Clinically Standardized Meditation

The term meditation is most often applied to any state of prolonged focus or reflection upon a word, subject or object. There are many variations of meditation. Each calls for the repetitive use of a word or a thought (a mantra).

Dr Patricia Carrington (1978) developed Clinically Standardized Meditation (CSM). It was created by modifying a classical form of mantra meditation so that it became a relaxation technique suitable for Western use.


1. Plan your meditation sessions so that you will not be meditating within an hour after eating a meal, and avoid stimulants such as coffee and tea for one hour beforehand.

2. Choose a relatively quiet room to meditate in where you can be alone, and silence the telephone. Meditation should be undertaken in a serious manner with few distractions. Explain to others that you are not to be interrupted.

3. Meditate before a green plant, flowers, or some other natural object where it is pleasant to rest your eyes.

4. Face away from any direct source of light. The room need not be dark, but subdued lighting is preferable.

5. Sit on a chair or on the floor, whichever your prefer, in an easy, comfortable position. It will help you relax if you remove your shoes and loosen all tight clothing before commencing to meditate.

6. If during meditation you find yourself uncomfortable, you can always change your position slightly, stretch or yawn, or scratch an itch. The point in this type of meditation is to be comfortable.

7. If, despite all precautions, you are interrupted during the meditation, play for time. Try not to jump up out of meditation suddenly any more than you would jump up from a deep sleep if you could avoid it. Move slowly, yawn, stretch – and then get up. If feasible, return to your meditation after the interruption to finish off the remainder of your meditation time.

8. The best way to time your meditation is by occasionally looking at your clock or watch through half-closed eyes, squinting so as not to alert yourself.

9. After finishing meditation, remain seated for at least two minutes with your eyes closed. During this time allow your mind to return to everyday thoughts. You may want to rub your hands together gently and run them lightly over your cheeks as though in a face-washing motion, or to stretch. Then rise in a leisurely manner.


Whenever thoughts enter your mind (as they will often do, because that is part of the meditative process) simply treat these thoughts as you might clouds drifting across the sky on a summer’s day. You don’t try to push the clouds away. You don’t hold onto them. You simply watch them come and go. When you realize that your mind is drifting away and is caught up in thoughts, gently come back to your object of focus. No forcing – you do this pleasantly, the way you would come home again to greet a good friend. The extraneous thoughts that you had are a natural and useful part of the meditative process.

Keep in mind that you are not to try to make anything ‘happen’ during meditation. Trust the meditation to ‘know’ best. Some people have compared these forms of meditation to the experience of being in a rowboat without oars, gently drifting on a quiet stream. Let the stream take you where it will.

Mantra meditation

Select one of the mantras suggested in the list below or substitute a word of our own choosing which has a pleasant ringing sound. If you decide to create your own mantra, be sure to avoid using any word that is emotionally ‘loaded.’ No names of people, no words that bring too intense or exciting an image. The word should ring through your mind and give you a feeling of serenity. If it has a touch of unfamiliarity or mystery to it, this can help remove you from everyday thoughts and concerns.


Iemah (Eye-mah)

You could also search online for a List of Transcendental Meditation Mantras or pay for a course to get one.

Having selected your mantra, sit down comfortably. With eyes open and resting upon some pleasant object such as a plant, say the mantra out loud to yourself, repeating it slowly and rhythmically. Enjoy saying your mantra. Experiment with the sound. Play with it. Let it rock you gently with its rhythm. As you repeat it, say it softer and softer, until finally you let it become almost a whisper.

Now stop saying the mantra out loud, close your eyes, and simply listen to the mantra in your mind. Think it, but do not say it. Let your facial muscles relax, do not pronounce the word, just quietly ‘hear’ the mantra, as for example, ‘Ah-nam’.… ‘Ah-nam’…. ‘Ah-nam’.… ‘Ah-nam’….

That is all there is to meditating – just sitting peacefully, hearing the mantra in your mind, allowing it to change any way it wants – to get louder or softer – to disappear or return – to stretch out or speed up…. Meditation is like drifting on a stream in a boat without oars – because you need no oars – you are not going anywhere.

Continue meditating for twenty minutes. When the time is up, sit quietly without meditating for at least two or three minutes more (or longer if you wish) then follow the instructions in Point 9 for coming out of meditation.

How many times a day?

Ideally twice — 20 minutes in the morning and 20 minutes in the afternoon / early evening + half a minute to start and at least 2 minutes to finish each session.

In practice we might sometimes only manage to fit one session into our day and occasionally we might only have time for 10 minutes of meditation.

However 10 minutes = 15 minutes benefit, 20 minutes = 40 minutes benefit.

About Me

(and about you — at the quantum level we are inseparable)

I was an unplanned and unwanted child born in 19xx to an 18-year old mother and her 29-year old husband. My sister born 13 months later was also unplanned and unwanted. Both parents had personality disorders. Father’s personality disorder was marked by Sadism. Sadistic Personality Disorder was the most appropriate diagnosis for him. Mother was diagnosable as a Borderline Personality Disorder (aka Emotionally Unstable Personality Disorder).

Father was the second of three children born to loving parents and his siblings were also loving parents. Mother was the eighth of ten children born to psychologically normal parents, although due to poverty she and many of her siblings were reared in an orphanage. There is evidence of mental instability among some of her siblings but mother was the only child to actively and persistently harm her own children.

Child abuse

Violence from our parents was the norm for my sister and I during childhood. Emotional abuse in various forms (e.g. constant criticism and verbal insults, mother often telling us nastily that we were unplanned and unwanted children, threats of violence, malicious deprivation of pleasurable activity, and habitual humiliation of me in front of other people by father) was also routine.

The violence was not corporal punishment (e.g. a moderate smack on the body as a means of behaviour control). I refer to severe and often uncontrolled violence by father and mother against their children that was completely unwarranted. For example, father often struck me about the head when I politely disagreed with his opinion. Sometimes this was with sufficient force to knock me off my feet, after which he would continue to assault me on the floor.

Mother often beat my sister savagely on one pretext or another. As examples, she struck my sister on the head with a large wooden spoon until blood poured out of her head; she beat my sister to the floor and then pulled her about by the hair; she sat on top of my sister after striking her to the floor and then beat her face.

Almost all of father’s violence against me was committed in the privacy of the home when no non-family members were present. Father was more likely to assault me when mother was present. Sometimes she explicitly encouraged him to hit me. Father instructed me to not discuss our family problems with anyone outside our family (e.g. schoolteachers). He told me that family troubles must remain within the family (attempts by the abuser to keep the abuse secret is typical of abusive relationships).

All of mother’s serious violence against my sister and I (e.g. throwing a heavy ceramic ashtray with full force at my head – with major brain damage or death a certainty if I had not moved in time) was committed in the privacy of the home and when father was out.

In the presence of people outside our immediate family, father and mother usually conducted themselves as strict but not obviously abusive parents. However there were abundant signs of emotional problems in both my sister and I that should have aroused suspicions of child abuse. It should have been obvious to our family doctor, our schoolteachers, and more insightful adult relatives and friends, that my sister and I were clinically depressed and anxious children. We both displayed symptoms (e.g. chronic sleep disturbance, nightmares, anxiety, depressed mood, academic underachievement) that should have sounded alarm bells for concerned adults. I do not know how our doctor (who had frequent contact with our family) missed the signs of emotional distress associated with the abuse.

At about age nine years I had what I now know to be a psychotic episode (frightening visual hallucinations that I still clearly remember) during the day after returning home from school. It occurred quite suddenly as I was standing in the dining room and I screamed continuously for what felt like about an hour. When the hallucinations finally stopped I became aware of worried-looking neighbours staring at me (the alarmed maid had called the neighbours). I found it embarrassing to face the neighbours after they witnessed my mental breakdown and the episode puzzled me for many years until I studied clinical psychology.

In reaction to my psychosis, mother was called home from work, father came home directly after work, and our family doctor visited me later in the day. The doctor did a routine medical assessment but he did not ask me any questions about my mental state or family experiences. This was yet another instance of this doctor failing to recognize the obvious signs of extreme emotional trauma in me and he did not make an effective intervention.

About a year later I was assessed briefly by a clinical psychologist and thereafter by a school psychologist. Both of them missed the child abuse and the focus remained on me as a “problem child,” i.e. they believed mother’s lies about me. However I am grateful that I was subsequently sent to boarding school for most of two years (at ages 11 and 12). I dreaded school holidays (we had to go home) but I cherished the respite from father and mother’s abuse.

On the basis of my professional experience of child abuse as a clinical psychologist (including many psychological assessments of children and their parents), I have no doubt that if father and mother’s child abuse had come to the attention of relevant authorities, my sister and I would have been removed from their home and father and mother would have been prosecuted.

Father and mother presented serious and potentially fatal dangers to the physical welfare of their children. They also failed to meet the emotional needs of these children to an extreme that severely endangered their psychological development. The least detrimental course of action for children in such a destructive family environment would have been to remove them from it as soon as possible, and to place them together permanently with suitable parents.

My attempts to discuss the abuse with the abusers

Since early childhood I gave both parents feedback about their destructive behaviour toward their children. I did this as best I could with the concepts and terminology available to me at the time. My parents always reacted negatively. Father’s typical response to my feedback was to threaten or perpetrate violence against me. Similarly, mother’s response to my reasonable challenges of her abusive conduct was always combative. These aggressive responses continued into my adulthood, although I ‘cured’ father of violence at age 21 by striking him as he tried to assault me. Mother continued her verbal (shouting insults and “I’ve got nothing to apologize for!”) and physical (throwing heavy items at me, trying to stab me with kitchen knives, etc) aggression toward me until I permanently cut her out of my life in early adulthood.

As is often the case with child abuse, my attempts at constructive discussion of the abuse with my parents failed completely.


I wrote the following poems about father and mother.

Feathers but No Flight (on my father)

He fought his felt inferiority – by attacking it in others,
he beat his kid heroically to soothe his own pain.
He donated his hurt with Red Cross charity,
stamping others’ joy with fireman commitment.

He squawked and sniffed when asked to explain,
sorry only for himself; the guts of a drawn bird.
He showed injured puzzlement when reminded of abuse,
crying “foul” with the backbone of poultry manure.

A man among birds, a brave amid children,
he snivelled the strong and tore at the weak.
A spineless, toothless avian ‘terror’, now scared to admit, frightened to explain,
trying to flee the answers like a farmyard chicken.

Raptor of nightmares, striker of living daylights,
the dreaded force that floored me at will – exposed as a birdman.
A remorseless bully, a pitiful coward, forever behaving according to type.
Challenged by the strong he lets out a squawk, then zig zags away . . .

feathers but no flight.

I’m Damned if You’ll Have What I Never Had! (on my mother)

Eighth of ten children; reared in an orphanage.
Married at seventeen; mother soon after.
An adult-sized child seething pain and anger.
She attacked her children
with cruel words and heavy fists,
crying “I’m damned if you’ll have what I never had!”

She suffered in her young unbearable reminders
of love and opportunity she never was afforded.
Her daughter especially meant all she was denied.
She beat the girl savagely ‘til blood ran from her head,
blaming her of wrongs for which she’d like the child dead,
crying “I’m damned if you’ll have what I never had!”

Her husband was equal in mental disorder.
Unable to bond they joined in common purpose
to persecute their kids for the bad that they stood.
They struck the boy’s head ‘til he went psychotic.
Husband snarled “you’re to blame for the craziness in my life”
as she cried “I’m damned if you’ll have what I never had!”

She could neither give nor receive selfless love.
But she crushed little hearts with the passion of Mary,
destroying other relationships and life opportunities.
Malicious secret phone calls to wreck special friendships
and manufactured crises before important exams,
crying “I’m damned if you’ll have what I never had!”

The chaos she first knew was the turmoil she created.
Of the evil in her heart she freely gave,
singing empty songs in various churches.
Calling attention of doctor and all who would hear
a ‘caring’ mother’s tale of demonic children
who were damned ‘cause they couldn’t have what she never had.

Asked why she abused her children as she did,
what wicked intent she nursed within.
She stood feet apart with fists on hips
and glared at my face with malice and triumph.
“I don’t have to apologize for my deeds” she said,
“I was damned if you’d have what I never had.”

Education and Work

I borrowed money from a bank to study full-time, worked full-time to study part-time, and eventually completed a bachelors degree majoring in Economics and Psychology, an honours degree in Psychology, a masters degree in Clinical Psychology, and a doctorate in Clinical Psychology. I was extremely fortunate to benefit from many favourable falls of the dice / divine intervention when I was accepted onto courses and when senior academics saw potential in me and encouraged me.

The difference between me going as far as I did academically and not even finishing school, was at the discretion of God through people who helped me along the way. This includes a lecturer whom I never met (during study by correspondence) who wrote highly encouraging comments on my assignments, and then a professor who became a major inspiration in my life — he had a massive positive influence on my studies, work and life in general. But for those acts of divine intervention, I have no doubt that my adulthood would have been disastrous.

As it happened, after my first full-time job as a locomotive fireman (I shovelled coal on a steam engine — by far the hardest work I have ever done) I then worked in economics and human resources before going on to work 30 years as a fully-qualified clinical psychologist, in private practice for the last 20 of those years. I understand from the feedback of clients and referrers that I was a good clinical psychologist — insightful, creative and cost-effective.

Integrity and professionalism. I have never been charged with a criminal offence, never been investigated for professional misconduct, and was still in good standing with my professional bodies (Health and Care Professions Council; British Psychological Society — I was registered as a Chartered Clinical Psychologist) when I voluntarily deregistered.

Marriage and Children

In my younger years I was fortunate to have loving girlfriends, some of whom would have been good wives and mothers. However due to the psychological effects of my childhood trauma I was unable to cope with the demands of anticipated marriage and parenthood. Therefore I tended to sabotage those relationships. I found it easier to cope with relationships when the woman did not expect marriage and parenthood was not an issue, e.g. she already had children or she did not want / could not have children. Therefore I tended to cope better with partner-relationships over later years. To the best of my knowledge, I never fathered a child. As I never received effective parenting, I was ill-equipped for the role of parent and am relieved that I was never in a position where I too might harm a child.

Social and Hobbies

My social network has atrophied over the years. A partial explanation for this situation is that I stopped paid work at the end of 201x and moved to a different part of the British Isles (I could not afford to keep my house). Also, some of my friends have died and others are in poor health.

My pastimes include making sculpture, playing the piano, gardening (vegetables, other edible plants, companion plants), harvesting wild food (e.g. seaweed, hand-line fishing from the rocks), cooking wholesome meals, countryside walking, bird watching, wine making, and ongoing study of local plants and animals.

Religion and Spiritual

I am not religious. I know the truth about God, heaven, karma, etc. I am aware of God’s presence and often experience spiritual communication via dreams and events during waking consciousness.

Mental Health Difficulties

I have ongoing coping difficulties as a direct result of my childhood traumas. One of my most debilitating symptoms is a tendency toward nightmares in response to certain types of social and occupational situations. As with my other symptoms of psychological trauma, I have suffered the nightmares since childhood. Due to the associated hyperventilation (results in high pH and abnormal physiology throughout the next day, causing anxiety, depression, poor concentration and memory), and the persistence of the nightmares across many nights usually, at times my work and social functioning has been impaired, e.g. having to cancel many appointments or perform poorly compared to my usual self.

I am not on any medication and have never used medication for mental health issues. Due to my negative personal experience of doctors, psychologists and psychiatrists during childhood and early adulthood, corroborated by my later observation of their work as a colleague, I have a low regard for the mental health ‘care’ industry and would never again subject myself to it as a patient / client. As with other institutions, health care and mental health care in particular is often inadequate and even harmful.


I and many other people, including my sister and many of my clients, suffered childhoods characterized by the absence of love, persistent rejection, intense hostility (verbal and physical aggression), and lost opportunities for normal bio-psycho-social development. Further, the consequent difficulties in coping with adulthood much compounded the destructive experience of our formative years.

Learning Points

In my personal and professional experience, survivors of child abuse understand the importance of truth, they are sensitive to spiritual beauty, and they are deeply compassionate about the suffering of others. Ways in which such people reveal these qualities include writing, art, music composition, healing others (psychological, spiritual), and activism on behalf of those who cannot defend themselves (e.g. abused children, abused animals, creatures suffering in this human-caused mass extinction) and those who are not sufficiently aware of the truth to defend themselves (e.g. against the attack on our societies by a psychopathic cabal). Truth, spiritual beauty and compassion are discussed further below.


If relevant authorities (e.g. doctors, teachers, social workers, police) knew the truth about the abuse it would have stopped. Similarly, when there is sufficient public awareness of other destructive behaviour (e.g. against nature and society) it is likely to stop. “Everyone who does evil hates the light, and will not come into the light for fear that their deeds will be exposed.” (John 3:20)

Spiritual beauty

To honest people truth is beautiful (e.g. aesthetic considerations such as symmetry and simplicity are used in theoretical physics and cosmology to define truth, outside of empirical considerations) and most precious. Therefore they will often show exceptional courage and commitment in pursuing truth even at the risk of significant personal suffering, e.g. social disapproval, prosecution, financial loss and physical attack.


Personal suffering is the only way in which we can truly appreciate the suffering of others. This empathy is essential to the development of compassion and it can generate enormous effort to try prevent or alleviate the suffering of others.

Final Comment

I know of many abused people who were not destined to stay long in this world (e.g. they died of substance misuse, reckless behaviour, suicide) or who struggled on bearing crosses of serious mental illness and often physical illness as well. Whatever our personal experience of this world, scientific evidence (e.g. the generation of all events from the quantum vacuum, i.e. God; and brain imaging studies showing that ‘conscious’ impulses actually arise from an unconscious level, i.e. God) indicates that all creations are part of a cosmic evolutionary process. Further, we know that the worldly aspect of this process will be no more than a hazy dream when we continue life in a realm of infinite knowledge, beauty and love, i.e. heaven.

Best wishes, Aspects of Mind

Writing Therapy

Since the start of my work in clinical psychology close to 40 years ago, colleagues and I have viewed writing as a powerful therapeutic method. We found that it helped people cope more effectively with psychological trauma of various severity levels. Typically we asked the person to write their Life Story. Interestingly, writers found this experience beneficial even if they never showed their writing to a therapist. However, in cases of more severe and complex psychological trauma, it would be more appropriate for such writing to form part of psychological therapy.

Depending on the person and their difficulties, in my work I would either ask them to write their Life Story or to focus on specific traumatic events. Thereafter I would study the document before our next meeting and then read it aloud in the person’s presence, stopping to discuss the account as appropriate. This was one of my most effective therapeutic methods, used for a wide range of traumatic experiences, e.g. child abuse (sexual, mental, violence), loss experiences (death of a loved one, divorce, loss of health, anticipated death) and road traffic accidents. Depending on the person’s needs, the therapeutic writing would be combined with information about relevant coping skills, e.g. relaxation, anxiety management, depression management, assertiveness and other social skills, stress management and ways of improving a partner-relationship.

Outcome research

Research shows that writing about painful memories and trauma can be an effective form of therapy, e.g. Dr. James W. Pennebaker (1997).

An example of this method

Dr Pennebaker’s approach to therapeutic writing is widely used and typically includes the following instructions:

For the next 4 days, I would like you to:

a) Write your very deepest thoughts and feelings about the most traumatic experience of your entire life or an extremely important emotional issue that has affected you and your life.

b) In your writing, I’d like you to really let go and explore your deepest emotions and thoughts. You might tie your topic to your relationships with others, including parents, lovers, friends or relatives; to your past, your present or your future; or to who you have been, who you would like to be or who you are now.

c) You may write about the same general issues or experiences on all days of writing or about different topics each day. All of your writing will be completely confidential.

d) Don’t worry about spelling, grammar or sentence structure. The only rule is that once you begin writing, you continue until the time is up.

Caution and my (AoM) recommended approach

In my professional experience, this potentially therapeutic method can be dangerous, especially if the writer does not have immediate access to expert psychological support in the event of a crisis. Specifically, writing about traumatic experiences can trigger overwhelming psychological distress, including profound despair, extreme emotional agony, intense rage and suicidal thoughts. It is normal for attention to unresolved psychological trauma to stir up such feelings and thoughts to some extent — this is part of the therapeutic process and ultimately beneficial. However we don’t want to risk catastrophe. Therefore I generally used the following approach:

a) Write only if you feel mentally strong enough to do so. On rare occasions my clients found the prospect of this writing so distressing that they did not want to do it. I always respected their wishes and we immediately dropped this method.

b) Pace the writing. Writing session length, frequency and content can vary according to your resources (time, emotional strength) and other life demands. If at any time you feel over-taxed by this method (e.g. overwhelming emotional upset, sleep disturbance, unable to cope with other aspects of your life) stop the writing, at least until you feel ready to continue.

c) Consider seeking personalized guidance. Although therapeutic writing can be an effective method in its own right, people with a long history of coping difficulties and people with more severe psychological trauma will often derive additional benefit from the personalized guidance of a good psychologist.

Other Methods of Therapeutic Self-Expression

As an alternative to writing or in addition to writing, depending on the person’s interests and skills, I also often recommended art (drawing, painting, collage, sculpture), music (listening, playing a musical instrument, music composition, singing), dance, or other methods (e.g. the shamanic way of finding objects in nature — such as feathers or stones — that ‘speak’ to one) to represent the person’s experiences. I respected a person’s valued coping resources (on occasions this could be something unusual like the I-Ching or an astrology chart) and would try to utilize them in our therapy. I also paid attention to all dreams that people shared with me and often asked them to record their dreams — dreams are rich in useful information; they can reveal the essence of complex problems and ways of moving forward.

Effective psychological therapy, including self-therapy, is a creative process that can draw on many different resources and it can include attention to various aspects of one’s being: biological (e.g. diet), psychological (e.g. methods referred to above), social (e.g. developing and utilizing supportive interpersonal relationships) and spiritual (e.g. meditation). Ultimately this journey can involve increased awareness of the spiritual nature of life and the meaning of one’s suffering.

Offer to help with self-therapy

Anyone who wants to share their writing or other forms of therapeutic self-expression (e.g. images of your art) with me is most welcome to do so. My e-mail address is

I promise to do the following:

  • Acknowledge receipt of your e-mail and any attachment(s).
  • Study everything you send me and do my best to understand it.
  • Treat all your information as strictly confidential.

As this would be self-therapy, I shall not comment on anything sent to me beyond the acknowledgement of receipt.

Prophecy for our times

Siener van Rensburg, 1864-1926 (61 yrs)

Publications of van Rensburg prophecy

Voice of a Prophet

Richard Jefferies, 1848-1887 (38 yrs)

A relevant book by Jefferies: After London (1885)


Alois Irlmaier, 1894-1959 (65 yrs)

Sources for English translations of Alois Irlmaier prophecy

  1. Bibliotecapleyades
  2. Infiniteunknown
  3. Crystalinks


Map of UK Elevation

Tees-Exe line (explained here)

Dying for faster downloads and ‘Smart’ Meters

5G Crisis — Independent Science on the Effect of Wireless Radiation on Human Health.

Environmental Health Trust — Dangers of 5G.

5G Mass Action Campaign Website

5G kills birds immediately (YouTube video)

Humans take longer.

‘Smart’ Meters

The radiation generated by ‘Smart’ Meters is the same type as generated by your mobile phone radio frequency radiation. Contrary to claims made by utility providers that the exposure is “low,” many ‘Smart’ Meters continuously emit RFR in millisecond blasts. These short bursts of radiation can be very powerful and far more harmful to human health than the microwave radiation of mobile phones.

Health Endangerment

1. Wireless ‘Smart’ Meters, when activated, emit intense, pulsed bursts of non-ionising, RF microwave radiation. More than 5,000 studies have shown that non-ionising microwave radiation/RF EMF is harmful to humans, animals and plants. Human, animal and cell culture studies indicate long-term systemic health effects from RF microwave radiation, including:

  • Hormone disruption
  • DNA damage
  • Leakage of blood-brain-barrier
  • Sperm count reduction and damage
  • Sleep disorders
  • Learning difficulties, attention deficit and hyperactivity disorders
  • Dementia
  • Cancer including leukemia and brain glioma (tumours)

There is concern that pregnant women and children are particularly vulnerable to these harmful effects.1,2,3

Symptoms reported by people immediately or shortly after ‘Smart’ Meters are installed and activated at their residences or in their communities include:

Sleep disturbances, rashes, hyperactivity, changes in children’s behaviour, high blood pressure, endocrine problems, thyroid problems, facial flushing, nausea, flu-like symptoms, body pain, leg cramps, cardiac symptoms, heart palpitations, heart arrhythmias, dizziness, fatigue, physical weakness, difficulty concentrating, memory loss, learning problems, ringing in the ears, headaches, and more. Learn more about electrical sensitivity and microwave sickness.1

2. ‘Smart’ Meters can expose the body to over 100 times as much microwave radiation as mobile phones,4,5,6 were described in 2017 as “… a public health hazard” by Dr. Sam Milham7 and in 2012 The Board of The American Academy of Environmental Medicine called for a moratorium on ‘Smart’ Meters and continues to veto them today.8

3. The ICNIRP safety standards which the UK Government and HPA continue to use fail to recognise the non-thermal, biological effects of microwave radiation. These standards were voted obsolete by the European Parliament, 522 to 16 votes – yet still remain in use in the UK.9

The Right to Refuse ‘Smart’ Meters

You are lawfully entitled to refuse ‘Smart’ Meters. Say NO to your utility provider when offered a ‘Smart’ Meter. Expect some opposition, but remember – they cannot breach your withdrawal of consent. Write to your utility provider stating your denial of consent for ‘Smart’ Meter installation.9

A letter of Non-Consent for ‘Smart’ Meter Installation

Example of a letter to Manx Utilities as suggested by Stop Smart Meters (UK):

Manx Utilities
PO Box 177
Isle of Man
IM99 1PS

Manx Utilities E-mail:

Attention: Board Members and Chief Executive Mr Philip King


Be advised that you and all other parties are hereby denied consent for installation and use of any and all ‘Smart’ Meters or any other surveillance and activity monitoring device, or devices, at my place of residence as noted herein. Installation and use of any surveillance and activity monitoring device that sends and receives communications technology is hereby refused and prohibited.

Health Endangerment

My reasons for denying consent for installation include health endangerment.

1. Wireless ‘Smart’ Meters, when activated, emit intense, pulsed bursts of non-ionising, RF microwave radiation. More than 5,000 studies have shown that non-ionising microwave radiation/RF EMF is harmful to humans, animals and plants. Human, animal and cell culture studies indicate long-term systemic health effects from RF microwave radiation, including hormone disruption, DNA damage, leakage of blood-brain-barrier, sperm count reduction and damage, sleep disorders, learning difficulties, attention deficit and hyperactivity disorders, dementia and cancer including leukemia and brain glioma (tumours). There is concern that pregnant women and children are particularly vulnerable.1,2,3

2. ‘Smart’ Meters can expose the body to over 100 times as much microwave radiation as mobile phones,4,5,6 were described in 2017 as “… a public health hazard” by Dr. Sam Milham7 and in 2012 The Board of The American Academy of environmental medicine called for a moratorium on ‘Smart’ Meters and continues to veto them today.8

3. The ICNIRP safety standards which the UK Government and HPA continue to use fail to recognise the non-thermal, biological effects of microwave radiation. These standards were voted obsolete by the European Parliament, 522 to 16 votes – yet still remain in use in the UK.9

I am exercising my lawful right to forbid, refuse and deny consent for the installation and use of any monitoring, eavesdropping, and surveillance devices at my place of residence. That applies to and includes ‘Smart’ Meters and surveillance and activity monitoring devices of any and all kinds. Any attempt to install any such device directed at me, other occupants, or my residence will constitute trespass, stalking, wiretapping and unlawful surveillance and endangerment of health and safety, all prohibited and punishable by law through criminal and civil complaints.

All persons, government agencies and private organizations responsible for installing or operating monitoring devices directed at or recording my activities, which I have not specifically authorized in writing, will be fully liable for any violations, intrusions, harm or negative consequences caused or made possible by those devices.

This is legal notice. After this delivery the liabilities listed above may not be denied or avoided by parties named and implied in this notice. Civil Servant immunities and protections do not apply to the installation of ‘Smart’ Meters due to the criminal violations they represent.

I reserve the right to amend this notice and complaint at any time, this is not a complete list of concerns since this technology is new and new information is being found every day. Concerns listed here are not in any particular order.

Notice to principal is notice to agent and notice to agent is notice to principal. All rights reserved.





References [included with letter]

1. Environmental Health Trust: Health Risks Posed by Smartmeters.

2. 5G Crisis: Independent Science on the Effect of Wireless Radiation on Human Health.

3. BioInitiative Report: A Rationale for a Biologically-based Public Exposure Standard for Electromagnetic Fields (ELF and RF).

4. Daniel Hirsch: Radiation Exposure of Smart Meters Report is Inaccurate (31 Jan 2011).

5. Daniel Hirsch: Smart Meters – YouTube (20 Apr 2011).

6. David Carpenter, MD, Director, Institute for Health and the Environment, University at Albany (2 Aug 2016): Correcting the Gross Misinformation. PDF of Dr. Carpenter’s Letter on smart meters.

7. Dr. Sam Milham: “Smart meters are a public health hazard” (11 Apr 2017).

8. The Board of The American Academy of Environmental Medicine: Called for a moratorium on smart meters in 2012 and continues to veto them today.

9. Stop Smart Meters! (UK)

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