Stone Age Wisdom The Healing Principles Of Shamanism

Book: Stone Age Wisdom The Healing Principles Of Shamanism by Tom Crockett

Stone Age Wisdom: The Healing Principles of Shamanism is a guide to an urban contemporary shamanism that draws on the what religious historian, Houston Smith, describes as "the ground from which all religions spring." While the word shamanism has come to mean many things to many people, a shaman is an individual who uses an enhanced capacity to attend to the unseen world primarily in service to others. The first step to being able to artfully serve others is to return to balance. What does it mean to live in balance? Most people know what it feels like to live out of balance. The fast pace of modern life has left many of us without roots or a sense of connection to life around us. Shamanism is the Spiritual Practice that evolved from the worldview of our Stone Age ancestors. That worldview recognized that all things were alive, conscious, dynamic, interconnected, and responsive. By animating these core principles in our lives we can find that balance and sense of connection that is so lacking in our urban contemporary world. From each of these core principles has evolved a set of practices that allow the shaman to work effectively with the energetic patterns that form the template upon which reality as we know it arises. Stone Age Wisdom is a guide to these practices as refined for an urban contemporary practitioner. By following the healing principles of shamanism you'll learn practices to: DREAM-to be open to and understand the wisdom of your dreams VISION-SHIFT-to develop the ability to sense the energetic patterns in your life JOURNEY-to enter into dialogue with the energies that shape our lives SHAPE-SHIFT-to practice the art of conscious change and energetic healing CONDUCT CEREMONY-to mediate between the seen and the unseen worlds DREAM-WEAVE-to direct will and intention through embodied prayer and creative action. This book has deepened my own shamanic practice in ways that other teachers and books have not. Along with Tom Cowan's books and Frank MacEowen's, this volume now has a place of honor on my shelves and in my heart. If you are a serious student of shamanism, this book is well worth purchasing. Even if you are not a practitioner, it's one of the finer books I've come across which plainly explains what shamanism is and is not, why it is important to learn and continue the practice, and how it fits into a modern urban society. If you are merely curious about shamanism or are a seasoned journeyer, this book is a wonderful resource.

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Thought Power

Book: Thought Power by Sri Swami Sivananda

The value of this great little work is evident even from a mere reading of its table of contents. It is a book of perennial interest and many-sided usefulness for self-culture, selfknowledge, acquisition of the power of personality and success in life. It is a work that edifies, imparts illumination to the intelligence, and empowers human will for good and for achievement of greatness. Students, grown-up persons, doctors, lawyers, businessmen, seekers after Truth and lovers of God-all are bound to find in the pages of this publication plenty of specific guidance for thought-culture and Thought Power and for living a positive, dynamic, rich, triumphant and joyous life.

This instructive book carries in itself a life-transforming value. None who reads it, with the needed interest and attention, will ever feel inclined to remain unchanged in personal nature and untransformed in conduct and character. A good deal of careful judgment and confidence would assist us in asserting that no one who reads this work, will fail to resist the readiness to make of his own will a Power that alters and exalts his own life and destiny. The work is fraught with implicit guidance for turning our personalities into forces of compelling influence and charm, and for rendering our lives into so many grand stories of the epic unfoldment of the Divine Truth we enshrine, the Divine Light we bear, and the Divine perfection we hold in our inner being.

This work, then, represents Sivananda to the readers, in a way, as a practical psychologist, a physicist and chemist in the world of the phenomena of thought, a parapsychologist, a Yogi, and thus helps them build their future, gain their success in life, and acquire the power to manipulate thought and wrest from it the Extraordinary powers it holds. The book will also help them to attain refinement and culture by thought-discipline, use their capacity for releasing
wholesome, constructive and inspiring thought-vibrations, obtain by accomplishing something great and grand, peace, happiness, and gain God-realization which is the meaning, aim, and ultimate destiny of all human life on earth.

This, then, is a simple, straightforward, inspiring book that holds out many methods for the culture and nurture of thought power. It is also a work that presents us with many useful suggestions which enable us to reach a region beyond the terrain of thought and its power, a realm of Transcendental Experience and God-consciousness. - THE DIVINE LIFE SOCIETY.

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50 Of The Most Powerful Spells On The Face Of Earth

Book: 50 Of The Most Powerful Spells On The Face Of Earth by Anonymous

We're going to give you a great book, that took many years to compile. It's called "50 of the Most Powerful Spells On The Face Of Earth". That's 50 weeks of free spells... Almost an entire year. And all of this is even before seeing what we've got in the store for you with our weekly spells.

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Strange Energies Hidden Powers

Book: Strange Energies Hidden Powers by Douglas Colligan

Strange Energies, Hidden Powers is a ebook consisting of 153 pages that covers mysterious energies. There are chapters covering pyramid power, moon power, sound and lightwaves, mind control, Voodoo, biorythms, E.S.P., etc. Although this is a Scholastic publication, Douglas Colligan does not write down to his audience. He has written a book that is easy to comprehend for the young reader yet offers advanced insights that appeal to an older reader. Even though there are more advanced books on some of these subjects individually, some of which I have, STRANGE ENERGIES, HIDDEN POWERS is a favorite of mine for a basic introduction to many of the subjects and more, plus it makes for fun refresher reading.

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Shamanic Group Structure And Initiation Practices

There is only one Initiation, which is the Initiation that makes one Kin within the group and in the sight of The Deities. It is given after one has taken their first Vision Quest, has found Their Power Animal(s) and has met the Shaman Within. It can only be denied to those who have met these requirements, is younger than the legal Age Of Consent (in most places, 18 years) is not of sound mind, and/or is under suspicion of being a Law Enforcement Officer or other person antipathetic to Pagan and/or Shamanic belief who requests initiation for fraudulent purposes (usually to infiltrate to either sabotage or publicly discredit the Fellowship) Initiation must not be denied on account of physical disabilities, blindness, deafness, or sterility, nor on account of sex, race, nationality, political belief, or sexual preference.

There are no set offices within the Fellowship. Ideally, leadership should be by consensus, with true leaders being temporary and purpose-oriented. Facilitation of rituals may be done by any Initiate of the Fellowship. ANYONE WHO REPRESENTS THEM-SELVES AS A HIGH PRIEST/ESS OF THE LIFEWAY SHAMANIC FELLOWSHIP IS A FRAUD, AND IS DOING SO CONTRARY TO THIS STATEMENT OF Principles AND ETHICS.

Support of the Fellowship is done on a purely voluntary and mutual basis. No tithe or dues should be assessed unless they have been agreed upon by all members, initiates and non-initiates alike.

Membership is extended to all. But initiation is reserved for those who meet the criteria mentioned above. Non-initiates can participate in open ceremonials and in basic workshops, but may be denied Participation in certain ceremonials and advanced workshops.

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The Animals Of Finnish Witchtrials

I have studied over 1200 finish Witch Trials 1520-1700 (with PD Marko Nenonen) and there is a certain role of animals. "Para" was a small "cat-like" animal, used to steal milk and a butter called cow lucky especially in swedish speaking west coast in Finland. The "Para" was not found out by judges, but it had a long folk tradition. There are many examples where a neighboug was accusing another by stealing "butter lucky" with "para".

"Para" is just the same "trollcat" as it was in Sweden and Norway. You can find "Para" in court protocolls in western part (Swedish speaking part) in Finland (1520-1600), but not in finnish speaking parts on the country. So "Para" can't be shamanistic (Lappland) phenomenom, but it surely is known all parts of Scandinavia. As time goes, You could find "Para" in finnish speaking areas too, but in in 1500-1700. So we have learned it from swedish speaking people. But, as we are dealing with animals, you can find other animals than "trollcat" too. We have cases with "trolldog" which I mean the Devil with a shape of a dog. Some of our accused had meet the devil with a shape of a dog (and a coat). We have at least one case with a "metapmorphose", where people have been accused of being "werewolves". In Estonia the tradition of those being wolves in night time was strong. There were many cases like that. I think, the idea of "trollcats" is not shamanistic, it is surely Scandinavian!

There is quite a lot of articles abou "Para" (Trollcat) but only few of them would be available in english. But, there is one point we have to keep in mind. People were ACCUSED of having "Para" and they were CONVICTED to using witchcraft, but they were never CONVICTED TO HAVING PARA! The matter of trial was not, is there really animal shaped "butter stealing" para, but it was a question of practicing witchcraft or superstition! In Scandinavia we have very old "lore", written by one historian about 1200-1300, were a man was killed by "Mara" (bad dream animal?) because he had not kept his promise to his Finnish wife. Another instance of using "para", other than trying have luck in stealing butter, was a "Finnish way" to use a bear as a helper for killing someone's cattle. People believed that some (almost always a man) people had ability to force bears to kill enemy's horse or cattle. But I have no idea, if the bear wanted some price of it's doings (nourishment or protection). Even in the oldest witch trials (before people had any idea about satanistic pact with devil) witches were believed to use some animals as a helper of their maleficium. So, this belief must be older than the christian theory of pact. The bear cases seems to be common way to do harm among finnish speaking people. In some rare cases the helper was a wolf. In some cases (1670s) the helper was a dog, but it seems that the dog was not really an animal, but it was a Devil with a shape of a dog.

Some ladies used cows (or even a pig) to ride to "Bl=E5kulla" (the Sabbath), but those animals were usually "borrowed" for some neighbour and they were not acting like a helper - they were forced to do so. Lapplanders who had long shaman traditions used to use "animal spirit helpers" to do things, but they were not accused of forcing real animals to do any harm, as far as I know. There is one big difference between using a "Para" and a bear. "Para" was Supernatural familiar, but bears were really acting animals whom could be seen. Damage made by para was a loss of butter or milk lucky, but a damage made by bear was real. Anyone could see the damage. In some cases there was so called "tonttu" (tomptegubben or rgubbe in swedish). They were not used as helpers, but You should give them some presents for getting rid of harms they could do. People believed, that "tonttu" was living in particular place and people living in same area were disturbing the tonttu. So You had to do something to keep tonttu in good mood. Tonttu was spiritual, because no one had never catch one. Tonttu was not an animal, but small human kind of creature. Then there was "Nekki" or "Nacken". It was a creature living in lakes and killing people by taking them under the water. Nekki was not a real animal and it did not acted like a helper for anyone – it did what it wanted to do.

First little more about "para". The belief of "para" helping to steal cows must be very old, because in one finnish church there is a painting of para. The painting is older than the belief that a Witch have a pact with the devil, the devil then giving a "spiritum" to a helper for the witch (This belief was not known in Finland until 1660s.).

Secondly, I think too, that a witch-hare (para)is common in Sweden. Probably Finnish speaking people have borrowed in from Sweden, because there are no witch-hares in our oldest mythology as far as I know. The witch-hare (para) was mentioned in trials some times in the Swedish speaking area of Finland (west coast), but not in Finnish speaking Karelia, suggesting it is borrowed.

Thirdly, I have to check my papers to find out is there any "pet connection" in finnish witch trials, but without doing so I can't remember any cases where pet animals had some part of being helpers and neither did PhD Marko Nenonen as we discussed today.

But I could find at least one case where a man was killed by his own dog. The victim, Antti Yrjonpoika Paivikainen, was a customer of famous witch Antti Lieroinen who did all kinds of maleficium for salary. After their contact Paivikainen was found dead and the cause for that was his own dog. So Lieroinen was thought to cause the death by using victim's own dog to kill him. This was not proved, but Lieroinen was executed for Other Witchcraft he had done. This happend in 1643.

Fourthly, 27.3.1641 witch Erkki Juhonpoika Puujumala ("Treegod") was convicted in Turku Supreme Court. He was sentenced to death for many reasons - for killing people with witchcraft etc. He has had an arguement with other people and he had said that he was going change those people into wolves with his maleficium. This was not proved to happen, but it was one prosecution among many. By the way, Treegod said that he was 120 years old.

Fifthly, we have some cases where a witch has used a snake to do some crime. One witch argued with his wife and then separated. Later that ex-wife get pregnant from a snake, and later gave birth to some snakes. In one another case the snake had gone inside of a woman (and they used a lappish healer to try to get it out). Snakes had also a strong part of shamanism, but I don't know what really was the function of shamans snake-shape belongings(??instruments??). Finnish folkloristics seem to believe that the snake was for the shamans protection. We had few cases where a snake's head was used by magical meanings.

Sixthly, in 1732 court was dealing with a case, where Lauri Heikinpoika Tervo accused his neighbor "of sending a bird with fire on its head (nose)" to burn his house, which burned. Due to losses of protocols, we don't know how the case was handled, but I'm sure the court did not find neighbor guilty. Birds have been known to used to carry fire in saami tradition (says finnish folklorist Aune Nystrom).

Seventhly, we have found one case where a woman gave birth to some frogs, and one case where a frog was put in a box and buried inside of a church. The box was just like those boxes they used with human bodies.

Eigth, we have a case where they used a fish to heal sick person. The idea was that the "Grande mal" (falling sickness) would be moved from people to fish. So they did it, but unfortunately one innocent person touched the fish and got himself sick. And of course the sickness was grande mal.

Ninth, I have a strong feeling, that finnish courts did not tried to found out if the accused had animal helper or not. The law mentioned nothing about animal imps or spirituals, so they were not needed as evidence. Maleficium was maleficium and it could be proofed without any animal helpers or spirits.

10th According the old folk tradition the bear will not harm the cattle if one takes a blind puppy dog and buries it with some rites in the land on area, where the bear lives. But I have no evidence that this has ever been done.

11th In Finland was believed, that milking others cow, would steal not only the milk but the further milk lucky too. I think this believe is common in whole Scandinavia.

12th A bear could be sent to harm neighbour's cattle. But at least in one case (1746) shows, that it could also to sent back to harm the original witch.

13th I have no reason to believe that the animal (exept the bear or wolf sended to do harm) were real ones. If it was so that the helpers were real pets, why they did not execute the pets too?

I think that the judges has sent the animals to death as they did with cases where humans had sexual intercourse with animal. They executed both! One reason to not to do so could be, that the animal was not "guilty" for anything because it could not differ the right and the wrong from each other. But so did the raped animal neither.

14th The worms. At least in one case the witch used worms to destroy a pig. He used some magical technique and the victims pig get "full of worms" as they found out when they slaughtered the sick pig. Worms could be sent to a human being too.

15th The lycanthropy. Werewolves had no part of finnish trials, but they had one in Estonia. Why? The Finnish people have common roots with Estonian people and our languages are still guite similar. Our oldest pre-christian religion is common, and there is no werewolves in that tradition, as far as I know. So, where the estonians got the idea about werewolves? I think that they have adopted it from germans. Estonia has been under strong german influence, but Finland hasn't. So, I believe, that they must have copied the idea from German "Werewolffe".

According Maia Madar (Estonia I: Werewolves and poisoners, in Early Modern European Witchcraft ed. Bengt Ankarloo and Gustav Henningsen, Clarendon Press, Oxford 1990). "Belief in werewolves was widespread. At eighteen trials, eighteen women and thirteen men were accused of causing damage while werewolves. At Meremoisa 1623, the defendant Ann testified that she had been a werewolf for four years, and had killed a horse as well as some smaller animals. She had later hidden the wolf skin under a stone in the fields." (page 270) Maia Madar tells other examples, too. And in one case where 18-year old Hans had confessed that he had hunted as a werewolf for two years, "when asked by the judges if his body took part in the hunt, or if only his soul was transmuted, Hans confirmed that he had found a dog's teeth-marks on his own leg, which he had received while a werewolf. Further asked wether he felt himself to be a man or a beast while transmuted, he told that he felt himself to be beast." (page 271) Madar writes: "It was acknowledged that people could be transmuted not only into werewolves, but also into bears." So as a lawyer I must ask why they were confessing that they were hunting as werewolves in Estonia. The answer must be torture. Torture was widely used in Estonia ecen it was under the Swedish jurisdiction, where torture was forbidden. 16th The devil in a shape of a dog. All over the Scandinavia we had trials where the accused said, that the devil they've met had a shape of a dog. Why the dog? Danish witchhistorian Jens Christian V. Johanssen writes (in book mentioned above), that the popular culture (peoples believes) borrowed ideas for wall-paintings in the church. "In Ejsing church, Christ is tempted in the desert by the devil – in the shape of a ferocious-looking dog! Popular imagination was so vivid that on given occasions the devil came to take his form". (Johansen: Denmark: The Sociology of Accusations in Early Modern European Witchcraft.. page 363-364). Well, so and so. But surely the popular culture appointed ideas from elite's culture. 17th The shamanism. I have not specialised about shamanism, so I'll now follow the ideas that finnish shamanism expert Anna-Leena Siikala writes in her book "Suomalainen samanismi" (Finnis Shamanism), Hameenlinna 1992. Siikala writes about moving the demon from someone to another. In finnish folklore it is usuall to remove a disease from patient to an animal or some idol, like wooden puppet. This is common between Middle- and East-Siperia shaman too. She remind, that even Jesus removed demon from a man to some pigs. (page 187). There is information about this kind of "removing" in German and Estonia too. In Finland this was usually done by soothsaying, but this was not common in Middle-Europe or Scandinavia. Siikala guesses, that this habit has very old shamanistic roots and that the churhes middle-age tradition has forced this old religion. (pages 188-189). In these cases animals are shamans helpers and they carry the evil demon away. Shamans (spiritual) animal helpers are also spyes, Shaman can send them far away to collect information what is happening. Helpres also carry the information from here to the "heaven". "Because shamans helper animal do not only to take the disease to themselves, but carry it to "heaven" (or "to the other side" as shamans say), they are=20 not usuall (real) animals" (page 191). Siikkala says, that middle age church adopted these old ideas and they used the idea to their rituals (to carry out demons). Shamans used to call their helpers for instance by singing (and using the drum). In my opinion it is surely understandable that shaman was all the time demonstrating to the audience, that he has very important helpers.

The shaman uses his helpers to fight agains other shamans helpers, too. So when shaman is healing a patent, he first find's out where the disease has become, and then force it to go back. If the disease is caused by demon, you have to fight against demon. If it is caused by other shaman with his helpers, so the helpers must fight together. (as Carlo Ginzburg's "benandati" did).

The idea about shamans fighting together is old and it is common in Northern-Asia, too. In Siperia tradition the fighning shamans could take a shape of animals. But I could not find any reason to believe that the helper animals were real animals in Siikalas book either.

According to Joan's Witch Pages they executed a dog in Salem Witch trials. This is something I had not pointed out earlier. If they really executed the dog, so I'll have to reuse my argument: why they did not executed other suspected "pets" too (if the "pet theory" is right)?

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Shamanism And The Image Of The Teutonic Deity Odin

Book: Shamanism And The Image Of The Teutonic Deity Odin by Asbjorn Jon

The Seidre were shamanic folk who travelled from community to community speaking with the Other-world on behalf of the townspeople they visited. They would question the recently-deceased loved ones and ask favors of the gods through the town's dead kinfolk. It was believed that they were also able to obtain special favors for individuals from their passed-on relatives. Such favors might be something like a priestess who may ask that her grandmother endow her with the family's power in her physical body in this lifetime, rather than waiting for it to be bestowed on her. Many of the Germanic and Slavic peoples believed the power was passed from family member to famlily member on the death of the preceding generation's head witch- but it sometimes skipped a generation or two, and the newly-deprived head honcho of the family's witchery would likely feel inclined to ask why. The Seidre could ask this question for them.

Also, as a group, the community might be inclined to ask for a particularly good harvest, protection from flooding in the spring, a light snow-fall during winter, or an easy freeze instead of a harsh and windy winter. In the event of some mystery, such as who committed a murder that had no suspect, they might also be able find this out by asking the deceased or a representative of one of the gods or goddesses "who-dunnit".

The Seidre were also known as Bien-Sheidre. "Bien" is a French word meaning "excellent or beneficient"- now where does that fit in?? Was it a late-comer in the naming game? Or does it even matter here? So many questions. Most may not even be relevant, but I would not consider myself to have done very thorough research if I did not ask them all.

I believe the term to be a late addition from upper regions of France, since it is likely that by the time the Teutonic Tradition was thoroughly rooted in Germanic cultures, they would have probably made contact and begun trading with French peoples from that region- indeed had probably done so for a thousand years or more. There is evidence of sea-travel up and down the coast of Prehistoric Europe- the routes from Italy to Gaul and the Rhineland areas (what would later be parts of Germany, via The Danube and Rhine Rivers) were travelled regularly in small boats. Even the occassional trip to Britain and Ireland was not unknown. It would certainly make sense to have a Seidre bless your trip, and then carry them across the water as extra protection!

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Power Animal Dog

DOG's Medicine includes loyalty, protection.

"DOG, TEACH ME THE IMPORTANCE OF LOYALTY.
SHOE ME THE JOY OF BLIND LOVE.
I FOLLOW MY HEART TO SEE THE UNSEEN."

Dog is a watcher and protector. He is loyal and trustworthy. Dog is true to himself and lets nobody change his values. His love is absolute and unconditional. Once you have befriended Dog, you have made a friend and guardian for life.

A Dog person is kind and caring. There is nothing Dog won't do to help their family and friends. Dog doesn't ask for anything in return for its services as watcher and protector. A gentle touch, a kind word or a friendly gesture has more meaning then money or material treasures. A Dog person also has a tendency to "smell" Something bad – they sense trouble from a distance and can tell when a person has evil intentions simply by being near them.

The down side of Dog is that he can be too trusting, allowing himself to be taken advantage of. If you are a Dog person, do not let Yourself be walked all over. Don't let others abuse your generous and loyal nature.

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Issue 23 July 2008 Vol 2 Power Animals And Totems

Book: Issue 23 July 2008 Vol 2 Power Animals And Totems by Correllian Times Emagazine

The Correllian Times E-magazine is available free of charge. Help this project and many others - buy a supporting membership to WitchSchool.com. The Correllian Times features articles, reports on events, photos, artwork, poetry, and more! To download a .pdf copy of the magazine, click on the link above. Each issue will have its own link, listed by date.

In this e-magazine you can learn more about the Correllian Tradition, its leading members, locations around the world, legally incorporated churches, and enjoy photo essays about Correllian events. The Correllian Nativist Tradition is the largest and fasted growing Wiccan Tradition in the world. Many Correllian organizations having state level incorporation in their own right include Heritage Temple, Selu Temple, Enchanted Realm Temple, and the Correll Mother Temple itself among others. The Correllian Nativist Tradition has locations in countries around the world including the USA, Canada, Australia, South Africa, Denmark, Sweden, Uruguay, Mexico, Belgium, Argentina, and Spain and members in many other places including Peru, Brazil, Hong Kong and Singapore. The Correllian Tradition is dedicated to the Advancement of the Pagan people. We believe strongly in the need for increased communication and co-operation between Pagans everywhere, from all Traditions.

We stress the importance of the Pagan Clergy as teachers and facilitators, and the need for a strong public presence. The Correllian Tradition emphasizes celebratory as well as Initiatory Wicca, and is strongly committed to accessible public ritual. But perhaps the one thing that most sets Correllian Wicca apart is that we have embraced the internet as an educational tool.

Correspondence teaching is nothing new in Wicca, but we were the first to utilize the internet as a serious tool for training new initiates. This has brought great expansion and many changes to our Tradition, and we are still in the process of mastering this new teaching medium.

Correllian Wicca different from many other Traditions of Wicca is that we are a unified Tradition with a single leadership. Although increasing numbers of Correllian Temples have their own incorporation, they are they are all part of one Tradition, an inter-dependent whole which stands together as a family.

The entire world-wide Tradition has a single structure allowing us to act together as few other Traditions can. The leading bodies of the Correllian Tradition include; The Witan Council, which is made up of all Temple Heads, Elders, and Officers of the Tradition; And the Correllian Council of Elders which includes the Heads and Officers of the Tradition, and its most respected members. (information from respected site correllian.com)

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Celtic Animal Birth Signs

Date of Birth: December 24 - January 20
Animal: Stag
Gaelic Name: Damh (Approximate Pronunciation: Dav)
Ruling Planet: The Sun
Key Words: Independence, Majesty, Integrity, Pride
Gift Quality or Ability: Sensitivity to Other Worlds, shape shifting,
initiation, journeying
Birthstone: Crystal
Compatibility: Harmonious relations with the signs of adder and salmon. Will also relate well to the signs of seal, otter & goose. Difficulties may be expected in relation to all other signs.

Date of Birth: January 21 - February 17
Animal: Crane
Gaelic Name: Corr (Approximate pronunciation: Corr)
Ruling Planet: Uranus
Key Words: Secret Knowledge, Eccentric, Patient
Gift Quality or Ability: Crane people are unusually clever people with specialized skills and talents, with a progressive outlook on life. Sense of the evolving spirit. Sensitivity to the other world, journeying, magick.
Birthstone: Peridot
Compatibility: Harmonious relations with the signs of bee and swan. Will also relate well to the signs of bear, owl and cat. Difficulties may be expected in relation to all other signs.

Date of Birth: February 18 - March 17
Animal: Seal
Gaelic Name: Ron (Approximate pronunciation: Ron)
Ruling Planet: Neptune
Key Words: Spiritual, Loving, Super-sensitive.
Gift Quality or Ability: Seal people tend to have great compassion and are highly adaptable folk. They are also the romantics and dreamers of life. Artistic and emotional. Sensitivity to the other world. Shape changing and connection with the Faerie folk.
Birthstone: Coral
Compatibility: Harmonious relations with the signs of otter and goose. Will also relate well to the signs of salmon, stag, and adder. Difficulties maybe expected in relation to all other signs.

Date of Birth: March 18 - April 14
Animal: Bear
Gaelic Name: Art (Approximate pronunciation: A as in cat, R as in English, T as
in English Chin. AiRCH)
Ruling Planet: Mars
Key Words: Achieving, Primal Power, Instinct.
Gift Quality or Ability: Bear people are very connected to their ancestral roots. Filled with courage and a sense of adventure. Extremely physical, extroverts. Protection, journeying, and sensitivity to the other world.
Birthstone: Ruby
Compatibility: Harmonious relations with the signs of cat and owl. Will also relate well to the signs of crane, bee and swan. Difficulties may be expected in relation to all other signs.

Date of Birth: April 15 - May 12
Animal: Adder
Gaelic Name: Nathair (Approximate pronunciation: na-CHair. N, a in cat, T as in
Chin, h - silent, air.)
Ruling Planet: Moon
Key Words: Transformation, Healing, Life Energy.
Gift Quality or Ability: Adder people have a virtue of resourcefulness, that is one of their greatest strengths. Strong interest in family. Excellent memory. Drawn to natural methods of healing. Healing, magick, shape shifting and initiation.
Birth Stone: Moonstone
Compatibility: Harmonious relations with the signs of stag and salmon. Will also relate well to the signs of seal, otter and goose. Difficulties may be expected in relation to all other signs.

Date of Birth: May 13 - June 9
Animal: Bee
Gaelic Name: Beach (Approximate pronunciation: beh-ach. B, E as in gEt, A as in
cAt, CH as in German iCH.)
Ruling Planet: Vulcan
Key Words: Organization, Community, Analytical.
Gift Quality or Ability: Bee people are very charismatic and full of new ideas. Lively spontaneity and the ability to communicate on every level. Influential and very social. Fertility and creativity.
Birth Stone: Topaz
Compatibility: Harmonious relations with the signs of crane and swan. Will also relate well to the signs of bear, cat and owl. Difficulties may be expected in relation to all other signs.

Date of Birth: June 10 - July 7
Animal: Otter
Gaelic Name: Dobhran (Approximate pronunciation: dav-rhan.)
Ruling Planet: Jupiter
Key Words: Family, Helpfulness, Intuitive.
Gift Quality or Ability: Otter people are enterprising with a wide breadth of vision. Very optimistic with a personal magnetism. Protection, shape shifting, and journeying.
Birth Stone: Diamond
Compatibility: Harmonious relations with the signs of goose and seal. Will also relate well to the signs of salmon, adder, and stag. Difficulties may be expected in relation to all other signs.

Date of Birth: July 8 - August 4
Animal: Cat
Gaelic Name: Kati (Approximate pronunciation: ka-Chi.) Ruling Planet: Earth
Key Words: Creative, Sensual, Nobility
Gift Quality or Ability: Cat people have a strong sense of personal integrity and a firm set of values. Loyal and trustworthy. Deep devotion to family. Affectionate. Protection, shape shifting and sensitivity to the other world.
Birth Stone: Red Carnelian
Compatibility: Harmonious relations with the signs of owl and bear. Will also relate well to the signs of the crane, bee, and swan. Difficulties may be expected in relation to all other signs.

Date of Birth: August 5 - September 1
Animal: Salmon
Gaelic Name: Bradan (Approximate pronunciation: bra-TAN.)
Ruling Planet: Mercury
Key Words: Wisdom, Inspiration, Rejuvenation
Gift Quality or Ability: Salmon people have knowledge of the arts and science as well as good reasoning powers. Perceptive and clever. Keen observers. Initiation, shape shifting, connection with Faerie.
Birth Stone: Amethyst
Compatibility: Harmonious relations with the signs of adder and stag. Will also relate well to the signs of otter, seal and goose. Difficulties may be expected in relation to all other signs.

Date of Birth: September 2 - September 29
Animal: Swan
Gaelic Name: Eala (Approximate pronunciation: ellah.) Ruling Planet: Venus
Key Words: Beauty, Love and Soul.
Gift Quality or Ability: Swan people are kind and gentle, adept in love and the social arts. Calm and serene with a strong domestic sense. Connection with faerie, shape shifting, and creativity.
Birth Stone: Emerald
Compatibility: Harmonious relations with the signs of crane and bee. Will also relate well to the owl, cat and bear. Difficulties may be expected in relation to all other signs.

Date of Birth: September 30 - October 27
Animal: Goose
Gaelic Name: Geadh (Approximate pronunciation: Gia-gh.) Ruling Planet: Moon
Keywords: Veiling, Direction, Vigilance, Stamina
Gift Quality or Ability: Goose people are generous providers but also thrifty savers and investors regarding their future security. They have a sharp intellect as well as a wit. Artistic. Protection, fertility, and creativity.
Birth Stone: Opal
Compatibility: Harmonious relations with the signs of seal and otter. Will also relate well to the signs of adder, stag and salmon. Difficulties may be expected in relation to all other signs.

Date of Birth: October 28 - November 24
Animal: Owl
Gaelic Name: Cailleach-oidhche (Approximate pronunciation: Kall-eeck Oheeche.)
Ruling Planet: Pluto
Keywords: Wisdom, Change, Detachment.
Gift Quality or Ability: Owl people have a powerful presence and personal magnetism that can both attract and overpower sensitive people. Highly imaginative and passionate. Initiation, sensitivity to the other world, magick.
Birth Stone: Jasper
Compatibility: Harmonious relations with the signs of cat and bear. Will also relate well to the signs of bee, swan and crane. Difficulties may be expected in relation to all other signs.

Date of Birth: November 25 - December 22
Animal: Raven
Gaelic Name: Bran (Approximate pronunciation: Bran.)
Ruling Planet: Saturn
Birth Stone: Lapis Lazuli
Gift Quality or Ability: Raven people have a constructive approach to life. They will continue a struggle that would defeat most people. They are very self-disciplined and patient. Shape shifting, sensitivity to the other world, connection to the Faerie.

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Using Animal Parts In Ritual

Some Pagans use animal parts in ritual. While this may seem a bit unsavory to some folks, it's really not that uncommon. A good guideline to follow is as follows:

* if your tradition doesn't forbid the use of animal parts, AND
* the parts are gathered humanely and ethically

then there's no reason you can't use them. Let's look at some of the different parts you might want to use.

Thousands of years ago, our ancestors performed rituals and ceremonies. They didn’t have tools ordered from an online catalog or purchased at the Local Wytchy Shoppe. They made do with what they had. For the ancients, many of their tools -- both magical and mundane -- came from the animal kingdom. Few things went to waste. Bones could be turned into anything from a knife to a sewing needle. An antler could be used as a weapon or a farming tool. A horse's bladder might become a pouch to carry herbs. Anything was usable.

In some shamanic traditions, animal parts can be used to connect the practitioner to the animal. One might wear a necklace made of bear claws, a headdress of antlers, or use a fetish of bone and feathers. Some traditions still use these today. Someone wishing to celebrate fertility might use the antlers of a stag, for example. An individual hoping for transformation could perhaps powder a bit of snakeskin for use in a spell. A person who wants to develop their inspiration and creativity might use feathers in a working, and so forth.
Naturally Dropped Items

These are the items that animals discard on their own as part of the natural cycle. Snakes shed their skin regularly. Deer shed antlers after the fall mating season has ended, typically around January through April. A bird may lose feathers as it flies overhead. These are all items that drop on their own naturally, and there is nothing wrong with picking them up and using them.
Items from a Dead Animal

Animals die. It's part of the natural cycle of things. After they've died, sometimes you may find pieces of carcasses lying around. Bones, fur and other parts can be gathered from animal that has died on its own. If you happen to be a Pagan who hunts for food, you may wish to use some of the parts of the animal you've killed. This prevents waste, and allows you to maintain some connection with the animal after death. If you are the one who has made the kill, be sure you have done so in a humane and ethical manner. It's never okay to kill an animal just to use its parts in ritual.
Purifying Animal Parts

It's generally a good idea to offer some sort of thanks to the animal before using the item in ritual. As part of this process, you might want to cleanse or purify the object -- you can use smudging, asperging, or any other method of ritually purifying the item. You can also consecrate it as you would any other magical tool.

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Shamanistic Glossary

DEITY: A common concept is that of a dual divinity.

A creator who is responsible for the creation of the world and is recognized in religious ritual and prayers. A mythical individual, a hero or trickster who teaches culture, proper behavior and provides sustenance to the tribe. There are also spirits which control the weather, spirits which interact with humans, and others who inhabit the underworld. Simultaneously, the Creator and the spirits may be perceived as a single spiritual force, as in the unity called Wakan Tanks by the Lakuta and Dakota.

CREATION: In the beginning, the world was populated by many people. Most were subsequently transformed into animals, thus feeling a close bond with animals. Natives, because of their shared human ancestry. Dogs are excluded from this relationship. This bond is shown in the frequent rituals in which animal behavior is simulated. Each species has its deer who is larger than all the others. Master, for example. The deer have a master. The master of humans is the Creator.

EMERGENCE OF THE TRIBE: This is a concept found extensively in the Southwest. The universe is believed to consist of many dark, underground layers through which the humans had to climb. They emerged into the present world through a small hole in the ground - the world's navel.

SACRED TEXTS: Native traditions have been preserved as an oral tradition, not in written form. As a result, traditions are often updated and changed as a result of dreams and visions.

AFTERLIFE: In general, native religions have no precise belief about life after death. Some believe in reincarnation, with a person being reborn either as a human or animal after death. Others believe that humans return as ghosts, or that people go to another would. Others believe that nothing definitely can be known about one's fate after this life. Combinations of belief are common.

COSMOLOGY: The universe is understood as being composed of multiple layers, with the natural world as a middle segment. These layers are thought to be linked by the World Tree, which has it's roots in the undergrounds, has a trunk passing through the natural world, and has it's top in the sky world.

SHAMANS: Spirits may be encouraged to occupy the Shaman's body during public lodge ceremonies. Drum beating and chanting aid this process. The spirits are then asked to depart and perform the needed acts. Other times, Shamans enter into a trance and traverse the underworld or go great distances in this world to seek lost possessions or healing.

VISION QUEST: Young boys before or at puberty, are encouraged to enter into a period of fasting, meditation and physical challenge. Girls are not usually eligible for a quest. The boy separates himself from the tribe and goes to a wilderness area. The goal is to receive a vision that will guide his development for the rest of his life. They also seek to acquire a guardian spirit who will be close and supportive for their lifetime.

RENEWAL CELEBRATIONS: The Sun Dance amongst the Plains Natives is perceived as a replay of the original creation. Its name is a mistranslation of the Lakota sun gazing dance. Other tribes use different names. It fulfilled many religious purposes to give thanks to the creator, to pray for the renewal of the people and earth, to promote health, etc. It also gave an opportunity for people to socialize and renew friendships with other groups. A sweat lodge purifies the participants and readies them for lengthy fasting and dancing. It was successfully suppressed in most tribes by the Governments of the US and Canada. However, it survived elsewhere and is now being increasingly celebrated.

SWEAT LODGE: This is a ritual of purification, of spiritual renewal and of healing. It is sometimes used to educate the youth in Native traditions. A sweat lodge is typically a small structure made of a frame of saplings, covered with skins, canvas or blankets. A depression is dug in the center into which hot rocks are positioned. Water is thrown on the rocks to create steam. A small flap opening is used to regulate the temperature. As many as a dozen people can be accommodated in some lodges.

HUNTING CEREMONIES: These involve the ritual treatment of a bear or other animal after its killing during a successful hunt. The goal is to appease its spirit and convince other animals to be willing to be killed in the future.

PROPHETS: The Abramic Religions (Judaism, Christianity and Islam) trace their development through a series of patriarchs and prophets. Native religions do not have corresponding ancient revered persons in their background. There have been a few prophets among the Natives, the most famous being Handsome Lade in the Iroquois confederacy. However, they appeared after the European invasion.

TRADITIONAL HOUSING: There were many variations across North America conical wigwams or tipis, long houses, and cliff dwellings. The shape of the structure often represents a model of the cosmos.

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Shaman Saiva And Sufi

Book: Shaman Saiva And Sufi by Ro Winstedt

THis book is the outcome of a close study of the language and beliefs of the Malays during a period of residence in the Malay Peninsula that has now reached twenty?two years. Its object is to unravel a complex system of magic in the light of historical and Comparative data. By itself this system is a tangle every thread of which scholars working in Europe are led to term Malay, although even the native distinguishes this thread as Indian and that as Muslim. Chapters i.?iv. deal with the Malay's evolution from animist to Muslim; chapters v. and vi. with his animism; chapters vii. and viii. with his shamanism; chapter ix. with rites largely infected with Hindu magic; and chapters x. and xi. with Muslim accretions. Like all writers on this subject I am indebted to the classical works of Tylor, Frazer, and Jevons, and particularly to the articles by specialists on the magic of different races and faith in Hastings' Encyclopaedia
of Religion and Ethics. Working far away from an adequate library, I have found this Encyclopaedia of incalculable value.

Chapters iv., vi. and viii. are based almost entirely on manuscripts written down for me by Malays and checked by my own observation. The chapter on "Magician and Muslim" is founded on Malay lithographed texts and on a Manuscript magic religious treatise obtained by Dr. Gimlette in Kelantan and kindly lent by him to me. The same manuscript and an old Perak court charm book have been used for the chapters on "The Malay Charm" and "Magician and Mystic." Papers on Malay charms, on birth and marriage ceremonies, on the ritual of the rice field and the ritual of propitiating the spirits of a district have appeared from my pen in the Journal of the Federated Malay States Museums, and should be in the hands of those who wish to study original sources and vernacular terms. I owe a debt to the authors of many articles printed in the Straits (now Malayan) Branch of the Royal Asiatic Society, to Dr. Gimlette's Malay Poisons and Charms, to Fasciculi Malayenses by Messrs. Annandale & Robinson, and above all to that assiduous collector, Mr. W. W. Skeat, the author of Malay Magic. Not to burden my pages with footnotes I give detailed References and authorities for each chapter in an appendix. I would remind Malay readers that every race has its lumber room of magical beliefs and practices, and many such survivals are gracious and beautiful and full of historical interest. It is to be hoped that the rapid influx of modern ideas will not wash away too many of the landmarks of their complex and ancient civilisation.

I have to thank Mr. C. O. Blagden, Reader in Malay at the School of Oriental Studies, London, and Che' Zainal Abidin bin Ahmad of the Sultan Idris College, Perak, for reading this work in manuscript; the former has made many useful suggestions and the latter given me valuable material. SINGAPORE,1924.

Download Ro Winstedt's eBook: Shaman Saiva And Sufi

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Ro Winstedt - Shaman Saiva And Sufi

Plant Spirit Medicine The Healing Power Of Plants

Book: Plant Spirit Medicine The Healing Power Of Plants by Eliot Cowan

Traditional healers use plants in their techniques; but Cowan learned that leaves and plant parts are relatively ineffectual: he maintains that it's the spirit of a plant that does the actual healing. Cowan contacts these spirits and asks for their help: his different herbal remedy method is imparted to readers, here.

This book is an accessible, sincere and inspired guide for anyone who is curious about how to recover the human's innate ability to be in communication with the non-human world - which apparently just awaits our intention to do so. Eliot Cowan shares his own fascinating journey of discovery in a way that also offers to the reader ideas for how to do the same. His message is not, "look at me, I have special abilities," but "look into yourself and see what is there just waiting to be revived." The disastrous psychological, ecological and spiritual situation humans find themselves in as a result of having stopped engaging in "the great conversation" with nature, as author Thomas Berry puts it, can begin to heal if we try hard, now, to apply ourselves to the wisdom available in such books as Plant Spirit Medicine. We have a responsibility to read and utilize such information as Eliot Cowan makes available here.

Trained as an acupuncturist, Eliot blended his skill in 5 element methodology, herbalism, and basic shamanism to create a gentle, non-invasive way to restore harmony in the mind, body, and spirit. Plant Spirit Medicine is the ability to see beyond a persons symptoms to the real cause of the disease, where the person is out of balance. Balance in 5 element methodology is the relationship of fire, earth, metal, water, and wood from the viewpoint of Traditional Chinese Medicine. Though to deep to explain here, Eliot dedicates a chapter to each element and well as specifics on plants and how to contact them and the healing power of dreams. My favorite part of the book is Eliot's frank portrayal of his teachers and experiences during his apprenticeship in the Huichol ways as well as "talking shop" with other shamans and plant healers.

Buy Eliot Cowan's book: Plant Spirit Medicine The Healing Power Of Plants

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Animal Allies

As humans, we each have one or more animal guardians that have come to us at the time of our births to protect us, whether we are conscious of it or not. Generally, these guardians, or power animals, are our spirit allies that have volunteered to do us service. Their job is to keep us healthy-physically, emotionally, mentally and spiritually. A person may have many different Power Animals during his or her life. These animal beings may be any type of animal: of the Earth, of the Sea, of the Air, extinct in this realm, seemingly
"mythological" etc., though they generally are not insects or domesticated animals. Though a power animal can have a distinct gender, age and personality, it is representative of the entire genus or species. For example, if your animal guardian happens to be Bear, the spiritual power and guidance comes not only from that one specific bear, but from the entire genus or species of Bear. Also, there is no hierarchy of power animals. No particular animal is more power-full or more beneficial than another.

Power Animals are only helpful and never bring harm, no matter how fiercely they may present themselves. They are here to help us. Though your animal ally is available to help you in times of crisis, illness and/or danger, they can also offer guidance and support in your day-to-day life. Power animals often awaken our creativity as well as the ability to perceive the beauty and magic that surrounds us. Shamans may call upon their power animal(s) for many reasons: in the diagnosis of an illness, to assist the shaman in Spiritual Journeys through other realms of reality, to bring power to a ceremony or to provide needed information and teaching.

Calling upon your animal can be as simple or as elaborate as you want. However, the most important ingredient is your intent and focus. You can call out with your voice or quietly in your heart. You can simply repeat its name or recite many beautiful words of welcome. Whatever you do, be sincere and not frivolous in your request. There is a story of a poor Tibetan man that spent much of his day turning the prayer wheels of a monastery as he circled the complex repeating the prayers of a certain female deity. From the monastery, the monks could see that as the man prayed, the deity followed behind him. One day, a monk overheard the man's prayers. Realizing the man had some of words wrong, he promptly corrected him. The next day, the monks saw the man as usual but no longer did the deity follow behind. Acknowledging the error, the monk returned to the man and instructed him to recite his prayers as before. Because, though the man now said the correct words, his heart was no longer in it.

In building a relationship with your power animal, it is also beneficial and important to often honor your animal in some way. Once again, this can be as simple or elaborate as you want. In general, gifting the animal with your attention is a way to honor and respect it. The simple act of silently greeting your animal in the morning as you wake and, for a few moments, opening yourself to being receptive to any information your animal may have for you can be a transformative experience. Giving thanks to the animal for Big Dreams you may have, drawing or creating images of the animal as well as physically exercising your animal by inviting it into your body as you hike or swim are also ways to honor your animal guardian. In this way, the power animal has the pleasure of experiencing the material world. It is important that the animal feel welcome and appreciated. Shamans often honor their animal allies by singing of the animal and\or inviting the animal into their body and dancing the animal. This is not mere imitation, but transformation.

So, how can you know if you have a power animal and what it may be? I invite you to look about your home. Are there pictures or figures of a particular animal that occur throughout your home that you feel an emotional connection to? Is there an animal that comes to you in dreams or meditations that provides you with guidance or answers to questions? These are valuable observations and worth Investigating further. All things are significant in some way. One way a shaman can discover whether or not an individual currently has the help of a particular guardian animal is to undertake a spiritual journey into non-ordinary reality, and ask the spirits.

How They Communicate With Us

In ancient times, there was unity between the animal beings and the human beings. We conversed freely and easily with one another. Now, however, this unity is lost in this physical world of limitation. Though the shaman is able to journey to realms where this unity continues, it is important for all to be aware of when an animal ally is communicating with us and what information they are bringing.

Power animals are not the only animals that can and do communicate with us. Any animal can bring us a teaching at any time. An animal may come for an extended period of time to help us with a particular issue, or it may appear only to bring a timely message or teaching and then be gone. Most helpful in building relations with the animal beings and opening yourself to their assistance, is to see them as sacred beings worthy of your attention and respect, rather than viewing them as objects, inferior, or stupid.

There are some practical steps you can take in learning to understand an animal's message. Observe the animal. What does it look like? How is it moving? How is it relating to its environment? Perhaps most importantly, how are you feeling as you observe the animal? What thoughts or memories are you having? Where is your attention drawn? Often, animals will attract our attention in some way before they offer us the message. Be patient. Use all of your senses. Silently ask the animal what it has for you and then be receptive to what comes to fill the space after your question. Some people worry that they are 'making up' the information. It is possible that in that moment you may fill the space with mind chatter rather than hearing any message the animal has for you. Even so, this is also an important message to you. Perhaps it is a teaching about the importance of truly listening to others, or perhaps an awareness that your mental chatter is blocking you in some way. There is no pretend, all things are significant and meaningful. Sometimes all that is needed is a view from a different perspective.

There are books available that can help in deciphering the message or gifts of a particular animal. Some of these books are quite insightful. Above all, pay attention to how the visit from the animal felt to you. For example, if you were to search in a book for the meaning of a visit by Bee, you may learn about the importance of productivity or the value of community. However, Bee came to me with some unexpected information, information that I'd not seen in any book. During a time when I was doing research on the nature of prayer, I was approached by Bee during one of my journeys. She told me that all Bees live their life as a prayer. She went on to share with me much information about prayer and how to pray. Recently, during a time of loss, I was again visited by Bee. She asked that I ask the Bees to pray for me and also to go out into my gardens. Sitting beneath the Spring blooming trees, my attention was drawn to a loud humming. I looked up to see a cloud of Bumble Bees among the branches of the trees. I began to hum along with them and felt a peace settle over me. For months after that day, I encountered Bees in the most unlikely places. Reminders for me that they continued to pray, and also that I was not alone. Neither are you.

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Cat Blessing

You will need :
Gold candle(For the God/dess)
A cat figure candle for each cat ( or just a white one)
Catnip Toy (homemade is best)
Incense/smudge and,
of course, your cat.

Light the incense/smudge and place the candles in the center of the altar. Cast your circle. Light the gold candle and invoke the Horned God:

"O Great Horned God, keeper of all things wild, I invoke thee, and invite thee, into this circle."

Light the cat / white candle and then, holding your cat, kneel before the altar
and recite the following prayer:

"O Great Horned God,
Father of the woodlands
And loving lord of all creatures
That walk crawl, swim and fly
A Threefold blessing I humbly ask
Of thee on this special day:
May this cat's life be a long
Happy and healthy one.
May she/he always receive
Your divine protection.
And when our incarnations
In this world cease to be
May we forever be reunited
In the great Pagan otherworld
Known as the Summerland.
Blessed be!"

After the blessing has been recited, gaze into the flame of the gold candle and chant three times the name of your cat with the words "Blessed Be". End with the burning of a sweet incense like Sweetgrass to please the spirits. You can also cleanse & consecrate a collar for your cat, if you would like him/her cat to wear one, you can add a pentacle as well.

Kiss your kitty and set him/her down, Present your cat with the Catnip toy, you can make one easily by adding drip Catnip to an old stocking and tying off. This Catnip offering will create a Psychic bond between you & your cat. You can also burn some Catnip and watch how CRAZY your cat gets (good crazy). Give thanks to the Horned God in your own way and close the circle.

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Cat Dream Interpretations

To dream of a black cat is lucky.
To dream of a tortoiseshell cat means luck in love.
To dream of a ginger cat means luck in money and business.
To dream of a white cat means luck in, spiritual matters, divination and spell-craft.
To dream of a black-and-white cat means luck with children; or the birth of a child.
To dream of a tabby cat means luck for the home and all who live there.
To dream of a gray cat means to be guided by your dreams.
To dream of a calico or multi-colored cat means luck with new Friends and old ones.
A dream of two cats fighting means illness or a quarrel.

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The Complete Idiot Guide To Shamanism

Book: The Complete Idiot Guide To Shamanism by Gini Graham Scott

You-re no idiot, of course. You know that shamans are also known as medicine men and women, who use the power of the mind and call on spiritual helpers to heal the afflicted. However, this ancient art has been put to more modern uses, including problem solving, empowerment, and personal mastery.But you don-t have to trek through steamy Amazonian jungles or frigid Siberian tundra to become enlightened in the ways of shamanism! The Complete Idiot-s Guide- to Shamanism will show exactly how to discover your own shamanic power-and how that power will guide you in your everyday life!

Gini Graham Scott has done an excellent job in putting together a 'general introduction' to Shamanism in this book. She takes a number of different topic regarding it and describes them in terms virtually everyone can Understand and makes it clear all who read this can benefit from using various "shamanic techniques" in their own lives. She also cautions in a few places in the book about those who claim to be "shamans" but may be using the term to profit from it more than helping people go on shamanic journeys.

Ms Scott devotes a couple chapters to the "history" of shamanism, starting from Prehistoric times to the present, as well as describing its forms in various parts of the world. Even if all of these forms of shamanism developed indepedently of each other, it's interesting how they all seem to share some common ideas. I liked how Ms Scott talks a bit about "power animals," I have a handful I work with when doing meditations and have found them to be very helpful. Ms Scott also does a great job describing the various "shamanistic worlds," Upper, Middle & Lower and what you will find in each of them. Ms Scott also describes the process behind going on a shamanistic journey and what to expect and what to watch out for on such journeys.

This is a topic that up until recently most people found to be very mysterious and now that it seems to be gaining in popularity I'm glad to see a book like this out that gives a good overall view of what shamanism is and isn't. I have friends that are shamans and now I have a much better Understanding of who they are and what they do.

Buy Gini Graham Scott's book: The Complete Idiot Guide To Shamanism

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