Tag - shamans

New Book is Manual for Shamanic Healing

Villoldo with Peruvian ShamanWe all know people who have received a dire medical diagnosis. Perhaps we have had this experience ourselves. One response is to look for a miracle, willing the threatening illness to disappear. What we get instead in western medicine are drugs and invasive surgeries – often with serious side effects. However, there is another way.

On the heels of his national bestselling One Spirit Medicine, published earlier this year, psychologist, medical anthropologist and practicing shaman Alberto Villoldo offers a rare glimpse into the mysteries of energy medicine. A Shaman’s Miraculous Tools for Healing shares 12 stories of desperate clients who stepped outside their comfort zone and gained far more than they bargained for.

Each chapter alternates observations and treatment notes by Alberto with the first-person account of each individual, as told to co-author Anne O’Neil. The clients reached out to Alberto for a variety of physical, mental and emotional ailments, and the treatments he applied demonstrate a different aspect of energy medicine. During private sessions, clients are taken on healing journeys unknown to modern science. The outcomes not only improve their health but also heal their souls and point them toward their destiny.

A Shaman’s Miraculous Tools for Healing is ultimately about people realizing their own truth. When they embrace shamanic energy medicine, they begin a journey of healing and self-discovery – one they eventually understand they had always been seeking. In the end, these individuals came to know their authentic selves, and this realignment of body and soul resolved much of their original health crises and enabled them to change their lives.

About Dr.Villoldo

Medical anthropologist Alberto Villoldo, Ph.D., has studied the shamanic healing practices of the Amazon and Andes for more than 25 years. In 1984 he founded the Four Winds Society, which offers extensive education in the philosophy and practice of energy medicine, training students to become modern-day shamans.

In his mid-20s Villoldo was the youngest clinical professor at San Francisco State University, where he founded and directed the Biological Self-Regulation Lab to investigate how visualization, energy and psychosomatic medicine change the chemistry of the brain. He soon realized that the microscope was the wrong instrument to answer the questions he was asking. Other scientists were already studying the hardware, Villoldo wanted to learn to reprogram the system.

He heard stories about people in remote parts of the world who claimed to know such things, including the Inka in Peru – among the few remaining shamans. After initial research, Villoldo decided to personally investigate this ancient culture in order to learn about the 5,000-year-old energy medicine known for healing through Spirit and light. Recognizing this investigation would not be a part-time pursuit or brief sabbatical, Villoldo resigned his post at the university and traded his lab coat for hiking boots and a ticket to the Amazon.

Scattered throughout the remnants of the ancient Amazonian empire were a number of sages or “Earth Keepers” who practiced the ancestral healing methods. Alberto visited countless villages and met with scores of medicine men and women. The lack of a written body of knowledge meant that every village brought its own flavor and style to the healing practices that still survived.

For more than 10 years, Villoldo trained with the jungle medicine people. Along the way, he discovered that his journey into shamanism had been guided by his personal desire to become whole. He learned to transform old pain, grief, anger and shame into sources of strength and compassion.

Villoldo later trekked the coast of Peru from the mysterious Nazca lines to the sacred Shimbe lagoons in the north. At Lake Titicaca, “The Sea on Top of the World,” Villoldo collected the stories and healing practices of people from whom, legends say, the Inka were born.

Over the course of two decades with the shamans in the jungles and high mountains of the Andes, Alberto Villoldo discovered a set of sacred technologies that transform the body, heal the soul, and can change the way we live and die. He learned that we are more than flesh and bone – we are absolutely fashioned of Spirit and light, surrounded by a Luminous Energy Field whose source is located in infinity. This unending Luminous Energy Field exists in every cell of our bodies, acting as a matrix that maintains our physical and spiritual health and vibrancy … it is up to us to recognize and work with this gift to change the very nature of our living

A Shaman’s Miraculous Tools for Healing
By Alberto Villoldo, Ph.D., with Anne O’Neill
Hampton Roads Publishing Company
Release: November 1, 2015
Contact: info@onespiritmedicine.com

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To and From the Land of the Dead

by Michael Berman

The concepts of heaven and hell are familiar to all of us, whatever our faiths may be, and the idioms that incorporate the words themselves have become so overused that they are now nothing more than clichés. On the other hand, although they appear in a number of mythologies and religions, the locations known as heaven and hell are by no means common to all. Neither are they what we are primarily concerned with here. Instead, it is the shamanic concept of the Land of the Dead that is the focus of this article.

Different types of shamanic journeys can be undertaken-to the Lower World to make contact with Power Animals, to the Upper World to meet your Sacred Teacher, and to the Middle-world to see events that take place in this reality in their non-ordinary reality forms and to gain a greater insight into their nature. There are also journeys for the purpose of divination and journeys to carry out soul retrievals. Journeys are also undertaken to the Land of the Dead.

Sometimes the Land of the Dead is antipodal, meaning everything there is reversed: day here is night there, and vice versa. And It is not always necessary to be dead in order to visit ghost land. In eastern Melanesia, for example, living people can go down to the netherworld, Panoi, either in the body or in spirit, and either in dream or in a near-death state. Ghosts advise them not to eat from the food of the dead, for otherwise they cannot come back alive (Couliano, 1991, p.37).

Shamanic rituals enable us to explore the issues of death and dying experientially before we eventually have to face up to the “real” thing. The divine experience can thus become a preparation for the earthly experience, rather than the reverse. In other words, what is learnt in non-ordinary reality can be transferred to and applied in this reality. In the same way, what can be learnt through a shamanic story (a story that has either been based on or inspired by a shamanic journey, or one that contains a number of the elements typical of such a journey) can be transferred to and applied to this reality and so help us come to terms with the crossing over of our loved ones. From such tales we can learn, for example, that the wish to have those we love, but who have departed from this world, returned to us is perhaps nothing but selfishness on our part. At least this is what the following Hawaiian example would seem to suggest:

A Visit to the Spirit Land: The Strange Experience of a Woman in Kona, Hawaii

KALIMA had been sick for many weeks until at last she died. Her friends gathered around her with loud cries of grief, and with many expressions of affection and sorrow at their loss they prepared her body for its burial.

The grave was dug, and when everything was ready for the last rites and sad act, husband and friends came to take a final look at the rigid form and ashen face before it was laid away forever in the ground. The old mother sat on the mat-covered ground beside her child, brushing away the intrusive flies with a piece of cocoanut-leaf, and wiping away the tears that slowly rolled down her cheeks. Now and then she would break into a low, heart-rending wail, and tell in a sob-choked, broken voice, how good this, her child, had always been to her, how her husband loved her, and how her children would never have any one to take her place. “Oh, why,” she cried, “did the gods leave me? I am old and heavy with years; my back is bent and my eyes are getting dark. I cannot work, and am too old and weak to enjoy fishing in the sea, or dancing and feasting under the trees. But this, my child, loved all these things, and was so happy. Why is she taken and I, so useless, left?” And again that mournful, sob-choked wail broke on the still air, and was borne out to the friends gathered under the trees before the door, and was taken up and repeated until the hardest heart would have softened and melted at the sound. As they sat around on the mats looking at their dead and listening to the old mother, suddenly Kalima moved, took a long breath, and opened her eyes. They were frightened at the miracle, but so happy to have her back again among them.

The old mother raised her hands and eyes to heaven and, with rapt faith on her brown, wrinkled face, exclaimed: “The gods have let her come back! How they must love her!”

Mother, husband, and friends gathered around and rubbed her hands and feet, and did what they could for her comfort. In a few minutes she revived enough to say, “I have something strange to tell you.”

Several days passed before she was strong enough to say more; then calling her relatives and friends about her, she told them the following weird and strange story:

“I died, as you know. I seemed to leave my body and stand beside it, looking down on what was me. The me that was standing there looked like the form I was looking at, only, I was alive and the other was dead. I gazed at my body for a few minutes, then turned and walked away. I left the house and village, and walked on and on to the next village, and there I found crowds of people,–Oh, so many people! The place which I knew as a small village of a few houses was a very large place, with hundreds of houses and thousands of men, women, and children. Some of them I knew and they spoke to me,–although that seemed strange, for I knew they were dead,–but nearly all were strangers. They were all so happy! They seemed not to have a care; nothing to trouble them. Joy was in every face, and happy laughter and bright, loving words were on every tongue.

“I left that village and walked on to the next. I was not tired, for it seemed no trouble to walk. It was the same there; thousands of people, and every one so joyous and happy. Some of these I knew. I spoke to a few people, then went on again. I seemed to be on my way to the volcano,–to Pele’s pit,–and could not stop, much as I wanted to do so.

“All along the road were houses and people, where I had never known any one to live. Every bit of good ground had many houses, and many, many happy people on it. I felt so full of joy, too, that my heart sang within me, and I was glad to be dead.

“In time I came to South Point, and there, too, was a great crowd of people. The barren point was a great village. I was greeted with happy alohas, then passed on. All through Kau it was the same, and I felt happier every minute. At last I reached the volcano. There were some people there, but not so many as at other places. They, too, were happy like the others, but they said, You must go back to your body. You are not to die yet.’

“I did not want to go back. I begged and prayed to be allowed to stay with them, but they said, ‘No, you must go back; and if you do not go willingly, we will make you. go.’

“I cried and tried to stay, but they drove me back, even beating me when I stopped and would not go on. So I was driven over the road I had come, back through all those happy people. They were still joyous and happy, but when they saw that I was not allowed to stay, they turned on me and helped drive me, too.

“Over the sixty miles I went, weeping, followed by those cruel people, till I reached my home and stood by my body again. I looked at it and hated it. Was that my body? What a horrid, loathsome thing it was to me now, since I had seen so many beautiful, happy creatures! Must I go and live in that thing again? No, I would not go into it; I rebelled and cried for mercy.

“‘You must go into it; we will make you!’ said my tormentors. They took me and pushed me head foremost into the big toe.

“I struggled and fought, but could not help myself. They pushed and beat me again, when I tried for the last time to escape. When I passed the waist, I seemed to know it was of no use to struggle any more, so went the rest of the way myself. Then my body came to life again, and I opened my eyes.

“But I wish I could have stayed with those happy people. It was cruel to make me come back. My other body was so beautiful, and I was so happy, so happy!”

Taken from Thrum, T.G. (1907) Hawaiian Folk Tales: A Collection of Native Legends, Chicago: A.C. McClurg & Co. Scanned at sacred-texts.com, July 2006. Proofed and formatted by John Bruno Hare. This text is in the public domain in the United States because it was published prior to 1923.

***

Michael Berman works as a teacher and a writer. Publications include The Power of Metaphor for Crown House, The Nature of Shamanism and the Shamanic Story for Cambridge Scholars Publishing, Shamanic Journeys through the Caucasus for O-Books, and All God’s Creatures: Stories Old and New for Pendraig Publishing. For more information please visit www.Thestoryteller.org.uk

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Did Santa originate from shamanic magic mushrooms?

Christmas – Discover Little Known Secrets of Christmas Related to An Amazing Ancient World!

by Bernadette Dimitrov

Discover the ancient world relationship to Christmas through magic mushrooms, the Pole Star and the World Tree! There is research that suggests that many of our modern-day Christmas symbols and icons are actually derived from the Shamanistic traditions of the tribal people of pre-Christian Northern Europe. They consumed sacred mushrooms and based many of their traditions and celebrations around these sacred mushrooms which bare resemblance to many of our modern Christmas traditions.

There is an interesting history attached to these magic mushrooms we see illustrated in children’s fairy tale books and especially with images of elves and Christmas. They come from the ‘fly agaric’ or amanita muscaria mushroom (red and white in color). These mushrooms are usually associated with magic and fairies. Ancient people used these mushrooms for transcendental experiences and insight. These mushrooms contain hallucinogenic compounds. The Shamanistic traditions included celebrations around the consumption and harvest of these sacred mushrooms. Celebrations similar to our Christmas traditions.

Interestingly these specific mushrooms grow only under certain types of trees being mostly firs and evergreens which are synonymous with Christmas. Ancient people considered the mushrooms the fruit of these evergreen trees. As these mushrooms sprang from the earth, ancient people were amazed because there was no visible seed. Thus it was considered a ‘virgin birth ‘resulting from the morning dew (seen as the semen of the deity). It has been written that the silver tinsel prominent today to drape over our modern Christmas trees is derived from and representative of this divine fluid. Many ancient people including the Shamans and the Lapps (Finland) and the Kyoak tribes of the central Russian steepes believe in the idea of a ‘World Tree’. They believed the trunk of the tree was representative of every day life and known as the ‘middle earth’, the roots of the tree stretched deep into the earth to the ‘under-world’ and that branches stretched upwards into a heavenly or cosmic realm. The World Tree has been described as a kind of ‘cosmic axis’ where the planes of the universe are fixed.

The North Star also known as the ‘Pole Star’ was considered sacred by ancient people because all the other stars revolved around its fixed point. They believed the top of the World Tree touched or connected to the Pole Star. The Shamans belief they pass into the realm of the Gods as they climbed the metaphorical tree. This is believed by some to be the real history of the star on the modern Christmas tree.

Researchers tell us that the active ingredients of amanita mushrooms are not metabolized by the body and so remain active in the urine. It is considered safer and preferable not to eat the mushrooms directly but to drink the urine of one who has consumed the mushrooms. This process enables many of the toxic compounds to be processed and eliminated on the first pass through the body. Ancient people drank each others urine as a common practice of recycling the potent effects of the mushrooms. It has been found that even on six passes through the body ingredients of the amanita mushrooms remain potent. It has been argued amongst some scholars that the origin of the phrase “to get pissed,” comes from this ancient urine drinking practice associated with the amanita mushrooms. This urine-drinking activity preceded alcohol by thousands of years.

The sacred animals of these ancient people were reindeer that were also fond of eating the amanita mushrooms. In fact they would seek them out, and then prance about while under their influence. Reindeer also enjoy the urine of a human who had consumed the mushrooms. Often tribesmen would carry sealskin containers of their urine which they used effectively to attract stray reindeer back into the herd. The effects of these mushrooms usually include sensations of flying and size distortion. This may account for the many legends of flying reindeer or winged reindeer transporting their riders up the World Tree!

About the author: Visit http://www.HoHoHoChristmas.com & sign up for our FREE Newsletter full of fun, tips, tools & resources & you’ll get our bonus f*r*e*e 10 day e-course – Amazing Ways to enrich your Christmas experience by The HoHoHo Expert, Bernadette Dimitrov, author of the world’s best Christmas ebooks and audio books. Your resource for creating fun, meaningful and cherished memories today!

Get more information or purchase Fly Agaric (Amanita muscaria) mushrooms discreetly online. 

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