Ritual To Find Your Spirit Guide

Items Needed:

Altar Candle, Day Candle (Monday-white, Tuesday-red, Wednesday-purple, Thursday-blue, Friday-green, Saturday-black, Sunday-yellow) , Offertory Candles - 3 Violet Candles, 3 White Candles

Tools

Athame to inscribe candles
Crystal ball or clear glass of water

Incense

anise, cardamom, and coriander.

Oil

jasmine, lemon, rose and sandalwood

Timing

Best done during the Mercury hour of the day, although any hour should work. Any moon phase is appropriate.

Preparation

Breathe deeply and build a ball of protective light around you. While soaking in your ritual bath, meditate on the whole ritual: the steps you will take and what you wish to say to your Spirit Guide when you make contact.

Ritual

Enter the circle in the Hour of Mercury. Light the incense. With the oil, dress the Altar Candle and the Day candle while concentrating on the purpose of the ritual. Light your Altar Candle and Day Candle and state your intent:

I am here to make contact with my Spirit Guide, and to acknowledge him or her.

With your Athame, inscribe Violet Candle #1 with the word "Spirit." Dress it with oil. Light the Violet Candle #1, direct your energies into it and say:

Here do I light the first Lamp of Spirit. May its light reach out across the barriers from this world to the next. May it make contact with that World of Spirit into which we will eventually enter.

Take your censer or incense wand and swing it around, sensing the whole area around the altar while rhythmically repeating the word "Merge" and building up energy to focus. Replace the censer and pick up Violet Candle #2.

Inscribe it with the word "Spirit" and dress it with oil. Put it back on the altar, light it and say:

Here do I light the second Lamp of Spirit. May its light also reach out across the barriers from this world to the next? May it make contact with that World of Spirit and help spread the light, illuminating the passageway between our worlds.

Again take the censer or incense wand and sense the entire area around while chanting the word "Merge." Build up your energy to focus. Take Violet Candle #3, inscribe it with the word "Spirit," dress it with oil, charge with your energy, light it and say:

Here do I light the third Lamp of Spirit. May the light from these three lamps blend and grow, dispelling all darkness and lighting the way that my Spirit Guide may come to me and speak with me here today.

Inscribe the three white candles with the word "Truth" and anoint each candle with oil. Light the three candles in the order of 1, 2, 3, and say:

Here do I build Truth.

As these candles burn throughout this ritual, Their Power generating nothing but truth in all that transpires between this world and the next. Through these candles there is truth in all Communications that come to me. Again cense the altar area while chanting "Merge." Replace the censer and continue chanting. Sit comfortably while chanting, and gaze into the crystal ball, or the clear glass of water. Continue chanting until you feel it is right to let the chant taper off. Continue to quietly look into the crystal ball or glass,
not trying to picture anything. Keep your mind blank, so whatever comes will appear and will come in it's own free will. Gaze into the center of the crystal, there is no need to try not to blink. Look into the crystal and blink naturally. Try not to notice anything in your peripheral vision, just the center of the crystal. Eventually a face or figure will appear. This may take a long time, or it may appear almost immediately. If it doesn't come at all within approximately 20 minutes, abandon this attempt, extinguish the
candles in the order in which they were lit, leave the altar set up, and try this ritual again in three days.

You should have results within a month at most. When a figure does appear, ask if he/she is your Spirit Guide. You will hear an answer, you may not hear it out loud, or even see the figures lips move, but you will be aware of the answer. This is how most conversations will proceed. You will ask your questions mentally (or out loud) and the answer will be clear inside your mind. Ask if you have more than one Spirit Guide. If yes, ask them to appear also. You may ask anything you wish to know, but it is better to establish a
connection first where your Spirit Guide may appear to you at any time, or at specific times, so that you can converse with any other spirits through him/her. When you have finished speaking with your guide, thank him/her, then sit for a moment with your eyes closed, meditating on all that you have learned. Extinguish the candles in reverse order to clear the circle.

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Handcrafted Ritual Tools

Book: Handcrafted Ritual Tools by Pangaia

Like the magic baubles from childhood stories, each of us has a stone, a tool, a box, a work of art that we hold sacred. Its power addresses us daily and in doing so, connects us closer to our awareness and knowledge of self. Most of us have purchased an item at some time or another. At stores and in street fairs, from online auctions and at gatherings we are drawn to the beautiful, the functional, the piece that says, "this is exactly what you are looking for."

Who makes these special magical tools, and why? Is it only for financial gain or does something else drive them? Melbourne, Australia is a city full of glorious handcrafted magical items and here I began to seek out and talk with a group of artists who, using their own
skill, toil and craftsmanship, produce magical tools cherished the world over.

Buy Pangaia's book: Handcrafted Ritual Tools

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Pangaia - Handcrafted Ritual Tools

Whither Werewolf

"Even a man who's pure of heart
and says his prayers by night
May become a wolf when the wolfsbane blooms
and the Autumn Moon is bright." - Curt Siodmak

Modern film makers and writers have done much to make the werewolf a pitiable creature. A man trapped by his own baser desires, unable to control the change or the urges that come upon him when the Moon shows Her full form each month. But deep in our hazy past there was a time when the 'werwulf,' (spirit-wolf or man-wolf) was honored among our ancestors. The Wolf and those able to take her shape were worshipped as Goddesses and heroes.

Belief in shapeshifters was found throughout the range of the wolf's former habitats: from Europe and Asia as far east as India and China and throughout North America. What ties the legend if the werewolf together in all of these places is the fact that the wolf was the largest predator indigenous to those regions. The violence and aggression of were-beasts make this seem on the surface to be a hunting and warfare legend. True, it is this, but also much more.

Prehistoric peoples learned the ways of the hunt from the animals around them, and they learned the concept of time from watching the phases of the Moon. The Moon phases also concurred with the female menstrual cycles and so hunting, sex and time became totally enmeshed. The Full Moon was also the time in which the women of the tribe bled, in effect, canceling all sexual activity. The men's minds turned to the Hunt, knowing that sexual activity would resume after they had brought enough meat home to supplement the diet of grains and berries the women provided.

It is this circular reasoning that created the association of a female deity concerned with hunting, and in many cultures She was a Wolf. Apollo Lycaeus (Wolfish Apollo) was mated to Artemis as the "divine Wolf-bitch." The Sabine Goddess Feronia was "Mother of Wolves." Perhaps the most well-known of all was Diana, Mistress of the Hunt. Gaulish Diana under her totemic name Lupa, "She Wolf," was Mother of wild animals. Young men learned magic and shapeshifting from Her and She guided and protected them (provided, of course, that they never set foot inside a Christian Church.) Her follower's shapeshifting ability followed the Moon phases and the Moon was another form of the Goddess.

Shapeshifting abilities usually lay within the realm of one person in the tribe, the shaman. It was reasoned that at the moment of death, the animals that the hunters killed and/or emulated took themselves to the spiritual "other-world." For the shamans to 'speak' to these animals, so that they could intervene on behalf of the humans, the shamans themselves must lose their own bodies and take on the aspects of the animals. And so the first shapeshifters were born.

Down through the years the werewolf was known in almost every culture. The title of the shaman who held high position in the life of the Slavs was 'volkhvi.' Variants are the German Volk, 'people' and the Russian Vrach, 'physician.' This indicates that the werewolves were people, shamanic healers in wolf masks.

It wasn't until Christianity came on the scene that the werewolf became the demonic creature that he is today. Christ was known as the Lamb of God and the enemy of the lamb is of course the wolf. The shift toward the imagery of the Lamb of Christ led in natural sequence to the wolf as satanic. The werewolf whose first meaning in biblical Translations meant 'outlaw,' devolved from that into 'ravening wolf,' as in Matthew 7:15: "Beware of false prophets which come to you in sheep's clothing, but inwardly they are ravening wolves." Werewolves were captured and tortured by the Inquisition alongside accused Witches.

And so the werewolf descended throughout the centuries; from deity to demi-god, from shaman to satanic. The noble wolf, whose only crime was to howl at the Moon and teach awkward humans to hunt was demonized by those who would rather be led by a lamb than a true king or queen of beasts.

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The Deer

The Deer's keynote is that of Gentleness and innocence a gentle luring to new adventure. While its cycle of power is that of autumn and spring. The deer has always captured the imagination of humanity. It is one of the most successful families of mammals, native to every continent except Australia. They have been able to adapt to every sort of habitat. The white-tailed deer, the mule deer and the caribou are three that are prominent on the North American continent. The moose and the wapiti (Elk) are also part of the deer family, but they are described separately.

Each type of deer has its own special qualities and characteristics, while sharing some of the qualities of all deer in general. Caribou, for example, make long migrations twice a year, reflecting the need for those who have it as a totem to use that same pattern in their life. They begin running in fall and early winter, and these then are the power times. The mule deer is also a wanderer. It never follows the same path twice. This is part of its natural defense, making it less predictable to predators. Most of the Information in this section will focus on deer in general, and the white-tailed specifically.

The name "deer" has several variations on its origin. These may provide clues to past lives for those with this totem. The Anglo-Saxon word "deor" was a general word for animals and was often used just in the general sense. In the German language, it has its root in "tier", simply meaning wild animal also. It can also be traced to the Sanskrit "mriga", also meaning wild animal.

To many the deer is considered the most important animal ever hunted. The hunt of the deer is what transfers our civilization to the wilderness. There are many stories and myths of deer luring hunters or even kings deep into the woods until they are lost and begin to encounter new adventures. One such example is found in the tales of King Arthur and the Knights of the Round Table. Sir Gawain follows a white hart to many adventurous encounters. A reading of Sir Thomas Malory's Le Morte D'Arthur will also provide more examples.

The deer is also a central religious image for Buddhism. Buddha is often pictured with a deer, and legend tells how he first preached in a deer park. This image itself reasserts the meaning of the deer as representing innocence and a return to the wilderness.

The white-tailed deer is the most common in the United States. One of its most outstanding features is the set of antlers that the male develops. In other members of the deer family, i.e. reindeer and caribou, both the male and the females grow them. The antlers are solid bone, and they are shed every year. Antlers grow behind the eyes and are very protective.

Each year until the age of five, the antlers grow bigger and with more points. If you encounter a deer in the wild, try to make count of the number of points. This will tell you some of the significance the deer will have for you. Remember that numerology can help define the essence.

Antlers are symbols of antennae, connections to higher forms of attainment. Deer with antlers thus can be a signal to pay attention to your inner thoughts and perceptions, as they are probably more accurate than you think.

The antlers are shed every year, and each year they grow back larger and with more points, for five years. If a deer has entered your life, look for new perceptions and degrees of perceptions to grow and expand for as much as the next five years. It can indicate that there will be opportunities to stimulate gentle new growth increasingly over the next few years.

One to two young are born. Fawns are born a color that protects and hides them. In the first few days, they hardly move, and the mother nurses them often. This is very significant for those with this totem. Many societies taught the importance of staying with the new-born for a prescribed period of time. No visitors, no family members other than the father were allowed to contact with the new-born. Even today in the Muslim religion, a mother who breast feeds for a prescribed time makes that child her own, whether or not it is her biological child. This kind of attention and separateness enables the child to link with the family more strongly and protects the new-born from subtle outside influences.

Our auras or energy fields are electromagnetic and exchanges of energy do occur With Other people and places. The kind of energy a child is exposed to can have strong effects. Until the child's energy is strong and firmly grounded, it should be protected from extraneous influences.

The deer leads us back to the primal wisdom of those old teachings. It reminds us to establish a strong healthy connection with the child before we expose it to many people and other strange energies. It is a reminder that there is a tradition that is natural and suitable for family units and for the health of the young. It is for the child's best interest.

After the first few days, the fawn can usually stand and follow its mother about. Doe fawns may stay with the mother for as much as a year. The buck or male will usually leave after a few months. The father takes no part in the rearing of the young; it is all the rule of the mother. Again this can be a reminder for us to move gently back to the traditional family unit and roles. It may indicate, if the deer has shown up in your life, that you have gotten too far away from the role that would be most beneficial to you at this time.

A deer's senses are very acute. Its vision is designed for clarity at a distance. It is especially effective at detecting contrasts and edges in dim light. Its hearing is equally acute. Anyone who has deer as a totem will find increasing ability to detect subtle movements and appearances. They will begin to hear what may not be said directly.

When deer shows up in your life it is time to be gentle with yourself and others. A new innocence and freshness is about to be awakened or born. There is going to be a gentle, enticing lure of new adventures. Ask yourself important questions. Are you trying to force things? Are others? Are you being too critical and uncaring of yourself? When deer shows up there is an opportunity to express gentle love that will open new doors to adventure for you.

CHANT

Woodland dreams of intuition come with the graceful deer.I greet you, graceful brothers of the forest. Your gift of magic will brighten my life. Transformation will come to me. Like you, I stand listening to the drum beat of life, Poised to follow my guiding spirits.

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Plant Spirit Shamanism Traditional Techniques For Healing The Soul

Book: Plant Spirit Shamanism Traditional Techniques For Healing The Soul by Ross Heaven

PLANT SPIRIT SHAMANISM: TRADITIONAL TECHNIQUES FOR HEALING THE SOUL explores not the usual medicinal qualities of plants, but shaman Communications with the spirits of the plants themselves. Both authors have years of in-depth field shamanic work in the Amazon, Haiti and Europe, and their experiences and interviews with other master shamans in different areas results in a core of insights gleaned from not just one but a variety of indigenous cultures. Healers will find this essential to Understanding plant processes.

This is a great book on the perspective of healing from a shaman's view instead of the Western scientific reductionist view of the pharma industry. The author interviews shamans from different cultures, but most all their work has the same basis.

Everything, including plants and flowers, has Consciousness and has the ability to communicate with other sentient beings. The shamans listen to the wisdom of the plants. Through their spirits the shamans have been able to determine the answers to questions about the brain and our universe that modern science still hasn't figured out with any clarity.

Buy Ross Heaven's book: Plant Spirit Shamanism Traditional Techniques For Healing The Soul

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Power Animal Frog

FROG's Medicine includes cleansing, rebirth.

"FROG, LITTLE ONE With Great WISDOM,
TEACH ME TO CALL THE RAIN
TO MAKE NEW LIFE BLOSSOM FROM OLD WORRIES."

Frog's medicine brings the rain of cleansing, both Physical and spiritual. Frog will come to you at a time when you are worried, stressed, nervous, overwhelmed or weak. Take some time to cleanse spiritually and take a break from the troubles of life. From this cleansing comes rebirth. A Frog person has the ability to cleanse away negative energies whether by song, words, or tears. Frog may seem small, but his lesson is great. He teaches us that we must cleanse and release negative energies in order to conquer our daily problems. All too often we forget this, and let the stress consume us. Frog comes to you when you need a vacation to regain control of your life, enjoy this message.

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The Trials Of Familiars

One reason why they may not have executed pets is because the law assumed that these creatures were Supernatural beings - by definition. If the animals had been captured, brought to court, examined by authorities, etc., it would have been difficult to avoid the conclusion that the witch's cat or dog was, in fact, no different from any other cat or dog. In addition, according to folklore, these animals could not be killed by ordinary means because they were spirits. We have found one account, for example, of a suspected familiar (a poodle dog called Boye, belonging to Prince Rupert) being killed by a silver bullet fired by a 'soldier skilled in necromancy' at the battle of Marston Moor in 1642. Also, perhaps it was assumed that the familiars would perish as soon as the witch was executed, since they were assumed to depend on her/him for nourishment (coincidently, of course, the animals probably didn't survive for long once their owners were incarcerated and executed). However, I agree with you that the fate of these animals is somewhat Mysterious. My guess would be that the witch's neighbours dealt with them swiftly and discretely, but I have no evidence either way. I wasn't aware of the Salem dog execution but will now look into this. In the bestiality trials, the animals were not generally executed as criminals. Rather they seem to have been regarded as polluted creatures which might have a corrupting Influence on public morality if allowed to remain alive. Thus, there was a particular incentive to identify these (real) animals and kill them.

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Techniques Of Modern Shamanism

Book: Techniques Of Modern Shamanism by Phil Hine

The Techniques offered in this book are by no means definitive - just a beginning. There’s much more to be said on this subject, but you will find other works to help you. Probably the best way to use this book is to find some friends who are interested and try and explore the techniques together. You don’t need any fancy trappings, as your BodyMind is all that is needed at this stage. With Other people helping you, you’ll learn faster and have more fun too.

This book is a collection of practical exercises, the aim of which is to enhance awareness of the world around us. The first part of this book deals with basic sensory exercises, while the second half deals with trance states, and some of the basic group dynamics involved in helping other people into them. Using these techniques will not make you a ‘shaman/shamanka’, but they are drawing on the shamanic outlook - which depends from an enhanced awareness of our environment, and the ability to mediate between the everyday, and the sacred aspects of our experience. “Walking between the Worlds” requires that we learn to extend our perceptions from the ordinary, to see the extra-ordinary which lies within it. Many of the techniques require group exploration, since it is impossible to grow in total isolation from others.

Many of the exercises were originally part of the Shamanic Development Course run by Sheila Broun and myself in 1987. I am particularly indebted to Sheila, whose continuing work is a spur towards my own efforts. Also, to the course participants, who gave much in the way of enthusiasm, criticism, and their own experience, so that the course far surpassed our own hopes for its success. Also, I would like to thank Rich Westwood for supporting this project, and just about everyone to whom I’ve ever written to or talked with on this subject.

Buy Phil Hine's book: Techniques Of Modern Shamanism

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Calling Your Power Animal

There are different names for this exercise in different cultures. It is a way for a person to get in touch with their animal aspects through dance. Keep in mind that a Guardian Spirit can appear in animal or human form.

Undertake this exercise in a quiet, half darkened room which is free from furniture that can hamper your movements. It is helpful if you have the use of one or two rattles, but these are not necessary.

There are two parts to this exercise, 1- The Starting Dance, and 2- Dancing your animal. In both dances, you loudly shake a rattle in each hand and dance in time to the rattle. In all dancing, you keep your eyes half closed. This allows you to cut down on the light and at the same time enables you to know where you are in the room.

The Starting Dance

Standing still and erect, face east and shake one rattle very rapidly four times. This is the signal that you are starting, ending or making an important transition in serious shamanistic work. Think of the rising Sun and the power it brings to all living things.

Still standing in place, start shaking one rattle at a steady pace of about 50 beats per second. Do this for about half a minute in each cardinal direction while thinking of the element or Power Animals of that direction. For example, you can think of an Eagle in the East, a Lion in the South, a Serpent or Dolphin in the West, and a Bull in the North. Move clockwise.

Return to the East and shake the rattle above your head at the same rate for about half a minute. Think of the sun, moon, starts and the entire universe above. Now shake the rattle towards the ground and think of the earth, our home and the gifts she gives to us.

Still facing the East, begin shaking both rattles at the same rate and dancing along with the beat as if you were jogging in place. In this starting dance, you are giving proof of your sincerity to the power animals wherever they may be, by making a sacrifice to them of your own energy in the form of dance. Dancing is a form of praying and evoking the sympathy of the Guardian Spirit.

Stop dancing and stand still. Shake one rattle four times to signal that you are about to make an important transition.

Start shaking your tattles loudly, but in a slow tempo of about 60 beats per minute. Start dancing around the room in time to the rattle. Move slowly and in a free form. Try to pick up the feeling of some kind of mammal, bird, fish, reptile or a combination of these. Once you feel the sense of Something, concentrate on it and slowly move your body in accordance with the creature. Be open to the Experience and emotion of the creature.

Don't hesitate to make noises or cries. By keeping your eyes half closed, you might be able to see the non-ordinary environment in which the animal is living. You may even be able to see the animal. Do this for about 5 minutes. Without pausing, shift to a higher state of rattle shaking and movement. Do this for about 4 minutes. Another shift to a still faster pace of rattle and body movements. Do this for about 4 minutes.

Stop dancing and mentally welcome the animal into your body. To do this, shake the rattle four times and draw it and the animal towards your solar plexes.

Face the East and shake the rattle four times, while standing still. This is the signal that your work has ended.

Once you have successfully gained your power animal, make it content enough to say with you. This is done through exercising your animal through dancing and singing songs of the animal.

Guardian animals usually only stay with a person for a few years, and then depart. So in the course of a life long shamanistic practice, a person will have a number of animals.

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Shamanism Faq

Summary: This FAQ contains a general overview on shamanism. It should be read by anyone interested in Understanding what is meant by shamanism and what differentiates shamanism form other forms of ecstatic experience
Keywords: shaman, anthropology, ethnography, consciousness, spirit, oobe

NOTE: The following general overview of shamanism is not intended to be the last word or the definitive work on this subject. Rather it is, as its title implies, intended to provide the participant or reader with a set of guidelines that will familiarize them with the general use of the terms shamanism, shaman and shamanic in the trends, study and practice of historic, traditional and contemporary shamanic experience. The word 'shaman comes to English from the Tungus language via Russian. Among the Tungus of Siberia it is both a noun and a verb. While the Tungus have no word for shamanism, it has come into usage by anthropologists, historians of religion and others in contemporary society to designate the experience and the practices of the shaman. Its usage has grown to include similar experiences and practices in cultures outside of the original Siberian cultures from which the term shaman originated. Thus shamanism is not the name of a religion or group of religions. Particular attention should be paid to the use of qualifying words such as "may" or "usually". They indicate examples or tendencies and are not, in any way, intended to represent rigid standards Please send comments to deane@netcom.com (Dean Edwards).

Table of Contents:

1. Terms used in this FAQ
2. What is shamanism?
3. The Relationship between shamanic traditions and culture
4. The role of Shamanic Ecstasy
5. The origin of the term "shamanism"

1. Why were the terms used in this FAQ selected and do they have special meanings.

There is an extensive literature about shamanism that has been compiled since the late Eighteenth Century. Like any field of study and religious practice, shamanism has developed a specialized vocabulary. Please note that some of the words used in the material that follows are drawn from scholars who have a solid background in shamanic studies and may have meanings that are specific and less general than is often the case in popular usage. Consulting a good dictionary should clear up any points of confusion.

2. What is Shamanism?

Shamanism is classified by anthropologists as an archaic magico-religious phenomenon in which the shaman is the great master of ecstasy. Shamanism itself, was defined by the late Mircea Eliade as a technique of ecstasy. A shaman may exhibit a particular magical specialty (such as control over fire, wind or magical flight). When a specialization is present the most common is as a healer. The distinguishing characteristic of shamanism is its focus on an ecstatic trance state in which the soul of the shaman is believed to leave the body and ascend to the sky (heavens) or descend into the earth (underworld). The shaman makes use of spirit helpers, which he or she communicates with, all the while retaining control over his or her own consciousness. (Examples of possession occur, but are the exception, rather than the rule.) It is also important to note that while most shamans in traditional societies are men, either women or men may and have become shamans.

3. Does the presence of an active shamanic tradition necessarily mean that the society itself should be deemed "shamanic"?

No, not at all. The presence of shamanism in a nation or a community does not mean that shamanism is central to the spiritual or religious life of the community or region. Shamanism often exists alongside and even in cooperation with the religious or healing practices of the community.

4. What is meant by shamanic ecstasy and what role does it actually play in shamanism?

The ecstatic technique of shamanism does not involve itself in the broad range of ecstasy reported in the history of religion. It is specifically focused on the transpersonal movement of the Consciousness of the shaman into higher or lower realms of consciousness and existence. Another aspect of shamanism is that compared to other spiritual traditions, it is a path that the individual walks alone. While much of the focus of shamanic studies has been on the shamanic complexes of north and central Asia, shamanism is a universal phenomenon, not confined to any particular region or culture.

5. What is the origin of the word "shaman"?

Shaman comes from the language of the Tungus of North-Central Asia. It came into use in English via Russian.

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Power Animal Panther

PANTHER's medicine includes rebirth, Knowledge of darkness and death.

"PANTHER, LET ME KNOW YOUR SILENT WISDOM.
AS MY Perception EXPANDS,
I WILL FIND A WEALTH OF INSIGHT AWAITS ME."

Panther is secretive, silent and graceful in her every move. She is solitary by choice, she tell little but listens much. She is careful not to share too much information, only enough to ease curious minds.

Panther people have a broader vision. Panther medicine gives them a deeper insight, both spiritually and physically. Their enhanced Perspective lets them see things in close detail or from a distance. Panthers enter the world enlightened whereas others have to work to achieve that.

Black Panther is very mystical. She finds the most power in darkness. Black Panther understands death and teaches people not to fear it, for out of death comes rebirth.

When Panther enters your life, it is time for a new beginning, a new door has opened for you. Panther introduces you to an expanded awareness, alternate realities, the elimination of fears, and most of all, total rebirth. Panther gives us the opportunity to become a whole new person and she promises to be our protector and guardian throughout this rebirth process.

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Power Animal Snake

SNAKE's medicine includes change, immortality.

"SNAKE, YOUR VENOM IS SWEET.
MY FEAR IS GONE,
I AM READY FOR CHANGE.
I FOLLOW YOU DOWN THE NEW PATH
YOU HAVE GUARDED."

Snake medicine is rare and is most often presented to the person using the approach of fear. A person with Snake medicine will find that they are fearful of this Shadow Animal most of their lives. But after Surviving many venomous snake attacks, they conquer their fear and are opened to the world of Snake's medicine.

Snake comes to you at a time when you are heading for change. You are ready to explore the mysterious, voyage where you have never gone before, whether in the Physical world or in the depths of the mind and soul. People with Snake medicine know the power of renewal. Snake sheds his skin leaving it behind and slithering away completely renewed. Snake people can do the same, shedding their dull layers to reveal a brilliant new self underneath.

Snake people are also creative and have strong psychic intuitive powers. Snake represents the silver cord that connects the physical body to the astral body, so Snake people may also be especially adept in astral travel.

The snake is a symbol of Goddess energy and he will protect you from religious persecution.

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Lesslie Hall - Beowulf An Anglo Saxon Epic Poem
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Tuesday Lobsang Rampa - Tibetan Sage
Stephen William Hawking - Space And Time Warps
Aninymous - The Angelical Alphabet

The Power Of Familiars

I am sure you are familiar with the typical figure of the witch and her black cat. Witches have been using animals to help them with their magickal works for a very long time. It is said that the familiar is the animal that the witch has. The familiar lives with the witch and assists him/her in magickal works. Traditionally cats are associate with witches. Other animals, like dogs, rabbits, horses, and snakes, can be familiars too.

However, your pet is not necessarily your familiar. I have a small fish tank with a Beta fish in my room where I perform most of my magickal works. Even though I love it dearly, my red Beta fish is not my familiar. A familiar represents all the good qualities of that animal, and it is attune to the witch. It provides the witch with a link to the animal kingdom and the essence of their power.

Totem/Power Animals

Witches cannot always work with Physical familiars due to many reasons. Perhaps the most common one will be space limitation. Let's face it, who can keep a tiger in his/her house? Sigfried and Roy do NOT count! Therefore, many witches work with their totem animals in the astral. Totems are not specific animals but mystical powers. Totem animals are sought in the astral world. Witches choose those Power Animals that closely represent their higher selves. In other words, power animals are chosen by their affinity to the witch. Power animals are used for specific purposes too. For example, a Witch may choose the animal that lends to a specific kind of magick. Maybe the spell needs some "medicine" from the Snake. Some animals are associated with the quarters. Sometimes these energies are activated with the quarter calls. Totem animals are great advisers. So if you are confused about something, call the
Wolf!

-part of the Information was taken from: "Indian Power Animals and Totems" by Marguerite Elsbeth, To Ride a Silver Broomstick and To Stir a Magick Cauldron by Silver RavenWolf

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Power Animal Turtle

TURTLE's medicine includes Earth wisdom, protection.

"TURTLE, TEACH ME YOUR MAGIC.
I FOLLOW YOU TO THE SOURCE OF POWER
TO LEARN THE EARTH'S GREATEST SECRETS."

Turtle has many Mystical powers – earth magic, water magic, psychic protection, healing. Turtle can allow you to find balance in Your Life as well as freedom from struggles. He teaches carefulness, tenacity, and patience as the keys to Reaching your goal.

Turtle people can feel at home anywhere they go because they carry their protective shell with them. But when Turtle finds himself in an uncomfortable situation, he tends to retreat into his shell instead of facing the problem. While sometimes this keeps Turtle from learning valuable lessons, it also means that people with Turtle medicine are survivors. They can chase new opportunities but feel safe knowing that they can withdraw into the refuge of their "shell" when trouble rears it's head.

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Correllian Times Emagazine - Issue 23 July 2008 Vol 2 Power Animals And Totems
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Lyall Watson - Supernature

Code Of Ethics For Spiritual Guides

People have long sought to enrich their lives and to awaken to their full natures through spiritual practices including prayer, meditation, mind-body disciplines, service, ritual, community liturgy, holy-day and seasonal observances, and rites of passage. "Primary religious practices" are those intended, or especially likely, to bring about exceptional states of consciousness such as the direct experience of divinity or of cosmic unity.

In any community, there are some who feel called to assist others along spiritual paths, and who are known as ministers, rabbis, pastors, curanderas, shamans, priests, or other titles. We call such people 'guides': those experienced in some practice, familiar with the terrain, and who act to facilitate the spiritual practices of others. A guide need not claim exclusive or definitive knowledge of the terrain.

Spiritual practices, and especially primary religious practices, carry risks. Therefore, when an individual chooses to practice with the assistance of a guide, both take on special responsibilities. The Council on Spiritual Practices proposes the following Code of Ethics for those who serve as spiritual guides.

1.[Intention] Spiritual guides are to practice and serve in ways that cultivate awareness, empathy, and wisdom.

2.[Serving Society] Spiritual practices are to be designed and conducted in ways that respect the common good, with due regard for public safety, health, and order. Because the increased awareness gained from spiritual practices can catalyze desire for personal and social change, guides shall use special care to help direct the energies of those they serve, as well as their own, in responsible ways that reflect a loving regard for all life.

3.[Serving Individuals] Spiritual guides shall respect and seek to preserve the autonomy and dignity of each person. Participation in any primary religious practice must be voluntary and based on prior disclosure and consent given individually by each participant while in an ordinary state of consciousness. Disclosure shall include, at a minimum, discussion of any elements of the practice that could reasonably be seen as presenting physical or psychological risks. In particular, participants must be warned that primary religious
experience can be difficult and dramatically transformative.

Guides shall make reasonable preparations to protect each participant's health and safety during spiritual practices and in the vulnerable periods that may follow. Limits on the behaviors of participants and facilitators are to be made clear and agreed upon in advance of any session. Appropriate customs of confidentiality are to be established and honored.

4.[Competence] Spiritual guides shall assist with only those practices for which they are qualified by personal experience and by training or education.

5.[Integrity] Spiritual guides shall strive to be aware of how their own belief systems, values, needs, and limitations affect their work. During primary religious practices, participants may be especially vulnerable to suggestion, manipulation, and exploitation; therefore, guides pledge to protect participants and not to allow anyone to use that vulnerability in ways that harm participants or others.

6.[Quiet Presence] To help safeguard against the harmful consequences of personal and organizational ambition, spiritual communities are usually better allowed to grow through attraction rather than active promotion.

7.[Not for Profit] Spiritual practices are to be conducted in the spirit of service. Spiritual guides shall strive to accommodate participants without regard to their ability to pay or make donations.

8.[Tolerance] Spiritual guides shall practice openness and respect towards people whose beliefs are in apparent contradiction to their own.

9.[Peer Review] Each guide shall seek the counsel of other guides to help ensure the wholesomeness of his or her practices and shall offer counsel when there is need.

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Your First Journey

This is a simple Exploration down through the tunnel into the lowerworld. The only mission is to travel the tunnel and perhaps see what lied beyond. Make sure you thoroughly Understand the Instructions before beginning the journey.

To carry out the exercise, you will need a second person to act as a drummer or a cassette recording of Shamanistic drumming.

Wait until you are calm and relaxed before undertaking any Shamanistic journey. Avoid alcohol or any psychedelic substances for at least four hours before the exercise. Eat only lightly or not at all during the preceding four hours.

Choose a dark and quiet room. Loosen or remove your clothing and lie comfortable on the floor without a pillow. Take a few deep breaths and relax your arms and legs. Lie there and contemplate your forthcoming mission. Then close your eyes, placing a hand or forearm over them to keep out any light.

Now visualize an opening into the earth that you remember from sometime in your life. It can be one you remember from childhood, or one you saw yesterday. Any kind of entry into the ground will do. It may be a hole made by a burrowed animal, a hollow tree stump, a spring or even a swamp. It can even be man made. The right opening is one that feels comfortable to you and one which you can visualize. Spend a couple of minutes seeing the hole without going into it. Note its details clearly.

Now either start the cassette recording or instruct your companion to begin drumming. The drumming should be a strong, monotonous, unvarying, rapid beat. There should be no contrast in the intensity of the drum beats, or the intervals between them. A drumming tempo of about 205 to 220 beats per minute is usually effective for this kind of journey.Allow yourself ten minutes for the journey. At the end of that time, the drummer should indicate that your time is up by striking four sharp beats to signal that it is time for your return. The drummer should then beat the drum very rapidly for about half a minute to accompany you on the return journey, concluding with four more sharp beats to signal the end of the journey.

When the drumming begins, enter your opening into the earth. Go down through the opening and enter the tunnel. At first the tunnel might be dark and dim. It might go underground at a slight angle, or it might descend steeply. Sometimes the tunnel appears ribbed and often it bends. Occasionally, one passes through the tunnel so fast that it is not even seen. In following the tunnel, you may run right up against a natural wall of stone, or some other obstacle. If this happens, just go around it or through a crack in it. If this fails, simply come back and try again.

At the end of the tunnel you will emerge our of doors. Examine the landscape in detail. Travel through it and remember its features. Explore until you are signaled to come back, and then return through the tunnel the same way you went down.

DO NOT BRING ANYTHING BACK WITH YOU.

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Seidr Seid Sol Iss Burs And Nordic Shamanism

Book: Seidr Seid Sol Iss Burs And Nordic Shamanism by Yves Kodratoff

The first part is personal, and it exposes my practice of seidr, by comparing it several times to the one coming from Diana Paxson’s group and in Jordsvin’s papers. I thus recommend to read at first these papers before mine. The second part explains and supports my own practice of seidr, but the facts it contains are independent of any belief. It is subdivided in two sections. The first is a rather scholarly description of the linguistic problems involved with the word seidr in Old Norse, the ancient Norwegian, (and Icelandic, Danish, Swedish) language, used in the sagas and the Eddic and Skaldic poems. The second is an annotated presentation of the runic inscriptions referring or alluding to seidr. (Yves Kodratoff)

Download Yves Kodratoff's eBook: Seidr Seid Sol Iss Burs And Nordic Shamanism

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What Is Shamanism

Shamanism is perhaps one of the oldest divinatory practices in the world to promote healing. By archaeological and anthropological evidence the practice has existed for some 20,000 to 30,000 years, perhaps since the beginning of the human race. Evidence of shamanism has been found globally in isolated regions of the Americas, Asia, Africa, regions of Europe and Australia.

Usually shamans are called to their profession in two ways: by heredity or by spontaneous and involuntary election by the Supernaturals. There are some who seek out the training, but these individuals are not considered as powerful. An exception to the latter is found the Native North Americans because many undertake vision quests to ask for healing power or the help of a guardian spirit. The shaman is distinguished from others by the greater number of his guardian spirits, by the intensity of his vision, and by his greater power.

Although differences of practices are found among the cultures similarities are found too. The shaman lives in two worlds: the ordinary and the nonordinary reality, also called the "shamanic state of consciousness." To enter the shamanic state the shaman must experience an ecstatic trance, or he will not be able to perform all the required functions or duties. This qualification is what sets the shaman apart from all other priests and adepts.When entering the nonordinary reality, which is an unique altered state of Consciousness (see Altered States of Consciousness), the shaman has access to the three zones of most cosmologies: earth, sky, and the underworld, which are connected by a central axis represented by a World Pillar, World Tree, or World Mountain. He is lucid throughout his altered state, controls it, and recalls afterward what transpired during it. While in the shamanic state the shaman sees other nonworldly realities, perhaps multiple realities simultaneously. It is in this state that the shaman accesses Information that is unavailable to him in the ordinary reality.

It is essential for the shaman to be able to enter the shamanic state at will. He practices techniques that allow him to do so such as drumming, rattling, chanting, dancing, sexual abstinence, sweat baths, staring at a flame, concentrating on imagery, and isolating himself in darkness. Although some societies use psychedelic drugs for this purpose, others claim drugs are not essential

In the shamanic state the shaman has various powers that he does possess in ordinary reality. He can see spirits and souls, and communicate with them; make magical flights to the heavens where he serves as intermediary between the gods and his people; and descend to the underworld, the land of the dead. These flights are accomplished by shape-shifting (see Metamorphosis), he rides mythical horses or the spirits of sacrificed horses, travels in spirits boats, and the like.

Most believe that they must have a close connection with nature because their guardian spirit usually is that of a plant or animal. Many say the guardian spirit takes the shaman to the other realities through holes Between Worlds where he is given his needed knowledge and power to help his people and village. This latter purpose makes it essential that the shaman remains lucid throughout his shamanic journeys, so he can bring back vital information that will help his people. A.G.H.

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Magic Witchcraft Animal Magnetism And Electro Biology

Book: Magic Witchcraft Animal Magnetism And Electro Biology by James Braid

James Braid (19 June 1795 – 25 March 1860) was born at Ryelaw House, in the parish of Portmoak, Kinross, Scotland, and was the son of James Braid and Anne Suttie. He married Margaret Mason (or Meason) on 17 November 1813. They had two children, James (born 1822), and a daughter.

A Scottish Physician and surgeon, specialising in eye and muscular conditions, Braid was an important and influential pioneer of Hypnotism and hypnotherapy. Braid adopted the term "hypnotism" as an abbreviation for "neuro-hypnotism" or nervous sleep (that is, sleep of the nerves), in his lectures of 1841-2, and it is from his influential work that others derived the term "hypnosis" in the 1880s. Braid is regarded by many as the first genuine "hypnotherapist" and the "Father of Modern Hypnotism".

Braid's work had a strong Influence on a number of important French medical figures, especially Etienne Eugene Azam (1822–1899) of Bordeaux (Braid's principal French "disciple"), the anatomist Pierre Paul Broca (1824–1880), the physiologist Joseph Pierre Durand de Gros (1826–1901), and the eminent hypnotherapist and co-founder of the Nancy School Ambroise-Auguste Liebeault (1823–1904).

Braid hypnotised the English Swedenborgian writer Dr. J.J.G. Wilkinson, who observed him hypnotising others several times, and began using hypnotism himself. Wilkinson soon became a passionate advocate of Braid's work and his published remarks on hypnotism were quoted enthusiastically by Braid several times in his later writings. However, Braid's legacy was maintained in Great Britain largely by Dr. John Milne Bramwell who collected all of his available works, and published a biography and account of Braid's theory and practice, as well as several books of his own on hypnotism.

Download James Braid's eBook: Magic Witchcraft Animal Magnetism And Electro Biology

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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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