by Robert Owings
All spiritual practices maintain some form of connection to unseen worlds, be that Buddha fields or the heaven promised so prominently in Christianity and Islam. In some regard shamanism is not that different; however, where those religions offer the unseen world in an afterlife, shamanism opens those realms in this life as well. Plus, it’s a vastly more expansive, animated, and interactive version to the concept.
Shamanic practice has been described as crossing the veil, walking in other worlds, and a direct spiritual engagement with spirits, deities, and other realms. Naturally, such processes bring one into contact with unseen worlds, and the beings that populate these domains. It’s been going on since day one, since that first proto shaman took on the work.
by Bob Makransky
In order to communicate with plants (or people), you have to be able to regard them as your equals. If you are afraid (ashamed) to talk with homeless people, beggars, crazy people, etc. then you’ll also find it difficult to talk with plants. However, it’s actually easier to communicate with plants than it is to communicate with people because plants don’t have defenses and self-importance agendas in place to engage our own defenses and self-importance agendas. Continue reading
By Annie Dieu-Le-Veut
Who trusted God was love indeed
And love Creation’s final law
Tho’ Nature, red in tooth and claw
With ravine, shriek’d against his creed.
I couldn’t remember where this line came from when I recorded my new video last night. So I looked it up, and discovered that it’s from Lord Alfred Tennyson’s poem, In Memoriam A.H.H. The poem turned out to be well worth the read, in its entirety, because it’s here we see the false idea taking shape of a Nature that is separate from God, and that is ‘shrieking against his creed’.
This cognitive concept, of the divide between God and the creation to the point that they are enemies, was seeded during the Orwellian-named “Enlightenment” period that began a century before this poem was published and if was written today, we would call it psy-ops. Continue reading
by Ishtar Babilu Dingir
We’ve just published our second instalment of The Glastonbury Chronicle on You Tube. (If you missed the first one, it’s here: The Glastonbury Chronicle – Episode 1.)
In The Glastonbury Chronicle – Episode 2, Vincent Andersen and I talk about various ways of contacting the spirit dimensions for spiritual healing, wisdom and guidance. The discussion takes in a multitude of themes within the practice of shamanic healing, including the cosmology of the other dimensions, Amazonian shamanism, ayahuasca and other psychotropic herbs, sweat lodges, power animals and spirit guides. Continue reading
By Annie Dieu-Le-Veut
One of the roles of the shaman in ancient times was to protect the tribe in times of war. Of course, it must have been so much simpler then … when you knew everyone in your tribe, and you could see the whites of the eyes of the enemy as it advanced. Not so now, when we can’t see the enemy, but untold numbers of people are dying daily from various insidious overloads of a toxic nature which they are consuming through not just the pores of their bodies, but also via their mind and spirit. Continue reading
by Ishtar Babilu Dingir
I remember when my shamanic practitioner training group first sat down to what turned out to be a three day session on how to generate and manage shamanic power. Simon, our teacher announced that this is what we were going to be doing, and some of us were quite shocked, including yours truly who instantly put up her hand:
“But I haven’t come here to get power,” I complained. “I’m not interested in having power. I’m just interested in helping people.”
And Simon just replied,” And how are you going to help people without the power to do so?”. Continue reading
Sometimes, I get asked about why I became a shamanic healer, or how I became a shaman, and I would like to try to describe something of the process here, albeit that my path towards becoming a shaman began before I was even aware of any kind of process taking place.
So it’s only in looking back that I can see many classic shaman apprentice landmarks along the way. But I wasn’t aware of what they meant at the time.
The last hours of an 84-year-old man, dying from cancer, which was televised last May, caused much controversy. Unlike in the East, we’ve managed to sanitise death. Wandering around India, one soon comes across death red in tooth and claw, with bodies in Bombay left mouldering in the streets, or being burned on funeral pyres.
Here in the West, though, we hide death away behind gravestone faces, hushed whispers and the closed doors of coldly tiled mortuaries and crematoriums. Any interest in the dead body, unless you’re a close relative, is labelled as ‘ghoulish’.
For those who are wondering about whether I’ve used an unnecessarily medical term in the title, that is the point of the article. I’m making the case for my observation that our whole lives have become unnecessarily over-pathologised into a kind of Misery-scenario in which the very therapies which appear to be trying to help us are not only ineffective but are only making us worse.