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Post by Admin on Dec 6, 2020 1:23:59 GMT
"The shaman's view of the mind is that it is not centered in the human being, mind is a dimension in which human beings and their environment are embedded." www.youtube.com/watch?v=ax0RvqExzYk
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Post by Admin on Dec 16, 2020 17:26:37 GMT
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Post by Admin on Dec 16, 2020 20:44:43 GMT
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Post by Admin on Dec 18, 2020 23:59:38 GMT
"What is needed is the creation of a shamanic class. A lot of psychoanalysts will probably going to ride the coattails of this thing but it needn't come from them. A shamanic class whose task is what the task of shamans has always been, to go into the hidden dimension and return with numinous, culture constellating material." - Terence McKenna www.youtube.com/watch?v=QmSRXC0DfLY
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Post by Admin on Mar 5, 2021 17:21:16 GMT
One wonders why it is necessary that a part of one be so badly wounded as our story (The Fisher King) portrays. But many legends inform us that we must pay a price for the departure from the Garden of Eden and the journey to higher realms of consciousness. An [Inuit] shaman's tale gives a clue:
The good spirits needed a new shaman in an [Inuit] community to replace the old shaman who had died. They chose an adolescent boy to be trained for this role. They took him into the underworld and cut him up into pieces so that no two bones touched each other. Then the evil spirits came and gnawed all the flesh from the exposed bones. When the future shaman was completely gnawed bare and not one bone touched another, the good spirits returned and put all the bones back together again (being very careful not to lose any bone since the new shaman would be without this part of his body if anything was mislaid), put new flesh on his reconstructed bones, and welcomed him into the tribe as the new shaman. A record was kept of all the evil demons who had gnawed his bones, since the new shaman had power to cure illnesses caused by such demons. He was unable to cure any illness caused by an evil demon that was not present at his dismemberment.
This is to say that the Fisher King wound is the preparation for consciousness (our modern word for shaman power) and the suffering is the training for the future healer or genius.
- Robert Johnson, "The Fisher King and The Handless Maiden."
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Post by Admin on Mar 7, 2021 18:51:52 GMT
Terence Mckenna also in one of his lectures gives a great glimpse about the nature of a shaman The shaman is like a designated traveller into higher dimensional space. The shaman has permission to unlock the cultural cul-de-sac of his or her people and go behind the stage machinery of cultural appearances, and has collective permission to manipulate that stage machinery for purposes of healing. We have no institution like this. We have advertising, we have rock-and-roll stars, we have cults of celebrity. We have things which are shaman-like, but we have no real institution that permits human beings – in fact, encourages human beings – to go beyond their cultural values, to burst through into some transcultural super-space, forage around out there and bring new memes back into the tribe. To some degree our artists do this, to some degree our scientists do it, but it’s all hit and miss. It’s all willy-nilly, and once achieved, it must be swept under the rug in the service of the Myth of Method: that somebody was following somebody else’s work, or somebody was applying a certain form of rational or logical analysis, and that that led to the breakthrough.”
“I’ve always believed that while there are different models of what shamanism is – there’s the Jungian model, which is that the shaman is someone who goes to the collective unconscious and manipulates the archetypes and heals by those means – the model that I prefer is a mathematical model. The shaman is someone who simply, through extraordinary perturbation of consciousness, either through taking plant hallucinogens or manipulating diet or through flagellation and ordeal or by some means, perturbs consciousness to the point where the ordinary conformational geometries are blasted through, and then the shaman can see into the culturally forbidden zones of information.
_Continue reading:
gnosticserpent.com/knowledge-base/shamanism/
#shaman #multidimensional #healer #magician #magus #channel #egodissolver #occult #transmutation #alchemy #entheogenic #entheogen #psychedelic #psychedelicgnosis #gnosticserpent
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Post by Admin on Mar 28, 2021 13:10:55 GMT
The Shamanic Power of the Wounded Healer December 14, 2017By Robert Ohotto www.ohotto.com/the-shamanic-power-of-the-wounded-healer/Through the thousands of intuitive readings that I have done over the past 15 years, I have discovered that one of the most profound forces that guides and shapes your Destiny is ‘The Wounded Healer Archetype.’ And while this Archetype offers an essential True North when it comes to your life purpose, I have also found that many folks let this aspect of their Soul Contract collapse them instead of guide and heal them. To be sure, shifting from Victim to Shaman is no easy task and isn’t for the faint of heart – but if you want to live the Life of a ‘Calling’, you will first need to deeply engage and understand the sacred nature of your wounds. And in my experience this is ultimately done by coming to terms with your own Wounded Healer Archetype. I have yet to meet anyone who feels deeply engaged with their Life’s Calling that hasn’t made friends with the power of this pattern. I would even expand beyond the personal manifestation of this pattern in our lives and say that this Archetype represents a major doorway of evolution for humankind. For it is the gatekeeper of being multi-sensory, intuitively aware, and compassionately inspired. It is the bridging Archetypal Force between the Age of Pisces and the Age of Aquarius we are now entering into. To be sure, in the dawning of this New Age we are all called to deeply understand the nature of our personal pain and the pain of the world in a way we never adequately have before. Without an intuitive understanding of our wounds, we simply cannot transform the Fate of our personal lives, and that of the World, into Destiny. We cannot heal, and I define healing here as ‘making things whole’. Years ago, my mother, who worked for over a decade as an addiction counselor with the Lakota Indians on Pine Ridge Reservation, shared with me a Native Story she heard that imparts an essential wisdom teaching: A couple loses a child in a battle and becomes inconsolable. They are unable to move past their pain… Eventually they are told they need to consult the tribe’s Shaman, and the Shaman tells them, “I cannot take away your pain, you will always carry this loss…but I can teach you how to make it Sacred’. Having been deeply wounded by an abusive childhood, the deep shame of our culture, and the suicide of my father, I’ve rigorously explored the wisdom that what pains our Soul doesn’t heal by ‘taking the pain away’ – but can only heal by making that pain ‘Sacred’. That said, in these challenging times if you are asking the following questions… Why have certain painful things happened to you and how can you heal? What’s the difference between coping with your wounds and healing them? Are you feeling your pain or someone else’s, how do you know? How are your wounds destined doorways to your most unique gifts? What does it mean to make your pain sacred? Why is ‘Shamanic Consciousness’ essential to healing and how can you activate it? Which Archetypes are connected to your Wounded Healer as part of your Soul Contract? Why has the Wounded Healer been summoned in us now as part of a Global transition? …then I invite you to explore the answers via my powerful course ‘Making your Pain Sacred – Activating the Shamanic Power of the Wounded Healer’ and it’s Astrological companion ‘The Astrological & Archetypal Chiron’. They were both taught the same weekend as different but complimentary modules. The Chiron course expands on the material of Making Your Pain Sacred in a focused Astrological way. Namaste, Robert Ohotto Intuitive Life Strategist
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Post by Admin on Mar 28, 2021 13:11:51 GMT
In Greek mythology, Chiron is a centaur. He is a great healer and teacher, yet can not heal his own wound. Through our deepest wound, we reach our soul. Through our journey, we teach others. chironwoundedhealer.com/
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Post by Admin on Apr 25, 2021 20:42:33 GMT
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Post by Admin on May 11, 2021 20:59:55 GMT
Around the Web, from Sacredphrenia: “Earth without sufficient shamans is rather like a big blue melon going bad in the back of God’s refrigerator. I’ll never forget this old cartoon hanging on the wall of my dad’s office. ‘This has really started to go bad… maybe I should toss it,’ God says, poking the rotting fruit. Years later, I would read these incisive words written by Graham Hancock and the message would be completed: ‘The rot sets in from the moment that any culture begins to devalue its shamans as madmen.’ . . . Without sufficient shamans, there can be no healthy civilization and there can be no healthy planet (at least with humans around). Our institutions become corrupt without the counterbalancing, vitalizing input from select, ordained, highly skilled medicine men and women. But how are we to select people for such a high office? Traditionally, it was the person who became afflicted with ‘the madness of the gods’ who must answer the call to become a shaman. He or she would begin displaying very odd behavior that in our society would be regarded as patently psychotic. Their initiation was often a slow, grueling, terrifying ordeal. Take this excerpt from historian Erwin Ackerknecht’s tribal ethnographies, for instance: ‘He who is to become a shaman begins to rage like a raving madman. He suddenly utters incoherent words, falls unconscious, runs through the forest, lives on the bark of trees, throws himself into fire and water, lays hold on weapons and wounds himself, in such ways that his family is obliged to keep watch on him. By these signs it is recognized that he will become a shaman.’ Sounds an awful lot like a ‘schizophrenic’ breakdown, doesn’t it? And how does one account for the fact that the percentage of ‘schizophrenics’ in our society (about one in one hundred) is roughly equal to the percentage of shamans in today’s remaining tribal societies?” Earth Needs Shamanswww.madinamerica.com/2021/05/earth-needs-shamans/www.sacredphrenia.com/blog/2020/10/26/earth-needs-shamans
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Post by Admin on May 12, 2021 8:18:59 GMT
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Post by Admin on May 12, 2021 21:06:36 GMT
Where Shamans Go: Journeys Into Extra-Ordinary Reality (Muswell Hill Press) by Zoe Bran (Author)
Modern shamans still walk between the worlds as they have done since the earliest days of our species. More and more of us are rediscovering how modern shamanic methods can positively affect our own lives and offer a spiritual practice that is free of religious beliefs or theological doctrine. Drawing on her many years experience as a shamanic practitioner, Dr Zoe Bran explores the fascinating story of how shamanism can be of benefit individually, socially and ecologically while potentially revealing the nature of Spirit itself and exploring the great questions of life and death. Where Shaman’s Go provides a practical, authoritative and engaging account of contemporary shamanism for anyone interested in learning more about this oldest of spiritual practices and its role in the 21st-century. This modern approach to an ancient spiritual technology is explained in everyday language to demonstrate its use and extraordinary power.
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Post by Admin on May 31, 2021 20:05:12 GMT
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Post by Admin on Jun 1, 2021 19:52:55 GMT
Google 'Is schizophrenia the same as shamanism?' -
13,000,000 Results
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Post by Admin on Jul 20, 2021 21:45:31 GMT
Cunning-Folk and Familiar Spirits: Shamanistic Visionary Traditions in Early Modern British Witchcraft and Magic by Emma Wilby (Author)
This book examines the folkloric roots of familiar lore in early modern Britain from historical, anthropological, and comparative religious perspectives. It argues that beliefs about witches' familiars were rooted in beliefs surrounding the use of fairy familiars by beneficent magical practitioners or "cunning folk," and corroborates this through a comparative analysis of familiar beliefs found in traditional Native American and Siberian shamanism. The author then goes on to explore the experiential dimension of familiar lore by drawing parallels between early modern familiar encounters and visionary mysticism as it appears in both tribal shamanism and medieval European contemplative traditions. These perspectives challenge the reductionist view of popular magic in early modern Britain often presented by historians
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