinations, each symbolising a distinct quality of energy or archetypal force. The trigrams correspond to natural elements (Heaven, Earth, Thunder, Wind, Water, Fire, Mountain, Lake), cardinal directions, seasons, family relationships, and aspects of human experience. This multidimensional correspondence system allows practitioners to map complex relationships between seemingly disparate phenomena.

Two primary arrangements of the Bagua exist: the Earlier Heaven (Primordial or Fuxi) Bagua and the Later Heaven (Manifest or King Wen) Bagua. The Earlier Heaven arrangement represents the ideal, primordial state of perfect balance, with complementary opposites positioned directly across from each other. This static arrangement symbolises the pre-manifest state of potential. In contrast, the Later Heaven arrangement depicts the dynamic, manifest world of change and transformation. This arrangement forms the basis for feng shui applications to living spaces, as it corresponds to the flow of Qi through the material world.

The Later Heaven Bagua associates each trigram with specific life domains: Career and Life Path (North, Water), Knowledge and Self-Cultivation (Northeast, Earth), Family and Health (East, Wood), Wealth and Prosperity (Southeast, Wood), Fame and Reputation (South, Fire), Relationships and Partnership (Southwest, Earth), Children and Creativity (West, Metal), and Helpful People and Travel (Northwest, Metal). By mapping these domains onto physical spaces, whether rooms, buildings, or larger landscapes, feng shui practitioners identify areas where energy flow may be blocked or excessive, then implement adjustments to restore balance.

The relationship between the Bagua’s eight trigrams and Jungian archetypes proves remarkably congruent. Both systems recognise fundamental patterns that structure human experience. Both acknowledge the necessity of integrating complementary opposites for psychological and spiritual wholeness. The feng shui practice of balancing external environmental factors to influence internal states parallels Jung’s concept of working with outer circumstances and relationships as mirrors of inner psychological processes.

The Interplay of Inner and Outer: Theoretical Integration

Recent developments in consciousness studies, neuroscience, and physics suggest that the distinction between inner and outer may be less absolute than Western materialist paradigms have assumed. The concept of extended cognition proposes that cognitive processes extend beyond the boundaries of brain and body to encompass aspects of the physical and social environment. This perspective challenges the notion of a firmly bounded self, suggesting instead a permeable, contextually embedded consciousness.

Quantum physics, particularly interpretations emphasising the role of the observer in determining physical reality, provides theoretical support for traditions that view consciousness as fundamental rather than epiphenomenal. Whilst avoiding reductionist claims that quantum mechanics ‘proves’ spiritual concepts, we can recognise interesting parallels between quantum indeterminacy and the observer-dependent nature of reality described in contemplative traditions.

Interpersonal neurobiology, pioneered by Daniel Siegel, emphasises the fundamentally relational nature of mind. The mind, in this view, emerges from patterns of information and energy flow both within the body and between individuals. This relational conception of mind provides a scientific framework for understanding how our internal states resonate with and influence our relationships and environments. Mirror neurons, which fire both when performing an action and when observing another perform that action, demonstrate the neurobiological basis for empathy and interpersonal resonance.

Systems theory, which examines how components interact within complex wholes, offers another lens for understanding inner-outer correspondences. Complex adaptive systems exhibit properties such as self-organisation, emergence, and feedback loops. The human psyche can be understood as a complex system embedded within larger systems (family, society, ecosystem). Changes at any level of the system can propagate throughout, explaining how environmental adjustments can precipitate internal psychological shifts.

Soul Integration as the Path to Lasting Release

Furlong strongly advocates that soul integration needs to be an integral part of spirit release. Whilst simple spirit removal might work in straightforward cases (like certain suicide attachments), most complex situations require extensive inner work to centre and balance the individual.

The process of healing involves several steps:

Accessing the Core Self: Recognising that the core of every person is completely balanced, whole, and perfect (the ‘God bit’ inside of us), the task is to help the client access this divine, whole part, which initiates a powerful balancing energy.
Addressing the Spirit (if present): Healing or releasing any spirit that is genuinely latched onto the person.
Integrating Archetypal Fragments: Working extensively to integrate any soul or archetypal fragments.

If one has a problem with a person in the outer world, it indicates a problem with the corresponding archetype within. To shift this dynamic, one must heal the inner archetype. Because these archetypes carry a polarity balance (such as masculine/feminine, good/not good), healing often involves acknowledging and integrating both sides. For instance, acknowledging both the ‘Hitler and the Christ’ inside oneself is necessary to find true balance.

When a person changes what is happening inside, the outer world must change too, because the two are mirroring each other through resonance. If the outer personality chooses not to resonate with the client’s newfound balance, the energetic link will dissolve, and they will simply exit the client’s life, making way for someone new who matches the integrated quality.

Practical Methodologies for Integration Work

Furlong’s therapeutic approach synthesises multiple modalities into a coherent methodology for soul integration and spirit release. The process typically begins with creating a safe, protected space through invocation of spiritual guidance and establishment of energetic boundaries. This preparatory phase acknowledges the reality that working with spiritual dimensions requires appropriate safeguards and support from benevolent forces.

Regression techniques form a core component of Furlong’s methodology. By guiding clients into relaxed, meditative states, practitioners facilitate access to memories, impressions, and energetic patterns that remain inaccessible to ordinary waking consciousness. Regression may reveal past life experiences, childhood traumas, or moments when spirit attachments occurred. The therapeutic value lies not necessarily in the literal historical accuracy of retrieved material but in its psychological truth and capacity to catalyse healing.

Active imagination, a technique developed by Jung, involves conscious engagement with unconscious contents through dialogue, visualisation, or artistic expression. When applied to spirit release work, active imagination allows clients to communicate directly with apparent spirit entities or with dissociated aspects of self. Through this dialogue, the nature and purpose of the intrusion can be clarified, and appropriate resolution facilitated.

Voice dialogue, developed by Hal Stone and Sidra Winkelman, provides another powerful tool for working with subpersonalities and archetypal fragments. By inviting different parts of the psyche to speak through the client, practitioners can identify conflicting internal agendas, unmet needs, and disowned qualities. This process makes the multiplicity of the psyche experientially vivid, demonstrating that we contain multitudes and that psychological health requires coordination among these various aspects rather than dominance by any single part.

Somatic approaches recognise that psychological content becomes encoded in the body. Trauma, in particular, leaves somatic imprints that can persist long after cognitive processing has occurred. Techniques such as Somatic Experiencing, Sensorimotor Psychotherapy, and body-oriented forms of feng shui space clearing address these somatic dimensions. By attending to bodily sensations, breath patterns, and postural habits, practitioners can access and release deeply embedded psychological material.

Ethical Considerations and Professional Standards

The practice of spirit release therapy raises important ethical questions that responsible practitioners must address. The interpretation of psychological disturbances as spirit attachments carries risks of pathologising normal experiences, reinforcing dissociative tendencies, or delaying appropriate medical or psychiatric treatment. Practitioners must maintain careful discernment between genuine spiritual phenomena and psychological processes that require conventional therapeutic intervention.

Informed consent becomes particularly crucial in spirit release work, as clients must understand the theoretical framework and potential risks involved. The subjective, non-empirical nature of much spirit release work necessitates transparency about the lack of definitive scientific validation. Practitioners should present spirit release as one possible interpretive framework among others rather than as established fact.

Training and supervision requirements for spirit release practitioners remain under-developed compared to conventional psychotherapy. The Spirit Release Forum and similar organisations have begun establishing professional standards, training programmes, and ethical guidelines. However, the field would benefit from more rigorous credentialing processes, research-based protocols, and integration with established mental health professions.

Cultural sensitivity proves essential when working with beliefs about spirits and spiritual intrusion. Different cultures maintain vastly different cosmologies regarding spiritual beings, possession states, and appropriate healing responses. Practitioners must avoid imposing Western psychological or spiritual frameworks onto clients from other cultural backgrounds. Collaborative approaches that honour indigenous healing traditions whilst incorporating contemporary psychological understanding offer the most respectful and potentially effective path forward.

Research Directions and Evidence Base

Whilst anecdotal reports of successful spirit release interventions abound, rigorous empirical research remains limited. The subjective nature of spiritual experiences, the difficulty of designing appropriate control conditions, and the lack of standardised assessment measures all contribute to the paucity of research literature. However, several avenues for investigation could strengthen the evidence base whilst respecting the phenomena’s inherent complexity.

Phenomenological research methods, which focus on careful description of subjective experience rather than quantitative measurement, suit the domain of spirit release particularly well. Detailed case studies employing rigorous qualitative methodology could elucidate common patterns, effective intervention strategies, and client characteristics associated with positive outcomes. Grounded theory approaches could generate theoretical models derived from clinical data rather than imposed a priori.

Neuroimaging studies might investigate brain activity patterns during spirit release sessions, comparing them to patterns observed during dissociative states, hypnosis, or meditation. Such research could potentially identify neural correlates of experiences interpreted as spirit attachment or release, contributing to understanding of the neuropsychological mechanisms involved regardless of one’s ontological commitments regarding spirits.

Long-term outcome studies tracking clients’ psychological functioning before and after spirit release interventions would provide valuable information about therapeutic efficacy. Standardised measures of dissociative symptoms, trauma symptoms, psychological distress, and functional impairment could quantify changes attributable to treatment. Comparison groups receiving alternative interventions would strengthen causal inferences, though practical and ethical considerations make such controlled studies challenging.

Integration of spirit release concepts with established therapeutic modalities offers another research direction. Investigating how spirit release work might complement cognitive-behavioural therapy, EMDR, psychodynamic therapy, or other approaches could yield synergistic treatment protocols with broader clinical applicability.

The Hero’s Journey and the Heroine’s Journey: Mythological Dimensions of Integration

Ultimately, true transformation hinges on two initiatory journeys: the hero’s journey of slaying our dragons (confronting our fears) and the heroine’s journey of loving our beasts (integrating the unlovable, shadow aspects of our own psyche). Joseph Campbell’s monomyth describes the hero’s journey as a universal narrative pattern found across cultures, involving separation from the ordinary world, initiation through trials and transformation, and return with newfound wisdom or power. This outward, achievement-oriented quest parallels the masculine principle of differentiation and conquest.

The heroine’s journey, articulated by Maureen Murdock and others, describes a complementary pattern emphasising descent, relationship, and integration. Rather than conquering and transcending, the heroine’s journey involves descending into the depths, embracing what has been rejected or devalued, and returning with capacity for authentic connection. This inward journey reflects feminine principles of receptivity, nurturing, and wholeness-through-inclusion.

Both journeys prove essential for complete psychological and spiritual maturation. The hero’s journey develops capacity for autonomous action, healthy boundaries, and engagement with the external world. The heroine’s journey cultivates capacity for intimacy, emotional depth, and acceptance of vulnerability. Integration of both masculine and feminine principles, outward and inward movements, creates the dynamic wholeness that characterises psychological health.

In the context of spirit release work, the hero’s journey manifests as courageous confrontation with frightening or threatening energies, whether internal or external. The practitioner and client together face the darkness, name it, and either integrate or release it. The heroine’s journey appears in the compassionate acceptance of all aspects of self, including those deemed unlovable or unacceptable. By loving our beasts, we transform them, discovering that what we feared contained gifts we desperately needed.

Conclusion: Towards Holistic Healing and Transformation

By integrating these qualities inside themselves, the feelings of being invaded or troubled by outside spirits or problems simply dissipate. Spirit release, when understood through this paradigm, is not just about removing a problem; it is about achieving comprehensive inner balance that makes the entire self resilient against outside influences, thereby creating a spiritual feng shui in both the inner and outer landscapes.

The integration of spirit release methodology with feng shui principles, environmental psychology, Jungian depth psychology, and transpersonal perspectives offers a remarkably comprehensive framework for understanding and facilitating psychological and spiritual healing. This synthesis honours both ancient wisdom and contemporary scientific understanding, recognising that multiple perspectives can illuminate different facets of complex phenomena.

As research continues and practitioners refine their methodologies, the field of spirit release therapy has potential to contribute valuable insights to psychology’s understanding of consciousness, identity, and healing. Whether one interprets spirit attachments as literal entities, as dissociated aspects of self, or as metaphorical representations of psychological dynamics, the therapeutic processes involved address fundamental questions about the nature of self, the permeability of boundaries, and the relationship between inner and outer worlds.

The ultimate goal transcends symptom relief or spirit removal. It encompasses the broader project of individuation, self-realisation, and conscious evolution. By balancing our inner archetypes and outer environments, by integrating our shadows and embracing our wholeness, we participate in the eternal human quest for meaning, connection, and transcendence. This journey, whether framed in the language of psychology, spirituality, feng shui, or some integration of all three, represents perhaps the most important work any human being can undertake.

Summary of Rev. Dr Martin Israel’s “Exorcism and Deliverance”

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Note: This article is intended for educational purposes and does not constitute medical or psychological advice. Individuals experiencing significant psychological distress should consult appropriate healthcare professionals. The concepts presented draw from transpersonal psychology and spiritual traditions and should be understood within that context.