Dr. Megan Rose is a transformational psychologist, eco-spiritual priestess and erotic mystic. Part of her work is focused on normalizing the “paranormal” and helping individuals discover a deeper connection with themselves and others, both human and otherwise.

Whitley and Dr. Rose discuss spirit marriage, which is both a marriage with a nonphysical entity and a sacred acknowledgement of the reality of one’s own higher self. The cover sexuality and sensuality in a spirit marriage, and how this has been experienced by Megan and others.

Whitley’s own knowledge of his relationship with Anne and how it developed after she left her physical body puts him in a unique position as an interviewer and allows them to truly dive deep into an exploration of relationships, love and marriage that is not bound by physical limitations.

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  1. Another great interview! There is so much to process here I find it difficult to stay objective without clashing with my own preconceived notions. One thing for sure is Anne is right, we need good questions.

  2. I think there are still places where the world is endowed with sacrality. India and Tibet come to mind. Another book on this topic is Heavenly Bridegrooms, by Ida Craddock, reviewed by Aleister Crowley. Other noteworthy “otherworldly teachings” include James Merrill’s 560-page The Changing Light of Sandover, which won the National Book Critics Circle Award, dictated on the Ouija board over 20 years, and W.B. Yeats’s A Vision, dictated by automatic writing and speaking to Yeats by his wife, among others. Spirit marriage is also practised in Vodoun with the lwa (Voodoo spirits). A relationship of this type is also featured in Star Trek! Buddhism also has “pure lands” inhabited by deva beings or beings of light/energy who once were human. Aleister Crowley of course famously endeavoured to use the Abramelin Operation to obtain the “Knowledge and Conversation” of his “Holy Guardian Angel” at Boleskine, Scotland. It would be very difficult to perform today due to the demands on a practitioner’s time and the expense. It is also dangerous because it involves the evocation of “demons.” The Tibetan practices of guru yoga or the invocation of the yidam are not dissimilar. Tibetan tertons (followers of the “great guru” Padmasambhava) also use eros and are required to use eros in their spritual path. Sexual yoga is universal, in the Egyptian, Greek, and Roman mysteries, Sumeria, Syria, Gnostic Christianity (e.g., the Pistis Sophia), Hindu and Buddhist Tantra, Taoism, etc. Ancient India had a tradition of dalliances with spiritual nymphs, not unlike the celestial maidens of the Qu’ran, which some heterodox Buddhist monks were accused of cultivating.

    1. Tertons are high level reincarnated lamas who are empowered as sacred treasure finders.

      1. I think you are confusing tertons and tulkus. Tulkus are high level reincarnated lamas, while tertons are sacred treasure finders. Actually, according to the Dalai Lama and Dr. Alex Berzin, tulkus are not as “high level” as people think, which is why they require reeducation, and the Dalai Lama seems to lean towards the abolition of the institution. In any case, it is tertons, disciples of Padmasambhava, who are required to practise sexual yoga as part of their calling. Sexual yoga is a prerequisite for finding sacred treasure texts, apparently. Although some tertons are reincarnated disciples of Padmasambhava, I’m not sure all are. Sexual yoga is also a part of the Kalachakra. In any case, my point is that sexual yoga, alluded to in the video, is also a part of Tibetan Buddhist tradition. Padmasambhava himself practised it. Gendun Choepal also refers to it.

  3. Whitley, it’s interesting that Megan mentions Ishtar, as I seem to remember in the book Communion, that you associate the female Visitor with this deity, even to the point of suggesting they look alike. Megan also suggests other words than marriage…merge, symbiosis, indwelling…of course ‘Communion’ would sit beside those words perfectly.

    Also I found it fascinating, Megan’s suggestion that these presences can take on the form of a particular deity, as if putting on clothes… so in the case of Communion, was there a larger entity, pulling on the clothes of Ishtar, in turn pulling on the mask of a Visitor? Like cascading Russian dolls? If so, I wonder what mask a Visitor might choose to wear?

    On a side note, apparently another name for Ishtar is Inanna…very interesting…did Ishtar also choose to wear the persona of Anne? ​

    1. Sherby, you mirrored my thoughts exactly.

      These identities, bodies, personalities, serve a purpose. My guides call them ‘Transports’. Background sounds can serve as transports too but the conversation is somewhat one way, more a soliloquy.

      I look at world leaders or very wealthy people and they often seem much emptier vessels than ordinary, perfectly happy folk. Elon Musk, I might add, seems a fascinating exception to this observation.

      Having just spent a delightful evening at my village pub playing Petanque and practicing clumsy, embarrassing French, then stumbling home, laughing and chatting all the way, I can confirm that the evening wouldn’t have quite had the same quaint charm if there had been secret service personnel watching every nook and cranny..

      The thousand year old Norman castle above my village serves as a delicious reminder of the frailty of these identities and personal stories. Yet, we can forge souls that continue to breath focus, focus that resonates throughout the leaves of a forest as young, blind lovers walk hand in hand beneath us, hearts full of joyous hope. Bless their hearts.

      We’re all so lucky just being ordinary. We all wish we had more money, were fitter, had better teeth, had better dress sense, were better looking etc, but when you look at an image of a ‘grey’ don’t they look like they got it just right?

      Maybe they’re called ‘Ambients’, as they are married to their environment?

      Sparkling, glittering light, trickling like water throughout the Creation, forming the outline of a lotus flower. Accessible to all, ever present, we live in love and raise our hearts in joyous relief when we remember, at last.


  4. Hello Whitley, in the interview you mention a pact that you made with the visitors in between lives.
    Is this something that you talked or wrote about elsewhere in greater detail?

  5. I enjoyed he interview and my take away is ‘Commitment’, something which seems to have diminished over time. Regardless if the dead, one’s guardian angel, a visitor, inter-dimensional, or whatever one is working with. My big concern is where fantasy is clothed in mythology, regardless of the tradition being referenced. We all need reference stories. In ‘Passport to Magonia’ we get a potential reading of Fairy Myth as having a concrete, possibly ET, basis. While many people have very valid experiences of other sentient beings, there are also many layers of personal fantasy involved. I think the borrowing from mythology to be misleading and diminishes believably. A very clear description of the factual perceptions should be primary, even though those are from a personal point of view. Later contemplation in the relationship to mythology (religion) should be analysis. I think it highly probably that no mythology/religion is very accurate in terms of what is really happening.

    Commitment to exploring, especially in relationships which are beyond what our language has terminology for, may provide great new insights if we do no fall under the cultural and intellectual dogma of the past.

    1. Excellent references, Sunbow.

      I especially like one of his concluding thoughts, on the blog post ~

      “When people ask what Kuṇḍalinī *is*, they’re asking the wrong question, at least vis-a-vis the traditional teachings, in the same way that it’s the wrong question to ask what Chakras are. These are not ontological entities, just sitting there existing, waiting for you to notice them. They are elements of practice, so they are processes, not things. Therefore the right question is not what they *are*, but rather what you *do* with them.”

      1. Thanks for replying. I really think anyone who uses the word kundalini should read this blog, because most of what they are discussing is made up. There might be some truth in their experiences, but with an incorrect road map, they will not have the best journey. The best journey is trying to offer itself to all of us.

  6. Thank you for this great interview. I’ve also been experiencing somatic encounters since I was a teenager. Mostly around my back as a weight, tingles, kisses, swirling around my feet. I’ve never got answers for what this experience is and it’s purpose until I stumbled upon you 2 weeks ago. I used to call these experiences, a thorn in my side, to keep me growing spirituality and if I should become complacent, it will start to manifest negatively so I will then push myself to strengthen my soul and keep learning and reading. Your Frank and honest exploration of the super natural is helping me to understand my journey in a balanced way and not to be afraid or against it but use it as spiritual fuel for growth. Hopefully my experiences will bring some good to the world when I mature in it as you have done. Thank you from the bottom of my heart.

  7. There’s a group for couples where 1 is physical and the other is in spirit. they wish to stay married. it’s called “Life After Love” and it’s affiliated with The Afterlife Research and Education Institute (AREI). There’s a facebook forum and they meet weekly on Zoom. You can find it listed in Victor Zammit’s Friday Afterlife Report.

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