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Short Introduction

Kofutu Touch Healing uses special symbols in combination with higher consciousness
for healing – which can be used on the self or on others – and for spiritual development. As
‘energetic symbols,’ they are a method of communication used to convey certain information
to your consciousness. These symbols may not make sense to the conscious mind and there
truly is no way to understand them in a left brained and pragmatic sense of the word; but,
as your conscious mind attempts to comprehend the symbols, the repeated concentration
brings awareness to the unconscious mind, allowing the individual (or condition) to return to
harmony and balance. Repeated use and concentrated awareness of the symbols increases
their force and power.
Part of the purpose of these symbols is, of course, to increase and accelerate
individual spiritual growth, but the most important part of that contributes to planetary
evolution as the individual becomes more aware and awake.

To Begin – Grounding with the Meditation Square


It is suggested and highly recommended that you use
the “Meditation Square” to ground yourself in the symbols;
that is, to familiarize yourself with them until their
appearance is no longer strange and unfamiliar. This way,
they incorporate into your consciousness, become an organic
part of you so that you can use them more efficiently. The
Square, seen on the right, does not include the symbol
ZAYKA, the universal symbol nor does it include the symbol
JINMA. Both of these will be shown later, along with their
purposes. Full sized representations of the symbols and the
Square are included at the end of the manual.
It is important that, if your noticing yourself judging or analyzing the symbols,
“trying to make sense of them,” that you stop, close your eyes for a moment, and, opening
them again, meditate on the Square, holding yourself as an observer. Try to see the entire
Square at one time, not focusing on any particular symbol. You want to get the Big Picture,
the gestalt, rather than giving your attention to one at any particular time. Perhaps the
best way to do this is to gaze at the Square with your eyes half-open and unfocused.
If you have a sense of the symbols as familiar, your grounding period may be shorter
but don’t allow this to prevent you from undertaking the process which typically takes two
weeks to a month, working with the Square for five to ten minutes twice a day.
When you sense that you are grounded with the Square – familiar and comfortable,
observing without judgment - perform the same grounding process with each of the nine
symbols in the Square. This means you would start with the first symbol in the Square –
Tamarasha (who is the ascended master who originally taught this method and gave the
symbols to Frank Homan) – meditating on it for five to ten minutes twice each day until you
feel grounded in your relationship with that symbol.
Eventually, both the Square and the symbols take on a life of their own, becoming a
conscious part of you. However, like any relationship, if you do not nourish it regularly, you
may lose touch with them and find a lessening of their positive influence in your life and
spiritual development. If so, start the grounding process from the beginning, working with
the Square, then each symbol in turn. The process will not take as long as it did the first
time and you may find major changes in your life from re-familiarizing yourself with these
powerful symbols.

Symbol Use
These symbols can be used separately in meditation (each purpose will be described
further on in this manual) or in combination for spiritual healing and for healing touch. No
matter what manner they are used, they accelerate the spiritual journey for the individual
with the added benefit of aiding in the spiritual evolution of the planet.
It is not necessary to draw the symbols. You just need to visualize them and speak
their name aloud when alone and in meditation and to yourself during a healing. Follow your
intuition and trust your experience of the symbol in order to sense the energy. If you need
to use print outs, do so. I have always found it useful (and a blessing) to have copies of
symbols as a part of the décor in my practice room. Use whatever style works best for you
and, again, allow your intuition to take the lead.
Let us now take each symbol in turn.

BAYLA (BAY’LA)
This symbol is at the core of intended and directed spiritual
growth and should never be used lightly. Powerful, it is a catalyst for
great change that may not be easy or comfortable. Used in meditation
it’s meaning is the willingness to make sacrifices in order to create
optimum development, overriding any obstacles in order to do so. It
implies direct movement toward a particular and specific goal.

KOFUTU (KO FÚ TU)


The use of this symbol in meditation is to enhance your awareness of your purpose,
that which energizes your intention and keeps your feet on the path. This focuses the
energy where it has the greatest effect – as in, “for the highest good” – blending
fragmented behavior for a more positive result. Because spiritual and
physical purposes tend to run at cross-purposes, this symbol assists
each in their true functions. The physical pushes you ahead while the
spiritual acts as a beacon shedding its light, leading you on. We often
chafe at being pushed but we need to prevail over our dislike and fear
of change since this is the only manner in which we experience true
growth and development.

RAYMA (RAY MA’)


Working with this symbol tends to strengthen over time,
teaching us the safestways to extend our energies. This is helpful for
those who want to work on higher levels, over time and distance, and
for the Greater Good. As humans, we tend to try to find a comfort
zone and stay there. When we make the conscious decision to push
past those limitations, if we do so without training and maturity, we
are vulnerable to other energies. By learning to extend our energy
(which is not the same as psychic/astral projection), we can work with other lightworkers of
all classes and levels without being harmed or harming others unintentionally. RAYMA
assists us in respecting the boundaries while paying attention to our own.

RAYNIE (RAY NEE’)


When used in meditation this symbol improves our ability to give
in many ways. First, as is the case with RAYMA, we learn to give without
harming ourselves or others. If you have ever been contacted by or
connected with a guide from another plane, they might forget the
limitations of our very human bodies. It is good to remind them (and us)
of these limitations and RAYNIE helps in this. Also, if you are working
with others in a healing context, often your energies can be too intense for them to handle.
This symbol is also useful in this area, so that you do not push another too quickly and
beyond their limitations.
Additionally, desiring healing as we do, often we set a goal or a result that may not
be in keeping with the individual’s highest good. Using this symbol in meditation, healing, and
distance healing prevents us from inserting our own desires into the situation. There are
also times when we give when we should withhold; we overdo it and are not helpful by being
too helpful. Again, this is the function of ego, desiring a specific outcome that may not be
in keeping with the highest good.
Connected as we are to all living things we function as powerful channels in our own
right but our very human nature tends to treat the symptom rather than the true cause.
RAYNIE gives us a better view of what is truly at work in a person or a situation so that we
move directly to the source, rather than waste energy on the apparent cause.
Working with this symbol over time, we develop clarity and understand what is
necessary. In this way we are protected from the perceptible negativity of the situation
without becoming at-effect of the emotional energy generated. Growing in our capacity to
give and take we become more valuable, are more capable of channeling and grounding many
different and incongruent types of energies, growing and rising ever upward as healers.

SHAHMA (SHAH ‘ MA)


This symbol is used in meditation to help overcome fears,
especially those that exist as obstacles to true learning and
development. It allows these to be released while, at the same time,
awakening us to the awareness of them. In this way we stop forcing
issues, pushing to get the results we want in the way we want them. It
gives us the perception necessary to know when to be active and when
to wait and allow things to be and happen on their own schedule.

TAHNSU (TAHN’ SU)


This symbol develops the comprehension and complete
perception of the associations and links between spiritual growth and
how this relates to the material world, so that we have a greater
realization of our purpose in the physical world, that it is spiritual in
nature. It does this by enhancing our intuitive abilities in order to help
us to extend our grasp beyond what we know cognitively.
TAMARASHA (TAM A RÁ SHA)
This improves our intuitive comprehension of our spiritual
knowledge and perception, helping to establish the associations between
our physical identity and our spiritual identity. In this way we can stop
working at cross-purposes with ourselves and allow our spiritual
knowledge to fit comfortably with our material life.

TOHNU (TOH NU’)


By enhancing and improving our awareness of planetary and
universal energies, TOHNU deepens our understanding and allows us a
larger view of the Great Work. This knowledge awakens our appreciation
of our role in this work and also gives us a more positive view of the
actions of others. When we understand that we are all playing our parts,
we can see negative action as a way not to be, yet also realize that the
person is working at their own level of awareness at that time.

VAYNA (VAY’ NA)


This symbol helps us unite with and firmly establish our own
spiritual identity, connecting to our higher selves. This is helpful when
we deal with our own painful and personal issues by allowing a more
subjective view of personality, story, ego, and the rest of what we relate
to as ourselves. It also gives us the understanding that our current lives
are transient but important tools for learning. By allowing our spiritual
identity to strengthen, it overrides all other characteristics and
concerns.
Our longing and need to reach out beyond ourselves is an indication of the need to
connect with our higher self. As we continue the process, we develop a deeper sense of
wholeness and oneness that helps us to understand the boundaries we place on ourselves and
on others.

ZOHVA (ZOH’ VA)


In the deepest place within us is the knowledge and
understanding that we are all one and all connected, linked to all things,
all times, all places in the material worlds and in worlds beyond our
comprehension. As we go beyond cognitive knowing into spiritual
experience, this connection can be used to reach directly into another.
ZOHVA not only helps to establish a bedrock of certainty, but also
enhances our healing work so that we can reach beyond the apparent situation to the true
essence of the cause.
Information on two more important symbols follows:

ZAYKA (ZAY’ KA)


This is a universal symbol and actually not a part of the Kofutu
system but is used to augment any energy, healing, or growth work you
might undertake, ensuring that the work is done in a spiritual manner and
that the intention of the work is positive. If you use it in meditation, it
helps to hone the development of a sense of deep spiritual responsibility.
Through this growth, we gain a deeper understanding of how our actions
affect others and we can see in advance the outcome of decisions and actions we take.

JINMA (JIN’ MA)


This is a direct quote from the website:
“The symbol above, called JINMA, is a symbol of growth and personal development.
By using JINMA as a meditation device you can accelerate your personal growth and
spiritual development. Like all higher consciousness energy symbols, JINMA acts from the
inside out. This means that the growth it promotes will come gradually and gently and will
act over a period of weeks, months or years. As you work with the energy of the symbol, the
acceleration becomes greater, but always at a level that is in your best interests.”
[Although the addition of JINMA came after I took my Kofutu courses, I have been
using it since I discovered it online and recommend its use highly. WBV]

It is recommended that you ground yourself in these two symbols in the same
manner suggested at the beginning of the manual.

Spiritual Healing Work


It is important to let people know that you are not healing them, but that you are an
assistant to their own healing process. The reason you need to mention this, and perhaps
mention it often, is that people are seeking something outside themselves to make them
‘feel better.’ They may have arrived at your door as a part of their search. You can be a
companion in the process but it needs to be put out there that you are just that, a
companion in the process but that the process is theirs alone.
If you intend to charge a fee, make it clear from the start. If you accept barter,
make it clear that YOU are the person who either accepts or rejects the proposition.
Conform to any state or local laws that apply to healing or body work practices.
Also, discuss the frequency of session needed and stick to that. If they miss
sessions or cancel, realize that this is their resistance to change, i.e., healing; let them know
that they must adhere to their agreements with you. The responsibility for the healing is in
their hands and is their responsibility to themselves.
Try to avoid open-ended agreements such as, “until you are feeling better,” because,
unless they are willing to be responsible for this, they may remain locked in the same
situation forever, as they rely on their need to heal, rather than healing.
Under no circumstances tell the person that your treatment is a substitute for
medical treatment. Remember also that medical practitioners never promise a cure and
neither should you.
You can use Kofutu alone or with other healing modalities but only do the work for
which you are appropriately trained and that you have spoken to your clients about using. If
you want to start incorporating Kofutu into your existing practice, ask the person first,
explaining what it is and how it differs or augments your current work.

The Healing Session


Hopefully you have a quiet place where this can take place. Even if this is the
corner of a room, do what you can to make it calm, and conducive to healing. Turn off the
phone, put a sign on the door, ask the client to turn of their cell phone, beepers, watch
alarms, etc.
Open their aura and yours, allowing them to be one, and do the work within that
space. Meditate on the symbols while making light physical contact with the client. Keep
your touch light and gentle.
Typically, ZAYKA is visualized at the start, making the work ‘conditional’ in that,
should it not be in the best interest of the recipient or if they reject it on some level, the
healing will go to some other universal purpose. If you forget to do this, you can add it at
any point in the healing. The symbol covers any energy work and can be used before, during
or after ReiKi work or standard meditative practices. Remember, however, that ZAYKA
cannot neutralize any physical actions and therefore will have no effect over things like
medicine and herbal remedies.
TAMARASHA should be used right after ZAYKA in order to guide the healing
session to the greatest good.
KOFUTU, used immediately after that, helps to align your consciousness and that of
your client to the purpose of the healing session. It is a reaching out to one another to
heal, not the elimination of the illness or situation being worked on.
TAHNSU, RAYMA and SHAHMA are aids to the healer and can be used at any point
during a session. TAHNSU enhances the ability to know and understand the needs of the
recipient while RAYMA corrects the positioning of the hands to gain the maximum benefit.
Although, like ReiKi, Kofutu uses hand positions, their use is suggested, not carved in stone.
TAHNSU will guide your intuitive knowing to place your hands exactly where they need to
go. RAYMA is also used to make the connection during a group healing, rather than using
ZOHVA. SHAHMA dissolves resistance to healing. Often people truly do seek healing, but
fear the changes this will bring to their lives. This symbol helps the healer move directly to
the source of the real problem rather than dealing with the resistance.
ZOHVA establishes the connection that allows for the flow of spiritual energy to
flow between the healer and the recipient while RAYNIE is the release mechanism used to
share spiritual growth and consciousness with the recipient. When we use these, however,
we make a strong connection. VAYNA is used to disconnect from the recipient and, rather
than pulling away from the recipient, enables us to discern their selfhood from our own.
BAYLA can be used in place of RAYNIE, having the effect of shifting the focus to
what is spiritual so that true healing takes place. This addresses the source of the issues,
not the symptoms. Important to note, however, is that the profound changes brought about
by BAYLA need to be ‘softened’ by preceding its use with ZAYKA. When using BAYLA on
yourself alone, you don’t need to use ZAYKA. It is recommended though, so that you don’t
forget, just get into the habit of using ZAYKA with BAYLA.
TOHNU is used for universal and planetary healing and is more clearly described
later on in this manual.

The Energy Centers/Hand Positions


After preparing yourself you typically use three to four symbols at particular
energy centers, repeating the set at each center. It is not necessary to use each position
and you do not have to actually touch the recipient but can hold your hands a few inches
over their body. It is important to remember to keep the polarity of your hands constant
and consistent so that if you start with the right hand in the top and on the right side of
the body, continue in the same manner throughout the healing.
Here are the energy centers used in Kofutu.
The first position is with one hand on the crown (Sahasrara), the second hand on the
center of the forehead (Ajna).
The next hand position is to place one hand on the center of the forehead (Ajna)
and the other hand on the throat (Vishudda). (It is recommended that you hold your hand
OVER the throat, not directly on it. You may wish to do this for the heart also.)
The third hand position is to hold one hand at the throat (Vishudda) and the other
at the heart (Anahata). (Again, you can hold your hands over the area.)
The fourth is to place one hand at the heart (Anahata) and the second at the solar
plexus (Manipura).
The fifth is one hand at the solar plexus (Manipura) and the other at the belly
(Swadistana) or, if you prefer, at the root (Muladhara). You can hold your hand over the
area rather than using direct touch.
The sixth position is to place a hand at either ear.
Next position is one hand on each knee.
Then hold your hands at each wrist.
Lastly, hold your hands at each ankle.
If you want to turn the person over to work on the back, for the first position, hold
one hand on the crown (Sahasrara) and the other at the back of the neck. Move next to
back of the neck and the upper back. Move third to one hand on the back of the neck and
the other on the base of the spine, just below the waist. Then move to one hand on the
base of the spine and hold the other above the root center (Muladhara). Lastly, if you like,
place both hands on the bottom of the feet.

Using the Symbols in a Session


In a regular healing session, visualize ZOHVA, RAYNIE, and VAYNA at each of the
points mentioned above. Start by placing your hands in the first position, meditating on
ZOHVA, until you make contact with the recipient. Hold the hands in each position,
meditating on RAYNIE or BAYLA (remembering to use ZAYKA), until you feel that the area
has absorbed enough energy and the healing on that particular center is accomplished. Then
focus on VAYNA until you feel the disconnection. Use this pattern – ZOHVA, RAYNIE or
BAYLA, then VAYNA – at each center.
Whenever or wherever you find resistance or difficulty, switch your focus to
SHAHMA or ZAYKA-SHAHMA together, then go back to the usual sequence when you feel
the flow become unhampered.
Another important thing to note is that, if you are unable to finish a complete
session for any reason – which includes the possibility that the first centers may require
long periods of healing work – finish the sequence on the final area using the focus on
VAYNA. The connection (originally generated by ZOHVA) will dissolve on its own within a
few moments to seven days, even if the healer is not present.

For spiritual development use these at each of the points.

When doing a healing on yourself, meditate on RAYNIE alone or a combination of


ZAYKA-BAYLA.

If you feel the need to focus on a specific area use the combination of ZOHVA-
RAYNIE-VAYNA or ZAYKA-ZOHVA-BAYLA-VAYNA in the same way you would if you were
working on another. As with ReiKi, if you have trouble reaching certain areas of your body,
use visualization to put the energy where it is needed, concentrating on the symbols in the
same manner. You can also name the place you want the energy and say, “I request that the
symbols be used on my behalf in such and such a place,” then meditate on the symbols
These techniques can also be used on animals, plants, machines and any other
objects following the guidelines above except that you will need to rely more on your
intuitive abilities when it comes to either hand placement or intended where the energy
needs to go.
Group healings are also done with Kofutu. The healers would start with ZAYKA,
TAMARASHA, and KOFUTU. Instead of using ZOHVA, each would use RAYMA to start the
connection with their partner through the body of the recipient. When the connection is
made, the healers can then go on to use RAYNIE and VAYNA. SHAHMA can be used to
move through any obstacles.

To refresh and review, for regular healing use the symbols in this sequence:
ZAYKA-TAMARASHA-KOFUTU-ZOHVA-RAYNIE-VAYNA
For spiritual development, use them in this sequence:
ZAYKA-TAMARASHA-KOFUTU-ZOHVA-BAYLA-VAYNA

In group healing, use the symbols in this sequence:


ZAYKA-TAMARASHA-KOFUTU-RAYMA-RAYNIE-VAYNA

TOHNU and Universal Healing


These are healings performed on behalf of the planet or for world good, aligning
one’s energy with the basic principle of the Greater Good and lightworking. This alignment
occurs by connecting to the ideal, experiencing the wisdom of that principle and will enhance
these same principles of peace, unity, and oneness in the healer’s life, expanding the
capacity for wholeness.
One way of doing this is to perform the basic touch healing on yourself except that,
at the beginning, ZAYKA must always be used and TAHNSU, SHAHMA, and RAYMA are not
used.
By replacing RAYNIE with TOHNU you turn any standard Kofutu healing into
universal healing by requesting that the energy go where it is needed most.

For planetary spiritual growth, when RAYNIE is replaced with TOHNU and BAYLA,
the energy is directed toward that end.

To heal the Earth’s physical body, replace RAYNIE with TOHNU and TAMARASHA.
For World Peace, replace RAYNIE with TOHNU and ZAYKA. This will increase the
harmony of the world and aid in bringing peace. You can direct this to areas of the world
where there is war and conflict, or where there are threats to existing peace.

In order to join in with the energy of the KWER Project, a means of accumulating
and storing healing energy in large quantities for use by the Masters, replace RAYNIE with
TOHNU and KOFUTU. When we make contributions to this reserve, it is doubled by the
Masters and stored for later use.
SHAHMA