Christopher Penczak - The Temple of Shamanic Witchcraft

fA-_BOUT THE NUTHOR
Christ opher Penczak is an award-winning aut hor, t eacher, healing pract it ioner, and eclect ic
wit ch. His pract ice draws upon t he foundat ion of modern wit chcraft blended wit h t he wisdom
of myst ical t radit ions from across t he globe. He has st udied ext ensively wit h wit ches, myst ics,
and healers in various t radit ions t o synt hesize his own pract ice of wit chcraft and healing. He is
an ordained minist er, herbalist , flower essence consult ant , and cert ified Reiki Mast er (Teacher)
in t he Usui-Tibet an and Shamballa t radit ions. He is t he aut hor of several books, including The
Inner Temple of Wit chcraft , Cit y Magick, Gay Wit chcraft , and Magick of Reiki.
~HADOWS, ~PIRITS
AND THE
DEALING JOURNEY
CHRISTOPHER rENCZAK
OTHER RELEASES BY CHRISTOPHER PENCZAK
Cit y Magick: Urban Spells, Rit uals and Shamanism
(Weiser Books, 2001)
Spirit Allies: Meet Your Team from t he Ot her Side
The Inner Temple of Wit chcraft : Magick, Medit at ion and Psychic Development
(Llewellyn Publicat ions, 2002)
The Inner Temple of Wit chcraft Medit at ion CD Companion
Gay Wit chcraft : Empowering t he Tribe
The Out er Temple of Wit chcraft : Circles, Spells and Rit uals
The Out er Temple of Wit chcraft Medit at ion CD Companion
The Wit ch's Shield
Magick of Reiki
Sons of t he Goddess
FORTHCOMING RELEASES BY CHRISTOPHER PENCZAK
Inst ant Magick
In no way is t his mat erial a subst it ut e for t rained medical or psychological care. This book is
int ended t o be used by st able, mat ure adult s seeking personal awareness and t ransformat ion.
Privat e and personal consult at ions wit h a psychological or spirit ual counselor can be a great
adjunct for t hose undert aking t he course work of t his book. If you are not psychologically
st able or do not have access t o a qualified counselor, t hen do not undert ake t he exercises
present ed in t his book.
All herbal formulas are given for hist oric underst anding and references. No herbal formula
should be consumed unless specifically st at ed. Herbs and herbal formulas t hat are pot ent ially
t oxic are st at ed, and t he aut hor and publisher assume no responsibilit y for t hose who
consume such preparat ions in any dose. People wit h allergies or sensit ive skin should t ake
caut ion when using herbal remedies. Do not t ake any herb or herbal preparat ion wit hout direct
consult at ion from a qualified healt h care provider.
/ CKNOWLEDGMENTS
Thanks t o all my friends and st udent s who have walked t he pat h of healing and shared t heir
st ories in t his book, part icularly Wendy Snow Fogg, Chris Giroux, Olivet t e Aviso, Vict oria
MacGown, David Boyle, Claire Hart , Christ ian Medaglia, Christ ina Colangelo, David Dalt on, Carin
Baskins, and Laehar.
A special t hank you t o Leandra Walker and Alixaendreai for t heir input and encouragement .
This work is inspired by and draws upon t he work and t radit ions of many people. It is wit h
great admirat ion and respect t hat I t hank t he following t eachers, scholars, and keepers of t he
way: Michael Harner, Carlos Cast aneda, Raven Grimassi, Chas S. Clift on, Evan John Jones, R.J.
St ewart , John Mat t hews, Cait lin Mat t hews, Orion Foxwood, Vict or Anderson, Cora Anderson,
T. Thorn Coyle, Hugh Mynne, Robert Cochrane, Doreen Valient e, Janet Farrar, St ewart Farrar,
Gavin Bone, Tom Cowan, Eliot Cowan, Edred Thorsson, Sharynne M. NicMhacha, Dr. Edward
Bach, Sarangerel, Olga Kharit idi, Elizabet h B. Jenkins, Kennet h Johnson, Mircea Eliades, and
Carlo Ginzburg.
To my husband, Steve, my parents, Ron and
Rosalie,
and all my spirit allies, guides, and teachers.
CONTENTS
List of Exercises ... xi
List of Figures ... xiii
Int roduct ion: What Is t he Temple of Shamanic Wit chcraft ? ... xvii
CHAPTER ONE
Wit chcraft and Shamanism ... 1
CHAPTER t WO
Opening t he Veil ... 19
CHAPTER THREE
Making Sacred Space ... 39
CHAPTER fOUR
The Role of t he Shamanic Wit ch ... 57
CHAPTER f'IVE
Lesson One: The Worlds of t he Shaman ... 79
CHAPTER ~IX
Lesson Two: The World Aside ... 123
CHAPTER EVEN
Lesson Three: The Underworld Pat h ... 151
CHAPTER -EIGHT
Lesson Four: The St arry Road ... 183
CHAPTER NINE
Lesson Five: Walking wit h t he Spirit s ... 207
CHAPTER t EN
Lesson Six: The World of Dreams ... 249
CHAPTER LEVEN
Lesson Seven: Rit es of t he Shaman ... 269
CHAPTER t WELVE
Lesson Eight : Animal Spirit Medicine ... 285
CHAPTER t HIRTEEN
Lesson Nine: Plant , St one, and Song Medicine ... 311
CHAPTER FOURTEEN
Lesson Ten: Past -Life Healing ... 357
CHAPTER FIFTEEN
Lesson Eleven: Shamanic Healing ... 373
CHAPTER ~IXTEEN
Lesson Twelve: Mast ering t he Three Worlds ... 415
CHAPTER ~EVENTEEN
Lesson Thirt een: Shadow Init iat ion ... 431
Bibliography... 447
Index... 453
EXERCISES
Exercise 1: Ent ering a Medit at ive St at e ... 30
Exercise 2: The Inner Temple ... 32
Exercise 3: Emot ional Body Training ... 73
Exercise 4: Shadow Promise Rit ual ... 76
Exercise 5: Finding Your World Tree ... 85
Exercise 6: Tree Breat hing ... 106
Exercise 7: Int roduct ory journey ... 118
Exercise 8: Building Your Own Wit ch Bag ... 138
Exercise 9: Eat ing Heavy Energy ... 143
Exercise 10: Eart h Mot her Journey ... 146
Exercise 11: Lower World Journey t o Meet a Power Animal ... 164
Exercise 12: Shapeshift ing journey ... 169
Exercise 13: Faery Cont act ... 176
Exercise 14: Underworld Offering ... 179
Exercise 15: Upper World Journey ... 191
Exercise 16: Angelic Journey ... 194
Exercise 17: Higher-Self Connect ion ... 200
Exercise 18: Upper World Energy ... 204
Exercise 19: Invocat ion ... 226
Exercise 20: Ancest or Rit ual ... 238
Exercise 21: Clearing a Haunt ing ... 244
Exercise 22: Dream Rit ual ... 266
Exercise 23: Journeying t he Wheel of t he Year ... 276
Exercise 24: Meet ing t he Spirit s of t he Seasons ... 277
Exercise 25: Animal Spirit Medicine Ret rieval Journey ... 304
Exercise 26: Plant Spirit Communicat ion ... 316
Exercise 27: Plant Spirit Medicine Ret rieval Journey ... 328
Exercise 28: St one Spirit Medicine Ret rieval Journey ... 347
Exercise 29: Sacred Sound ... 353
Exercise 30: Rit ual t o Revoke Past -Life Cont ract s ... 367
Exercise 31: Healing Past -Life Regression ... 369
Exercise 32: Spirit Body Journey ... 391
Exercise 33: Healing Chambers ... 392
Exercise 34: Hands-on Healing ... 395
Exercise 35: Soul Ret rieval ... 407
Exercise 36: Dist illing t he Shadow ... 409
Exercise 37: Element al Journey ... 417
Exercise 38: Sending ... 419
Exercise 39: Dist ant Spirit Medicine Ret rieval ... 420
Exercise 40: Cosmic River and Wit ch St ar Journey ... 423
Exercise 41: Healing Chamber t o Release Unhealt hy Spirit At t achment s ... 426
Exercise 42: Journey t o t he Dark Goddess/ God ... 428
FIGURES
Figure 1: Inhibit ory and Exhibit ory Techniques ... 23
Figure 2: Equal-Armed Cross in t he Circle ... 40
Figure 3: Banishing Pent agram ... 43
Figure 4: Direct ional Spirit Wheel. . . 49
Figure 5: Smudge Bundles ... 52
Figure 6: Invoking Pent agram ... 55
Figure 7: Ogham Alphabet ... 82-84
Figure 8: Names of t he World Tree/ World Mount ain ... 84
Figure 9: Shamanic World Tree and t he Vesica Pisces ... 87
Figure 10: Fionn's Window ... 91
Figure 11: Ogham and t he Ot her Worlds Diagram ... 92
Figure 12: Ogham and t he Ot her Worlds Chart ... 93
Figure 13: Norse World Tree ... 102
Figure 14: Tree Breat hing ... 105
Figure 15: Gundest rup Horned Figure ... 114
Figure 16: Egypt ian Sit t ing Pose ... 115
Figure 17: Shaman Lying Facedown ... 116
Figure 18: St anding St at ue Pose ... 117
Figure 19: Middle World Names ... 125
Figure 20: Silver Branch ... 135
Figure 2 1 : Spect rum of Energies ... 141
Figure 22: Names for t he Eart h Goddess ... 146
Figure 23: Lower World Names ... 159
Figure 24: Upper World Names ... 189
Figure 25: Higher-Self Cont act -Individual and Group ... 201
Figure 26: Infinit y Loop ... 209
Figure 27: Infinit y Loops wit h t he World Tree ... 210
Figure 28: Invocat ion of t he Horned One ... 220
Figure 29: Healing Solar Cross ... 263
Figure 30: The Wheel of t he Year and t he World Tree ... 272
Figure 31: St one Age Dog Image ... 292
Figure 32: Poem of Nine Woods ... 326
Figure 33: Five-Pet alled Flowers-Night shade, Dat ura, Vinca, Cinquefoil. . . 333
Figure 34: Flower Essence Creat ion ... 337
Figure 35: Gundest rup Cauldron-Cauldron of Resurrect ion ... 393
Figure 36: Celt ic Cit ies ... 417
Figure 37: Building a Shield ... 436
Figures 38A and 38B: Shield Design ... 437
-The "Song of Amergin," The Book of Invasions
INTRODUCTION
WHAT N THE TEMPLE OF
~HAMANIC WITCHCRAFT?
Aft er learning what most consider t o be t radit ional wit chcraft -medit at ion, circle cast ing, spell
work, and t he Wheel of t he Year-I hit a block. Alt hough t hese skills are really limit less, I found I
had reached a personal plat eau and couldn't go any furt her. I didn't know what I was missing,
but I knew I was missing somet hing, and t hat piece was vit al t o me. I had a lot of unresolved
issues. My init ial t raining in t he craft was very healing, bringing up many issues t o be
t ransformed, but I st ill had far t o go. I st ill had a lot of anger, guilt , and shame wit h me and
needed t o go deeper. I just didn't know what t o do next .
I guess you could say I got a lit t le bored wit h wit chcraft . I felt a need t o explore ot her forms of
myst icism, part icularly shamanism. I was drawn t o t heir t radit ions of healing bot h body and
spirit . Perhaps t hey would have what I needed. Through t his explorat ion, I felt a lit t le sad t hat I
was leaving wit chcraft , and a bit guilt y t hat I was somehow bet raying t he pract ice t hat meant
so much t o me. My fellow wit ches reminded me t hat guilt has not hing t o do wit h our craft and I
am free t o explore anyt hing wit h t he Goddess' blessing. So I did.
First I found myself st udying t he rit uals and lore of t he Nat ive American t ribes. Though I was
init ially drawn t o t his, I felt like I was t rying t o fit a square peg int o a round hole. Cert ain t hings
resonat ed wit h me, as if I had found a st rand of my personal t rut h, but t he whole t radit ion, t he
whole t apest ry, didn't fit me. Though I love and respect t hem, Nat ive American t radit ions didn't
t ouch me t he way wit chcraft did, so I kept looking.
I cont inued t o explore t he fringes of t ribal belief, from t alking wit h experienced elders and
pract it ioners in Nat ive t radit ions t o at t ending more New Age weekend workshops on shamanic
t echnique. I explored Celt ic shamanism and Norse shamanism. I looked t o t he spirit ual
pract ices of Cent ral and Sout h America and t o t he wise ones of Hawaii, wit h t he t radit ions of
Huna. Each experience, workshop, and book held somet hing valuable for me, but not hing was
complet ely right . Somet hing was st ill missing.
All of t hese shamanic healing t echniques held a primal power. Their power released much of
what I had repressed. The release of energy was very healing, if not very pleasant . My anger
came up in waves. My depression swelled up and t hreat ened t o swallow me whole. I had
evoked t he shadow self, t he sum of my repressed feelings and energies. As horrible as it was, it
forced me t o acknowledge, and act ually work wit h t hese feelings, rat her t han lock t hem away
in t he dept hs of my soul. If I didn't like what I saw in t he mirror, it was my job t o t ransform my
shadow. I learned t o t ake responsibilit y for my own feelings. Through a combinat ion of my
t radit ional magick and my newly found shamanic wisdom, I was able t o do just t hat , and like a
cat erpillar t o cocoon, I event ually emerged as a new but t erfly, feeling like a new person. I
journeyed t o t he Underworld and came back reborn.
When t he process reached a conclusion, I found myself more aware t han I had ever been
before. I was happier, healt hier, and more honest wit h myself. I found myself on a new plat eau
where I was more peaceful and t ruly felt t he connect ion bet ween all t hings. I hadn't dest royed
t he shadow, but learned how t o int egrat e and part ner wit h it . Love, not dest ruct ion, was t he
key t o healing t he shadow. The whole experience was amazing, a t rial of st rengt h, a personal
init iat ion very different from anyt hing I had previously experienced.
During t his period of explorat ion and healing, I didn't abandon my craft . I st ill kept up wit h my
t radit ional rit uals and medit at ion. I cont inued doing magick, oft en for selfhealing and t o bring
gent leness t o t he process. I celebrat ed t he Moons and holidays. I cont inued t o medit at e, use
t arot , and speak wit h my spirit guides. I realized t hat t he wide range of shamanic t echniques I
learned didn't provide me wit h a cohesive syst em. I didn't resonat e wit h any part icular cult ural
t radit ion, but looked for t he t rut hs common t o all of t hese t radit ions. I had t o find my own
process, and I found wit chcraft t o be t he anchor in my healing journey. The ways of t he wit ch
became my cult ural foundat ion st one.
I found my missing piece! The elusive secret was t o rest ore t he shamanic t radit ions t o my
wit chcraft pract ice. The t echniques common t o all t he world's healing t radit ionsjourney, spirit
part nership, and energy healing-are also a common part of t he craft . By st epping out side of my
safet y zone, I found myself right back in t he Goddess' arms.
One of t he first definit ions I learned of a wit ch was a "walker bet ween t he worlds." But ot her
t han cast ing a magick circle t hat st ands "bet ween t he worlds," few wit ches developed t hat
aspect of t he craft . What we call wit chcraft and shamanism t oday are not mut ually exclusive,
and most likely come from a common root , from a t ime before we had such divisions and words.
They have far more in common t han most people suspect . When you st rip t he cult ures away,
at t he core t hey seem much t he same t o me.
Unfort unat ely, in t he init ial revival of modern wit chcraft , many leaned heavily upon t he world
of ceremonial magick and were less aware of t he shamanic myst eries. The ceremonial magick
was preserved in our ancient and medieval t ext s and manuscript s, while t he shamanic and folk
pract ices were nearly lost during t he Burning Times. The shamanic root s can be glimpsed in
our myt hs and rit uals. They are encoded in t radit ional init iat ions and modern pat h workings,
but few wit ches explore t hem furt her.
Thankfully t his is now changing. Many modern wit ches are walking bot h roads, learning t o
reconcile t he differences and draw upon t he similarit ies t o creat e t he new t radit ions of t he
next cent ury, by fully honoring t he old. By looking t o t he surviving nat ive t radit ions, we can find
many missing element s of European myst icism t o rest ore shamanic pract ices t o wit chcraft . We
are expanding beyond folk magick and circle rit ual t o t ruly become walkers in bot h worlds, and
learn t o be a bridge, a part ner bet ween t he realm of spirit and t he realm of form. When I look at
modern pagan fest ivals, I see a lot in common wit h Nat ive American gat herings.
Since my init ial healing, I have repeat edly brought up aspect s of t he shadow t o face. Healing
is like peeling t he layers of an onion. There are always more layers t o explore. I have helped
ot hers dist ill t heir shadow self and learn t o part ner wit h it . From t his past experience, I have
organized t he most helpful t echniques int o my t hird-degree course and The Temple of
Shamanic Wit chcraft book and CD companion. The process creat es a sacred space wit hin
your life, a spirit ual t emple in bot h t he inner world and t he out er world, t he worlds of t he
shaman. The t emple is not a physical place, a sacred sit e t o visit , but a sacred sit e you find
wit hin yourself and bring out int o your world t hrough your act ions. It is a t emple of healing
where you will cont act your shadow, your inner darkness, and learn t o make peace wit h it .
The Temple of Shamanic Wit chcraft is t he t hird in a series of books. The first was The Inner
Temple of Wit chcraft and t he second, The Out er Temple of Wit chcraft . Bot h deal wit h more
t radit ional t raining in modern wit chcraft , from medit at ion and psychic development t o
t radit ional rit ual and spell cast ing. They are wonderful foundat ions t o begin wit h if wit chcraft is
new t o you.
The inner t emple deals wit h t he element of fire as embodied by light , guidance, and
prot ect ion. It helps you light your inner fire. The out er t emple is t he element of eart h, helping
you manifest your inner sacredness in t he out er world t hrough rit ual and spellcraft , part nering
wit h nat ure and t he element s. The Temple of Shamanic Wit chcraft is based on t he element of
wat er, t he realm of emot ion, reflect ion, and healing.
Shamanism deals wit h piercing t he veil bet ween spirit and mat t er, and t he element of wat er
is oft en concerned wit h t he realm of spirit and t he ancest ors. Wat er is t radit ionally t he element
of t he west , t he land of t he set t ing sun, t he Underworld, and t he ancest ors. Wat er is t he
element of boundary, bot h physical boundaries and emot ional ones. Rivers, st reams, and
oceans mark borders and t errit ories, as well as borders int o t he spirit realm. The surface of t he
wat er is like t he veil it self.
Wat er is reflect ive and psychic, urging us like a magick mirror t o look at our t rue self, and t o
see what is beyond t he surface. Psychic abilit y, int uit ion, and inner vision, reflect ed on t he
wat er's surface, are t he double-edged blessings of wat er. Through it , we learn great er mast ery
of our personal empat hy and psychic abilit y. Wat er is about emot ional energy, and on it s
highest level, it is t he uncondit ional love of t he gods, t he divine love in t he Holy Grail of
immort alit y t hat nourishes, rest ores, and t ransforms. It 's not t imid love, but a fierce, powerful,
changing love. It is t he love of life. Once we drink from t his wat er, we are never t he same again.
Though it is t he t hird in a series of five books, each one t raining in an element , The Temple
of Shamanic Wit chcraft is complet e in it self. Only t he necessary t echniques from t he previous
t wo books will be reviewed here. If more informat ion is provided in a previous t ext , The Inner
Temple of Wit chcraft will be referred t o as ITOW and The Out er Temple of Wit chcraft as
OTOW, along wit h an appropriat e chapt er or exercise number.
Like t he previous t wo books, t his one is divided int o a year-and-a-day course of t raining. It
st art s wit h four preliminary chapt ers t o expose you t o t he basic concept s, hist ory, t erminology,
and skills t hat will be needed for your year-and-a-day journey. Make sure t his is a pat h you
wish t o walk, because once you st art , it is much like ent ering t he cocoon. For your overall
healt h and wellness, you should see t he process t hrough t o it s conclusion. To st op t he
process before it is complet e can be t raumat ic.
The four init ial chapt ers are followed by t welve formal lessons and a t hirt eent h lesson/ rit ual
for self-init iat ion int o t he art of t he shamanic wit ch, culminat ing in an act of healing, rebirt h, and
t ransformat ion. In t rut h, shamanic knowledge is not linear, but t his out line gives you t he basic
t echniques and informat ion t o find your own inner guides and spirit ual allies who will give you
t he lessons in t he way t hat is most perfect for you. The t rue learning occurs on t he ot her side
of t he veil, t hrough building relat ionships wit h your spirit ual allies and t eachers. The lessons
gradually build in skill level, knowledge, and difficult y. You can do a lesson roughly once a mont h
and prepare for t he final rit ual on t he last day, once you have reflect ed on t he pat h.
As I look back on t his journey, part of me wishes I could give you a complet e, unbroken
t radit ion of shamanic wit chcraft , wishing someone could have t rained me in it . I wish I could be
sharing t he words, sounds, and st eps used in t he ancient past . I envision a t ime of primal t ribal
wit chcraft , powerful and explosive, t he dist ant relat ive t o our more formal rit uals and circles.
Due t o fear, superst it ion, and persecut ion, most of our t radit ions are not unbroken. They are
found in t he remnant s of t he past . We pluck from t hem bit s of myt h, folklore, and living memory.
We can re-forge t hem from fragment s of our past , and from looking t o t he wisdom of our
sist ers and brot hers across t he globe.
Anot her part of me is glad we come from a fract ured t radit ion, because in t hat pain comes
great opport unit y for healing, which is t he t rue role of t he wit ch. Many from seemingly unbroken
t radit ions of myst icism oft en have an air of aloofness or superiorit y, feeling t hat hist ory gives
credibilit y. I don't have t hat same hist ory or t hat luxury.
In my search for pract ical root s in t he hist ory of wit chcraft , I've been forced t o st udy t he
knowledge of t he world, and recognize t he wisdom of st range lands and st range people. It has
broadened my view of wit chcraft , feeling t hat anywhere t he Mot her and Fat her are honored,
anywhere t he cycles are honored and bot h spirit s and nat ure are part ners, you find wit chcraft .
In looking beyond what I was t old was wit chcraft , I found t he craft of t he wise all around me, in
every land and t ime, somet imes hidden and somet imes overt . The search has given me a
broad hist ory, a world hist ory. I found a global family t o whom I could relat e, and many st rands
t o weave my own t rut h t oget her.
Some would look at t his as yet anot her New Age shamanism book, feeling t hat it 's not a t rue
t radit ion, but somet hing cobbled t oget her by a modern person. Though t hey would mean it
derogat orily, t his is a New Age shamanism book! It brings t he shamanic t echniques int o t he
next age-an age of equalit y and healing for all who seek it . This part icular pat h is seen t hrough
t he eyes of a modern wit ch, but t he t echniques t hemselves are et ernal and t imeless. Any
t radit ion t hat doesn't adapt and change wit h t he t imes, t o bring it s wisdom t o t he next
generat ion, will event ually lose t ouch and meaning wit h t hose it seeks t o help.
In t he end, when I t hink about The Temple of Shamanic Wit chcraft and t he blessings of t he
element of wat er, I t hink of t he words Perfect Love and Perfect Trust . The magick of element al
wat er is t he most perfect , uncondit ional love. It is t he power of guidance, healing, and
t ransformat ion. But before we can really have it for ot hers and t he world, we must st art by
loving ourselves. Only t hen can we have Perfect Love and Perfect Trust for all.
Be Well,
Christ opher Penczak
WITCHCRAFT AND ~HAMANISM
To most people, wit chcraft and shamanism appear t o be t wo dist inct and separat e disciplines.
The general public associat es shamanism wit h t he holy healing people of nat ive t ribes, while
t hey associat e wit ches wit h spells, pot ions, Halloween, and, due t o popular misconcept ions,
evil. The t wo seem worlds apart , but in realit y, t hey come from a very similar root .
WHAT fS A ~HAMAN?
The word shaman, or saman, is Tungus in origin, coming from t he Ural-Alt aic t ribal people of
Siberia. Relat ed t o t he Tungus word sa, which t ranslat es as "t o know," t he Siberian people use
t he word saman t o refer t o men and women who act as t he spirit ual healers and wise ones of
t he t ribe. They are t he ones who know t he myst eries of spirit . The word shaman is properly
used t o refer t o t he spirit healers of t hose t ribes who share a similar genet ic origin t o t hose of
Siberia. It is usually used in reference t o t he healers of t he Nort h and Sout h American t ribes,
but cult urally and linguist ically it can be used t hroughout Eurasia.
The role of t he shaman applies t o bot h men and women, t hough cult urally one gender can
be more prevalent t han t he ot her. Few refer t o female shamans wit h a different word, such as
shamaness. Sexual orient at ion and gender ident it y does not preclude one from shamanism
eit her. In many t radit ions, shamans dress in t he clot hes of t he opposit e gender or pract ice
homosexualit y.
For ant hropologist s exploring t he spirit ualit ies of t ribal societ ies, t he word shaman is an
easier and safer t erm t han t he words wit ch, wizard, sorcerer, magician, and seer, even t hough
t hese labels were used in t he past t o describe t he t ribal shaman's European count erpart s. For
t hose from a West ern mainst ream academic background, shaman has less negat ive baggage
t han t hese ot her highly charged t erms.
In an effort t o be more precise, some ant hropologist s and myst ical st udent s use t he t erm
core shamanism t o different iat e t he use of shamanic t echniques and ideas from t radit ional
Siberian or Nat ive shamanism. Alt hough it is not a religion, shamanism has a definit ive set of
core pract ices t hat set s it apart from ot her t radit ions of magick, yet it can be found worldwide,
part icularly in t ribal cult ures, and in t he foundat ions of visionary t radit ions. Not all myst ics can
be referred t o as shamanist ic in t he t ruest sense of t he word.
Core concept s t o t he pract ice of shamanism include t he following:
The abilit y t o ent er an alt ered st at e of consciousness t hrough t he use of sound, rhyt hm,
movement , and plant s.
The experience of one or more nonphysical realit ies t hat are just as "real" t o t he
pract it ioner as t he physical world, and of act ions in t he nonphysical worlds t hat direct ly
affect t he physical world.
The use of an alt ered st at e, a t rance somet imes defined as an ecst asy, t o project self-
awareness from t he physical world t o t he nonphysical worlds.
Dealings wit h nonphysical beings, or spirit s, who ent er int o a relat ionship wit h t he
pract it ioner. They offer guidance, healing, or power used t o creat e change in t he physical
world.
Ot her myst ics may have t he same gift s and abilit ies but do not access t hem t hrough
ecst at ic t rance or working wit h t he spirit s. Though t hey can be gift ed medicine people or spell
cast ers, wit hout t hat link t o t he spirit world t hey are not necessarily shamans. The volunt ary
int erface wit h t he unseen and t he abilit y t o use t his link t o creat e change is what set s a
shaman apart from ot her magi. Shamans are t ypically equat ed wit h t he t it le of "medicine
person," t hough not all medicine men and women use shamanic t echniques t o effect healing.
Humanit y seems t o be hard-wired wit h a few common ways t o int erface wit h t he spirit world.
These int erfaces are a nat ural part of our physical and spirit ual makeup. Wise ones across t he
globe separat ely discovered and applied t hese t echniques and t hen applied t heir own cult ural
beliefs and rit uals t o t hem. These t echniques have survived because t hey work. Archaeological
evidence indicat es t hat shamanic pract ice is at least 20,000 years old, making it t ruly t he
oldest profession. The recognit ion of core shamanic t echniques in t he lands beyond Siberia
and t he Americas has led t o t he somewhat cont roversial use of t erms such as Celt ic
Shamanism and Norse Shamanism, applying a cult ural adject ive t o t he shamanic pract ice.
Pract it ioners of t hese ot her cult ural t radit ions somet imes resent t he label of shamanism.
The word shaman, being from Siberia, was never used by t he ancest ors of t he Celt s, Norse, or
any ot her Europeans. A Celt ic pract it ioner once asked me why we don't say Siberian Druidism
or Asian Druidism, and in a way he had a point . Through t his ant hropological choice,
shamanism became a default t erm recognizable t o all.
This pract ice of using t he word shaman as a generic label has led t o a bit of confusion and
some difficult feelings. Those involved in t he Nat ive t ribes feel t hat cult urally it is t heir word and
resent it being used as a generic label or default t erm. Modern pagans, sharing a similar
spirit ual hist ory wit h t ribal communit ies, should be sensit ive t o t hese feelings and make an
effort t o creat e bridges of underst anding. As you st udy t hese t echniques, it is import ant t o
remember t hat alt hough t here are great similarit ies bet ween t he healing pract ices of many
cult ures, t here are also great differences in t hought , philosophy, and int erpret at ion. Such
differences must be respect ed.
When I first st art ed on my shamanic pat h, I at t ended a lect ure in t he Bost on area by a
scholarly and experienced Celt ic pract it ioner of t he Underworld t radit ions, visit ing from t he
Unit ed Kingdom. He insist ed, and made quit e a convincing case, t hat t here is no such t hing as
Celt ic shamanism. In his opinion, people who use t he t erm are careless, sloppy scholars and
need t o be bet t er educat ed. The very next week, I at t ended anot her lect ure by a Harvard
scholar and pract icing Celt ic shaman who out lined t he reasons why someone would call her
pract ice shamanism. She, t oo, was quit e convincing. I realized t hen t hat if t he professional
expert s can't agree, t hen perhaps t here is no one right answer. I use t he t erm shamanism
myself because it 's pract ical when t eaching and I t ruly feel called t o t he word. I like it s meaning,
hist ory, and associat ions. The pract ice of core shamanism, and how it relat es t o t he t radit ions
of wit chcraft , is a primary focus of my own work.
TONE NGE WITCHCRAFT
When I t each workshops on core shamanism, during t he int roduct ions I hear st ories of
st udent s who, like me, are of European descent . They t ell me how t hey sought out spirit ualit y
in Nat ive American t radit ions, going t o drumming circles and sweat lodges, and how t hey are
saddened t hat t heir own cult ure only has rigid, dogmat ic inst it ut ions and not personal spirit ual
t radit ions. They ask me, "Why don't we have our own shamans? Why didn't we carry on t hese
t radit ions?" We did. Our shamans were called wit ches.
When I t race back t he hist ory of wit chcraft and paganism, I find my oldest spirit ual ancest ors
in t he St one Age. During t he St one Age, we have evidence of Goddessreverent cult ures. In
t hese seemingly primit ive cult ures, t here is evidence of rit ual and ceremony. We had a people
direct ly dependent upon nat ure for survival. They learned t o part ner wit h t he environment
around t hem t o prosper. They honored t he eart h as Mot her Goddess, and perhaps t he grain,
sun, or animals as Fat her God. They believed in t he innat e magick, divinit y, and spirit in all
t hings. They worked wit h t hese spirit s t o creat e change, ranging from a successful hunt t o
rainst orms.
In t hese t ribes were people who act ed as spirit ual guides. They had a deeper sense of
connect ion wit h t he spirit world and psychic abilit y. They could part ner wit h t he spirit s and
gods t o receive informat ion from t he unseen lands t hat would help t he t ribe. Most likely many
of t hese wise ones were women, since in t he hunt er-gat herer societ ies, t he females were
prot ect ed because of t heir abilit y t o bring life int o t he t ribe, while one man could fat her many
children. The older men and t he injured hunt ers wit h spirit ual abilit y would join t hese women,
offering t heir gift s and guidance t o t he t ribes. This st art ed t he archet ypal image of t he female
wit ch, t he wise old wizard, and t he wounded healer. They were t he first shamans.
As t hese lands developed int o an agrarian societ y, many of t hese wise ones gat hered t o
form t he first t emples and became t he first priest esses and priest s of societ y. They used t he
t ools of t he new societ y, such as writ ing and formal rit ual it ems, in t heir craft s. Event ually t hese
myst ics creat ed t he high art s of ceremonial magick and worship. We find t hese priest esses
and priest s influencing t he rulers of t he Medit erranean, Middle East , and Egypt as t hose
cult ures grew int o t heir classical empires.
Some wise ones chose t o st ay on t he fringes of societ y, wit hout formal t emples. They
cont inued on t heir primal pat hs t o power. They did not have formal schools of t raining, but kept
t heir t eaching personal and individual. They kept t he ways of t he herbs and medicines. They
were in closer cont act t o unt ouched nat ure, t he element s and t he animals, and cont inued t heir
relat ionship wit h all t o bet t er serve t hose in need. The newly evolving urbanit es were more
likely t o go t o t he formal t emples, while t he rural peasant s sought help from t he simple wise
woman or man.
Thus t he t radit ions remained, as empires grew and crumbled. Migrat ions of many t ribes from
t he East , t hose of t he Celt s and Teut ons, st ret ched out across Europe, absorbing t he cult ure,
myt hs, and magick of t he indigenous people of Europe, t hose who had erect ed t he mounds,
henges, and st anding st ones. When you go back t o t he St one Age root of all t hese spirit ual
and magickal t radit ions, all evidence point s t o t he core shamanic t echniques as a common
origin from which t he ot hers sprang. What we would now call t he forms of European
shamanism survived and flourished in many lands, changing wit h t he t imes. From t he St one
Age medicine woman t o t he image of t he medieval wit ch, t he role was one of healing,
herbcraft , and midwifery, act ing as a bridge bet ween t he worlds.
It wasn't unt il t he rise of Christ ianit y t hat Europe's magickal and shamanic t radit ions came
under heavy fire. Int imat ely linked wit h what we now consider t he pagan religions of old,
pract it ioners of t he magickal art s, t hose who part nered wit h t he spirit ual forces of worlds seen
and unseen, became t arget s of fear and persecut ion. The old gods were called demons, and
t hose who honored t hem became agent s of evil in t he minds of Church elders. We did have
shamans in t he form of wit ches, and we, as a cult ure, wiped most of t hem out and sent t he
rest underground. As logic, science, and t echnology replaced t he old forms of myst icism,
wit ches were cast int o t he land of fairy t ales and make-believe, no longer t aken seriously.
Those of European descent lost a rich shamanic hist ory and t radit ion due t o t he
persecut ions of t he Burning Times. Because of t he propaganda t hat was spread, we don't
even recognize t he remnant s of our herit age, t hough you can cat ch dist ort ed glimpses of it in
t he wit ch-hunt t rial t ranscript s. Though some magickal pract ices were preserved as folk
wisdom and family secret s, ot hers were resurrect ed t hrough myt hology and writ t en lore.
THE ~URVIVING TRADITIONS AND 1RIBES
If our European t radit ions are broken lines of wisdom, where do we go t o find t he missing
pieces of our past ? In my search, I looked t o t he surviving t ribal people. Unlike t he Europeans,
t he surviving t ribal people of t he Americas did not t urn on t heir own healers and myst ics. The
nat ive magick was only in danger aft er t he European invasions and subsequent missionary
drives t o convert t he nat ive populat ion t o Christ ianit y by fear and force. This form of spirit ualit y,
alt hough t hreat ened, has survived relat ively int act in t he modern era. Even t he
ant hropologist s' research records t ribal ways and makes informat ion more widely available.
When I t hink of most primal forms of shamanic wit chcraft in St one Age Europe, I t hink t heir way
of life, and general belief syst em, isn't t oo far from t hose keeping t he t ribal ways now. Modern
t ribes provide a t emplat e for modern wit ches t o reclaim our shamanic ancest ry.
As modern wit ches seek t o reint roduce element s of shamanism int o wit chcraft , we look not
only t o t he t radit ions in t he New World, but also t o t he pract ices of surviving t radit ions of
European shamanism. Some are t idbit s of folk wisdom from t he families of seers brought t o
light by cont emporary scholars. Ot hers are reconst ruct ions of t his wisdom based on t he old
myt hologies and int uit ive experiment at ion. Folk magick and reconst ruct ionist t radit ions are t he
surviving branches of our older forms of European magick.
Alt hough t hese cult ures, bot h of t he Old World and t he New World, influence modern Wicca
t oday, few Wiccans see t heir magickal pract ices as shamanic in origin. Hopefully, wit h more
t ime and informat ion, shamanic root s will be incorporat ed more fully int o t he pract ice of
wit chcraft .
African
African spirit ual t radit ions are diverse in t ribe, language, and locat ion, but have many shamanic
t echniques in common. Most believe t hat one dist ant creat ive force charged a pant heon of
lesser beings t o regulat e creat ion. The t ribal medicine men funct ion as int ermediaries bet ween
t he people and t hese spirit s, as well as t he ancest ors. They are respect ed as priest s and
minist ers. Rit uals use music, drumming, and dance. West erners see t he influences of African
spirit ual t radit ions in t he religions of Voodoo, Sant eria, Condomble, and Ifa.
Asian
The Asian spirit ual t radit ions have a st rong shamanic foundat ion, wit h it s influence found in
t he nat ure-based spirit ual pract ices of China, Tibet , Japan, and Korea. Technically, according
t o t he et ymology of t he word, shamanism most appropriat ely refers t o t he pract ices of t hose
spirit workers in Cent ral Asia and Siberia.
Aust ralian
Alt hough not direct ly linked t o modern t radit ions of wit chcraft , t he modern seeker's search for
spirit ualit y t hat led t o t he explorat ion of Nat ive American t radit ions has also led t he seeker t o
explore t he t radit ions of t he Aust ralian aboriginals. As diverse as t he t ribes of t he Americas
and Africa, t he Aust ralian aboriginals share many shamanist ic element s. Best known among
t hem is t he belief in t he Dreamt ime and t he reverence of animal spirit s.
Celt ic
Though t he t rue oral t radit ions of t he Druids may have been lost , t he myst eries of t he Celt s
have been preserved t hrough t he myt hs and poet ry of Celt ic t radit ion. Even t hough many have
been Christ ianized from t heir original pagan foundat ion, you can clearly see t he root s of a
cult ure well versed in t he spirit world when you read t he t ales of Ireland regarding t he Tuat ha
de Danaan, t he Welsh Mabinogi myt h cycle, t he classic t ransformat ion of Taliesin t he Bard, and
t he prophecies of Merlin. The pagan Celt s were a cult ure t hat saw t he spirit worlds side by side
wit h t he mat erial world, and one st ep could easily t ake you t hrough t he gat es of t he human
world int o t he realm of t he spirit s and gods. Proponent s of t he old fait hs claim t hat Celt ic
shamanism has survived under t he veil of Christ ianit y in folk cust oms honoring t he faery folk,
second sight , spirit ual healing and t he Underworld t radit ion. Looking t o t he surviving folklore of
t he Brit ish Isles, I'm inclined t o agree.
Cent ral and Sout h American
The ancient empires of t he Incans, Mayans, Azt ecs, and Tolt ecs had rich shamanic cult ures
t hat survive t oday in Cent ral and Sout h America wit h modern pract it ioners. Alt hough each of
t hese cult ures is very different , t hey all share st riking similarit ies. Myst ical healers and t hose
who speak wit h t he spirit s are a part of life in t hese lands. Many consider t hemselves t he
guardians of t he sacred past . Their magnificent buildings and pot ent ially bloody rit uals do not
seem like shamanism t o t he casual observer, yet like t he Egypt ians and Greeks, t heir
civilizat ion and religion grew out of t he guiding myst eries of shamanic t echnique. Use of sacred
calendars, herbal lore, sacred sit es, animal helpers, and spirit work can be found in t hese
surviving t radit ions despit e t he encroachment of new religions and t echnology. In fact , like
many African t radit ions, some have absorbed Christ ian principles as a way of survival. I've felt a
resonance in my own soul when comparing t he Azt ec and Mayan t radit ions t o my own pract ice
of European-based wit chcraft .
Egypt ian
Wit h it s sophist icat ed cult ure and archit ect ure, ancient Egypt ian civilizat ion is anot her cult ure
t hat doesn't spring t o mind as being shamanic, yet shamans have one eye focused on t he
next world, t he ancest ors and t he aft erlife. Egypt ian magick was focused on t he myst eries of
deat h and t he aft erlife as well as magick for daily life. One of t he most prominent myt hs of t his
land is t he deat h and resurrect ion of t he god Osiris. Shamanic init iat ion journeys all over t he
world are much like t he st ory of Osiris. In t he spirit world, t he shaman is confront ed wit h deat h,
horribly mut ilat ed or t orn int o pieces. The power of magick, somet imes embodied as a goddess,
resurrect s t he shaman, yet leaves him changed somehow, adding or subt ract ing some
element . This rebirt h grant s t he shaman new powers. Osiris was resurrect ed by his sist er-wife,
t he goddess Isis, yet was missing his phallus, t hereby becoming t he lord of t he dead. He could
no longer creat e life, but gained a new kingdom. Perhaps Osiris was a shamanic god, and t he
Egypt ian dynast ies evolved from a more shamanic, t ribal cult ure. The st ory of Isis and Osiris
became t he basis of Egypt ian myst ery schools.
Finnish
The Finnish people also have a full shamanic t radit ion t hat is fairly unknown in t he modern
world. Hist orically, t he Finns were well-known for being a nat ion of formidable wizards, holding
great power and t he abilit y t o change t he winds and weat her wit h t heir songs. They are a
nomadic people, coming out of Asia, who event ually set t led in t heir current homeland.
Linguist ically and magickally t hey have more in common wit h t he ancient t radit ions of Siberia,
Mongolia, and Korea t han t heir European count erpart s. Some believe t hat t he Finns may have
predat ed t he Celt s in t he Brit ish isles, influencing Celt ic myt h and magick. Their shamanic
pract ices cont inued when t he Finns set t led in Nort h America, and t hey were somet imes
considered wit ches in t he New World. The word t iet aja, referring t o a shaman or wizard, is used
in Finnish t ranslat ions of t he Bible t o refer t o t he wise men or magi. Their magick works
primarily t hrough t he magician's relat ionship wit h t he spirit s of nat ure and t he gods, t hrough
t rance, drumming, words of power, song, and purificat ion rit uals of t he sauna. Many of t he
t radit ional myt hs, folklore, and magickal charms were event ually recorded in t he Kalevala, a
collect ion of epic folk poems from t he oral t radit ions of Finland and Karelia, first compiled in
1835. It is known as t he Finnish Nat ional Epic.
Hawaiian
The magickal lore and philosophy of Hawaii is called Huna, meaning "hidden knowledge."
Pract it ioners of Huna are called kahunas, act ing as priest s, minist ers, and sorcerers t o t heir
people. Though t his t radit ion was almost wiped out due t o t he Christ ianizat ion of t he Hawaiian
islands, it has been preserved and it s lore t ranslat ed for t he modern world. Huna cont ains a
quit e det ailed form of spirit ual psychology and healing. Kahunas have parallels in ot her Pacific
lands, such as t he t ahuna of Tahit i and t he t ohunga of New Zealand.
It alian
One of t he most int erest ing legacies of European shamanism comes from an area in Nort hern
It aly known as Friuli, where It alian, Et ruscan, Germanic, and Slavic t radit ions mingled. Alt hough
t he pagan spirit ual pract ices of Tuscany honored t he ancest ors and were somewhat shamanic
in nat ure, in Friuli t here exist ed a t radit ion known as t he Benandant i, who pract iced an unusual
blend of shamanic magick. The Benandant i were an agricult ural fert ilit y cult , pagan in origin and
possibly relat ed t o t he Cult s of Diana or t he myt hs of t he Wild Hunt . Lat er, Christ ian beliefs
were mingled wit h t heir own. When t he wit ch t rials of t he Burning Times caught up wit h t hem,
t he Benandant i honest ly felt t hey were good Christ ians, doing Christ 's and t he Lord's will.
The members of t he Benandant i, or "good walkers," were marked at birt h by a caul t hat was
preserved as a magickal charm worn around t heir neck. On t he Ember Days, t he days just
before t he equinoxes and solst ices, t hey would be called t o service. Some say t hey were called
by drums or summoned by angels. Unlike many magickal orders, t he Benandant i were called t o
gat her t oget her only in spirit , going int o a deep slumberlike t rance and project ing t heir spirit s t o
a common meet ing ground, t he Valley of Josaphat in t he cent er of t he world. They would
t ransform, or shapeshift , int o animals such as mice, rabbit s, cat s, and but t erflies. There in t he
valley, as good soldiers, t hey would fight t he forces of malignancy, decay, and corrupt ion, all t he
t hings t hat symbolized a poor harvest or harsh weat her.
These forces were embodied as "wit ches and warlocks" by t he lat er Christ ian Benandant i.
Buying int o t he Christ ian propaganda, t he wit ches, or "bad walkers," were different from t he
Benandant i because t hey caused illness and harmed children, while t he Benandant i prot ect ed
t he harvest , village, and children from t he wit ches. They would fight t he "bad walkers" wit h
st alks of fennel, known for it s healing powers. If t hey were successful, t he year would be good.
If t hey were defeat ed, t he land would be plagued wit h problems. They ret urned t o t heir bodies
by t he dawn and ret urned t o ot herwise normal lives.
To t he wit ch inquisit ors, t his all sounded t oo much like a wit ch's sabbat , t hough t he
Benandant i fiercely denied it . The Church did not st rongly persecut e t he Benandant i. To t he
modern eye, t he rit es of t he Benandant i are very shamanic drums, fest ival days, t raveling in
spirit , act ing as sacred warriors of t he village, shapechanging, and using t he spirit ual powers of
plant s t o bat t le and heal. For more on t he lit t leknown Benandant i, look t o Carlo Ginzburg's
classic work The Night Bat t les.
Medit erranean
To some, t he t radit ions of Greece and Rome are t he first t hat come t o mind upon ment ion of
t he word paganism or wit chcraft . Most people are familiar wit h t he classical gods of Olympus,
and wit h t he emphasis on cult ure, societ y, and philosophy, most people don't t end t o t hink of
t he Greco-Roman influence as part icularly shamanic unt il you revisit t he myt hs. When you
underst and t hat shamanism is not necessarily a t ribal nat ive religion, but a pract ice of walking
bet ween worlds, you can't help but see t he parallels of t he shaman in classic myt hology.
Many Greco-Roman deit ies have shamanic and magickal charact erist ics, part icularly Hermes,
t he messenger god. The st ory of Persephone's t ransformat ion from t he maiden Kore while in
t he Underworld of Hades is much like t he shamanic init iat ion of t he wit ch. In fact , some modern
wit chcraft t radit ions reenact t he descent of t his goddess during init iat ion rit uals and seasonal
celebrat ions. We now believe t he init iat ory rit uals of t he Eleusinian Myst ery Schools are based
on st ories of Demet er, Kore, and Hades. The Myst ery Schools of Pyt hagoras, Orpheus,
Dionysus, Eleusis, and t he import ed Persian cult s of Mit hras could all be considered formalized
shamanic rit es. The early Greek myst ics were cert ainly influenced by t he more primal religions
of t he nort hern t errit ories of Thrace and Scyt hia, known as t he land of wit ches.
Nat ive Nort h American
When discussing shamanism, most people who are unaware of t he Siberian origins of t he word
aut omat ically assume t hat you're t alking about t he medicine people of t he Nat ive American
t ribes. Alt hough viewed as a single cult ure by many, each t ribe has it s own myt hology, rit uals,
songs, and t radit ions. As t here has been a revival of such religious pract ices among Nat ive
people, some t ribes have been willing t o open t heir doors t o seekers, usually whit e men and
women, who want t o part icipat e and pract ice t he medicine ways. Many people in t he modern
pagan and New Age movement s spend a lifet ime searching for t heir own pract ices and
experiences, and part icipat e in eit her Nat ive rit uals or anglicized forms of Nat ive rit uals. They
t hen bring t hese experiences t o t heir own t radit ions of wit chcraft . Since European wit chcraft
has lost most of it s specific shamanic rit uals, modern wit ches draw upon Nat ive American
t eachings for inspirat ion. I know many wit ches who part icipat e in t radit ional forms of vision
quest s, sweat lodges, and t ribal dancing, oft en st udying wit h a Nat ive American t eacher.
Norse
Like t he Celt s, when you look t o t he myt hs of t he Norse, you will find a rich, complex syst em of
shamanic t hought . Their prose, t he epics of t he Eddas, encode t his wisdom much like t he
Celt ic t ext s. In some ways, Norse myt hology out lines t he most complet e and complex
shamanic cosmology of West ern Europe, consist ing of nine worlds in t he t hree regions of
upper, lower, and middle levels. In each world dwell spirit s, gods, and creat ures t hat find
parallels in ot her cult ures across t he globe.
Though many t hink of Norse magick as st rict ly t he arena of rune magick and divinat ion, t he
Norse have a long hist ory of shamanic pract ice and seership, using song, poet ry, and shivering
and shaking t o induce t rance. Norse shamanic pract ices are somet imes referred t o as Seidr.
Seidr is associat ed wit h t he goddess Freya and her priest esses. The cult s of t he rune mast er
god Odin, or Wot an, are also considered shamanic in nat ure. Odin used t he shamanic
t echniques of self-sacrifice, piercing his side wit h a spear, and hanging from t he World Tree t o
learn t he myst ery of t he runes. Init iat es of t hese myst eries possibly reenact ed t he sacrifices of
Odin t o gain inspirat ion, vision, and magickal power.
Siberian
The Siberian t radit ions of shamanism are possibly some of t he oldest forms of shamanism
surviving t oday. Out lawed under Soviet rule, Siberian shamans kept t heir knowledge and
t radit ions in secret , and are now free t o pract ice again. The origins of t he word shaman come
from Siberia, and many people t heorize t hat t he spread of t ribal cult ure and shamanism t o t he
Americas began wit h t hese cult ures as groups migrat ed t o ot her climat es. Aft er st udying
t radit ional t eachings from t hese lands and speaking wit h t hose who have st udied wit h t he
shamans of Siberia, I find many similarit ies wit h all t he great t radit ions, making me wonder if t his
was one of t he first font s of magickal knowledge. Siberian shamanism weaves t oget her
informat ion I have found in Nort h and Sout h American, European, and Far East ern t radit ions. I
didn't expect t o feel so "at home" wit h Siberian myt hology and cosmology. I t hought it would
be more alien t o my West ern wit chcraft mind, yet I found many correspondences. Like ot her
t radit ions, t hose of Siberia emphasize t hat shamanism is a calling, a vocat ion, and t hat one is
lit erally called by t he spirit s t o service.
Slavic
The Slavic t radit ions of magick and shamanism found in East ern Europe influenced t he cult s of
t he Benandant i in Nort hern It aly and cont inued independent ly on t heir own for quit e some
t ime. Many count ries in East ern Europe were t he last t o convert fully t o Christ ianit y.
Knowledge of a diverse pant heon of spirit s and deit ies has survived int o modern t imes. Slavic
t radit ions were very dualist ic and had a st rong focus on nat ure spirit s and ancest or reverence.
Like many cult ures, Slavic t ribes had a rit ual t ot em animal. The Slavs also believed in a great
World Tree wit h t hree divisions. A personal t ree was seen as a sort of spirit ual "t elephone" t o
connect wit h t he ancest ors and ot her worlds. These t radit ions have a wheel of yearly
celebrat ions somewhat similar t o t he modern pagan Wheel of t he Year. Their religious orders
at all levels are open t o bot h men and women.
HE MODERN CRAFT
During t he wit chcraft renaissance of t he t went iet h cent ury, many wit ches plant ed t he seeds of
neoshamanism int o Wicca. Just as modern paganism is more accurat ely called neopaganism,
or new paganism, referring t o t he revival of paganism and not a t ruly unbroken line of pract ice,
modern shamanic pract ice is somet imes referred t o as neoshamanism. Just because it is a
modern pract ice doesn't mean it is less valid. Modern people need modern t radit ions, but must
pay homage t o t he past . Though most people would not consider a psychologist who
pract iced "shamanic counseling" t o be an aut hent ic shaman, most modern people would be
more likely t o experience t he blessings of shamanic healing in t he cont ext of a psychology
session t han by visit ing t he nearest reservat ion and seeking out a t ribal shaman. Many t ribal
shamans who build bridges t o t he modern world are versed in West ern psychology. The old
and t he new can complement each ot her.
To find shamanism in t he modern craft , you need only t o look at t he era of Gerald Gardner,
cit ed as t he founder of Wicca, t o find his cont emporary, Robert Cochrane, who pract iced a
more shamanic form of wit chcraft . When you look at t radit ional Gardnerian and Alexandrian
Wicca, which st ress ceremonial-magick t echniques such as cast ing t he circle and calling t he
quart ers, creat ing group consciousness in a coven, t he gender polarit y of t he Great Rit e, and
magickal correspondences, t he shamanic element s of wit chcraft are not apparent . Ceremony
and spellcraft are emphasized. But when you look beyond t he t radit ional sources t o t he
remnant s of family t radit ions, you find wit chcraft and shamanism int ert wined. Cochrane
claimed t o be a heredit ary wit ch, pract icing a form of magick and rit ual t hat was different from
Gardner's. Cochrane's craft consist ed mainly of silent rit ual and medit at ive journey. These
pract ices were more spont aneous and not performed from a Book of Shadows. From our
modern point of view, Cochrane's work seems more shamanic.
Doreen Ualient e, Gardner's highly influent ial high priest ess, left Gardner's group. She lat er
cont act ed Cochrane and began pract icing wit chcraft wit h him. Cochrane det est ed t he
publicness of Gardner and might have coined t he t erm "Gardnerian" as a derogat ory word
against t he t radit ion. Ualient e claimed t hat Cochrane's t radit ion was more shamanic t han t he
formal magickal st yle of Gardner, t hough Cochrane would probably not have appreciat ed t he
shamanic comparison in his life, since t o him it would denot e somet hing simplist ic or primit ive
and not necessarily t he spirit ual art he saw as his craft . His t eachings helped t he influent ial
Ualient e move away from t he int ernal polit ical st rife t hat was t hreat ening modern Wicca and
int o a more personal pract ice, t hough she event ually left his coven, t he Clan of Tubal Cain, due
t o his lat er aut horit arian ways and verbal at t acks on Gardnerians.
Cochrane and his clan preferred t o work out doors, in t hree basic set t ings. The first was on
t he hillt op, and such works included images of t he four-winded cast le, relat ing t o myst eries of
t he Goddess. The second was in a forest glade, working wit h t he energies of t he Green and
Horned God in a wilder form of nat ure magick. Last were t he myst eries of t he cave and
cauldron, dedicat ed t o t he t riple goddess and t he power of dest iny. The rit ual t ools used were
slight ly different t han what is now common in modern wit chcraft , including an emphasis on t he
st ang, or a forked st aff. Alt ars were built around t he st ang it self. Ot her prominent t ools
included t he cauldron, cup, knife, cord, and st one. Cochrane t aught various t ypes of spirit ual
vision, and his t heology included specific informat ion on t he soul. The group st ruct ure
consist ed of a "clan." Though t he rit uals of t his t radit ion may not be as formalized as t hose of
ot her t radit ions, t he symbolism does indicat e a sophist icat ed form of magickal pract ice and
t heory.
Many believe Robert Cochrane was one of t he t rue heredit ary wit ches wit h a formal t radit ion
and not just smat t erings of folk magick. He hint ed as much in his privat e, personal let t ers. His
pract ices and ideas varied great ly enough from t he bet t erknown forms of Wicca t o
demonst rat e anot her living branch of t he craft different from Gardner or Alex Sanders.
Alexandrian Wicca, founded by Alex Sanders, has many parallels t o Gardnerian Wicca,
different iat ing bot h from Cochrane's t eachings.
Unfort unat ely, as wit h many of our modern founders of Wicca, such as Gardner and Sanders,
cont roversy surrounded Cochrane, put t ing his t eachings int o doubt . He first claimed t o be
t aught by his mat ernal great uncle, and t hen lat er by his mot her. Some skept ics claim he was
init iat ed as a Gardnerian wit ch and lat er refut ed t he t eachings, creat ed his own t radit ion, and
claimed a heredit ary pract ice like many wit ches looking for aut hent icit y in a great ly
reconst ruct ed t radit ion. Though Cochrane was very charismat ic, he pract iced a form of verbal
power play, which he called "grey magic," t o baffle t hose he met , t o prevent t hem from forming
a clear opinion of him. This pract ice wasn't harmful, but simply confusing and meant t o keep
people off balance. Some t hought Cochrane t aught t hrough puzzle and riddle, like an Asian
scholar giving his st udent s a paradoxical parable t o cont emplat e and decipher. Perhaps t his
grey magick is what confused people.
Cochrane's best -known cont roversy involved a plat e st amped wit h "1734" on it . He gave it
great myst ical significance, claiming t he plat e had been passed down in his family for over a
hundred years. Doreen Valient e lat er made it publicly known t hat she had purchased t he
copper plat e for Cochrane t o use t o carry sabbat cakes at rit ual. It is difficult t o t ell what was a
whimsical joke and what was an out right lie for great er at t ent ion. Though much of Cochrane's
mat erial is hist orically plausible, because of such fabricat ions, much of his work is suspect .
Cochrane died in 1966 from an overdose of belladonna leaves. During a visit wit h friend and
former covenmat e Evan Jones, Cochrane said his fat e was in "t he lap of t he Goddess." That
night he was found in his garden by his neighbor. He was t aken t o t he hospit al and died t hree
days lat er from t he poison. Much speculat ion surrounds his deat h. It is usually t hought of as a
suicide or an accident al deat h in a visionary rit ual gone awry. Some wit ches t hink he was t he
willing sacrifice of a summer solst ice rit ual, as an embodiment of t he sacrificed God. Cochrane's
work cont inued onward aft er his deat h. His t radit ions were expanded and made t heir way t o
t he Unit ed St at es as one of t he lesser-known t radit ions of wit chcraft , but st ill influencing t he
neoshamanic and wit chcraft revival.
While in t he Americas during t he early 1960s, Carlos Cast aneda was beginning his
advent ure from ant hropology st udent t o pract it ioner of t he indigenous shamanism of Mexico.
He report edly met an old Yaqui Indian named Juan Mat is who t ook him on as an apprent ice.
Juan Mat is was called a sorcerer, and in t his Tolt ec t radit ion, sorcerer was equat ed wit h our
concept of t he shaman. Cast aneda wrot e many books on his experiences, t hough t he veracit y
of his works has come int o quest ion. He published The Teachings of Don Juan in 1968. Some
believe Juan Mat is t o be a fict ional charact er and lit erary vehicle t o propel Cast aneda's own
beliefs. Cast aneda's work was one of t he first t o bring t he concept s of ordinary and
nonordinary st at es of realit y t o t he popular West ern consciousness. Though his books did not
emphasize t he healing aspect s of shamanism as much as t he warrior aspect s, t hey did serve
t o int roduce t he paradigms of shamanism and magick as a noble pract ice, rat her t han a fearful
or demonic art , t o t he modern reader. It sparked t he imaginat ion of regular people seeking a
new spirit ual pract ice of experience t o replace t he old ones of pure fait h and dogma.
Also in t he early 1960s, ant hropologist Michael Harner began a st udy of t he t ribes in Sout h
America and experienced a shamanic init iat ion, inspiring his research int o t he healing spirit ual
pract ices of t hose t ribes and how t hose in t he modern world can be a part of shamanic healing.
From his life-changing experience he creat ed t he Foundat ion for Shamanic St udies. Through
t he foundat ion and his book The Way of t he Shaman, he int roduced bot h t he concept s and
t he pract ice of core shamanic t echniques t o many in t he West ern world, paralleling t he work of
Cast aneda, yet very different in approach because t he focus was on healing. He made t he
pract ice of shamanism accessible and available t o people of many different fait hs and
t radit ions, including t hose involved in modern paganism.
Selena Fox, high priest ess of Circle Sanct uary near Mt . Horeb, Wisconsin, began a t radit ion
generally known as Wiccan Shamanism. The pract ice blends more t radit ional element s of
Wicca, such as t he magick circle and t he Wheel of t he Year, wit h element s of African and
Nat ive American t ribal groups, including drumming, rat t ling, and ecst at ic dance. Healing, spirit
work, and ancest or reverence are primary focuses, and init iat ion experiences are conduct ed
t hrough solit ary vigil. Though Wiccan Shamanism is t radit ionally associat ed wit h Fox, ot her
groups have fused shamanic pract ices t o Wicca, and have creat ed common t erms such as
shamanic Wicca or shamanic wit chcraft for t heir pract ice, wit h no direct t ies t o Fox.
Vict or Anderson is a cofounder of t he Feri (somet imes spelled Faery) t radit ion of wit chcraft .
While in Oregon, at age nine, Anderson was report edly init iat ed int o a t radit ion of wit chcraft by
a group who called t hemselves faeries. During t he ceremony, an old naked woman sat in t he
cent er of t he circle. She was surrounded by brass bowls filled wit h herbs. Anderson removed
his clot hes and was sexually init iat ed by her. Alt hough he was nearly blind due t o a medical
condit ion, he experienced a vision of t he old woman becoming t he Goddess, and t hen t hey
were joined by a vision of t he Horned God, crowned in blue flame. The god was powerful yet
effeminat e, wit h an erect penis, and spoke t o him. Once t he communicat ion wit h t hese deit ies
was complet e, t he vision disappeared, and he ret urned t o t he circle wit h t he old woman. She
t aught him about t he herbs around her, and washed him in but t er, oil, and salt . Through t his
rit ual, he had a very shamanic experience.
Anderson lat er worked in a coven and event ually married a woman named Cora who
pract iced wit h him. A family friend, who was renamed Gwydion Pendderwen, was init iat ed by
t he Andersons, and wit h inspirat ion from an Alexandrian Book of Shadows, t hey creat ed t he
formal rit uals of t he Faery Tradit ion, lat er renamed Feri. As t he Feri t radit ion grew and evolved,
aspect s of Hawaiian and African spirit ualit y were incorporat ed. Much of t he Feri t radit ion
remains a myst ery t o t he public as lit t le has been published on t he subject . Since t hen, many
t radit ions of wit chcraft have evolved claiming kinship or part nership wit h t he various spirit s
referred t o as faeries. Names such as faery Wicca and faery wit chcraft are now common, but
not direct ly relat ed t o t he Andersons' t radit ion.
St arhawk, aut hor of t he highly influent ial book The Spiral Dance (1979), was init iat ed int o t he
Feri t radit ion by Anderson, and it great ly impact ed her own work and pat h. She is a founder of
t he Reclaiming, a feminist collect ive group based in t he San Francisco area, and is also a
polit ical act ivist . In t he revised t ent h-anniversary edit ion of The Spiral Dance, St arhawk
compared t he modern pagan movement t o more shamanic cult ures. She considers wit chcraft
fundament ally a shamanic religion because of t he emphasis on healing, ot herworldly cont act ,
and raising energy.
The husband and wife t eam of John and Cait lin Mat t hews, based in t he Unit ed Kingdom,
cont inue t o do an amazing service of bringing bot h t he hist ory and pract ice of t he Celt ic
t radit ions t o t he public. Bot h have writ t en numerous books on t he subject . Most not ably, John
aut hored The Celt ic Shaman, and Cait lin aut hored Singing t he Soul Back Home. Through bot h
pract ical exercises and a det ailed st udy of Celt ic myt h and t ext s, t he t wo aut hors bring t he
pract ices of t he Celt s t o life.
Much like John and Cait lin Mat t hews, aut hor and t eacher R. J. St ewart brings t he Celt ic faery
and Underworld t radit ions t o t he modern pagan world. Wit h a det ailed foundat ion in bot h t he
West ern Myst eries and Celt ic lore, his works, such as Eart h Light and Power Wit hin t he Land,
t each pract it ioners t o make real, living cont act wit h t he spirit s of t he Underworld.
Tom Cowan has added t o t he t radit ional lore of bot h wit chcraft and shamanism. He
coaut hored Power of t he Wit ch and Love Magic wit h Laurie Cabot and wrot e Fire in t he Head,
a book of Celt ic shamanism.
Aut hor Kennet h Johnson has done remarkable work comparing various t radit ions of
shamanism wit h paganism and wit chcraft . His book Wit chcraft and t he Shamanic Journey
(formerly Nort h St ar Road) was one of t he first works present ed t o mainst ream pagan
pract it ioners t hat overt ly demonst rat es t he similarit ies bet ween wit chcraft and shamanism
t hrough a survey of cult ures as diverse as t he Norse and t he Mayan. He is also responsible for
bringing great er awareness t o Slavic magick and shamanism t hrough his book Slavic Sorcery.
Two of t he most influent ial pagan writ ers and t eachers, act ive from t he beginning of t he
revival of wit chcraft t o t he modern day, are Janet and St ewart Farrar. St art ing t heir wit chcraft
journey wit h Alex Sanders, St ewart was init iat ed int o t he coven by Maxine Sanders, Alex's wife
and high priest ess. There he met Janet Owen, his fut ure wife. Toget her St ewart and Janet
wrot e numerous books on t he t radit ion of wit chcraft t hat have become st aples in t he modern
craft .
Since St ewart 's deat h in 2000, Janet has cont inued her t eaching and writ ing wit h aut hor and
healer Gavin Bone. In her int erview in Sally Griffyn's book Wiccan Wisdomkeepers, Janet
explains t hat she no longer follows a specific t radit ion, but calls herself "Progressive Wiccan."
She lat er wrot e Progressive Wit chcraft wit h Gavin Bone in 2004. The focus of her work has
t aken her in a more modern direct ion, away from t he formal root s of t he Alexandrian t radit ion,
focusing on personal connect ion, ancest ral deit ies, and t he spirit s of t he local land. In a 1998
radio int erview wit h Morgana of t he Net herlands, Janet st at ed: "Our t rue Pagan ancest ral
root s are of Shamanic origin. All of t he books we have writ t en are a guideline t o discovering
t hose root s. Our act ive pract ice is now far more Shamanist ic. We t ruly believe t hat ancest ral
knowledge is passed down by word of mout h and experience, rat her t han high-bound laws."
There seems t o be an evolut ion of t he modern craft t oward a ret urn t o, or at least an
incorporat ion of, it s shamanic root s. The seeds of revival of our neoshamanic pract ice were
plant ed by Doreen Valient e and Robert Cochrane. Even t hose who were in t he forefront of t he
movement t o popularize t he more formal t radit ions, such as Janet Farrar, have signaled a
ret urn t o t he shamanic t rut hs of t he wit ch.
OPENING THE VEIL
Wit ches are t ruly walkers bet ween t he worlds. Filling t he role of t he t ribal shaman, we must
have one foot in t he mat erial world, living up t o our daily responsibilit ies. The ot her foot st eps
int o t he spirit ual realm. We must also live up t o our responsibilit ies wit h our ot herworldly allies,
by fulfilling our spirit ual agreement s wit h t hem. Our part nership wit h t he spirit ual world is one
source of our magick. We st and poised bet ween t he worlds and learn t o funct ion in t hem all.
Our inner vision let s us see t he veil, t he mist t hat separat es t he worlds. The veil is easy t o pass
t hrough once you know where t o look. Our magick helps us make t he leap from one world t o
t he next and back again, so we may bring wisdom, healing, and t ransformat ion as we t ravel.
NE IGHTFOLD ?ATH
Though we don't t hink of most forms of t radit ional Wicca, such as Gardnerian Wicca, as very
shamanic, we can find t he seeds of shamanic wit chcraft in t heir lore. Gerald Gardner's t radit ion
t eaches eight ways of power. Alt hough t hey are used as met hods t o raise power in magick,
t hey have many applicat ions. I came upon t hese t echniques, in t his specific eight fold format ,
lat er in my pract ice. By t he t ime I explored t he t eachings of Gardner, I had enough experience
in ot her forms of magick and healing t o see how obviously shamanic t he eight fold pat h really is.
Gardner was influenced by his t ime spent in t he East , and we know t hat shamanic t echniques
are prevalent in t he magickal syst ems of Asia. I originally t aught t hese t echniques in my
pract ice as met hods of inducing an alt ered st at e of consciousness (see ITOW chapt ers 5 and
6). Through t he alt ered st at es of consciousness, one can more easily pierce t he veil bet ween
worlds.
The t echniques can be divided int o inhibit ory and exhibit ory cat egories. Inhibit ory t echniques
are t he focus of The Inner Temple of Wit chcraft . They gent ly lower t he act ivit y of your body,
relax you, and lull your brain waves int o a slower, deeper st at e of consciousness. Most
medit at ion t echniques fall int o t he inhibit ory cat egory.
Exhibit ory, or excit at ory, t echniques are met hods t hat height en awareness. The t rance
st at e is caused t hrough st imulat ing t he senses. The excit ement and energy raised brings a
new perspect ive and awareness. The exhibit ory met hods do not seem part icularly medit at ive
or rest ful. In fact , t hey are quit e oft en t he opposit e. But t hey do induce a profound alt ered
st at e of consciousness, and t hat is what is necessary t o pass t hrough t he veils separat ing
mat t er and spirit .
Medit at ion
In t he cont ext of t he eight fold pat h, medit at ion refers t o focusing t he awareness of your mind
on one t hing. The first medit at ion t echnique many wit ches learn is t o st are int o t he flame of a
candle, focusing all your awareness on t he flame (ITOW, chapt er 6, exercise 8). As you focus
on t he out er flame, you creat e a more focused inner flame of personal power. Ot her
t echniques of medit at ion include count ing t he seconds of your in and out breat h, affirmat ions,
st aring int o a mandala, or creat ing a visualizat ion in your mind's eye. Medit at ion is an inhibit ory
t echnique.
Breat h Cont rol
Breat h cont rol is t he regulat ion of t he breat h t o alt er consciousness and raise energy. Your
breat h will nat urally change as you change act ivit ies. If you relax, your breat hing will slow down.
If you exercise, your breat hing will become more rapid. If you con sciously choose t o slow down
or speed up your breat h, you will produce a change in your physical body and consciousness.
Breat h cont rol can be bot h inhibit ory and exhibit ory, depending on t he t ype of breat h.
Isolat ion
Rit uals t hat require one t o be alone, such as keeping vigil in a cave or on a mount aint op, use
t he pat h of isolat ion. When you are cut off from normal societ y and communicat ion, even for a
short while, your awareness and energy change. Many shamanic rit uals use isolat ion as a
met hod of inducing t rance. Isolat ion is usually inhibit ory, t hough it may creat e feelings and
t hought s wit hin you t hat seem very agit at ed and excit ed.
Int oxicat ion
The use of various subst ances, usually in t he form of herbs, incense, oils, or wine, can help
open t he pat h t o power. In Eurasian shamanism, hallucinogenic mushrooms and pot ent ially
t oxic herbs are common. The difference bet ween recreat ional use and spirit ual use of
int oxicant s is t he t raining and respect t he pract it ioner has for t hese t ools. Training impart s t he
knowledge of how much t o use t o open t he gat es. Those wit hout t he t raining and experience
only creat e various sensat ions of drunkenness, not t rue awareness, when under t he influence.
Int oxicat ion is usually inhibit ory, t hough it depends on t he subst ance you are using.
Sound
The use of music can aid in rit ual and medit at ion. Inhibit ory music helps us relax and soot hes
our mind. Exhibit ory music st imulat es and sharpens our focus. Drumming, wit h it s pounding
rapid rhyt hms, is usually used t o excit e t he senses. The repet it ive mot ion aids in ent ering a
t rance st at e. Rat t les do t he same. Siberian shamans will somet imes have jingling bells on t heir
rit ual out fit s. Even t he overt ones of a singing bowl can st imulat e you int o a new
consciousness. Chant ing and singing yourself creat es sound and regulat es t he breat h.
Movement
Along wit h music t here is movement . Simple inhibit ory movement s are held post ures, such as
remaining in a st ill, seat ed posit ion, while exhibit ory movement s are more fluid. Hand post ures
are called mudras in t he East ern t radit ion. Yoga is anot her form of movement t o induce inner
change. Pulsing t ribal dances, t ypically done in a circle, alt er your st at e of consciousness. The
rot at ion and rapid movement excit e your awareness int o a new view, where your body keeps
moving, yet t ime seems t o st op. Ot hers drop int o a deep t rance st at e aft er exhaust ion.
Sex
The pat h of sex is t he Great Rit e, held sacred in Wiccan circles worldwide. Though most
t radit ions enact t his cosmic sexual union rit ualist ically, t hrough t he blade and chalice, t he
physical use of sexual energy is quit e powerful. Tradit ions of sex magick, from bot h t he East
and t he West , are used t o raise consciousness and spirit ual awareness. Sexual energy is used
t o fuel spells, t ypically t hrough sigil magick. Sexual rit uals, wit h yourself, a part ner, or many
part ners, can be ext remely powerful if you can keep your awareness and not get lost in your
pleasure. Sexual arousal is an exhibit ory t echnique.
Pain
Though I don't know many modern wit ches who use pain as a focus for t heir rit uals, aside from
t he occasional light rit ual whipping of t he scourge, t ribal t radit ions somet imes use piercing,
t at t ooing, and branding as a part of rit es of passage and shamanic init iat ion. The modern
urban primit ive is reclaiming t hese rit uals. Rit es such as t he Sun Dance of t he t ribes of t he
Nort h American plains use pain and suffering, t hrough rit ualist ic piercing, as a prayer and are
somet imes misunderst ood by ot hers. Pain is definit ely an exhibit ory t echnique.
If we t hink of consciousness as a wheel, we can see t he relat ionship bet ween inhibit ory and
exhibit ory met hods of t rance (figure 1). Normal waking consciousness, our everyday awareness
t hat helps us t alk t o people, pay our bills, and int eract wit h t he physical world, is a finely
balanced point on t he t op of t he wheel. Inhibit ory met hods gent ly lull us down t o t he deepest
levels of consciousness. This process is usually slower and relaxed. We are coaxed down t o
t his place of deep insight .
Figure 1: Inhibit ory and Exhibit ory Techniques
Exhibit ory met hods push you off t he t op of t he wheel, down int o t he place of deep
consciousness. They are surprising, excit ing, and somet imes even agit at ing. The shock,
surprise, and even fear st imulat e us t o a new level of awareness. There is a sense of rapid
movement t o our t hought s and percept ion. Ot her t imes our body or t he environment around
us seems t o be moving rapidly, and t hrough a st range paradox, it brings a st illness t o our inner
mind and opens t he gat es t o see new worlds.
Bot h forms get you int o an alt ered st at e of consciousness. Bot h t ake you t o a new level of
insight and wisdom. Bot h allow you t o perceive energy, ent it ies, and magickal forces, but t hey
do it in different ways. Different t ypes of rit uals require different t echniques.
~HAMANIC CONSCIOUSNESS
The alt ered st at e of consciousness achieved by t he shaman comes wit h many names and
forms. I've heard normal waking consciousness described as ordinary realit y, and magickal or
visionary consciousness described as nonordinary realit y. Michael Harner, aut hor of The Way of
t he Shaman, refers t o t hem as Ordinary St at e of Consciousness, or OSC, and Shamanic St at e
of Consciousness, or SSC.
In t his nonordinary, visionary st at e of consciousness, t he pract it ioner is open t o new
informat ion. Such st at es usually t ake place in a t rance, wit h eyes closed. The shamanic
pract it ioner sends fort h his spirit int o t he land of t he spirit s and communes wit h t hem. The
visionary st at e can also occur wit h eyes wide open, in dance or ot her rit ual work, where t he
pract it ioner can sense spirit s all around as t he veil becomes t hin.
In t he shamanic st at e, t he ext raordinary is real. Though t here is no physical evidence of
myt hical creat ures such as dragons or giant s in t he physical world of ordinary consciousness, in
nonordinary realit y such creat ures are quit e real. The foundat ion of our myt hology, what we
t hink of as simple st ories or psychological met aphors, are more likely t he remnant s of shamanic
experiences t old by t hose who could ent er t his nonordinary realit y. They wat ched gods and
spirit s int eract and t hen brought back t he st ories, songs, and symbols of t hese experiences.
Many of our myt hic heroes who t raveled t o t he heavens and underworlds didn't necessarily do
so in t he ordinary world, but had t hese advent ures t hrough a shamanic level of consciousness.
They are very real experiences, but occur on a different level of realit y. In SSC, spirit s can be
perceived, and t he gat eways bet ween t his world and t he spirit ual worlds can be crossed.
A lot of modern shamans who share t heir st ories are crit icized for fabricat ion or
exaggerat ion. In t heir ordinary realit y, linear-t hought crit ics do not realize t he event s t he
shamans are describing occurred while in a different st at e of consciousness. People who have
never experienced ot her worlds do not underst and t he paradox of shamanic realit y. Though
such event s may not be lit erally t rue, t hey are t ruer t han many physical, provable event s.
Ideally, all t he senses are awakened in shamanic consciousness, yet some pract it ioners are
more likely t o absorb t hese impressions t hrough psychic sight , hearing, or simply a sense of
knowing. Impressions can be vivid at t imes. In ot her journeys t hey are vague feelings.
Personally I've had bot h vividness and vagueness, and when I simply follow what ever
impressions I get , vague or clear, I find t he pat h and t he meaning become more obvious. When I
st ruggle t o have a vivid experience and ignore my subt le impressions and feelings, my journey
is st alled.
As you begin t he pat h of journeying, or any t ype of visualized medit at ion, common quest ions
may come up: Is t his real? Am I making t his up? Is it all in my head? Am I experiencing what I
want and not what I need? These are all valid quest ions. St udent s will wonder how t hese
journeys int o nonordinary realit y are different from daydreams and fant asies. They have similar
qualit ies. The levels of consciousness one must ent er t o daydream or journey are similar.
Quest ioning if a journey was real has been a const ant t heme in my own life. I have a vivid
imaginat ion at t imes. A lot of people involved in magick are quit e creat ive and have vivid
imaginat ions, t oo. How is journeying different from using your imaginat ion?
I t hink imaginat ion is a t ool. It helps us build a bridge t o t he ot her worlds. It helps us meet
t hem halfway. We visualize cert ain t radit ional imagery, found in our myt hs and oral lore, t o get
us t o t hat st at e of consciousness. The images have survived in our myt hology because t hey
are such powerful t ools. They work. Images of t rees, mount ains, caves, and seashores are all
t ools t o launch your journey. You do not have t o divorce yourself from your imaginat ion. It 's
your great est t ool, along wit h your will. It is an asset for your magickal work.
Unlike daydreams, however, shamanic journey cont ains a t hreshold you cross where t he
journey t akes on a life of it s own. Imaginat ion gives way t o experience, and you st art t o simply
experience t hings t hat go beyond your personal will and imaginat ion. Spirit ual beings met in t he
journey have t heir own life, will, and powers. They are not easily dismissed by your imaginat ion,
and at t imes t heir symbolic imagery can be verified by out side sources. I have had psychics
accurat ely describe spirit ual allies I've met in t he shamanic worlds, and have had t hem describe
t o me my t ot em animal.
The pat h of t he solit ary wit ch, wit hout t his feedback, can be difficult . Many choose t o look at
shamanism in t erms of psychology, where each spirit is considered an aspect of ourselves.
There's not hing wrong wit h t hat , as psychologist s and shamans have similar roles, but as your
pract ice grows, you might realize t hat you are not only exploring your own mind, but t he divine
mind, and t he spirit s you meet wit hin you have parallels in t he out er world.
I learned one difficult but very helpful t echnique t o t ell t he difference bet ween imaginat ion
and ot herworldly journey. It 's difficult because t hose spirit ual beings you t est do not necessarily
enjoy being t est ed, and will let you know it . If you are quest ioning t he validit y of your
experience, and you encount er a being (for example, an animal, t eacher, or deit y), t ry t o change
t he appearance t hey present t o you. Use your willpower and imaginat ion. Change t heir size,
clot hing, or coloring. Usually you can't , or can't hold t he new image for long. The impression
snaps back t o it s original form, and t he spirit being might be angry or resent ful t oward you.
They will act like a real person t hat you t ried t o cont rol or manipulat e, and will usually make
t heir unhappiness known t o you. Some spirit s are underst anding if you explain t hat you had
your doubt s and needed t o get verificat ion. Cert ain pagans and shamans would see such
t est s as blasphemous, but don't t ake t hings on fait h or t ake my word on it . You need t o
explore for yourself. This t est is not an easy met hod, but it can prove enlight ening.
Det ract ors of modern shamanic pract ice will be t he first t o t ell you t he experience isn't real.
They may even believe in shamanism and magick, but feel t hat no whit e suburban middle-
class dabbler can have a t rue myst ical experience. Those are reserved for Nat ive American
medicine men or holy people living an ascet ic life on a mount aint op. Some t hink magick is only
valid if it 's ancient and secret . They t hink t hat t rue magick can't be found in a book or
workshop, but t hey are wrong. Though it 's t rue t hat far t oo many people t ake one class in
shamanism, set up a sign, and st art advert ising t hemselves as aut hent ic shamans, t he
t echniques and experience of shamanism are for anyone who want s t o put in t he t ime and
effort t o experience t hem. We are all spirit ual beings and are free t o have valid, spirit ual
experiences. Most "aut hent ic" shamans I know never invalidat e anot her's experience. They
simply list en and accept your experience as your own even if it might not mat ch t heirs. Most of
us wit h t he desire t o st udy don't have t he opport unit y or means t o t ravel t o dist ant and exot ic
lands for mont hs or years. We have far more seekers t han we have t radit ional t eachers. Part of
our challenge in t his age is t o bring magick int o our modern, daily lives.
The only t est of validit y is, does it work? If you can ent er a t rance and converse wit h spirit s
and t hen bring back knowledge or healing and have someone benefit from it , t hen you are
pract icing a form of shamanism. As a wit ch, you may already be pract icing forms of shamanism
and not even know it . It 's part of our herit age and available t o all who seek it .
At t he end of t he day, I'm a pract ical wit ch. I don't care if you t hink of shamanic journey in
t erms of popular psychology or ancient myst icism. I don't care if you t hink you are t alking t o
your inner voice or t he divine creat ive spirit s. Is it helping you? Is it healing you? If so, t hen it 's
real.
t HE WAYS OF ~HAMANIC AOURNEY
Shamans learn cont rol and discipline t o ent er and leave t he shamanic st at e of consciousness.
Though int uit ive impressions may come and go t hroughout t he day, a shaman will know how
t o consciously cont rol t he shift bet ween worlds, and will be able t o funct ion in normal societ y in
a complet ely healt hy way. In modern New Age and pagan pract ices, many people are
perceived as "flaky" because t hey lack t his discipline and feel t hemselves whisked off t o
anot her level of consciousness, spacing out in mid-sent ence. Shamans are many t hings, but
flaky is not one of t hem. They may be eccent ric and unusual, but t hey are expect ed t o manage
t heir eart hly affairs as well as t heir spirit ual ones.
Many shamanic t echniques are exhibit ory. The ecst asy of t he shaman is not always serene
and quiet . Frequent ly it is frenet ic and energizing. Ecst asy lit erally refers t o becoming "loose"
from t he body. Dance and music are t wo primary forms of opening t he veil and t raveling t o t he
spirit worlds. Though shamans are versed in more sedat e versions of medit at ion, t hey usually
prefer t he more dynamic met hods. Once you are well versed in a t echnique, it 's hard t o see t he
difference bet ween inhibit ory and exhibit ory, since t hey get you t o t he same place.
Music is one of t he easiest met hods of ent ering a shamanic st at e. I prefer drumming myself,
t hough some people are part ial t o t he sound of a rat t le or t he ring of a singing bowl. Some
shamans use t he rat t le t o begin and end rit uals, while ot hers shake it for t he ent ire journey.
Some use bells and ornament s t hat jingle as t he shaman dances and sways.
The rhyt hms of music act ually shift our brain waves. It is like a room full of mechanical clocks.
At first , each will t ick at it s own pace, out of phase wit h t he ot hers. But event ually a dominant
rhyt hm will be creat ed, as t he t icking of t he clocks are ent rained int o a synchronized harmony.
When clocks are exposed t o a dominant rhyt hm, t hey nat urally adjust t o a uniform rhyt hm. The
same principle holds t rue for people and personal energy. It is t he Hermet ic Principle of Rhyt hm
in act ion (ITOW, chapt er 8). When we are exposed t o a dominant rhyt hm, such as t hat of a
drum or rat t le, our brain waves easily shift . Scient ist s have measured EEG readings during
shamanic ceremonies t o show how t he rhyt hms bring brain waves int o an alt ered st at e of
consciousness.
Overall, in t eaching shamanic journey, I have found t he st eady beat of a drum t o be t he most
reliable t echnique t o induce an alt ered st at e for t he great est number of people. Drumming
seems t o push or propel t he consciousness t o new awareness. Shamans somet imes refer t o
t he drum as t heir "st eed" or "canoe," symbolizing it s power t o help t hem t ravel. While
journeying, t hey might hear t he beat of t he drum as t he hooves of a horse carrying t hem t o
t heir spirit s, or envision t hemselves inside a canoe, riding down t he cosmic river, ocean, or lake.
The beat of t he drum usually relat es t o t he heart beat . Tradit ional drumming comes in many
pat t erns and rhyt hms, but t here are some universal const ant s t o t he t echnique. The range of
beat s per minut e usually st art s somewhere near t hat of t he relaxed human heart beat , and can
go as fast as double t he heart beat . Shamanic journeys are bet ween 120 t o 200 beat s per
minut e. Healing rit uals follow t he gent le "lub-lub" rhyt hm of t he heart , while journeys are usually
fast paced. I t hink of t he fast -paced beat s as similar t o modern dance-club music. Modern
clubs now play music t hat mimics t he pace and pat t ern of t ribal beat s. The music helps bring
dancers t o an alt ered consciousness, whet her t hey realize it or not .
New st udent s t o shamanic journey t hink t he drumming will be slow and relaxed, more
inhibit ory, and at first are oft en quit e shocked at t he fast pace and loud noise of some
shamanic drumbeat s. The beat excit es some people, while ot hers are agit at ed, angered, or
fright ened by it , even when logically t here is no reason t o get upset . The beat st irs t heir
energies, and when you go t o a deeper level of awareness, you are forced t o look at and work
wit h energies you have repressed.
In t radit ional societ ies, t he shaman's apprent ice or spouse would play t he drum or rat t le. Not
all of us are lucky enough t o have such a helper. Some pract it ioners can play an inst rument or
sing for t hemselves t o induce t rance, but most shamans prefer t o focus on t heir inner vision
while someone else keeps t he beat . Modern t echno-shamans and wit ches have no problem
using recordings of drums, rat t les, or ot her t ribal-sound ing music t o help induce a t rance. Most
music used for shamanic work does not have t he t radit ional West ern st ruct ures or harmony
and form t o it , but your journeying music doesn't have t o be t ribal. I know many pract it ioners
who use classical music, cult ural songs and chant s (such as Celt ic music), ambient New Age
music, or even t echnological dance music generat ed by drum machines.
I prefer music wit h a st eady beat t hat will propel me forward. I like inst rument s wit h st rong
overt ones t o t hem. Real drums have st rong overt ones t hat are generat ed when played. Drums
are best live, in person, but t he feeling can be capt ured on a recording. Met al or cryst al singing
bowls cont ain t he most ot herworldly overt ones and can propel you t o a deeper journey.
Explore music t o find pieces t hat will help you journey. List en t o each one, and not ice t he
feelings it conjures up in you. Ask yourself if it will help induce shamanic consciousness. If so,
make a not e t o keep it on hand for fut ure exercises.
Each piece should ideally be bet ween fift een and t hirt y minut es long. Since shamanic
journeys occur out side of our ordinary percept ion of space and t ime, a lot of t hings can happen
in a short period of ordinary t ime. Tradit ional shamanic pat t erns have a definit ive break at t he
end, wit h a short er, int ense passage of beat s t hat is named a "callback" because it signals t o
t he pract it ioner t hat t he journey is almost over. Finish your business, say your farewells, and
come back t o ordinary realit y. The callback is usually a few slow beat s followed by a few
minut es of frenet ic drumming t hat is different from t he journeying beat .
The Temple of Shamanic Wit chcraft CD Companion cont ains many beat s and rhyt hms wit h
t he appropriat e t imes and callbacks for your journeying needs. I also suggest a series of seven
recordings put out by Michael Harner's Foundat ion for Shamanic St udies, which includes a
variet y of inst rument s t o induce shamanic consciousness (ht t p: / / shamanism. org).
t HE JAGICK OF l\(IEDITATION
The primary focus of t his book is on t he t radit ional shamanic met hods of raising
consciousness. Some of t hese exercises will be easier for you if you are already versed in t he
more t radit ional, inhibit ory forms of medit at ion and visualizat ion commonly pract iced in t he
t radit ions of wit chcraft . If such medit at ions are new t o you, t hen I suggest reviewing my first
t wo books in t he Temple of Wit chcraft series. You can use t he following t wo exercises t o
review or become familiar wit h t he skills you will need t o complet e t his work.
EXERCI SE 1
Ent ering a Medit at ive St at e
1. Get int o a comfort able posit ion. If you are going int o an inner medit at ive experience,
make sure you are sit t ing comfort ably, eit her feet flat on t he floor or cross-legged on t he
floor. If you are get t ing int o a light er rit ual consciousness, simply st and wit h feet apart t o
give you balance and support .
2. Take a few deep breat hs, and relax your body. Bring your awareness t o t he t op of your
body, st art ing at t he head, and give yourself permission t o relax. As you breat he, release
t he t ension. Move from your head and neck int o t he shoulders and arms. Relax and feel all
t he t ension melt away. Relax your chest and back. Feel waves of relaxat ion move down
your spine. Relax your abdomen, lower back, and hips. Relax your legs, down t o your
ankles and feet . Feel t he waves of relaxat ion sweep all t hat doesn't serve your highest
good out t hrough your fingers and t oes, grounding and neut ralizing t his unwant ed energy
int o t he eart h, t ransforming it like fallen leaves t hat decay and are event ually t ransformed
int o new soil.
3. Relax your mind. Release any unwant ed t hought s and worries as you exhale. Relax your
heart , and open it t o t he love of t he Goddess and God. Relax your soul, and follow your
inner light for guidance and prot ect ion.
4. Visualize a giant screen before you, like a blackboard or movie screen. This is t he screen
of your mind, or what is called your mind's eye. Whenever you visualize or recall a person's
face or anyt hing else, you project it ont o t his screen. Anyt hing you desire will appear on
t he screen.
5. On t he screen of your mind, visualize a series of numbers, count ing down from t welve t o
one. Wit h each number you get int o a deeper medit at ive st at e. The numbers can be any
color you desire, drawn as if writ ing t hem on t he screen or appearing whole and fully
formed on t he screen, wit hout having t o draw t hem.
Now visualize 12, see t he number 12 on your screen, 12,
11, see t he number 11 on your screen, 11,
1, see t he number 1 on your screen, 1.
6. You are at your rit ual st at e of consciousness. Everyt hing done at t his level is for your
highest good, harming none. (If doing rit ual, you do not need t o count furt her, so skip st ep
7. If you desire t o medit at e, do st ep 7.)
7. You will now count down t o a deeper, more focused medit at ive st at e. Count backwards
from t hirt een t o one, but do not visualize t he numbers t his t ime. Let t he numbers gent ly
t ake you down: 13, 12, 11, 10, 9, 8, 7, 6, 5, 4, 3, 2, and 1. You are now at your deepest
medit at ive st at e, your magickal mindset , in complet e cont rol of your magickal abilit ies. Say
t o yourself:
I ask t he Goddess and God t o prot ect and guide me in t his medit at ion.
8. From here, you can cont inue on t o ot her exercises and experiences, or medit at e at t his
level for a bit and t hen bring yourself up, count ing from one t o t hirt een and t hen from one
t o t welve. Gent ly wiggle your fingers and t oes, and slowly move t o bring your awareness
back t o t he physical world.
9. Take bot h hands, and raise t hem up over your head, palms facing your crown. Slowly
bring t hem down over your forehead, face, t hroat , chest , abdomen, and groin, and t hen
"push out " wit h your palms facing away from you. This gives you clearance and balance,
releasing any harmful or unwant ed energies you might have picked up during your
magickal experiences. Tell yourself:
I give myself clearance and balance. I am in balance wit h myself. I am in balance wit h t he
universe. I release all t hat does not serve my highest good.
10. Ground yourself as needed. You can ground yourself back int o t he physical world by
pressing your hands down ont o t he floor and releasing any excess energy int o t he eart h.
You can also visualize your feet and t oes as root s digging deep int o t he eart h. When all
else fails, act ivat ing your digest ive syst em by drinking a full glass of wat er or eat ing
somet hing can bring your energy back t o your body.
EXERCI SE 2
The Inner Temple
1. St art Exercise 1: Ent ering a Medit at ive St at e t o get int o your magickal mindset .
2. In your mind's eye, visualize t he great World Tree, a gigant ic t ree reaching up t o t he
heavens and deep below t he eart h, larger t han any t ree you have ever seen. It is a sacred
t ree, and you might recognize it as oak, ash, pine, willow, or any ot her t ree t hat has
meaning for you. If you don't visualize anyt hing, sense t he t ree wit h your ot her psychic
senses. Hear t he wind blowing t hrough it s branches. Smell t he eart h where it s root s dig in.
Feel t he t ext ure of t he bark. Simply know t he t ree is t here, and it will be. The t ree is ever
present and everywhere.
3. Imagine t hat t he screen of your mind's eye is like a window or doorway, a port al t hrough
which you can easily pass. St ep t hrough t he screen and st and before t he World Tree.
Look up and feel it s power. Touch t he t ree, and wit h your will, place t he int ent ion of visit ing
your inner t emple int o t he t ree. The t unnels wit hin t he t ree will guide you t o your inner
t emple.
4. Look around t he base of t he giant t ree, in t he root s, and search for a passageway. It
may be a hole or t unnel, or even a pool of wat er t hat gives you ent ry int o t he t ree. As you
ent er, you find yourself in a t unnel, winding and spiraling t o your inner t emple.
5. At t he end of t he t unnel you see a light , and you move t oward t hat light and st ep out
int o your inner t emple. Look around. Take st ock of all you see. Not ice all t he fine det ails of
your sacred space. Let t he images come t o you. The inner t emple can be a place you have
visit ed in t he physical world, or an amalgam of sacred sit es and shrines from your deepest
inner knowing.
6. Explore your inner t emple. You will find a variet y of sacred object s for your use. Usually
t here is a reflect ive surface, such as a mirror or pool of wat er, for gazing. Gardens, plant s,
alt ars, cryst als, and a variet y of t ools will be found. Gat eways leading t o ot her energies
and levels of consciousness can also be found. Your inner t emple is like your launching
pad for deeper journeys. You can find t he Gat eway of Guidance and call t o your spirit
guides and t eachers. You can st ep t hrough t he Gat eway of Healing and receive t he
energy you need. Anyt hing is possible in t he inner t emple.
7. If t here is anyt hing about your t emple t hat you do not like, you can change it now by
doing some inner spirit ual decorat ing. Your t emple will reflect your own inner being. Usually
it responds t o your will, and reflect s your st at e of inner awareness. If somet hing will not
change, it is usually a message t hat you need t o change somet hing in your physical life t o
make t he inner change a realit y.
8. Once done, ret urn t hrough t he World Tree t unnel t hat brought you t o t his place, and
8. Once done, ret urn t hrough t he World Tree t unnel t hat brought you t o t his place, and
st and before t he World Tree. St ep back t hrough t he screen of your mind's eye, and let t he
World Tree gent ly fade from view
9. Ret urn yourself t o normal consciousness by count ing up. Give yourself clearance and
balance by bringing your hands t o t he t op of your head and sweeping downward over t he
chakra column, releasing unwant ed energy by smoot hing it away (ITOW, chapt ers 6 and
11). Do any necessary grounding.
Pract ice exercises 1 and 2 t o build your skill wit h empowered visualizat ion. They are building
blocks t o deeper work, giving you t he t ools t o ent er deeper st at es of consciousness and a
home base from which t o journey and receive healing or prot ect ion.
~HAMANISM AND PSYCHIC NBILITY
Deepening psychic abilit y is a large part of shamanic and wit chcraft t raining, anot her parallel of
bot h art s showing t hat t heir root s are ent wined. Shamans are known t o give prophecy, speak
wit h spirit s t o receive guidance, and "see" t hings in t he physical and nonphysical worlds t hat
give t hem great er insight int o t he t ribe's problems.
In shamanic t radit ions, t he pract it ioner is encouraged t o look at t hings in a nonordinary way
t o see nonordinary realit y. By paying at t ent ion t o what no one else looks at , and by doing what
no one else does, a shaman can follow int uit ion and know what no one else knows. Many
myst ical t radit ions t hat have parallels t o shamanism encourage a nonordinary view of life
(including rit ual magick, alchemy, and yoga), but few spell it out as clearly as shamanic t raining.
The awareness t hat most people use is called First At t ent ion. Most people in a communit y
pay at t ent ion t o t he obvious. Very few look beyond t he ordinary or expect ed. Observat ions are
made on a surface level, and conclusions are drawn t hat are somet imes inaccurat e.
Shamans cult ivat e Second At t ent ion and are viewed as a bit peculiar wit h t heir new habit s.
They might st are off int o space, immerse t heir at t ent ion in a pile of sand, or walk backwards.
This might seem like "not doing" or being lazy t o ot hers at First At t ent ion, but t he pract it ioners
act ually receive great benefit s from not doing and just being. They break t he int ernal dialogue
t hat support s t he First At t ent ion. Many t hink of t hese t echniques as "st alking t he ego," where
t he myst ic recognizes she is a spirit ual being, not her mind and not her ego. She learns t o t ame
t he ego int o a t ool, a servant rat her t han a mast er. Only by get t ing out of t he ordinary do we
recognize t he ego for what it really is and open our awareness t o a new realit y. We learn t o
ident ify wit h t he higher self, t he divine, rat her t han t he middle self, or ego and body.
Many of t hese Second At t ent ion exercises are about pulling out of t he daily grind, t he daily
flow of societ y, and learning t o do everyt hing in a mindful, present manner. By learning t o make
every act ion purposeful, we clear our mind and gain a new awareness. We look at t he world
from a wholly different point of view. These t echniques could be t he root s of cert ain forms of
medit at ion and mart ial art s.
By seeing bot h t he obvious and t he subt le, shamans merge First and Second At t ent ion int o
what some call t he Third At t ent ion, allowing t hem t o move bet ween t he worlds of t he ordinary
and t he magickal. To develop your Second At t ent ion and ult imat ely learn a harmonious Third
At t ent ion, t ry t he following t echniques.
Observing
By observing t he t hings people don't t ake t ime t o not ice, you can see new t hings. Take t ime t o
st are at t he world t hrough unfocused vision. By relaxing t he vision, we can see t he space
bet ween t hings. Wat ch t he clouds. Observe t he shapes and images. Sit down wit h a rock and
really soak up it s det ails. I like t o do t his wit h big rocks on t he beach. Wat ch t he pat t erns of
sand and soil. Wat ch wat er. Wat ch it flow when it moves and wat ch t he reflect ions of light
when it 's st ill. You might see magickal pat t erns, symbols, and script s in nat ure t hat will give you
power lat er. In part icular, wat ch shadows and t he space bet ween shadows. Pat t erns of
darkness and light can reveal many t hings. When you int eract wit h ot hers, observe t heir body
movement s and presence as much as t heir words. You don't necessarily need t o make
judgment s on t hose movement sjust observe t hem.
Blindness
Just as an observat ion can bring insight , so can a lack of sight . By blocking out visual
informat ion and focusing on t he ot her senses, you move t hrough t he world different ly. Take
some t ime t o wear a blindfold, and carefully make your way around your home or ot her familiar
environment s. See how familiar it is now? Try it for a half hour, and persevere, even if you feel
t he urge t o t ake t he blindfold off. Blindness can reveal fears. It can also t each us about
pat ience.
List ening
Take t ime t o list en t o t he sounds around you. If you are out in nat ure, simply list en. If you are in
t he cit y, list en t o t he t raffic and st reet noise. List en t o what ever is around you, and pay
at t ent ion t o how different sounds feel in your body. List en t o t he absence of sound, t oo. If you
t ry t he blindness exercise, list ening will become even more import ant .
Eat ing
When you eat , be mindful. Many of us t end t o rush t hrough our meals and snacks. Avoid doing
anyt hing else when you are eat ing. St op t alking, wat ching t elevision, or reading. Take t ime t o
appreciat e all t he flavors, smells, t ext ures, and colors. Feel t he energy of your food. What
element s does it resonat e wit h, and how do t hey affect you? Pay at t ent ion. Bless your food
before eat ing it , and see if it changes your experience.
Grounding
Increase your cont act wit h t he eart h it self. Walk in t he woods, and pract ice some of t he ot her
Second At t ent ion t echniques as you do. Take t ime out t o lie down on t he ground. If you can,
do it in a field, a forest , or even on t he lawn. Feel t he pulse of t he eart h beneat h you. Sit on t he
ground. Touch it . Run your fingers t hrough t he soil. Build a relat ionship wit h t he living eart h.
Sound
We are oft en so reserved in t he way we communicat e. Somet imes we want t o yell, but don't .
Somet imes we want t o cry, but don't . When you want t o make a noise, make it . When you
want t o cry, cry. Take some t ime in privat e t o make what ever noise you want . Yell when you
don't have a reason. Cry when you don't have a reason. Simply let it flow
Silence
To balance your work wit h sound, t ry working wit h silence. Those who go on ret reat s t o
monast eries and mount ains use silence as part of t he pat h of isolat ion. Through t emporary
isolat ion from ot hers and societ y, great flashes of insight can occur. Just like t he blindness
exercise, set a t ime and make yourself a promise t o be mut e for a cert ain amount of t ime. You
can probably go longer wit h silence t han wit h blindness. Pick a day t o be silent , and not ice how
your t hought s change when you cannot vocalize wit h ot hers.
Disrupt ing Rout ines
Break away from your normal habit s and rout ines. What ever you normally do, t ry t o do
somet hing else. It sounds silly, but if you always put your socks on t he right foot and t hen t he
left , swit ch it around. If you always st art your day wit h a cup of coffee, don't . Move out of your
normal safet y zones, and see how it affect s your sense of comfort and fear. Somet imes slight ,
inconsequent ial changes can bring up agit at ion. Learning t o break out of t hese mind t raps, t he
t raps of our expect at ions, is essent ial t o a deeper magickal pract ice. Fluidit y in rout ines also
allows magickal guidance t o ent er your life t hrough synchronicit y. If you are t oo regiment ed,
new opport unit ies cannot come your way.
Walking
A classic example of a Second At t ent ion exercise is spending some t ime t rying t o walk
backwards. It 's like learning t o walk again. You will see t hings from a new perspect ive. Walking
backwards is almost like walking back in t ime. Shamans move t hrough ot her t imes as well as
ot her worlds. If it 's not realist ic t o do t his in your life, be mindful of your regular walking. Be
mindful of all your movement s. Try walking barefoot t hrough t he grass. Really feel each st ep
and sensat ion.
Taking on Different Roles
Shamans who walk bet ween worlds work wit h many different ident it ies. Part of t he t raining
involves breaking out of t he ego by breaking out of t he ident it y, t he persona you are at t ached
t o. Shamans will t ake on new personas for short periods of t ime, or in cert ain social sit uat ions,
t o exist in a new role. You can break out of your role by dressing different ly. If you are normally
neat , prim, and proper, t ry going for a more disheveled look. If you almost never dress formally,
put yourself in a formal social sit uat ion. Seek it out . I'm not a baseball-hat -wearing, sport s-
wat ching kind of guy, but I find it int erest ing t o t ake on t hat dress and t hose mannerisms and
visit a "regular guys" hangout bar or pool hall. In some t ribes, shamans dress in t he clot hing of
t he opposit e gender t o t ransform t heir out er persona and ident it y.
As you pract ice t hese t ools for a new awareness, not ice how your int uit ion grows. Not ice how
you see t he subt le and unknown. Though all of t hese exercises can be helpful, many are not
pract ical in modern daily life. Though it can be fun and int erest ing t o spend t ime walking
backwards or working wit h a blindfold, we might not be able t o go t o work and get away wit h it .
So in an effort t o balance your daily responsibilit ies wit h your magickal ones, use discret ion and
follow your own guidance when using t hese t echniques.
Pract ice of t hese t echniques will height en anyone's sense of int uit ion and psychic abilit y. For
more formal exercises on psychic development , I suggest reviewing The Inner Temple of
Wit chcraft , part icularly t he mat erial involving t he aura, spirit communicat ion, and healing. All of
t hese t echniques can be applied t o t he core shamanic cont ext of t his branch of t he craft .
1k1AKING ~ACREDPACE
Bot h shamans and wit ches are ceremonial leaders. They are charged wit h creat ing rit uals t o
empower t hemselves and t heir t ribes. Most rit uals require t he creat ion of sacred space, a living
t emple in which t o honor t he divine and work magick. All cult ures and all pract it ioners have
t heir ways of creat ing sacred space. For t hose in modern mainst ream religions, sacred space
might be linked t o a place, t o a building, t hough many churches were built on ancient pagan
holy sit es.
Tradit ions based in nat ure simply recognize t he space wherever t hey are. Cert ain locat ions
are power spot s, but all spaces are sacred. Rit ual helps you recognize t he sacredness. Energy
is present wherever you are. You are always surrounded by energy. Rit ual helps you feel t he
flow of t he energy and creat e your sacred space.
When you are in sacred space, you clear t he area of any harmful, unwant ed energies t hat
could disrupt your rit ual. You creat e a prot ect ed space t hat prevent s harmful energies from
ent ering your rit ual. You ent er a conscious relat ionship wit h t he spirit s, t he aspect s of t he
divine t hat you have called. Your communicat ion wit h t hese ent it ies is clearer and more direct .
You raise t he vibrat ion of t he space so your int ent ion, your will, manifest s. In sacred space, you
align your essent ial selves-your conscious mind, psychic mind, and divine mind-t o creat e
change (ITOW, chapt er 5). In short , sacred space aligns you wit h your magick.
HE VAGICK CIRCLE
In my pract ice, I always look t o see what is t he same among different t radit ions, lands, and
cust oms, for I feel t hat what we share is far st ronger t han what divides us. In my st udies, I was
st unned t o find so many common point s across many t radit ions in t he met hods of creat ing
sacred space t hrough honoring t he direct ions. Most nat ure-based t radit ions have some hist ory
of honoring t he direct ions and at t ribut ing cert ain powers, element s, or beings t o each.
I learned t hese principles as t he magick circle rit ual in wit chcraft . It has parallels in ceremonial
magick. As I broadened my st udies, I found it in diverse shamanic t radit ions across t he globe. It
makes sense. Those out in nat ure would nat urally see t he expansive horizons in each
direct ion, and not ice t he different flows of energy when facing t he direct ions. Many cult ures
look t o t he equal-armed cross, somet imes drawn wit hin a circle, as a symbol of spirit ualit y and
balance (figure 2). In ast rology, t he circled cross is t he glyph for t he planet eart h.
Figure 2: Equal-Armed Cross in t he Circle
The variet y of t radit ions, bot h in modern paganism and in more global t radit ions, have
different correspondences wit h t he direct ions. None are absolut ely right or wrong. Each has it s
merit s, and ult imat ely, if t hey work for you, t hey are right for you.
My favorit e associat ion wit h t he direct ions is t he one I first learned. It is based on having
primal element s opposing each ot her. Fire and wat er are on opposit e ends of an axis, east and
west , respect ively, and eart h and air are on t he nort h/sout h axis. Some find t his energy t oo
int ense. Ot her predominant t radit ions put air in t he east and fire in t he sout h. I've even recent ly
become acquaint ed wit h a t radit ion of Welsh wit chcraft t hat put s air in t he nort h and eart h in
t he east .
Wit ches base t he arrangement of t heir alt ars upon t heir magickal correspondences. It ems
relat ing t o each of t he four element s are placed in t heir appropriat e posit ions on t he t able,
making t he alt ar a microcosm or map of t he magick circle it self. The alt ar is like a t eaching t ool.
By looking at it , you can remember most of t he st eps involved in creat ing t his form of sacred
space.
Most wit chcraft t radit ions have t heir alt ar face t he nort h or east because t hey are powerful
cent ers of energy and auspicious places t o begin rit uals. The alt ar also cont ains it ems t o
represent t he Goddess and God, as well as special power it ems and funct ional t ools such as
cryst als, feat hers, mat ches, or oils.
In t he following sect ion are t he inst ruct ions for cast ing a wit ch's magick circle. If you are not
familiar wit h it from previous experiences, I suggest you learn how t o cast such a circle as part
of your prior t raining before delving deeply int o shamanic wit chcraft . Any of t he journeys, rit uals,
and exercises in t his book can be focused or magnified t hrough t he use of sacred space and
t he magick circle rit ual. Ext ensive t raining in t he magick circle is found in The Out er Temple of
Wit chcraft .
NE VAGICK CIRCLE RITUAL
Cleansing Self and Space
You can use t echniques of rit ual bat hing t o cleanse yourself, and burn purifying incense or
visualize cleansing whit e or violet light t o cleanse t he area.
Cast ing t he Circle
Take your wand, st art ing in t he nort h, and visualize t racing a ring of light from t he t ip of your
wand int o t he air. Creat e t hree clockwise, or deosil, rings, each on t op of t he ot her. Make sure
t he rings are big enough t o comfort ably accommodat e t he rit ual you are doing. Say:
I cast t his circle t o prot ect us from all forces t hat come t o do us harm.
I charge t his circle t o allow only t he most perfect energies for t his work, and block out all
ot her energies.
I charge t his circle t o creat e a space beyond space, a t ime beyond t ime, a t emple of
Perfect Love and Perfect Trust , where t he highest will is sovereign. So mot e it be.
Calling t he Quart ers
Face each direct ion as you pet it ion t he four element s and t heir guardians t o anchor your circle
and lend t heir creat ive energies. In t his circle, t he quart er calls are craft ed wit h animal spirit s,
t hough ot her circles may use angels, deit ies, or pure element als (OTOW, chapt er 6). Say:
To t he nort h, I call upon t he element of eart h, and t he great St ag. Hail and welcome.
To t he east , I call upon t he element of fire, and t he proud Lion. Hail and welcome.
To t he sout h, I call upon t he element of air, and t he wise Crow Hail and welcome.
To t he west , I call upon t he element of wat er, and t he loving Dolphin. Hail and welcome.
Evocat ion
Call upon t he divine powers t o manifest in your circle:
I call upon t he Two Who Move As One in t he love of t he Great Spirit , Goddess, and God t o
aid me in t his magick. I call upon my highest spirit guides and guardians t o be present . Hail
and welcome.
Naming t he Work
St at e t he int ent ion of t he circle. If you have a spell t o do, st at e t he int ent ion. If you cast t he
circle for journeying, st at e t hat int ent ion.
Anoint ing
Anoint your wrist s and/or t hird eye wit h prot ect ion pot ion (OTOW, chapt er 13), oil, or salt and
wat er. I usually draw a banishing pent agram as I anoint (figure 3). Say:
I use t his pot ion t o prot ect me from all harm, on any level. Blessed be.
Figure 3: Banishing Pent agram
Great Rit e
The Great Rit e is t he union of t he Goddess and God rit ually in t he circle. It is usually done
t hrough t he symbolic enact ment of t he blade int o t he chalice. Hold t he blade t o t he sky, and if
doing a moon rit ual, connect t o t he energy of t he moon. Draw it down int o your circle. Then
plunge t he blade int o t he chalice t hree t imes, and say:
As t he sword is t o t he grail, t he blade is t o t he chalice, and t rut h is t o love. I draw t oget her
t he power of t he Goddess and God, and drink it in.
Drink from t he chalice. Share it wit h ot hers t aking part in your circle if you are in a group.
Raising Energy
Raising energy is only really necessary for spell work. It can be done t hrough song, chant ,
dance, sex, or most t ypically t hrough int ense concent rat ion and visualizat ion. If you are going
t o medit at e or journey, you do not need t o specifically raise energy.
The Work
The work is t he purpose of t he circle, and includes spellcraft , healing, divinat ion, medit at ion, or
shamanic journey.
Raising t he Cone of Power
When doing magick, if you plan on manifest ing an int ent ion, you must release t hat energy int o
t he universe t o do it s work. This burst of energy from a rit ual circle is known as t he cone of
power. You raise t he cone of power by ext ending your arms up, feet apart , int o what is called
t he Goddess posit ion, and t hen feeling t he energy release from t he t op of t he circle. Then you
reflect on t he int ent ion in t he God posit ion, arms crossed over t he heart and feet t oget her
(OTOW, chapt er 11).
Grounding
The remaining energy is released and ret urned t o t he eart h wit h an int ent ion of healing t he
eart h. Wit ches place t heir hands on t he ground, somet imes get t ing on t heir hands and knees,
and "push" t he energy int o t he eart h. If you are indoors, imagine it going t hrough t he building
and int o t he eart h. If you cannot reach down, you can ground t he energy t hrough t he alt ar,
t hrough a rit ual st aff or sword t ouching t he ground, or simply t hrough will and visualizat ion.
Final Blessing
During t he final blessing, you have t he opport unit y t o do any minor works of magick wit h any
remaining energy while st ill in a sacred space, such as general blessings and healing int ent ions.
Devocat ion
Devocat ion is t he release of all spirit s gat hered. Say:
I t hank and release t he Goddess, God, and Great Spirit , and any and all spirit s who came in
Perfect Love and Perfect Trust . St ay if you will. Go if you must . Hail and farewell.
Release t he Quart ers
Release t he quart ers, st art ing where you began and moving count erclockwise:
To t he nort h, I t hank and release t he element of eart h, and t he great St ag. Hail and
farewell.
To t he west , I t hank and release t he element of wat er, and t he loving Dolphin. Hail and
farewell.
To t he sout h, I t hank and release t he element of air, and t he wise Crow. Hail and farewell.
To t he east , I t hank and release t he element of fire, and t he proud Lion. Hail and farewell.
Release t he Circle
Release t he circle, st art ing in t he nort h and t racing it count erclockwise, or widdershins, only
once. I imagine it expanding out ward infinit ely. Say:
I cast t his circle out int o t he cosmos as a sign of my magick. The circle is undone, but
never broken. So mot e it be.
~HAMANIC ~ACREDPACE
Shamanic t radit ions have equally beaut iful rit uals for creat ing sacred space, also based on t he
direct ions and element s. Many of t hese rit uals are less formal t han t he wit ch's magick circle,
while ot hers may seem ext remely formal and precise. Wit h less of a focus on spellcraft , t hese
rit uals serve a different purpose t han t he wit ch's circle. I compare t he circle t o t he wit ch's
cauldron, a cont ainer for t he energy t o feed your spells. Though many shamanic t radit ions
raise energy, t heir rit uals do not always creat e t he same t ype of cont ainer for it in t he same
way wit ches do. They do, however, creat e t he boundary of sacred space. Many wit ches have
not iced t he similarit y in feeling when ent ering a magick circle and ent ering a Nat ive American
rit ual space. There is an inherent st illness found in bot h.
One t echnique of t hese shamanic rit uals t hat immediat ely caught my at t ent ion was t he use
of more t han four direct ions t o creat e a sacred space. Wit h t his new form of rit ual, I felt a sense
of complet eness t hat wasn't always present in t radit ional wit chcraft rit uals. Shamanic
pract it ioners can add t he direct ions of above, below, and cent er t o t he bet t er-known four
direct ions. Cert ain t radit ions even add left and right sides, inside t he four direct ions.
Toget her, t hese point s make nine direct ions when included wit h t he four cardinal point s.
Nine is a very powerful number. Nine and it s mult iples are associat ed wit h t he power of infinit y.
Nine is t he Triple Goddess t ripled. Many t radit ions forgo left and right sides and prefer seven
sacred direct ions. Seven shows up again and again in magick across t he world, including t he
seven chakras, t he seven ancient magickal planet s, and t he seven days of t he week.
Though most wit ches call t he power of t hese direct ions int uit ively, by acknowledging t hem
when calling upon t he Goddess, God, and Great Spirit , few wit ches t hink of t hese t hree forces
in t erms of t he direct ions below, above, and cent er. Alt hough sacred space is all around us,
t hese sacred direct ions ask us t o consciously orient ourselves in t he sacred space t hree-
dimensionally, not just in a flat plane. Though wit ches cast a circle, most of us t hink of it in
t erms of a sphere of power. We will learn soon t hat t he shaman's worldview includes not only
t he realms of t he four element s, but also t he upper worlds and t he lower worlds.
Each of t he direct ions corresponds wit h a part of your life. Each symbolizes an experience
t hat is part of t he human condit ion. As long as you are in a physical body, you are in a world
wit h t hese direct ions, and have t o work wit h what t hey represent . Even if you have no
conscious knowledge of t hese direct ions or any of t he myst ical t erminology, you st ill work wit h
t hese life powers.
Nort h
The element of eart h most oft en corresponds t o t he nort h. This element is about physical
exist ence. Though it is linked wit h money and finances, it also relat es t o healt h, t he body, food,
and t he st abilit y and securit y of your home.
East
I associat e fire wit h t he east . Fire is t he element of passion and int ensit y. It is t he energy of
your soul, t he divine spark t hat drives you. Where do you put your passion? That is where your
fire is. Some use fire energy for career, for romance, for art , or for spirit ual evolut ion. Fire is all
about doing t hings t o explore your ident it y.
Sout h
Air is t he element of t he sout h, represent ing t he mind, t he int ellect , and t he abilit y t o
communicat e. Air is how you speak and how you list en, as well as how you communicat e wit h
ot hers and wit h yourself.
West
The element of wat er is almost universally associat ed wit h t he west , even in some t radit ions
wit h an east ern coast line. The west deals wit h endings, as t he sun set s in t he west . Wat er is
t he element of emot ion, relat ionship, family, and healing. When you feel t hings int ensely, you
are using your wat er energy.
Above
Above is t he direct ion associat ed wit h enlight enment and underst anding. The realms above
are about spirit ual awareness, det achment , and seeing t he big pict ure, as if you were looking
down from a bird's-eye view. Above is associat ed wit h t he level of super consciousness, or t he
higher self.
Below
Below is t he realm of pract ical spirit ualit y. It is about t aking care of your needs and desires.
Below also represent s what is unseen. What lies beneat h t he surface? Your shadow is cast on
t he ground below you, and most people never even t ake t he t ime t o look at it . Below is t he
unconscious.
Cent er
The cent er, or t he direct ion wit hin, is t he energy of spirit , t he fift h element . The cent er is t he
t rut h, or at least your best int erpret at ion of it . The cent er is your t rue self, your core, and t he
deepest aspect s of your spirit ual self.
Left
The left side is about your abilit y t o receive. It can be lessons of t aking care of yourself and
learning t o nurt ure your inner being. Left is t radit ionally associat ed wit h t he feminine realm, as
well as emot ional healt h and family. The left st resses aspect s of your privat e life.
Right
The right side concerns your abilit y t o project , or send out , energy. The right is your dynamic
energy, and t he abilit y t o t ake act ion or creat e. The right is t he realm of t he masculine, along
wit h your public or work life.
If you learned different associat ions for t he element s and direct ions, and are more comfort able
wit h t hem, please feel free t o do what is right for you. If you are left handed, you might swit ch
t he associat ions wit h left and right . As long as you have all t he aspect s and put t hem in a
direct ion for your own personal mandala, you will be ready for t he experiences ahead.
As each direct ion corresponds wit h an aspect of life, shamans associat e a variet y of
personal or t ribal spirit s wit h each of t hese sacred t radit ions. The spirit s of t he direct ion act as
t eachers for t hat aspect of life. Tradit ionally animal spirit s are placed in each of t he direct ions,
and many call t his pract ice t he medicine wheel. As you discover each direct ional ally, you will
discover more about yourself. I associat e many spirit s wit h each direct ion, including animal,
plant and cryst al spirit s, as well as deit ies.
Figure 4: Direct ional Spirit Wheel
For now, copy t he direct ional spirit wheel (figure 4) in your Book of Shadows, your own
magickal record and journal. As you discover your spirit ual t eam, writ e down t he allies t hat you
associat e wit h each direct ion.
Shamanic sacred space is creat ed by calling upon t he spirit s, usually animals, associat ed
wit h each of t he direct ions. Through t his rit ual, you are calling your allies t o at t ent ion. Since you
might not be sure which spirit s reside in each direct ion for you, we shall st art out wit h a simple
smudging rit ual honoring t he direct ions, wit hout get t ing int o specific spirit s.
ZC1MUDGING ~ERBS
Smudging refers t o t he use of sacred smoke. Shamanic t radit ions bundle sacred herbs
t oget her, consecrat e t hem, and burn t hem. The smoke releases energy and scent t hat raises
t he vibrat ion of an area, banishing harmful lower vibrat ions. Alt hough some people t hink "t o
smudge" means t o smear t he ashes, in t his cont ext smudging refers t o passing an object or
person t hrough t he smoke, or passing t he smoke t hrough an area.
Flameproof vessels are used t o cont ain t he burning bundles. Some shamanic pract it ioners
use a shell, such as an abalone shell, t o cont ain t he burning herbs, t hough just as many feel
t hat is inappropriat e because t he shell is a spirit from t he wat er, not of fire and smoke. They
feel a clay vessel should be used since bot h clay and t he plant s come from t he ground. I've
used bot h and like bot h. I have a shell t hat is my favorit e. I know wit ches who also smudge from
t heir cauldron, or have a special "incense" cauldron. Feat hers are used t o spread t he smoke
and keep t he embers lit . A special feat her or a handcraft ed feat her fan can be used t o waft
t he smoke during smudging rit uals. Again, t he t ype of feat her depends on t he t radit ion. Use
t he one t hat is right for you. Crow feat hers are my favorit e, as I have been blessed by t he
crows many t imes by finding t heir feat hers on walks in t he fields and woods.
Sage is t radit ionally used in t hese rit uals. Most New Age and met aphysical st ores carry sage
bundles or loose leaves. Though t here are several variet ies, t he most popular are brush sage
(Art emisia t rident at a) and California whit e sage (Salvia apiana). Cedar (Juniperus virginia) and
sweet grass (Hierochloe odorat a) are also burned in combinat ion wit h sage. Though t hese
sages are common in t he West and Sout hwest , for pract it ioners who don't have t hese plant s
growing abundant ly near t hem and choose not t o purchase t hem from st ores, t here are quit e a
few alt ernat ives.
My honored herbal t eacher, Wendy Snow Fogg, t eaches her st udent s t o make sacred
smudge st icks using locally grown herbs. Many excellent plant s grow wild in t he New England
area and across much of t he count ry. They can also be cult ivat ed in a garden.
Here is a list of herbs t hat I have used in smudge bundle st icks.
Mugwort (Art emisia vulgaris)
Lavender (Lavandula vera)
Sweet fern (Compt onia peregrina)
Cedar (Juniperus virginia)
Juniper (Juniperus communis)
Whit e pine (Pinus st robus)
Garden sage (Salvia officinalis)
Hyssop (Hyssopus officinalis)
My favorit e is mugwort , which grows wild all over my area. Mugwort is cleansing, but also
psychically st imulat ing. It s smoke opens t he gat es t o help one journey and speak wit h spirit s.
Mugwort is an herb relat ed t o t he moon and wit chcraft , since it is also a plant sacred t o
Art emis. You can see her name in mugwort 's Lat in name, Art emisia vulgaris.
Most of t hese plant s can be gat hered around t he same t ime in t he summer, depending on
where you reside. Harvest your herbs wit h respect . Make a spirit ual connect ion t o t he energy
of each plant , and ask permission t o harvest it . When I first learned t his, I was st udying
wit chcraft as a science and t hought it was silly. In t he shaman's world, everyt hing is alive.
Everyt hing has spirit . These are not mindless ingredient s t o a laborat ory pot ion. They are spirit
helpers. If you don't get t he blessing of t he plant spirit s, t heir magick will not be fully present in
t he herbs you pick.
Many magickally orient ed plant harvest ers will leave an offering for t he plant spirit , a symbol
of t he sacred exchange bet ween t he human and green worlds. Tradit ion says t o bury t hree
coins at t he base of t he plant or t ree, or pour a libat ion, a rit ual offering of ale, mead, wine, or
beer. Many modern herbalist s leave a st rand of hair, spit , or pure healing energy. Spit always
st ruck me as rude, but not hing is more precious t han your living wat er. An act ion is only
disrespect ful if you perform it wit h disrespect . If I'm carrying a wat er bot t le, I will share my wat er
wit h t he plant s. I also love visualizing energy or using Reiki healing energy on t he plant . I t hink
t hat energy and wat er are more useful t o t he plant t han most ot her offerings.
Once you have t he herbs you desire, get ready t o make a bundle (figure 5). Bundles can be
mixed wit h all t he herbs just list ed or wit h a few favorit es. They can even be single-herb
bundles, such as a bundle of lavender. My favorit e consist s of mugwort , juniper, whit e pine, and
lavender.
Gat her a small bundle t oget her, four t o six inches long. Take all-nat ural cot t on t hread and
st art ing at t he t op, lay t he t hread down t he lengt h of t he bundle. You can mat ch your t hread
color t o t he magickal int ent ions for your herbs. I like whit e or purple. At t he bot t om, spiral t he
t hread around t he bundle and t hen up t he lengt h of t he bundle, t o t he t op. At t he t op you can
t ie t he st art of t he t hread wit h t he end. Make sure it 's wrapped t ight . As t he herbs dry, t hey will
compress, and t he spaces in bet ween will allow air t o get in and keep t he bundle burning. In a
few weeks, it will be dry and ready t o use. Make several bundles when t he herbs are fresh so
you will have t hem year round.
Figure 5: Smudge Bundles
To use a smudge bundle, first bless and consecrat e t he herb. Hold it in bot h hands and feel
your energy mingle wit h it s energy. Place your int ent ion int o it . You can say somet hing like t his
out loud or silent ly t o yourself-
I charge t hese herbs t o creat e prot ect ion and sacred space. So mot e it be.
Hold it at one end and light t he ot her in a flame. Let t he end cat ch fire, and aft er a few
moment s eit her blow or fan out t he flames wit h a feat her so t he herb smolders wit h embers
and begins t o smoke. Usually you can ext inguish t he smudge bundle by pressing it int o t he
flameproof vessel or a bowl of sand, but somet imes t he inner part of t he bundle cat ches fire
and will cont inue t o burn unt il done.
If you don't want t o go t o t he t rouble of making a "wit chy" smudge bundle, you can use
commercially prepared sage smudge st icks, t radit ional incense st icks, incense cones, or
powdered incense on self-ignit ing charcoal in a flameproof vessel wit h t he same effect . If
smoke is an issue, many met aphysical supply st ores carry "smokeless sage" spray bot t les,
which are simply a mixt ure of wat er, alcohol, and sage essent ial oil in a spray bot t le. You can
use t he same idea wit h ot her cleansing essent ial oils, such as lavender. Experiment . If you
don't want t o do t his sacred space smudging rit ual wit h any herbs, you can do it wit h int ent ion
only.
~HAMANIC ~MUDGING F~ITUAL
St art by t aking a few deep breat hs t o cent er yourself, and hold your int ent ion of creat ing
sacred space. Make sure you have at least an arm's lengt h of space around you in all
direct ions. Face your power direct ion. I st art in t he nort h. If using smudge, light your herb or
incense and let it smoke. If not , just use your arms for t he mot ion. I usually hold my herb or
incense in my right hand because it is my dominant , power hand. Use t he one t hat is most
comfort able for you.
Using fluid, rit ualist ic mot ions, hold your smudge out t o t he nort h and say:
To t he powers of t he nort h.
Hold your smudge out t o t he east and say:
To t he powers of t he east .
Hold your smudge out t o t he sout h and say:
To t he powers of t he sout h.
Hold your smudge out t o t he west and say:
To t he powers of t he west .
Hold your smudge above you and say:
To t he powers above.
Hold your smudge t o t he ground and say:
To t he powers below
Hold your smudge t o t he left side and say:
To t hose on my left .
Hold your smudge t o t he right side and say:
To t hose on my right .
Hold your smudge in front of your chest and say:
And t o t hose in my heart , I welcome you.
Draw a banishing pent agram before you and say:
I banish all harmful, unwant ed energies from t his space.
Draw an invoking pent agram (figure 6) before you and say:
I call fort h all helpful, healing energies t o t his space.
Figure 6: Invoking Pent agram
Hold out your smudge at arm's lengt h, and t race t hree clockwise circles in smoke around you.
You are not cast ing a circle, but you are purifying t he ent ire space. Say:
I st and in t he cent er and creat e a sacred space. So mot e it be.
St and in t he cent er and t ake a deep breat h. Feel yourself orient ed in t he sacred space of all
nine direct ions around you.
Through t he use of sacred smoke and orient ing yourself in t he direct ions, you creat e a
magickal space t hat will align your power and creat e blessings and prot ect ion. Use t his rit ual
before any exercise or journey in t his book. You can do it daily t o cleanse yourself and your
home. You can do it t o cleanse a space before cast ing a t radit ional wit ch's circle. You can do it
before any magickal working.
Creat ing sacred space, however you choose t o do it , is a fundament al component in t he
t raining of a shamanic wit ch. Learn bot h t radit ional circle cast ing and more primal forms of
creat ing sacred space, such as t he shamanic smudging rit ual. If t he smudging rit ual above
doesn't resonat e wit h you, use t he basic concept of honoring t he direct ions t o guide t he
creat ion of your own rit ual. Change t he format and words t o make it somet hing t hat works for
you.
NE 1OLE OF THE
~HAMANIC WITCH
The role of t he St one Age wit ch and t he role of t he t ribal shaman are not all t hat different .
Each comes from a common ancest ry. Each is a branch on t he sacred Tree of Life. But modern
people, and even modern wit ches, are usually not familiar wit h t he role of t he shaman in an
individual's life and in t he overall communit y.
Most modern spell books and craft t raining don't delve deeply int o t he communit y role of t he
t ribal wit ch. Many who come t o wit chcraft , part icularly on a solit ary or eclect ic pat h, arrive
believing t hat wit chcraft is about power. Yes, power is developed on t he pat h of t he wit ch, but
why?
The wit ch's power is t o serve t he great er good. Somet imes t hat power is expressed in
creat ing a balanced life, done t hrough spellcraft . You cannot see t he bigger pict ure, your role in
t he great er good, if you are lacking t he t hings you need in life. Spellcraft can aid you in get t ing
t he t hings you need. Once you sat isfy your basic needs and desires, you can focus your power
on broader pursuit s. The power is used for self-discovery. If we are all connect ed in t his web of
life, t hrough t he divine mind, or Great Spirit , when one of us heals, t he great er whole also heals.
Most import ant ly, wit h experience in int rospect ion and creat ion, t he lessons of t he inner and
out er t emples, t he power is used t o serve t he communit y.
~ERVICE
Through exercising our skills, wit ches are really servant s. We are caret akers of t he world and
t he communit y. We know our act ions affect everyt hing, so every act ion is an opport unit y for
magickal healing. That is at t he heart of shamans and medicine people of t he t ribal world, and
must be reclaimed by modern wit ches. Through t heir service t o t he whole, shamanic
pract it ioners developed many roles. Originally t hese roles were under t he sole archet ype of t he
wise one, t he cunning man or woman of t he t ribe.
In modern societ y, we have specialist s who serve us. We look at individual roles, individual
part s of t he body, or individual sympt oms rat her t han looking at t he whole. Inst ead of
consult ing one person who has knowledge of our body, mind, and spirit , we seek out t hree
separat e people. In t rut h t hey are all linked, and our t urning t o holist ic medicine and our
research int o t he mind-body-spirit connect ion reflect our int uit ive desire t o seek out t hese
older forms of healing. Because our world looks at t he pieces of t he whole, we have filled t he
various roles of t he shaman by creat ing specialist s. It is t hrough t hese roles t hat we weave
t oget her a new image of t he modern shamanic wit ch.
Myst ic
The role of t he myst ic is t he image of t he shaman or wit ch t hat is most familiar t o us. Shamans
develop t he abilit y t o speak wit h spirit s, wit h t he land, and wit h t he ancest ors. They are on a
personal quest for self-discovery, purificat ion, and, ult imat ely, what some would call
enlight enment . Myst ics are found in every cult ure and religion, from t he yogi t o t he monk. They
are marked by t heir differences, t heir separat ion from t he mainst ream communit y. Shamans,
t oo, are separat ed from t he communit y t hey serve. They somet imes live in isolat ion, on t he
edge of t he t ribe. Many see t hem as mad. Alt hough our modern societ y equat es madness wit h
dysfunct ion, t he lines blur around t he shaman who can see and do t hings t hat most people
cannot . Myst ics t ake t ime alone t o underst and and st udy t heir relat ionship wit h t he divine and
t he world around t hem. Spending t ime in isolat ion allows t hem t o develop abilit ies t hat seem
amazing t o t hose in t radit ional societ y. Here we have t he image of t he hedge wit ch, slight ly
wild, living alone in t he forest , wait ing for ot hers t o come t o her.
Becoming a myst ic in any cult ure is usually more of a calling, an imperat ive, t han a personal
choice. The choice comes in accept ing t he call or not . Shamans can be t hrust int o t he role
t hrough sickness. An illness, such as a fevered dream, induces a near-deat hlike t rance. When
t he spirit leaves t he body t o ent er t he ot her worlds, t he shaman meet s wit h spirit s and
part ners wit h t hem, learning t he healing craft . The shaman ret urns decidedly different t han he
was prior t o t he illness and is now ready t o ent er int o service. Myst ics are called by t he spirit s,
by t he divine, t o ent er int o some form of service as healers, t eachers, prophet s, and
inspirat ions t o ot hers.
Minist er
Working wit h t he spirit world has a decidedly religious t one in t ribal societ ies, where religion is
not hallmarked by dogma or inst it ut ions. In t ribal societ ies, religion, cult ural ident it y, art , and
ent ert ainment are all t ied t oget her. In t he days before modern secular ent ert ainment , all songs
and st ories had a purpose for t he t ribe, marking t heir hist ory, beliefs, pract ices, and religion. The
shamans act as religious leaders. Tales of t heir spirit journeys become t he seeds of st ories and
myt hs. The shaman act s as t he bridge bet ween t he spirit ual worlds and t he physical world,
leading rit uals, chant s, and dances. Shamans bless t he plant ing, bless t he hunt , and lead rit es
of passage as children ent er adult hood, couples join t oget her, and adult s ent er elderhood and
lat er cross t o t he realm of t he ancest ors. Shamans fulfill t he religious role of minist er, priest , or
priest ess in t heir communit y.
Communit y Leader
In some t ribes, t he shamans act as communit y leaders and elders. Their wisdom and counsel
are respect ed. They aid t he t ribe in social decisions and fut ure planning. By being slight ly apart
from t he t ribe, t hey are more det ached from t he issues at hand. From t his st ep back, t hey can
see t he whole of t he sit uat ion, and not just it s individual part s. Ideally, if t hey are list ening t o
t heir inner wisdom and t he advice of t he spirit world, t hey will not be polit ically or socially
biased, or self-mot ivat ed. Though it is t empt ing t o idealize all shamanic pract it ioners, t hey are
like all people, and have t heir virt ues and flaws. They don't always live up t o t he ideal, but
usually t heir counsel is sound and t heir voice is heeded.
Psychologist
Most belief syst ems in shamanism have complex associat ions wit h various part s of t he mind or
soul, a form of soul psychology. Through exploring t he spirit worlds, t hey explore t hemselves,
learning fundament al t rut hs about how humans act and react . Shamans can t hen give advice
t hat may seem psychological in nat ure t o help people wit h t heir relat ionships, including t he
relat ionship bet ween t he client and his or her own soul. Though many modern minist ers are
t rained in forms of counseling, and many modern counselors are sensit ive t o t heir client 's
spirit ual needs, shamans play t he role of bot h psychologist and minist er. The t ribal shaman's
counsel will not be clinical in t he way modern psychology is, and t reat ment s may include rit ual,
energy work, and plant medicine, along wit h t alk t herapy, but t he root s of underst anding t he
mind come from pract ical shamanic pract ice. Many counselors who have st udied wit chcraft
wit h me have t old me t hat t he shamanic informat ion t hey learned in class was more helpful on
a pract ical level t han much of t heir formal psychology t raining because it looked at t he whole
person.
Healer
The role of t he healer is a broad one in t ribal societ y. I t hink t here are a lot of wonderful t hings
about West ern allopat hic medicine, wit h all it s specialist s, but t here is also a need t o see t he
whole individual. Met aphysical healers look t o heal t he whole person, not just t he sympt oms.
Body, mind, energy, and spirit must all be brought int o balance for t rue healing t o be effect ive.
Though most West ern medicine pract it ioners would shun myst ical pract ices for healing illness,
t he root s of our modern medicine derive from shamanism.
Shamans and wit ches were t he first herbalist s. Researchers using t he scient ific met hod
t hink early t ribal herbalist s originally learned t heir herbal medicine t hrough t rial and error,
passing on bit s of lore t o t heir st udent s about what plant s cure and what plant s kill. But if a
wit ch or shaman accident ally poisoned a t ribe-mat e, would anyone go back? I wouldn't . No,
t hey learned much of t heir art bot h from wat ching animals and from speaking direct ly wit h t he
plant spirit s t hemselves. Shamans pract iced a form of first aid and learned t o set bones. Their
psychic abilit y t o perceive t he part s of t he body and organs helped in t hese skills. The ancient
priest s, priest esses, and myst ical philosophers of Egypt , Mesopot amia, and Greece learned a
lot about human anat omy and medicine from t heir rit es of t he dead. Evidence suggest s t he
pract ice of brain surgery in t he early civilizat ions of bot h t he Middle East and Cent ral America,
and you can bet it was pract iced by t he heirs of t he shamanic t radit ions. Healing art s, physical
and spirit ual, are t he hallmarks of shamanic pract ice.
MODERN ~HAMANISM AND WITCHCRAFT
Alt hough we've explored t he role of t he shaman in t ribal communit ies, what good does t hat do
t he modern wit ch? Cert ain t ribal fashion t rends hark back t o t ribal t imes, but we are no longer
living in a t ribal societ y, and t he role of t he shaman is not underst ood nor necessarily welcomed
t oday. If we desire t o reclaim t hese t radit ions and incorporat e t hem int o our pract ice, how do
we come t o t erms wit h our role of service when we have no t ribe t o serve? We have many
t ribes t o belong t o and t o serve. We just need t o expand our search and see what is t ruly
around us.
The first t ribe we have is a t ribe of one. As we care for t he t ribe, we must care for ourselves.
Wit ches walk a balanced pat h, and we must care for ourselves, bot h physically and spirit ually.
Before we even t hink of present ing our skills t o ot hers, we must make sure we are on st able
ground. Many wit ches are shaky-physically, ment ally, and spirit ually. They are at t ract ed t o t he
craft because t hey know it is a pat h of healing, and whet her t hey know it or not , t hey are
seeking healing for t hemselves first and foremost . They can have grand visions of being a
communit y healer or leader right off t he bat , but t he first st ep is t o work on t he self.
Our next t ribe is our family. We can define family by blood relat ionships, or by spirit ual
relat ionships, what many call a family by spirit or a family by choice. We can share our gift s wit h
our family, but only if t hey desire t hem. Though shamanism, wit chcraft , spells, and medit at ion
are wonderful t ools, not everybody want s t o be involved wit h t hem. But when t hey do, you
have an excellent opport unit y t o help your family t ribe, even if it only involves providing more
informat ion. It is difficult t o minist er t o family, and it is not really our place t o mix t he roles of our
relat ionships wit h family members. We can always be bot h healer and family member
simult aneously. We can offer t hem t ools for t heir own explorat ion and support t hem by sharing
our journey.
Wit ches have a pagan communit y t o serve. Our communit y of myst ics st art s wit h a coven or
gat hering circle. Though it can be very t ough t o find like-minded individuals in more
conservat ive part s of t he world, many areas have t hriving pagan communit ies in which t o
gat her. Again, as wit h your family, don't assume t hat you have t he cures for everybody. First
work on yourself, and get t o know t he communit y t o see how you can best serve. Your role in
serving t his communit y might not be t hat of t he shaman or healer, since many in t he coven will
be developing similar skills. Some wit ches t hink of t hemselves as t he priest esses and priest s of
t he great er pagan communit y. Pagans would be t he "t ribe," and wit ches would be t he
shamans or myst ics. Most modern pagans wouldn't agree wit h t his assessment , however,
feeling t hey are just as myst ical but choose not t o use t he word wit ch or Wiccan as part of
t heir ident it y. As you make your connect ions in communit y, you will find what role you will play
in t hese ever growing "t ribes."
The t ribe I most ident ify wit h is t he global t ribe. The t erm "global village" has been used a lot
lat ely, referring t o our advances in global communicat ion t hat hopefully st imulat e a sense of
global rat her t han fact ional ident it y. The New Age we are slowly ent ering is referred t o as t he
Age of Aquarius. Aquarian energy is marked by a sense of universal brot herhood/sist erhood, a
sense of global humanit y and social consciousness. Aquarius t eaches us at t he highest level
t hat we are all in it t oget her, not just all people, but all life on t his planet and beyond.
I work t o serve t he global t ribe. Many of us do. Some find t heir ident it y in social, polit ical,
economic, or environment al causes. I have found my calling at t his t ime in my life on a myst ical
level, by helping raise t he mass consciousness of all people on t he planet . One of t he best
ways we can all do t his is by raising our own consciousness. The more we heal as individuals,
t aking care of our own issues, angers, fears, and inner conflict s, t he more we heal t he ent ire
world. Think of your own healing as an act of sympat het ic magick. Às above, so below" is my
mot t o. The changes I make wit hin myself will be reflect ed as changes in t he world. That is one
of t he best ways t o bring us int o t his New Age. Then, as you develop yourself, you can help
inspire ot hers t o change and raise t heir consciousness, not t hrough force, but by example.
Grandmot her Twylah, an elder of t he Seneca Nat ion, said t his beaut ifully in t he document ary
Full Circle (1993), t he final part of Donna Reed's Women and Spirit ualit y t rilogy on eart h-based
and women's spirit ualit y: "I get a big kick out of people coming around and t hey'll say, `what
can we do t o heal Mot her Eart h?' `Heal yourself' we t ell t hem."
t HE -ETHICS OF THE ~HAMANIC WITCH
Shamanic pract ice has no dogmat ic inst it ut ions. Tradit ions are passed down from elder t o
st udent . There are et hics and vows agreed upon when working wit h cert ain spirit s and deit ies,
but t here are no universal rules t hat govern every aspect of t he pract ice.
Tradit ional Wicca is governed by a few simple principles. There are many philosophies and
codes, but none are universally accept ed by all pagans. Two principles are t he most common
among Wiccan t radit ions. The first is t he Law of Three, known as t he Law of Ret urn. It st at es
t hat what you send out comes back t o you t hreefold. It means t hat what ever energy you send
out int o t he universe, by your t hought s, words, and deeds, will ret urn t o it s source-you-st ronger
t han when it left . This has it s advant ages and drawbacks. Many t hink of it as a moral code. If
you do "bad" t hings, bad t hings will happen t o you. If you do "good" t hings, you will be
rewarded. Though it can seem like t hat , t he energy is not moral, it 's just following t he laws of
nat ure. Gravit y doesn't reward or punish you. If you t hrow somet hing up, it will fall back down. If
you t rip and fall, it seems like gravit y is punishing you, but we know it 's not .
When you do spellcraft , you are sending out energy t hat seems insubst ant ial-a visualizat ion,
a chant , t he light of a candle-but when it ret urns, it ret urns t o you st ronger t han before, as a
realit y. In t hat sense, t he Law of Three works in your favor, because it helps you creat e t he
t hings you want .
The Wiccan Rede is anot her guiding principle of Wicca. It 's not an absolut e law, but it is great
advice: Àn' it harm none, do what ye Will." On t he first level, it is about doing what you want
and living by t he consequences of t hose act ions. If you harm none, you will receive no harm.
Pract ically speaking, t his is very hard t o do. Tough choices can harm ot hers. But if you hold t his
as your guiding principle, you will be less likely t o cause harm and will always t hink about t he
consequences of your act ions. On a second level, it is about merging your personal, or ego's,
will and desire wit h your divine will, your life's purpose. The t rue pat h of magick is t o discover
and fulfill your t rue purpose on t his planet . Magickal act ions help you find t hat role.
The world of modern shamanic wit chcraft can also be guided by t hese t wo basic principles,
but t here are some ot hers t o consider as well. I feel t hat each wit ch needs t o creat e his or her
own code of et hics and principles t o pract ice and live by. The role of service t o t he divine, t o
t he great er good, is forefront in my mind. Shamanic pract it ioners, like all who pract ice any form
of magick, somet imes st art t o confuse t he power t o do great t hings wit h t heir own personal
power. The power is from our part nership wit h nat ure, wit h t he spirit worlds and wit h t he divine.
We do it t oget her. Remaining humble while developing t hese gift s is a primary aspect of my
own code. Don't t ake yourself so seriously. Be disciplined, but have fun. Learn t o laugh at
yourself.
Working magick and healing only t hose who want help is anot her key. If someone doesn't
want t o heal or t ransform, or if t he illness is serving a purpose, consciously or unconsciously,
t he shamanic healer and t he client are not in t rue part nership for t his work. Only t hrough
part nership, t hrough facilit at ing t he healing process, can we help ot hers heal. As wit h our family
t ribe, and all t hose we serve, we must be vigilant not t o t hrust our beliefs and help on t hose
who do not want it . Many myst ics find somet hing t hat works so well personally t hat t hey
immediat ely want t o share it wit h all t heir loved ones. Though well-int ent ioned, t hey may come
across as overly zealous. I know when I learn somet hing new, anyt hing from a new medit at ion
t o a new vit amin supplement , and I find it really works for me, I want everyone t o t ry it . It 's t aken
me a long t ime t o learn t hat my new t ools are not right for everybody. We find t he t ools we
need. If, in sharing my experience, a loved one asks for more informat ion, I am happy t o share it .
If t hey don't ask, I just leave it at t hat .
Once you learn t he t echniques out lined in t his book, you might be t empt ed t o do a shamanic
journey for everybody, and connect t hem wit h t heir spirit s, animals, and messages. Since
shamanism is not usually valued and underst ood by mainst ream societ y, most people will not
appreciat e your effort s, so make sure t hey are act ively welcome before you bring your point of
view t o anot her. When you begin your t raining, work on your own healing and development
before you seek t o counsel ot hers. Wit h great er experience, you will know when and where it is
appropriat e t o share your gift s.
Learning t o value my own t alent s and learning t he power of t he exchange of energy
bet ween t wo people have been a great part of my own healing process. When you offer a
service t o ot hers, t hey must value and honor it in order for t hem t o t ruly benefit from it . In many
t radit ional societ ies, t he shaman fulfilled a funct ion and was t aken care of by t he t ribe. Ot hers
t raded goods for t heir services. Old t ales of t he European wise ones and seers included visit ors
bringing t hem gift s of bread, meat , and ot her foodst uffs in exchange for t heir advice and help.
Minist ers and clergy are t aken care of by t he inst it ut ions support ed by t heir congregat ions.
Modern wit ches have none of t hese support syst ems, and many do not need t hem if t hey
fulfill ot her roles in societ y. But when someone gives of t heir t ime and effort t o help anot her, an
exchange is helpful t o set boundaries and prevent t he "client " from t aking advant age of t he
pract it ioner. Though many feel it 's t aboo t o charge money for services, and some t radit ions of
wit chcraft have vows specifically against t his, ot hers feel it 's appropriat e depending on t he
circumst ances, part icularly if you are qualified t o offer your services professionally. Though you
may be t empt ed t o help everybody, all t he t ime, wit h no energy exchanges, t his can be quit e
draining personally, spirit ually, and financially.
Exchanges do not necessarily have t o involve money, t hough t his can be an easier medium
t o use. Exchanges can involve food, gift s, handcraft ed it ems, or ot her services. I've known
pract it ioners t o exchange t ime for a client weeding t heir garden. But if you do healing and
counseling work full-t ime, you will only need so many weeders and t hen event ually will need t o
pay t he rent or buy groceries. Since our societ y is no longer t ruly t ribal, we can't bart er wit h t he
bank, st ore, or landlord. In t he end, t he exchange is fair if bot h part ies agree t o it and it leads t o
a balanced relat ionship.
'ACING THE ~HADOW
One of t he great est keys t o claiming your shamanic ident it y is facing your shadow. Many
shamanic init iat ions, experiences, and t est s t hat occur on t he inner planes are fright ening.
They t est your met t le and present you wit h aspect s of life t hat perhaps you'd rat her not see.
Some pat hs of shamanism are heroic pat hs where we must act like spirit ual warriors, bravely
facing our inner enemies. Ot hers see shamanic wit chcraft as t he pat h of t he wise woman, t he
loving mot her. We must heal by ident ifying t he part s of ourselves t hat have become
disenfranchised, and t hen gent ly welcome t hem back t o t he whole wit h compassion and love.
Bot h t radit ions are needed for self-healing.
Fundament al t o all shamanic t radit ions, and really all personal myst ical t radit ions, is facing
t he dark. Before we claim our deeper powers and abilit ies, we must face t he inner dark. Our
psychic energies are st rongly influenced by our t hought s, emot ions, and int ent ions.
Empowerment comes wit h great er awareness of our int ent ions, conscious and unconscious.
Empowerment comes wit h a great er mast ery of our t hought s and emot ions. Thought s and
emot ions are energy, and shamanic wit ches are t ruly t ransformers of energy. Through
part nering wit h t he unseen energies, we creat e change. The first energies we must part ner
wit h are our own int ernal energies. Wit hout t hat part nership, we are of very lit t le use t o
anybody else.
We must face our fears. Shamans make friends wit h t he dark. Wit ches make friends wit h t he
dark as well. Many of our most loving and healing goddesses and gods are fierce Underworld
deit ies. As healers, we go int o t he dark shadows of ot hers, so we must first learn t o make
friends wit h our own shadow. Like t he t orchbearer images of Hecat e, we bring light t o t he
darkness. We bring awareness int o t he unknown. Once you t urn over t he st ones and find t hat
t he "monst ers" beneat h are not as bad you feared, you can help ot hers do t he same.
The shadow consist s of all t he part s of you t hat you'd rat her not face. The shadow is not
evil. Many people equat e light wit h good and dark wit h evil, but t he shadow really is what we
have repressed. There is no real moral judgment t o it , but it feels like it . The shadow is all t he
anger, fear, jealousy, shame, and guilt t hat we have not processed. Energy is const ant ly in
mot ion, and if emot ions are energy, t hen t hey have t o go somewhere and do somet hing.
Denied emot ions compose t he shadow.
I t hink of t he shadow as a closet in t he back of your psyche. It 's t he closet we all hat e t o
clean. Perhaps it 's more like t he monst er we fear in t he closet , but t he closet is where it st art s,
act ing like it s incubat or or womb. Int o t he closet go all t he t hings we don't want t o t ake
responsibilit y for right now.
In t he closet s of t he physical world we st ore t he remnant s of our past t hat we don't have
t he courage t o face and get rid of, or t he t hings we are simply t oo lazy t o put in t he proper
place. Met aphysically, it 's t he same t hing. We st ore all t he t hought s and emot ions, all t he
unacknowledged aspect s of ourselves, and all t he judgment s we've picked up from ot hers. We
eit her didn't want t o deal wit h t hem or we didn't know how t o, so we put t hem all t oget her in
t his spirit ual closet . Event ually, we have t o go int o t he closet . Somet hing forces us t o go in. Or
we put one last t hing inside as t he closet is fit t o burst , and it all comes t umbling down upon
us. The shadow can manifest as an emot ional crisis, personal upheaval, nervous breakdown,
depression, physical illness, or even shamanic awakening. Event ually it builds t o t he point of
breaking and must be faced.
Many spirit ual t radit ions, wit chcraft included, say t hat we creat e our own realit y, or
somet hing t o t hat equivalent . I know my first response t o t hat st at ement was, "No, I don't . I
wouldn't have creat ed t his." It 's a hard st at ement t o make t o people who are suffering from
physical illness, emot ional problems, povert y, or abuse. I've been met wit h many skept ical
quest ions when saying we creat e our own realit y, t he same doubt s I had myself. If you are in
pain, why would you creat e t hat ? Spirit ual t radit ions give many answers, ranging from learning
"life lessons" t o paying off "karmic debt ." I have found t hat t he unwant ed aspect s of our realit y
are oft en creat ed by our shadow self, t he repressed aspect s of ourselves t hat we are not
consciously aware of.
Energy is neut ral. What you put out comes back t o you amplified. There is no moral
judgment t o it , ot her t han t he judgment we humans place on it . We usually equat e experiences
t hat feel pleasurable or go easily as "good," and experiences t hat are difficult , painful, or t rying
as "bad," just like we label nat ure. Most people t hink of a clear, sunny day as "good" and a rainy
day as "bad," but most eart h-orient ed people honor bot h blessings, for wit hout t he rain t here
would be no plant s and no people.
The emot ions t hat compose t he shadow are neut ral, t oo, but because we judge t hem as
being "bad," t hey get st uck. When enough of t hese emot ions gat her t oget her, t hey begin t o
t ake form and creat e an ident it y all t heir own. This part of t he self has been disconnect ed from
t he basic healing, loving life force t hat t he rest of your being enjoys. The shadow self want s t o
be reconnect ed t o t hat source. The shadow really want s t o heal, but it 's t he part of us t hat is
hurt and in pain. When we are hurt , we are less likely t o ask for t he help we need and want , so
we maneuver and manipulat e. We are afraid of being hurt and reject ed again. The shadow
lashes out at us and blames us for t his repressed role. The feelings of being hurt and reject ed
are a part of t he shadow self t oo.
The shadow uses what energy it does have t o get our at t ent ion. We ident ify wit h t he
conscious self as t he creat or of our life. The t hought s, words, and act ions we send out are
magickal creat ions, even if we do not do t radit ional magick. They ret urn t o us. But t he shadow
self is also creat ing. It radiat es t he t hought s, feelings, and unconscious programs t hat make up
it s being. The energy of all our selves creat es our realit y. Our percept ion of and react ion t o
t hese sit uat ions also cont ribut e t o our realit y, our personal worldview.
Psychologically, you can t hink of t he shadow I describe as t he unconscious aspect s of
yourself. The part s t hat lie beneat h t he surface, unknown t o t he conscious self and act ing as
our self-sabot eur, are t he shadow. Some people are self-dest ruct ive. We recognize it when we
see it in ot hers, because t heir personal sabot eur doesn't live in our blind spot s. We see ot her
people's blind spot s, t heir unconscious zones, quit e easily. But our own blind spot s are invisible
t o us. Even when t hey are point ed out t o us, we st ill miss t hem unless we are t ruly ready t o
bring t hem int o our conscious awareness.
If you have repressed anger yet st ill find yourself drawn int o sit uat ions t hat t est your anger,
it 's because t he anger of your shadow is drawing t hese experiences t o you. Similar vibrat ions
gat her t oget her. Anger, conscious or unconscious, can draw more anger. If you processed t he
anger, you would be let t ing go of it and less likely t o creat e angry sit uat ions in your life.
Experiences of povert y are t he result of repressed feelings of lack and unwort hiness. Illnesses
and injuries are expressions of a fear of deat h, pain, and ot her emot ions. Each part of t he body
is associat ed wit h different emot ions and st at es of mind, as found in t he chakra syst em
(ITOW, chapt er 11). Holist ic healing recognizes t hat t he physical body parallels t he emot ional
one. When you don't process energy in your emot ional body, it event ually precipit at es down
int o your physical body as a physical block, manifest ing as illness or injury.
As we claim more magickal power t o be of great er service t o t he communit y, we must be
diligent t o clear t he unconscious pat t erns and programs so we may always be conscious of our
creat ions. Failure t o do so can creat e a danger for yourself and ot hers. This is why a common
landmark in all shamanic t radit ions is facing t he shadow and your own mort alit y. Wit hout t his
experience, you cannot progress furt her.
When you become conscious of t he shadow energy and act ively work wit h t he shadow self,
part nering wit h it , making peace wit h it and event ually int egrat ing it s lessons and energy int o
your personal ident it y, your life changes. You seem t o flow wit h t he t ides of life much easier
t han before.
Shadow work is a const ant process of reevaluat ing and healing, but wit h each level of
awareness you not ice a shift in your relat ionship t o your realit y. Like peeling an onion, you get
closer t o t he t rue cent er. You begin t o manifest your purpose wit h clarit y and insight . You feel
more comfort able, safe, and peaceful in t he world. Your unconscious self is creat ing less and
less of your life, so you encount er fewer unpleasant surprises. It doesn't mean t hat t he
unexpect ed doesn't happen or t hat difficult ies don't arise, but you will approach t hese
sit uat ions different ly and learn t o flow wit h t hem. You will reclaim your shadow's power and
t ruly begin t o creat e your own realit y all t he t ime.
PREPARING FOR ~HADOW WORK
The main focus of t his book is t o prepare you for working wit h t he shadow t hrough t eaching
you t he core shamanic t echniques int ert wined wit h modern wit chcraft t radit ions. Aft er t hese
four int roduct ory chapt ers, each subsequent chapt er will be a lesson for a year-and-a-day
course of healing and t ransformat ion. Aft er learning t he t echniques, you will focus on a pract ice
called dist illing t he shadow, a met hod t o bring t he unconscious int o t he conscious. It is an
init iat ion of sort s because it is a t rial. It is a t est . Shamanic rit uals are ordeals, in t he best sense
of t he word. Ult imat ely it will bring you int o a new beginning, a new relat ionship wit h yourself.
As each of t he books in t he Temple of Wit chcraft series focuses on an element , t his t hird
volume focuses on wat er and t he healing of t he emot ional self. Part of making friends wit h t he
shadow is making friends wit h all your emot ions, t hose you label "good" and t hose you label
"bad," along wit h everyt hing in bet ween. Wat er is t he power of emot ion, and it s highest form is
divine love, t he uncondit ional Perfect Love of t he Goddess and God. It is t he power of t his
Perfect Love t hat really heals t he shadow.
Shamanic work can be very powerful in bringing up emot ions, part icularly in t he lat er
dist illing-t he-shadow t raining. You might find it difficult t o cont inue wit h t his process as
emot ions bubble t o t he surface. It 's like boiling wat er. Add t his emot ional "heat " t o your mix,
and you bring t hings t o a boil. You might want t o put it all away. That is t ruly a shadow
react ion-repressing rat her t han facing t he emot ion and processing it t o complet ion. You may
even feel t hat t he universe is conspiring against you t o make you st op, t hat t he gods are
giving you signs t hat it 's t oo much. Though you must honor your own personal limit s, usually
such "signs" are creat ions of your shadow, pit falls on t he pat h designed t o st op you. The
shadow simult aneously want s t o be healed and yet doesn't want t o give up it s power and
ident it y. There is fear in change. A big part of our ident it y, conscious and unconscious, comes
from our wounds and t raumas. We usually don't give t hem up wit hout a fight . Fort unat ely t here
are several t hings you can do t o facilit at e t he healing process.
Simply get t ing in t ouch wit h t he element of wat er can be very helpful over t he course of t his
year-and-a-day t raining. Drink lot s of wat er. As our physical body holds on t o physical t oxins,
our emot ional body holds on t o emot ional t oxins, t he component s of t he shadow. As we
cleanse one, we cleanse t he ot her. Giving your physical body t he support of fresh, clean wat er
can make a world of difference. Engaging in ot her purifying processes, like rit ual bat hing, st eam
bat hs, saunas, regular exercise, short periods of det oxifying diet s, or herbal healing regimes, is
also helpful.
Journaling is an excellent way t o keep t rack of your own growt h as well as have a privat e
place t o vent your feelings. In chapt er 4 of The Inner Temple of Wit chcraft , I suggest ed out lines
for journaling t hree pages a day in your Book of Shadows or a separat e book. This is an
excellent way t o experience t hings you might be t empt ed t o repress. The medit at ions and
affirmat ions out lined in ITOW are also helpful in t his regard. Take quiet t ime out t o medit at e,
relax, and get in t ouch wit h yourself. I found t he loving affirmat ions, such as saying "I love
myself" t hree t imes every day while dist illing t he shadow, t o be ext remely helpful.
Seek healing facilit at ion if you need it . Find what ever modalit ies best suit you. Perhaps while
on t his pat h you should consult a shamanic pract it ioner, if available in your area. See an energy
healer. Work wit h a t arot counselor when quest ioning your pat h. Also, don't discount t he
benefit s of t radit ional healing and t herapy. Many more t herapist s t oday are open t o unusual
forms of spirit ualit y and would be willing t o hear about t he benefit s and challenges of your
pract ice and how it influences your daily life. There's a t endency among aspiring wit ches,
mages, and shamans t o feel t hey have t o do it all t hemselves, and what kind of wit ch are t hey
if t hey can't figure out all t he answers? If we want t o be of value t o a communit y, t hen we must
find ot hers in t he communit y whom we value and can go t o in t imes of need. Don't feel you
have t o go it alone.
MOTIONAL TRAINING
As a cult ure, we ident ify great ly wit h our emot ions. In fact , we oft en t hink we are our emot ions.
Our emot ions are an energy t hat flows t hrough us. They change as long as we don't hold on t o
t hem, causing t hem t o st agnat e. One of t he great lessons of t he West ern magickal t radit ions
is t he use of t ools t o remind us t hat t he element s wit hin us are t ools. We hold an at hame,
wand, pent acle, and chalice t o remind us t hat t he element s wit hin are t ools. The aspect s of air
(t he mind), fire (our will), eart h (our body), and wat er (our emot ions) are t ools we all have. They
are not "us." Our t rue self, our spirit or higher self, is what "holds" t hese t ools in t his lifet ime.
Our higher self uses t he mind, will, body, and emot ions like a wit ch uses rit ual t ools. We are
t ruly our higher self, and not our emot ions, mind, will, or body. They are just t ools. Many people
in our modern societ y get confused, and t hink t hey are one of t hese four aspect s. People
ident ify part icularly wit h t he mind or emot ions as t he t rue self, when t he t rue self is much more
t han any one of t hese four component s.
The language we use reinforces our erroneous t hought s, and just as it can work for our
benefit , wit h affirmat ions and spells, it can work against us when we are not conscious of our
choice of words. We ident ify so much wit h our emot ions. We say, "I am happy," "I am sad," or "I
am afraid." Wit h t hat language, we ident ify so great ly wit h t he emot ion, linking our primal sense
of self and ident it y, symbolized by "I am," wit h a t ransit ory emot ion. When you feel a difficult
emot ion, and t hink, "I am [t hat emot ion]," t he feeling doesn't go away. Those cult ures wit h a
great awareness of t he magick of language would never say such t hings. The Irish, inherit ors of
t he great Celt ic t radit ions, would generally not use such "I am" st at ement s. Though most
wouldn't underst and why, t hey have unconsciously inherit ed t his wisdom. It 's simply a part of
t he cult ure. Their use of language is more precise. They would say, "I feel sad," or even bet t er,
A great sadness has come upon me." That language doesn't ident ify your primal core wit h an
emot ion. It acknowledges what is being felt . There is no denial or repression, but t he language
suggest s t hat it is simply a feeling. Then anot her feeling can move t hrough and t ake it s place.
When using affirmat ions, you are consciously choosing t o ident ify wit h a qualit y you want t o
manifest . If you are not doing affirmat ions or ot her magickal work, be very careful about your
use of "I am" st at ement s in daily life. Ask yourself if t hey are helping you or harming you. If t hey
are harming you, neut ralize t hem (ITOW, chapt er 8).
In difficult sit uat ions where you overly ident ify wit h an emot ion t hat surfaces during t his
t raining, use t he following t echnique t o help you process and release t he energy of t he difficult
emot ion. It doesn't necessarily make t he emot ion or issue complet ely disappear, but it prevent s
t he emot ion from get t ing st uck and being repressed. To pract ice, you will consciously conjure
up t he feeling of somet hing unresolved, but in t he fut ure it can be used as emot ions surface
spont aneously.
EXERCI SE 3
Emot ional Body Training
1. For t his exercise, conjure up a st rong emot ion from your past . Think of a part icularly
difficult sit uat ion or relat ionship t hat will bring up some react ion in you. Focus on emot ional
pat t erns t hat you consider harmful or difficult rat her t han happy.
2. Bring your at t ent ion t o your body. Focus on t he sensat ion t hat t he emot ion conjures up
in your body. Don't analyze it or t ry t o ment ally figure it out . Simply scan your body,
bringing your at t ent ion t o your head and t hen down your ent ire body. Where do you feel
t he emot ion t he st rongest ? There may be more t han one place.
3. Disassociat e t he memory or sit uat ion from your bodily sensat ion. Don't worry about how
you will resolve t he sit uat ion, or worry about what you regret or would do different ly. You
can worry about resolving it lat er. Just focus on t he sensat ion, t he feeling it self.
Charact erize t he feeling. How would you describe it ? Is it painful? Does it have a
t emperat ure? Does it feel elect ric? Magnet ic? Pins and needles? Heaviness? Just
describe it t o yourself. It probably won't feel good, but t hat 's okay because you will be
releasing it soon.
4. As you breat he, will t his energy from what ever part of t he body it is in t o move int o your
chest . Feel it move. As you command, it will move because all your at t ent ion is on it .
Imagine your heart chakra opening wit h green or green and pink light . Feel t he power of
love in your heart . Feel t he energy of your t rauma pass t hrough t he gat es of your heart ,
t ransmut ing it . All uncomfort able sensat ions cease, and t he energy passes out of your
heart like a beam of pure light , t ransmut ing int o divine love and beaming out t o t he
universe. The love you send out will ret urn t o you t hreefold.
5. Aft erward you can do anyt hing else you need t o do t o rest ore your inner balance. You
can do t he Shamanic Smudging Rit ual in chapt er 3 t o cleanse and smudge yourself. You
can do a chakra balancing exercise (ITOW, exercise 25), or you can simply rest or t ake a
long bat h.
Keep t his exercise in your magickal t oolbox t o use whenever you need it . Whet her you're at
work, home, or anywhere else, you can use t his t ool t o subt ly clear your emot ions and st op
t hem from get t ing st uck. You can use it t o go back t hrough past experiences and help clear
t hem. Try one sit uat ion at a t ime. Some people make t he mist ake of t rying t o conquer all past
t raumas in one evening. Don't do t hat . Take it slow and easy, and simply keep t his t ool in mind
as t he year-and-a-day t raining brings up emot ions t o handle one by one. This isn't a long-t erm
healing t echnique, but a t emporary measure t o get you t hrough difficult t imes in t his healing
process.
THE SHADOW PROMISE
The core part of shadow work is creat ing an environment t o bring your shadow self out int o
t he open, int o your consciousness. Alt hough shadow work can be difficult t o experience, t he
rewards are well wort h it , and aft er t he first t ime you face down and st alk your fears, not hing
else will t ruly scare you wit h t he same int ensit y.
Dist illing t he shadow involves creat ing a volat ile sit uat ion on purpose, under cont rolled
condit ions, wit h t he rit ual and t raining t o creat e a boundary, a zone of healing. This process
creat es an order and provides st abilit y for t he forces of t he shadow. Being neut ral energies,
t hey can t hen be used t o fulfill your life's purpose, but not unt il t hey are acknowledged,
recognized, and put t o work.
Some myst ics make t he mist ake of t rying t o kill t he shadow. You can't . Imagine an act ual
shadow. It grows and shrinks wit h t he light of day. Only at night , in darkness, does your own
shadow disappear. You cannot get rid of it permanent ly. You can learn t o int egrat e it in a
healt hy way, yet it is st ill present . If you t reat your shadow like an enemy and t ruly get int o an
ant agonist ic relat ionship wit h it , you can do great damage, separat ing from it even more. Some
warrior t radit ions "st alk" t heir unwant ed t hought s and emot ions, like a hunt er, but t he spirit of
t he process is like t he t rue spiri t ual warrior who fight s t o defend and creat e. They compet e t o
bet t er t hemselves, but do not seek t o annihilat e t heir shadow by looking at it as separat e and
alien. The warriors acknowledge t hat t he shadow is a part of t he great er whole, and a peace or
part nership wit h it must be reached.
The process of ordering and focusing our shadow energy, bringing it t o a boil at t he surface
of our consciousness, is volat ile. We are confront ed wit h sit uat ions t hat seem t o unbalance us,
but t hey are challenges t o t he heart of our shadow. The process of dist illat ion, heat ing and
purifying a subst ance t o t ransform it , seems dest ruct ive at first . Part of t he whole is being
burned off as st eam, but t he subst ance is t ruly purified and perfect ed in t he end.
In aryuvedic medicine, pract it ioners of t his healing art somet imes prescribe a regime of
subst ances t o purposely unbalance t he client . If a client is st uck and is not reaching a healt hy
balance t hrough normal means, t his more dramat ic st ep is t aken. Through t his process of
imbalance, everyt hing in t he client 's syst em is pushed over t he edge, and a new dynamic
balance can be reached, but only by inducing t he t rauma. At first t his course of act ion seems
like madness, but it 's a powerful process. Shadow work is much like t his aryuvedic pract ice.
Here we bring up powerful and seemingly dest ruct ive emot ions, pushing our psyche int o a
st at e of t rauma. Yet if we follow t he regime of exercises t hrough, t he result is a level of even
great er dynamic balance and spirit ual awareness.
My friend Chris Giroux, who works wit h t he shadow in a dark goddess t radit ion, once
described t he shadow as t he compost heap. It 's like a cont ainer for all t his wast e and refuse.
We put t hings we don't want t o deal wit h, our emot ional garbage, int o t his pile. We t ry not t o
look at it , keeping it away from our daily pat hs. It sizzles and cooks, bringing t o mind t he fire
associat ed wit h t he word shaman. "The word shaman can be t ranslat ed as meaning `t o burn
up, t o set on fire'..." (The Celt ic Shaman, John Mat t hews, p. 6). Event ually you have t o go in
t here and t ake care of it , t urning it over and dealing wit h t he pile you have creat ed. If you do
t hat occasionally, you creat e a fert ile compost t hat will nourish your spirit ual seeds. But you
have t o have t he courage t o go in t here and face it every so oft en, or it will explode.
I t hink of t he shadow like mining coal. Though I'm not a big fan of act ual coal as a source of
fuel, symbolically it suit s t he shadow quit e well. You st art wit h a rock t hat is dark and dirt y. You
have t o dig deep t o get it . But coal can give us many gift s. If pressure is applied t o coal over
long periods of t ime, you have a diamond, pure and brilliant , reflect ing light . Apply t he right heat
t o it and you get fire, a fuel t o bring light t o t he darkness. Somet hing black brings light and
warmt h t o t he dark, cold night . I t hink of how dark t he midnight sky is, wit h t he st ars, t he giant
balls of fuel being burned up. It is t he darkness t hat t eaches us t o appreciat e t he light . The sky
and t he st ars do not fight for dominance. One is not good and t he ot her evil. They complement
each ot her, and each serves a great er purpose. Our shadow serves a great purpose if we only
acknowledge it .
EXERCI SE 4
Shadow Promise Rit ual
Set up your space for medit at ion or rit ual. You can cast a magick circle if you desire, but it 's not
necessary. I prefer t o creat e sacred space t hrough t he simple Shamanic Smudging Rit ual
covered in t he previous chapt er.
Next , writ e down t he following int ent ion, and prepare a space for reflect ion. You can use t his
as your model, but find t he words t hat make t he most sense t o you. Make sure you have your
int ent ion slip, whit e candle, mat ches, and a flameproof vessel such as a cauldron for burning
your int ent ion slip.
I, [st at e your name], ask in t he name of t he Goddess, God, and Great Spirit t o
acknowledge, heal, and part ner wit h my shadow over t he coming year and a day. I make
t his vow t o my shadow and t o myself. I ask for t he guidance and help of t he ot her worlds,
from t he spirit s, guides, ancest ors, and t eachers who are correct for me. I ask t hat t his
occur wit h ease, grace, and gent leness, for t he highest good, harming none. So mot e it be.
Dim all t he light s. In fact , it is best t o get as close t o absolut e darkness as possible. Have t he
candle and ot her mat erials wit hin easy reach, perhaps on a t able.
St art by reflect ing on t he dark. How does it make you feel? Are you comfort able in t he dark,
or uncomfort able? Have you ever had a fear of t he dark? Think about t he primal dark, about
how our ancest ors couldn't just t urn on all t he light s in t he house, and about how darkness
was a big part of t heir lives, wit h only firelight t o guide t hem.
Then reflect on your inner dark. Knowing what you now know about t he shadow, what do
you t hink could be lurking in your closet ? Let what ever t hought s come t o mind pass t hrough
you. Don't t ry t o figure t hem out . Don't pass judgment . Like wat er, just let t hem flow
Aft er a short t ime, when you feel ready, light your candle. Bring light t o your darkness. Reflect
on t he light penet rat ing t he darkness. If you had a room of absolut e light and one of absolut e
darkness, separat ed only by a doorway, when you opened t he doorway, t he light , not t he
darkness, would flow int o t he ot her room.
Then read t he int ent ion you wrot e, and burn t he slip. Dispose of t he ashes in wat er. Release
your space, and record your t hought s and feelings in your journal or Book of Shadows. Now
begin your year-and-a-day journey int o The Temple of Shamanic Wit chcraft .
LESSON 9NE
NE WORLDS OF THE ~HAMAN
What separat es shamans from ot her magick pract it ioners is t heir abilit y t o pierce t he veil of
spirit and t ravel int o t he realms of t he gods. In essence, t he shamans were t he first
mapmakers, but inst ead of marking out t he t errit ory of t he t errest rial world, t hey not at ed t he
landmarks of t he spirit worlds. Through mapping t he spirit worlds, t hey underst ood t he Principle
of Correspondence-Às above, so below"-and found t hat t he pat t erns of t he spirit worlds
reflect ed t he pat t erns of t he human psyche. Through t heir t ravels and explorat ion, t he
shamans learned t o heal in all worlds.
~HAMANIC COSMOLOGY
Shamans int erpret t he spirit ual informat ion received from a journey t hrough t heir own cult ural
lens. Shamans in warm climat es will be influenced by t he t emperat ure, humidit y, flora, fauna,
and t errain of t heir nat ive home. Shamans in cold climat es will similarly be influenced by t heir
own surroundings. The visions of modern shamans are different from t he myt hs of ancient
shamans. Each t ime and place has it s own point of view, and in fact each shaman has a unique
point of view No t wo people can st and in t he exact same place, at t he exact same t ime, and
see t he exact same t hing. The same holds t rue for t he spirit worlds, giving us a rich variet y of
myt hology, rit ual, and magick.
The worlds beyond us are really beyond shape and form in t he way we conceive of t hem.
When we move out of t he physical plane, where we have shape, form, st ruct ure, and physical
vessels, we move int o a realm of energy, pat t ern, and fluidit y. Our consciousness int erpret s
t hese energy pat t erns, t hese spirit ual realit ies and beings, based on t hings we are familiar wit h
and can conceive of in t he mat erial realit y. It is as if we are programmed t o overlay an image
ont o t he energy so we can int erpret it and int eract wit h it , since we are not programmed t o
work wit h raw energy it self.
Though t he cult ural diversit y of each shaman's experience is enriching and wonderful, I am
more st ruck by all t he similarit ies bet ween shamanic t radit ions across t he world. Shamans
come from such different backgrounds and have no direct cont act wit h each ot her, yet t hey
see similar pat t erns and t hemes. How is t his possible? There must be some "t rut h" t o what
t hey are seeing, some universal pat t ern t hat applies t o us all. They may int erpret t hat t rut h
slight ly different ly, but t here are common t hreads. Two shamans can have very similar
experiences. One from Siberia may see a spirit creat ure made of ice because ice and snow are
part of his daily experience. Anot her from a warm climat e may see t he same t ype of spirit
creat ure made of quart z cryst al. Bot h are seeing a shiny, reflect ive creat ure-t hat is t he
common t hread-but bot h shamans int erpret it different ly, based upon t heir cult ural cont ext . It
is wit h t hese common t hreads of experience, in t he t hings t hat are t he same, t hat modern
shamanic wit ches weave our pat t erns of universal t rut h.
It is from t hese seemingly universal pat t erns t hat we find t he wisdom of all t radit ions, and
find our core shamanism. Alt hough t his is a book of shamanic wit chcraft and will nat urally lean
t oward t he t radit ions of European shamans, mult icult ural and modern images might occur in
your own visions, as you are living in a modern, mult icult ural world. Here you will find t he basic
shamanic cosmology, a map of t he wellknown pat hs. Wit h t his map, you can find your own way.
HE COSMIC AXIS
Shamans experience a vert ical realit y. Most people only experience a horizont al realit y, one of
space and t ime. Shamanic wisdom reveals a cosmic axis t hat allows many dimensions of realit y
t o be explored. Known by many names and shapes, t his axis is t he cent er of t he world, in fact ,
t he cent er of t he universe, from which all t hings rot at e. Shamans visit t he cent er t o t ravel
anywhere in all t he worlds.
The cosmic axis, or axis mundi, as it is somet imes called, is like a spire, a ladder linking all
realms. In fact , some t radit ions view it as a ladder built t o t he heavens. The climbing image
most prevalent among wit ches is t he t ree. The cosmic axis manifest s as t he t ree of creat ion,
t he World Tree, from which all t hings grow and all t hings ret urn t o feed it . We are all sacred
branches on t he t ree, a part of creat ion. Just as many cult ures saw t his axis as a t ree, t hey all
saw it as a different t ree, a t ree sacred t o t he people of t hat cult ure, usually one abundant ,
rare, or part icularly not ewort hy.
To t he Norse, t he World Tree is usually depict ed as an ash t ree. Some consider it a
European yew, which was somet imes referred t o as a "needle ash," creat ing confusion among
t he modern pagans. The Norse World Tree is named Yggdrasil and plays a significant role in
t heir myt hology. It is a giant t ree, larger t han any you can conceive of in t he mort al world, for it
holds t he spirit ual realms of t he Norse in it s branches and root s.
The Celt s have an int ricat e syst em of t ree magick, and many t rees were held sacred. Known
as t he ogham script , or t ree alphabet , each charact er represent s a specific t ree wit h magickal
and divinat ory meanings (figure 7). Their creat ion is at t ribut ed t o t he god Ogma, one of t he
Tuat ha de Danaan of Irish legend. He is known as bot h warrior and poet , being t he god of
inspirat ion. The ogham syst em and it s uses have been surrounded by modern cont roversy, so
it can be difficult t o underst and what is hist orically accurat e and t radit ional. Robert Graves'
book The Whit e Goddess brought t he ogham t o modern at t ent ion yet at t he same t ime lies at
t he heart of t he cont roversy. Now t he symbol syst em is used much like runes or t arot cards t o
divine answers, and is used in charms for making magick. Originally it appeared t o be more of a
coded language used by t he Druids and can be found on st anding st ones in Ireland and Brit ain.
Figure 7: Ogham Alphabet
Figure 7: Ogham Alphabet , cont inued* (see not e on next page)
Not e: There are some discrepancies among modern pract it ioners in t he order, symbol, and
calendar/zodiac correspondences. The drawing order of t he ogham oft en does not mat ch
t he mont hly correspondences. Various syst ems rearrange and omit cert ain ogham
charact ers. Some mont hs are associat ed wit h more t han one ogham charact er. List ed
here are some of t he most commonly used correspondences. Realize t hat alt hough t he
ogham is an ancient symbol syst em, many of our modern magickal uses are just t hat -
modern. Not ice t he wide variat ion in planet ary correspondences. There is room for
personal correspondences and int erpret at ion. As long as it works for you, t hen it is right for
you.
Not e: When correlat ing similar names and concept s for t he spirit realms in t his and fut ure
chart s found in t his book, it is import ant t o underst and t hat t hese t erms are t he ones t hat
are more easily recognized as equivalent from our modern West ern view Each t erm has it s
own cult ural cont ext and significance, and is not necessarily t he exact equivalent of t he
ot her t erms in t he cult ures being compared here. Many cult ures span a large t ime frame,
geographical area, and set of languages, giving room for many variat ions. If you desire t o
pursue a single cult ural t radit ion, use t hese t erms as a st art ing point for furt her st udy int o
it s specific int ricacies.
Figure 8: Names of t he World Tree/World Mount ain
St udy of t he ogham can help wit h your underst anding of t he power of t rees, and t he World
Tree as it manifest s t o you. Working wit h t he ogham charact ers in magickal charms, divinat ion,
or medit at ion can help unlock t he inner myst eries of Celt ic shamanism.
The Celt ic t ree I prefer as t he World Tree is t he oak. The Celt ic word for oak is duir, and
many t hink t he priest ly cast e known as t he Druids t ook t heir name from t he oak. Oak is seen
as a powerful t ree of life and deat h, connect ing t he realms and being sacred t o t he gods.
Ot her powerful t rees in t he Celt ic t radit ion are t he ash, hawt horn, and blackt horn. Oak, ash,
and t horn are popular ingredient s in herbal magick. I am also part ial t o t he willow, birch, pine,
and rowan t rees.
Not all cult ures focused on a t ree. Some looked at t he cosmic axis as a mount ain. The
myt hology of Mount Olympus, home of t he Greek gods, is an example of t he shamanic spire.
One climbed t he mount ains t o reach t he home of t he gods, or t raveled in t he t unnels of t he
eart h t o reach t he lower worlds. Trees, mount ains, hills, and ladders all are images of t he
cosmic axis t he shaman learns t o climb.
Ot her axis mundi images are st airs, a cross reaching t o t he heavens, or a great spider web
sacred t o t he weaver goddess of creat ion. The world river, connect ing all lands mat erial and
spirit ual, is anot her popular shamanic image. Many shamans imagine riding a canoe t o t he
ot her worlds. The river is equat ed wit h t he Milky Way. In Mongolia, t he world river is called t he
Dolbor. Modern urban shamans can use t he image of a skyscraper as t heir world spire. Ot her
axis images include vines, ropes, or pat hs made of moonlight or st arlight . The light of t he Nort h
St ar is frequent ly called Nort h St ar Road, guiding shamans t o ot her worlds. I even t hink of t he
giant beanst alk from t he fairy t aleJack and t he Beanst alk as a t ype of cosmic axis.
A specific t ree or mount ain was designat ed sacred t o a communit y and was referred t o as
t he World Tree. It lat er baffled ant hropologist s who would find bot h myt hs and living t ribal
people t hat all designat ed t he t ree, forest , or hill near t heir set t lement as t he cent er of t he
universe. If a t ribe moved or split off from anot her, t hey seemed t o t ake t he cent er of t he world
wit h t hem. When t hese scient ist s t hought about it lit erally, it made no sense, but shamanism is
not lit eral. It is a symbolic, poet ic, and magickal t rut h. Shamanic cult ures underst ood t hat t he
cent er of t he universe is a st at e of being. When you t ake not ice of where you are and your
relat ionship t o all t hings, you st and in t he cent er of t he universe. All point s are t he cent er, and
t he shaman can access t he World Tree from any locat ion because it is everywhere. We each
experience our own seemingly separat e realit y because we each have a different point of view.
We are each our own cent er of t he world.
EXERCI SE 5
Finding Your World Tree
Tribes would designat e a sacred spot or t ree as t heir cent er of t he universe for many reasons.
On one level it is symbolic. On anot her it is pract ical. Having a common, real-world vision of a
specific t ree gives you a focus for your visualizat ion and shamanic journeys. On t he deepest
level it is spirit ual. The living land gives you an energet ic connect ion t o t he cycles of life.
Communing wit h t he nat ural world gives you a port al int o ot her st at es of consciousness. By
building a relat ionship wit h a specific sit e, you deepen your connect ion t o all of nat ure and all
worlds.
Travel t o a locat ion near you, and find a t ree wit h which t o make a connect ion. Ideally you
want a t ree you can visit regularly and make a physical link t o. Don't pick a locat ion t hat is far
away or inaccessible t o you. Once you make t he link, you can t ravel and st ill be connect ed t o
t he t ree. My World Tree is t he red oak t ree in t he backyard of my parent s' first home, where I
learned magick. Alt hough I no longer live t here and t he house has been sold, I am st ill
connect ed t o t he t ree.
As you explore nat ure, be it t he woods, your backyard, or a public park, put out t he int ent ion
t o find your World Tree. Follow your int uit ion. World Tree images are usually t all and st rong and
seem t o have lot s of nooks and crannies in t he root syst em, like miniat ure caves and t unnels.
When you find one t hat seems special t o you, sit down wit h it and ent er a medit at ive st at e
(exercise 1). Ask t he spirit of t he t ree if it is t he right t ree for you. If so, cont inue t o medit at e
wit h t he t ree for a bit . Observe it carefully. Look at it s bark, leaves, branches, and root s. Take a
pict ure of it . Det ermine what kind of t ree it is. If you can't , t ake a field guide wit h you t he next
t ime you visit , t o make a posit ive ID. Then research t he magickal propert ies, personalit ies, and
myt hs of t hat t ype of t ree. Look in t ree magick, ogham, and even t radit ional myt hology books. It
doesn't have t o be ash, yew, or oak. It can be anyt hing. Your t ree will be right for you. If you
can't find any magickal informat ion on your t ree, go back t o t he t ree and medit at e wit h it again.
Ask t he t ree spirit direct ly for more knowledge of it s magickal propert ies. Then list en. You may
be surprised by what you suddenly hear, see, feel, or know. Record your research and int uit ions
in your Book of Shadows.
Visit t he t ree t o deepen your connect ion t o it . If possible, you can do some of t he fut ure
exercises from t his book right by t he t ree. If t hat 's not possible or it is unsafe t o do so, you can
simply make an energet ic connect ion t o t he t ree and do t he exercises in t he privacy and
safet y of your home. Through your will and imaginat ion, you can always connect t o t he World
Tree.
Figure 9: Shamanic World Tree and t he Vesica Pisces
Alt hough I love and prefer t he image of t he World Tree, if you find anot her image t hat is
more suit able for your journeys, such as a mount ain, web, or ladder, find ways t o research and
connect wit h t hat image.
NE NREE WORLDS
The cosmic axis, t he great World Tree, divides t he spirit worlds. Our first nat ural division is t he
veil, t he separat ion bet ween t he physical and t he nonphysical. The spirit ual cosmos is made up
of more t han t wo worlds. In t he most basic shamanic cosmology, t hree dist inct zones of
act ivit y are ident ified. Though t radit ions give t hem different names, t hey are usually
designat ed by locat ion: t he Middle World, Upper World, and Lower World. The scholar Ovid
named t he t hree worlds Gaea, Eros, and Chaos.
The Middle World is t he one wit h which people are most familiar. The Middle World is t he
realm bet ween t he t wo ext remes, where our human world resides. The Middle World is t he
realm of t he physical universe-widt h, height , and dept h, as well as t ime. The Middle World is t he
space-t ime cont inuum and cont ains all places and all t imes. A myst ic who knows how t o move
in t he Middle World can go anywhere at any t ime. If you have experienced psychic t ravel
(ITOW, exercise 26), past -life regression (ITOW, exercise 34), or divinat ion (OTOW, exercise
29), you have worked wit h t he Middle World energies.
Those in t radit ional societ y, out side t he wit ch's worldview, only look at t he physical world. If
you can't see, hear, or ot herwise measure somet hing, it 's not real. Fort unat ely modern people
are accept ing t he concept of ot her nonphysical realit ies t hrough t he research of modern
scient ist s involved in quant um physics. In t he magickal t heory sect ions of The Inner Temple of
Wit chcraft (chapt er 7), we explored t he concept of t he vesica pisces, t he fishlike sacred
geomet ry form creat ed from t wo overlapping circles t o demonst rat e t he hologram, t wo energy
fields creat ing a new const ruct (figure 9). Perhaps our simple holographic model of t he universe
is act ually t he forces of t he Upper World and Lower World overlapping t o creat e our Middle
World, t he physical universe, t he solid hologram of our realit y.
The Upper World is t he heavenly realm above our physical realit y. Also known as t he
Overworld, it is t he realm of awareness and enlight enment . It is t he realm of whit e light
commonly described by t hose who have had a spirit ually t ransforming near-deat h experience.
Imagine looking at t he world from above. There is great beaut y in seeing t he big pict ure. Think
of how awe-inspiring our first view of t he eart h from space was and st ill is. If you've ever
t raveled in a plane and looked out t he window, t hink about how t he eart h looks below. The
view is beaut iful, and you can see t hings, pat t erns in t he big pict ure, t hat you could never view
from t he eart h level, yet it all seems dist ant . The energy of t he Upper World feels dist ant or
det ached. The realm is one of enlight enment , uncondit ional love, and divine revelat ion. It is
visualized as a heavenly paradise where everyone and everyt hing is peaceful and unchanging
in t heir cit ies of light . The sky gods rule t he realms above, and many describe it as a very
masculine, int ellect ual, and impersonal realm. These qualit ies are not good or bad, t hey simply
are a needed part of t he balance. One comes t o t he upper realm for informat ion, perspect ive,
and det achment .
The Lower World, or Underworld, is t he realm below, and encompasses t he realm of t he
dead. This is t he world of t he ancest ors and is not t o be confused wit h t he Christ ian concept
of hell. The ancest ors live peacefully unt il it is t heir t ime t o move from t hat realm t o anot her.
Territ ories in t he Underworld also include t hose of t he Underworld gods, t he faery folk, and t he
deep cht honic powers of creat ion. Visualized as a primordial realm, an underground forest or a
jungle of great age and power, it is like a land before t ime. There is light in t he Lower World,
t hough it s source is not always clear, emanat ing from t he land it self. The energy is
charact erized as more feminine and emot ional, embodying bot h t he nurt uring and dest roying
aspect s of t he Goddess. The Underworld can be a scary place because it act s as a mirror,
reflect ing what ever we bring t o it . For t his reason, it can be simult aneously a place of healing
and rest and a place of challenges. Journeys t o t he Underworld are accompanied by t he sound
of t he ocean t ides, yet t he oceans are not visible, or by t he humming buzz of hive insect s, such
as bees. Like t he realm of dreams, messages from t he Underworld must be pondered and
deciphered, while messages from t he Upper World are more direct . The Underworld is a place
of challenge and t est ing, where shamans must unravel a riddle or prove t heir power t o claim
wisdom and energy. Shamans descend t o t he Underworld t o receive healing energy and t o find
allies in t he primal powers.
These t hree zones of act ivit y can be furt her subdivided, and many t radit ions do so. The
Norse have a syst em of nine worlds. The Azt ecs have t hirt een "heavens" and nine "hells." The
various Celt ic myt hs divide t he lands int o different t errit ories, where it can be difficult t o t ell if
t he world is upper or lower. The t hree Celt ic realms in t his cosmology were known as Annwn,
Abred, and Gwynvyd. Annwn is t he Lower World in Welsh myt hology. Abred, also know by
some as Ddaer, is t he Middle World. Gwynvyd is t he heavenly world, which is said t o cont ain
many ot her realms. The circle of Ceu- gant , t he realm of pure divinit y, surrounds t hem all. In t he
Celt ic view, t hese ot her worlds, drawn as concent ric rings, seem t o exist parallel wit h our
ordinary realit y, Abred, and you can only t ell if you've passed t he veil bet ween worlds by
crossing a rat her innocuous-looking marker, such as a hedge, clearing, or st ream. Once you
pass t hat marker, you face ot herworldly beast s, and t he normal rules of realit y no longer apply,
pass t hat marker, you face ot herworldly beast s, and t he normal rules of realit y no longer apply,
like Alice passing int o Wonderland. In fact , in medieval lore, wit ches were called hedge jumpers
or hedge wit ches, not ing bot h t heir knowledge of t he green world and t heir abilit y t o jump t he
"hedge," or veil, bet ween worlds and ent er t he spirit realm t hat st ands side by side wit h t he
one everyone else sees.
The hedge is not only a met aphor for t he veil, but also t he lit eral boundary bet ween
civilizat ion and t he wilderness of spirit s. The St one Age hunt er-gat herers of t he forest lived as
one wit hin t he forest . When t hey learned t o clear t he land t o make set t lement s, t hat
relat ionship changed. The area t hen encouraged t he growt h of nat ural hedge walls, consist ing
of many t horn undergrowt h plant s associat ed wit h wit chcraft , such as t he hazel, elder, wild
rose, sloe, hawt horn, buckt horn, blackberry, barberry, and gooseberry. There t he wise ones
learned t heir herbal craft , speaking t o plant spirit s. They walked t he hedge bet ween civilizat ion
and t he wild world of spirit s. Societ y event ually became separat ed from t he wilderness, no
longer finding solace t here, but seeing it as place of wild ot herworldly t hings. The wise ones
remembered t he power of t he forest , and t here at t he edge, in t he space bet ween, t hey
became hedge wit ches.
The Celt ic ogham are associat ed wit h t he t hree worlds of Celt ic cosmology, which is similar
t o shamanic cosmologies across t he globe. The figure known as Fionn's Window, referring t o
Fionn mac Cumhail, found in The Book of Ballymot e, hint s at t hese shamanic associat ions
(figure 10). In Edred Thorsson's The Book of Ogham, t he ogham are associat ed wit h t he t hree
worlds (figure 11). Each world is divided int o land, and each of t he ogham can be associat ed
wit h a land or a pat h bet ween worlds. The singleslash charact ers are t he Underworld, while t he
double st rokes are t he pat hs leading t o t he Underworld. The t riple-st roked ogham are in t he
Middle World, t he quadruplest roked figures are t he pat hs t o t he Upper World, and t he
quint uple-st roked oghams are in t he Upper World. The cent ral axis, t he great t ree, is t he only
pat h wit hout ogham associat ions. The pat hs and associat ions are very similar t o t he classical
Qabalist ic Tree of Life glyph, which consist s of t en worlds and t went y-t wo pat hs associat ed
wit h t arot cards and Hebrew let t ers.
Figure 10: Fionn's Window
These ogham associat ions reflect one view of Celt ic realit y. By medit at ing on figures 10 and
11 or t he associat ed ogham, you can receive insight s t hat will aid your journey. Modern
pract it ioners are reconst ruct ing t his syst em of t ree associat ions wit h t he various worlds and
pat hs. We don't have knowledge of t he original syst em, assuming t his was an ancient
shamanic syst em, so t he opinions of various pract it ioners on corresponding ogham are oft en
conflict ing.
For more informat ion on t he ogham alphabet and it s associat ions wit h t he shamanic Tree of
Life, look t o The Book of Ogham by Edred Thorsson and Green Wit chcraft III by Ann Moura.
Though t here are differences in int erpret at ion, you can use t his informat ion as a springboard
for your own associat ions.
Figure 11: Ogham and t he Ot her Worlds Diagram
BALANCING THE WORLDS
When you face spirit s, power beings, or gods in t he t hree worlds, one is not necessarily superior
t o t he ot hers based on locat ion. Sky gods are not superior t o Underworld gods, and so on. The
cat egories are simply based on energy. Similar energies gat her t oget her and influence t heir
funct ion, but all are needed.
As shamanic t radit ions changed, part icularly wit h t he rise of Christ ianit y, t he image of a
complet e cosmic axis diminished. Tradit ions t hat focused exclusively on t he Upper World used
imagery of mount ains, hills, and ladders t hat only go up. St aircases from heaven are a great
example, but in our modern age, it could be t he heavenly elevat or. The Upper World t radit ions
are more ascet ic and seek a pat h of enlight enment , det achment , and impersonal bliss. These
pat hs denounced t he blessings of t he Under world, and some even looked at t hem as
t empt at ions. We see t hese popular misconcept ions reflect ed in t he Christ ian worldview of one
realm of absolut e good and anot her of absolut e evil. In some forms of Christ ian and even pre-
Christ ian myst icism rose t he idea t hat t he physical world was a prison, and t rue spirit ualit y
seeks t o escape it . Most shamanic and pagan t radit ions look at t he physical world, at nat ure,
as an embodiment of t he divine, even t hough we recognize it as only one aspect of being.
Cert ain Nat ive American t radit ions view t he Underworld as a place t o be avoided, of evil spirit s
and corrupt ion, t hough most recognize t he balance bet ween t he t hree worlds.
Figure 12: Ogham and t he Ot her Worlds Chart
Underworld t radit ions focus solely on t he lower point of t he axis. As t he Underworld spirit s
deal more wit h fert ilit y of land, animals, and people, as well as physical healing, prophecy,
herbcraft , and creat ing change in t he world, communit ies who were focused more on survival
and simple enjoyment s focused on t he Underworld. The great t ree and mount ain became t he
hill, cave, and fairy mound. Some use pools of wat er, bogs, wells, and t he ocean it self as t he
Underworld port al. These pat hs only lead below t o t he dept hs. The pat hs above t o t he
heavens became a place of judgment . In lands where Christ ianit y grew st rong, such as t he
Celt ic t errit ories, t he shamanic t radit ions left t he heavens t o t he Church and claimed t he
Underworld as t heir own. Such divisions played a st rong role in t he persecut ion of t he old
religions of nat ure reverence and faery rit uals. As we reclaim t radit ions of shamanism for
modern pagan pract ice, I t hink it is pivot al t hat we honor equally t he upper, lower, and middle
realms. Each is a necessary part of t he whole, and part of our whole self.
The t hree worlds are really circular, even t hough we have mapped t hem out in linear fashion.
We t hink of t op, middle, and bot t om, but in t rut h t here is one circle of life. The branches of a
t ree bear fruit , nut s, or seeds, which in t urn become t he root s of ot her t rees, t hus complet ing
t he circle. When you look up int o t he night sky, you see t he st ars, and around t hem you see
t he darkness, like t he darkness of t he Underworld. When you medit at e on t he realms below,
you may be surprised t o find t hat at t he cent er is a great source of light , a great st ar wit hin t he
eart h and Underworld, a st ar heart t hat illuminat es and radiat es energy more subt ly t han t he
st ars in t he sky, but not less powerfully.
The highest heavens can lead t o t he dept hs of t he Underworld, and t he cent er of t he
Underworld can lead t o t he realm of st ars. As above, so below Everyt hing is connect ed.
~HAMANIC PSYCHOLOGY
Our consciousness parallels t he spirit worlds. As we map one, we map t he ot her. Through t heir
work, shamans have come t o creat e a rat her complex t eaching of soul psychology. Again, we
live in a societ y t hat focuses solely on dualism. As we t hink of t he veil, and t hink t here is t he
physical world and a nonphysical world, most people focus on t he fact t hat t hey have a body,
and acknowledge perhaps t hat t hey have a soul. Their at t ent ion goes t o t he world in which
t hey spend t he most t ime.
Shamans believe in mult iple realit ies, so each person reflect s t hose mult iple realit ies. We
have mult iple bodies for t hese mult iple realit ies. Though many syst ems cont inue t o divide and
subdivide t he spirit ual bodies, as in Celt ic and Norse models, I t hink it 's best t o st art wit h t he
simple model of t hree worlds, t hree selves: t he middle, higher, and lower selves.
Middle Self
The middle self corresponds t o t he Middle World. This is your physical self, but it is much more
t han just your body. The middle self is your Middle World ident it y. It is your personalit y and your
ego. It is all your past memories and all your pot ent ial fut ure choices. It includes t he energy
t emplat e of t he physical body, t he et heric body. The middle self is your worldly ident it y in t his
place and t ime. Many myst ics t hink t heir job is t o dest roy t he ego, but such t eachings are only
symbolic. A bet t er way t o put it is t hat you must t ranscend t he ego, not be t rapped by it , and
learn t hat you have a higher self. You are not t he ego, but you need your ego t o int eract wit h
people in t he Middle World.
Higher Self
The higher self is your divine, immort al self. Some t hink of it as your soul or spirit . Ceremonial
magicians charact erize it as your Holy Guardian Angel, or HGA for short . It is not a prot ect ive
spirit in t he way most people conceive of a guardian angel, but your own angelic or divine
essence. It is t he most godlike of your selves. The higher self is beyond space and t ime, and
can see t he pat t erns of t his life and all of your lives as a whole. This self is t ruly wise and loving,
t he part of you t hat is most in t ouch wit h t he divine mind. Your t rue magickal will, your life's
purpose, comes from t he higher self. By coming int o union wit h t he higher self, your magickal
and psychic abilit ies nat urally and safely grow. You will simply be in t he right place, at t he right
t ime, doing t he right t hing.
Lower Self
The lower self is t he int uit ive, gut -level wisdom we all hold. Some t hink of it as your body's
wisdom. Ot hers t hink of it as your subconscious self. When you feel somet hing in your body,
perhaps about whom t o t rust or not t o t rust , or when you get a sudden flash of insight , t hat is
your lower self speaking. The lower self is linked wit h int uit ion, psychic abilit ies, and magick. It is
seen as animalist ic because it relies on inst inct rat her t han logic. Because of t hese
associat ions, many have erroneously assumed t hat t he lower self is "evil" or t empt s people
int o doing harm. In t rut h, it prot ect s us from harm.
The relat ionship bet ween t he t hree selves is t he pivot al fact or in shamanic psychology.
Wit hout awareness and part nership on all levels, you feel incomplet e or disconnect ed from t he
great er realit y. The healing process put s you back in t ouch wit h t hese selves on a fully
conscious level. Wit h t his balance, you move away from ident ifying solely wit h t he middle-self
realit y, and see t hings from many levels of awareness. In part , t his is what some in t he New
Age realm mean when t hey say "mult idimensional." You are not lit erally disappearing physically
int o anot her dimension. You become aware of t he part of yourself-your ot her souls, higher and
lower-t hat are already present in ot her dimensions. You t une in t o t he many "you's" for a
mult idimensional exist ence.
The more you consciously ident ify wit h all t hree selves, and shift your ident it y beyond just
t he middle self, t he more you become awakened or enlight ened in t his lifet ime. Realizing your
divine union and your divine individualit y seems like a paradox. Living t his paradox is t he role of
any wit ch, shaman, or myst ic.
Beginning t his process of connect ion is not encouraged in most of t he modern world. The
West ern scient ific world places great emphasis on t he middle self and Middle World. Things not
experienced and measured in t he Middle World are considered impossible, illogical, or just plain
crazy. Many acknowledge a divine guiding force and individual soul, but few know how t o
meaningfully build a relat ionship wit h t his divine force. Few underst and t he purpose and
benefit s of doing so. Through fait h t hey assume t hat t he divine is present and guiding in a
general sort of way, but t hey lack t he spirit ual t ools t o come int o a direct relat ionship wit h t hat
guiding force. When you learn t o connect your t hree selves, you develop a direct relat ionship
wit h t his guiding force.
COMMUNICATING WITH YOUR ~HREEELVES
Regardless of your level of magickal knowledge, you always have a relat ionship wit h your
higher and lower selves. Just as you have a relat ionship wit h your parent s, a genet ic link,
regardless of your current level of cont act wit h t hem, you have a spirit ual link wit h your ot her
selves. Most people are like spirit ual orphans, disconnect ed from t rue spirit ual int imacy wit h
t heir ot her selves.
One of t he best explanat ions of t he relat ionship bet ween t he selves was described t o me
t hrough t he t radit ion of Huna, a form of Hawaiian myst icism. Huna, in it s New Age form
popularized by aut hor Max Freedom Long, is cont roversial because scholars of Hawaiian
cult ure and pract it ioners of nat ive Hawaiian religion will t ell you t he t erms used in Huna are
used incorrect ly in a Hawaiian cult ural cont ext . Yet t he syst em it self draws parallels t o many
ot her est ablished shamanic t radit ions, and definit ely works for it s pract it ioners. The Huna
t erms are popular among neoshamanic and wit chcraft t radit ions, part icularly t he Feri t radit ion.
The t eachings of Huna help us underst and t he st at ement "You creat e your own realit y,"
discussed in chapt er 4, in relat ionship t o our t hree selves, and give us st rat egies t o change our
current sit uat ion if t he realit y is not t o our liking. Though a great simplificat ion, t his general
t eaching of Huna is very valuable t o underst anding our mult idimensional, magickal relat ionship.
In Hawaiian t radit ions, t he t hree selves are known as t he Uhane, Aumakua, and Unihipili. We
live ident ifying wit h our middle self, or Uhane. We go t hrough much of our life t hinking we are
our body, mind, and emot ions. We are not aware of t he lower self, t he Unihipili, giving us
messages. We are not aware of t he higher self, Aumakua, looking at our pat h from above. We
just know t he Middle World. We unknowingly put out energy t hroughout t he day. Magickal
energy is in our t hought s, words, and deeds. We send t hat energy out int o t he world.
When we sleep, our middle self rest s, but our lower self is free t o do it s work. Since we were
not act ively working wit h it during t he day, it goes about at night , ret racing our st eps, and
gat hers up all t he energy we have sent out in our t hought s, words, and deeds. Like a
messenger, an int ermediary spirit , t he lower self brings t his energy t o our higher self. Tirelessly,
t he higher self uses t his energy, like mud and st raw t o make bricks, t o pave t he pat h for our
fut ure.
The higher self want s t o pave t he best possible pat h for you, but it can only work wit h t he
element s you creat e for it . If you put out shoddy t hought s, words, and deeds, t he higher self
can only use what it has. Your pat h will be shoddy. If you increase t he qualit y of your t hought s,
words, and deeds, t he higher self can improve your pat h. Part of improving our t hought s is
relat ing t o t he shadow, t he unconscious energy we are sending out int o t he world. We must
become conscious of it if we are t o change our pat h.
The higher self want s t o t alk t o us, but doesn't know how since it seems t oo dist ant t o us
and we seem t o never be looking up or list ening. We might not underst and a direct message or
might st art t o t hink we are going crazy if t he higher self at t empt ed t o communicat e wit h us
direct ly. So t he lower self act s as a messenger. It brings back t he wisdom of t he higher self. We
hear t his wisdom as int uit ion, as gut feelings, and in symbolic dreams and visions. That is t he
only way it can get t hrough. The more we pract ice list ening, t he more we build a conscious
relat ionship wit h t he lower self, and t hereby t he higher self.
Many myst ics seek t o avoid a relat ionship wit h t he lower self, focusing on t he higher self
exclusively, but t hat is a mist ake. The lower self does all t he work, connect ing t he higher and
middle selves. It is mercurial in nat ure, and t he Mercurial archet ypes of myt hology are bot h
messengers and magicians. The lower self holds a power, and manifest s t he wishes of t he
higher self and t he lower self. Being t he Underworld aspect of t he self, it is t empered by t he
primal powers of t he Underworld, made st rong and powerful. For a wit ch, t he lower self is t he
key t o aligning all t hree selves. We st art our relat ionship wit h t he lower self by developing our
psychic abilit y and int uit ion, as out lined in The Inner Temple of Wit chcraft .
Psychic abilit y is t he use of recept ive informat ion magick, where we learn t o list en t o t he
informat ion given t o us by t he ot her selves. Spellcraft is t he communicat ion of our want s and
needs t o our lower and higher selves t o re-creat e our realit y. This is why wise wit ches perform
spells t o change t hemselves first , rat her t han t rying t o change ot her people or t he
environment around t hem first . The higher self has t he great est influence over t he lower and
middle selves. When you change yourself-your percept ions, feelings, and t hought s-your realit y
changes. Then t he sit uat ion t akes care of it self and t here is no need t o change anot her, or t he
circumst ances of t he sit uat ion. The shift , t he t rue magick, occurs inside you.
The t hree selves are t hought of as aspect s of your soul, or t hree individual souls t hat all
human beings have. These souls are personified or furt her subdivided.
In Mongolian shamanism, t hey have very specific ideas about t he fat e of each part of t he
soul, which account s for a lot of t he experiences many wit ches and myst ics have report ed. The
ami, or Upper World soul, reincarnat es int o various lifet imes, but follows an ancest ral link. The
ami holds your genet ic memories and st ays wit hin your t ribe. Wit h t he blending of genet ic
cult ures t o such a great ext ent in t he modern world, I don't know what t hat means for t he ami,
but in general, it is believed t o follow bloodlines. The suns, or Lower World soul, is t he part of
you t hat reincarnat es globally. Our past lives cont ain bot h a genet ic pat h and a global pat h,
account ing for a variet y of reincarnat ion beliefs. The middle self, or suld, does not reincarnat e. It
ret urns t o nat ure as a nat ure spirit in t he Middle World. Well-developed middle selves may
become guides, t eachers, and guardians in t he Middle World. So each lifet ime is a unique blend
of t hree selves.
Shamanic wisdom parallels t he knowledge of ancient Greece. Plat o's concept of t he self was
divided int o t hree: t he immort al logos, connect ed wit h t he divine self, but ident ified in our
modern era wit h t he int ellect ; t he t humos, or will, living in t he heart cent er; and t he epit hymia,
t he desire, residing in t he belly.
The philosopher Empedocles believed we held t wo souls: t he lower soul, or psyche, and t he
higher immort al soul, or daimon. The t erm daimon was corrupt ed when it was incorporat ed int o
our image of demons, but it originally st ood for an int ermediary spirit bet ween mort als and t he
divine, much like an angel or spirit guide of our modern myst ical t erminology. In many ways, t he
higher self is bot h t hese t hings and more. To t he ceremonial magician highly influenced by t he
ancient Greek myst eries, t he higher self is only an int ermediary st ep bet ween t he lower selves
and t he divine residing in t he highest sphere of t he Tree of Life.
Celt ic t radit ionalist s look t o a t ant alizing piece of lore about t hree cauldrons. Equat ed by
some as Celt ic t eachings on energy cent ers much like t he chakras, as t he cauldron must be
put "upright ," drawing parallels t o Taoist alchemical t eaching, ot hers see t he t hree cent ers as
t eachings for t he t hree souls. Coir Goriat h deals wit h t he heat and fire of t he body,
corresponding wit h t he digest ive syst em and nerves and helps us speak. Coir Ernmae, at t he
heart and solar plexus, is our cent er of inspirat ion, eloquence and our t rue will in t his world.
Last ly, Coire Sois is linked wit h t he brain, and carries t he knowledge, or laws of every art .
The t hree selves are also named in modern t radit ions of t he craft . In t he Feri t radit ion
out lined by T. Thorn Coyle in Evolut ionary Wit chcraft , t he higher, middle and lower selves are
named Sacred Dove, Shining Body, and St icky One. In t his syst em, t he bodies are given more
physical locat ions. The St icky One is akin t o t he et heric body, t he Shining Body is linked t o t he
energet ic auric field, and t he Sacred Dove int ersect s t he ot her t wo at t he crown chakra. The
bird imagery can be found in many religions, from t he dove of Christ ian t radit ions t o t he hawk
and t he Ba, t he part of t he soul appearing as a bird wit h t he human head of Egypt ian
cosmology. The Faery t radit ion out lined by aut hor Orion Foxwood calls t he higher, middle, and
lower selves t he St ar Walker, t he Surface Walker, and t he Dream Walker. Ot her less formalized
wit chcraft t radit ions call t hem t he St ar Self, t he Eart h Self, and t he Animal Self. In The Inner
Temple of Wit chcraft , we called t he t hree selves t he divine mind, t he conscious mind, and t he
psychic mind.
Following t he Principle of Correspondence (ITOW, chapt er 8), t he shamanic worldviews of
each cult ure echo t heir anat omy of t he soul. The various ot herworldly t errit ories refer t o inner
t errit ories as well. Such correspondences are st rongly evident in t he Norse World Tree of nine
worlds, Yggdrasil (figure 13). Just as t he Celt ic World Tree is composed of t hree worlds
subdivided, t he Norse t ree is also subdivided. Different diagrams and drawings relat e t he nine
worlds slight ly different ly, but t heir general meanings and correspondences are clear.
Upper Worlds
1. Asgard-Asgard, or Asgardhr, is t he realm of t he ruling gods, t he Aesir. Gods such as
Odin, Thor, and Balder belong t o t his t ribe. In our soul cosmology, t he first world represent s
our god consciousness, t he higher self.
2. Alfheim-Alfheim is t he realm of t he light elves. Though not t he Aesir, t hey are Upper
World spirit s of enlight enment and awareness. Some t hink of t his realm as a world of t he
semidivine, of demigods and enlight ened ancest or spirit s who live wit h t he elves. In our
personal inner t ree, Alfheim is our int ellect and awareness.
Middle Worlds
3. Midgard-Midgard is t he realm of mort als. Humanit y is found in t he cent er of t he t ree.
Some gods are more concerned wit h t he realm of mort als t han ot hers. In our inner
anat omy, Midgard is t he middle self and t he body. Here we find our day-t oday
consciousness.
4. Niflheim-Niflheim, also known as Niflheimr, is t he realm of ice energy, one of t he primal
forces in t he Norse cosmology. Ice is t he power of st asis and solidit y. Many would equat e it
wit h t he eart h element al principle.
5. Jot unheim Jot unheim is t he realm of t he giant s. Myt hically t he giant s are in bat t le wit h
t he gods. They represent t he forces of mot ion and change wit hin all t hings. This force
could be equat ed wit h t he air element al principle.
6. Muspellsheim-Muspellsheim is t he home of t he ot her primal polarit y-fire. Paired wit h ice,
t he t wo forces provide t he dynamic mot ion of Norse myt h and magick. Muspellsheim has
obvious associat ions wit h t he element al qualit ies of fire.
Figure 13: Norse World Tree
7. Vanaheim-Here we find t he realm of t he Vanir, a t ribe of gods more at t uned t o eart hly
concerns t han wit h heavenly ones. In a war wit h t he Aesir, t he Vanir were defeat ed. As
part of t he t ruce, t he t ribes exchanged gods. The Vanir gave t he Aesir cust ody of Freya
and Frey, t he t wo primal gods somet imes seen as embodiment s of t he Lady and Lord. The
realm of Vanaheim is one of nat ural balance. Vanaheim is somet imes connect ed wit h t he
forces of element al wat er by modern pagan pract it ioners.
Underworlds
8. Svart alfheim-Svart alfheim is t he mirror image of Alfheim, being home t o t he dark elves,
t he dwarves, and t he spirit s of nat ure t hat dwell below. They are considered mischievous
and somet imes even malicious. Svart alfheim, in our inner world, is t he realm of emot ion.
9. Hel-The lowest of t he worlds, Hel is t he realm of t he Underworld, t he realm of t he dead
ruled by t he goddess Hel. Despit e Christ ian associat ions wit h t he name, and a different
spelling, Hel is simply t he realm of t he dead, not of punishment or t ort ure. Since so many of
our myt hs of Christ ian hell are of fire or ice, perhaps Christ ian missionaries joined Hel wit h
Muspellsheim and Niflheim when seeking t o convert t he Teut onic t ribes t o t he new
religion. In our inner t ree, Hel is t he unconscious realm. When you become more aware of
t he lower energies of Svart alfheim and Hel, you are in cont act wit h your lower self.
These are not t he only places of int erest in Yggdrasil. The World Tree is populat ed wit h many
int erest ing beings, realms, and sacred sit es. This part icularly fascinat ing view of t he Norse
World Tree, wit h it s obviously Qabalah-inspired diagram, can be st udied in furt her det ail in t he
book The Nine Doors of Midgard by Edred Thorsson. Alt hough I personally find t his image
(figure 13) most helpful, t radit ional myt hs of t he Norse usually arrange t he worlds wit h Asgard
on t he Upper level, Alfheim t o t he east , and Vanaheim t o t he west . Midgard is st ill t he cent er of
t he Middle World, but account s differ as t o what worlds share space wit h it . This realm is oft en
depict ed wit h Svart alfheim t o t he sout h, Muspellsheim t o t he east , and Jot unheim t o t he west .
In t his arrangement , t he Underworld consist s of Hel and Niflheim.
Ot her cult ures look at t he subdivisions of t he ot her worlds different ly. Like t he spect rum, it
depends on where and how you want t o draw t he lines. Though you can st udy t radit ional
mat erial, I urge you t o act like a pioneering shaman and creat e your own worldview. As you
explore t he World Tree, t ake not e of t he various landscapes in your journeys, and how t hey
correspond t o your inner selves. When you've had many years of experience, you might pioneer
new insight s int o soul psychology and spirit ual anat omy and cont ribut e t hem t o our global
t ribe's underst anding of spirit .
t HE WORLD 'REE WITHIN
If we t hink of t he World Tree as aligned wit hin us (figure 14), and t he t hree worlds of t he t ree
as corresponding t o t he higher self, lower self, and middle self, t hen we have t his pat t ern of
realit y expressed wit hin our own consciousness. The chakra syst em, which runs along t he
spine (ITOW, chapt er 11), is an obvious model for t he World Tree. Here we have our inner
cosmic axis, ending in t he root chakra, but wit h energy t railing int o our legs and down int o t he
eart h, like t he root s of a t ree. We have our crown chakra ext ending energy up t o t he heavens.
The lower chakras focus on many of t he Lower World issues, while t he upper chakras focus on
t he Upper World issues. The heart chakra, t he cent er of compassion, is t he bridge bet ween t he
upper and lower realms, and it is here, in t he Middle World, t hat we learn t o live from our heart .
The cent ral t ube t hat connect s t he chakras is referred t o as t he pranic t ube, since it moves
life energy, or prana, t hrough t he chakras. It act s like t he vascular syst em of a t ree, bringing
fluid up and down, but inst ead of sap, t he pranic t ube moves energy. This personal power is
recognized by magickal and shamanic t radit ions across t he globe. Hawaiians call it mana, t he
Mongolians call it t sog, and t he Andeans refer t o t his basic life energy as kausay.
Even wit hout ext ensive knowledge of t he chakras, you can plant your inner World Tree and
balance your relat ionship wit h t he t hree selves exist ing in t he t hree worlds. The following
exercise, t ree breat hing, uses breat h work t hrough t he inner World Tree. It is a powerful
pract ice t o do daily t o open yourself t o a great er awareness of t he selves. It creat es a
harmonious relat ionship bet ween all t hree selves.
Figure 14: Tree Breat hing
EXERCI SE 6
Tree Breat hing
1. St art Exercise 1: Ent ering a Medit at ive St at e t o get int o your magickal mindset .
2. Focus your at t ent ion on your heart . Bring all your awareness t o your heart , and
remember t hat it is t he cent er of compassion and uncondit ional love, t he wit ch's Perfect
Love.
3. Imagine plant ing a seed in t he fert ile green light , t he spirit ual "soil" of your heart . Plant a
seed of t he same t ype as your World Tree.
4. Feel t he wat er of your love nurt ure t he seed. Feel t he air of your mind coax it . Feel t he
light of your soul appear like sunlight and guide it s growt h. Feel t he t ree in your heart grow,
wit h it s t runk wit hin your body, parallel t o your spine.
5. Focus on t he world below. Feel your inner t ree's root s reach down t hrough your legs and
feet and int o t he eart h, connect ing you t o t he heart of t he eart h and int o t he Lower World.
As you inhale, feel yourself drawing up t he energy below int o your root s and int o your
body. Feel t he energy below you. Breat he st eadily for a few minut es.
6. Now focus on t he world above. Feel your inner t ree's branches reach up t hrough your
crown and t ouch t he st ars in t he heavens of t he Upper World. As you inhale, feel yourself
drawing down t he energy of t he sky realms int o t he branches. Feel it flow down int o your
crown and body. Feel t he energy above you. Breat he st eadily for a few minut es.
7. Alt ernat e each breat h, focusing on t he world below for one full breat h, and t hen t he
world above. Bring t he energy int o your body.
8. Simult aneously draw in energy from above and below wit h each breat h. Breat he st eadily
for a few minut es.
9. As you breat he in t he energy, will it t o your heart chakra, and say t o yourself t he
affirmat ion of "Perfect Love, Perfect Trust ," infusing t he energy wit h t his int ent ion. As you
exhale, feel t he qualified energy fill your body. As you cont inue t o qualify t he energy and
exhale, feel it expand int o your aura, t he energy field around your body.
When you are done, you do not have t o st op t his exercise. Gent ly bring your awareness back
t o t he Middle World and your surroundings, but cont inue t o breat he from above and below
Event ually your awareness of t he t ree and t he energy flow will fade, but ideally you want t o be
connect ed t o all t hree realms at all t imes. If you find t he sensat ion t o be t oo int ense aft er you
ret urn, you can consciously ground yourself and will t he process t o st op.
If you have difficult y beginning t his exercise, you can use rit ualist ic arm movement s t o init iat e
t he flow As you inhale from t he eart h below, raise your arms up. As you inhale from t he sky
above, bring your raised arms down. Movement can help wit h energy medit at ions such as t his.
The more you use t his t ree breat hing exercise, t he more you will be connect ed t o t he upper
and lower realms, and t he upper and lower selves. This exercise will become much easier t o do
wit h regular pract ice. You will no longer have t o "plant " t he seed every t ime because t he t ree
will already be t here.
~HAMANIC JOURNEY
Building your relat ionship wit h t he ot her worlds is an ongoing process. We connect wit h our
ot her selves and t heir energies, and we can project our awareness int o t he ot her worlds t o fully
immerse ourselves in t he experience and part ner wit h t he beings t here. This project ing of
consciousness is called shamanic journey.
During a shamanic journey, you perform a rit ual t hat helps you ent er SSC (Shamanic St at e of
Consciousness), or nonordinary realit y. Through t hat shift in awareness, you will your
consciousness t o t he cent er of t he worlds, t he cosmic axis, and use t he axis t o t ravel wherever
you wish. You ent er t he cosmic hub, and from t hat point you launch your journey.
This is not a physical movement , but a project ion of your spirit . Some t hink of it as t he same
as ast ral t ravel or remot e viewing, but it 's more t han your ast ral self or ment al awareness. You
can t hink of it as soul t ravel or psychic t ravel, because your consciousness relat es t o your
higher and lower selves, beyond t he mind and ast ral body. Wit h soul t ravel, you are doing more
t han simply looking around. You have t he opport unit y t o t ransform your ent ire being. This
project ed spirit form is frequent ly referred t o as t he double.
Unlike visualizat ion, you have no explicit format for your journey. Visualizat ion helps us form
a bridge bet ween worlds, t o move from ordinary t o nonordinary realit y, but somewhere along
t he way we cross a line where we st op using our magickal imaginat ion and t he journey it self
t akes over. Images, shapes, and beings appear t o us t hat were not specifically visualized or
int ended. They appear spont aneously.
Each journey is different and will reveal new t hings. You st art your journey wit h a short rit ual.
Wit h an int ent ion in mind and t he help of a t rance-inducing t echnique, usually music or
drumming, focus your t hought s. Alt hough it seems inhibit ory, I usually focus my t hought s
t hrough a count down. Wit h a fast -paced drumbeat it 's not inhibit ory, but simply serves as a
focus for my mind. It 's like pulling back a rubber band t o cat apult my awareness forward. Then I
will myself t o go t o t he cosmic axis, t he World Tree.
To go t o t he Upper World, I climb t he t ree and go int o t he branches. They guide me t o t he
realm above. Nat ive shamans would "fly" t heir spirit out of t he smoke hole of a t eepee t o t ravel
t o t he heavens, while medieval wit ches would escape t hrough t he chimney. Bot h used a fire
before t hem as a part of t heir shamanic t rance, so you could place a lit candle on your alt ar as
a focus when you prepare t o journey.
To go t o t he Lower World, I climb int o t he giant root s of t he t ree. The root s hide caves and
t unnels t hat lead down t o t he realm below. Somet imes I climb t he t ree, and ot her t imes I feel
like I merge wit h it . I t hink of t he t ree as having many t unnels inside it , and some go up and
ot hers down. Many shamans believe t hat t he t unnels down go clockwise and t he t unnels up
go count erclockwise. Ot hers seem random and sporadic.
Psychic t ravel t hrough shamanic journey can be fast paced, like t he drum. You may feel like
you are running and being chased, because it is an exhibit ory t echnique. Most images of
t unnels are fast -paced, t wist ing spirals or roller coast er-like rides unt il you find light at t he end
of t he t unnel or t he mist s part and reveal your new locat ion. Let t he experience inform you.
Some journeys are very visual, while ot hers are more sensory.
Some journeyers have a sense of a primal, vit al self in t he journey, running or dancing wit h
t he drum while at t he same t ime being aware of t heir int ellect ual and det ached awareness, as
if t hey are looking at a part of t hemselves, analyzing t heir ot her self's experiences. Event ually
t he t wo perspect ives can merge wit h t ime and t raining, so t here is no separat ion bet ween
t hought and experience. Everybody, and every journey, is different .
Learning journeying t echniques offers us many gift s. The first is t he gift of being able t o use
shamanism t o solve problems and part ner wit h life. The difficult ies of journeying can be great
t eachers and reveal more t han any one specific journey could. If you are really at t ached t o t he
idea of having a visual journey, and you don't , you have t o face your expect at ions. If you feel it
is a cont est , or t hat t his is somet hing you have t o perfect , you are missing t he point . Like yoga,
shamanic t echniques are about honoring yourself, where you are at , regardless of ot her
people's abilit ies. If you surrender t o t he experience, you will have t he experience t hat is
perfect for you. Learning t o journey will t each you lessons about your ego and expect at ions like
few ot her t hings ever will. Pay at t ent ion t o t he act ual experience, not what you want it t o be,
and honor t he difficult lessons t hat you learn as you t rain yourself in t he art of shamanic
journey.
THEMES IN JOURNEYING
Some common cross-cult ural images occur in shamanic journey, even when t he pract it ioner
has no background in any myst ical t radit ion. These images are considered archet ypes, and
t hey cross t he bounds of land and t ime. Though most psychologist s would probably st erilize
t hem by t hinking of t hem as just simple concept s, t o t he wit ch and shaman t hey are living
energies, living beings wit h whom we part ner.
One benefit of our ancient cult ures was t hat any pot ent ial pract it ioners were already
educat ed in t he symbols, myt hs, and archet ypes of t heir cult ure. Tribe members had an
underst anding of t he worlds, gods, and t ot ems. Through knowing myt hs, t he pract it ioner
underst ood t he pot ent ial sit uat ions and t heir spirit ual significance. Unfort unat ely, we t ypically
lack t hat int imat e knowledge t oday.
We have experience of archet ypal energies t hrough our popular cult ure, books and movies,
but we do not underst and t heir sacredness. In t he cont ext of t his book I could never cover all
t he t hemes of world myt hology. That would fill many volumes in it self. My best suggest ion is
simply t o st udy more myt hology. Myt h is t he common language used in nonordinary realit y.
In my t eaching pract ice, I have a few st udent s who feel t hat st udying myt hology would be
like "poisoning t he well" of t heir mind. If t hey read a myt h about a t hunder god, say t he Norse
god Thor, and t hen t hey "see" Thor in a shamanic journey, t hey would feel t hat reading his
st ory had subconsciously influenced t heir experience and t hat t hey did not have an aut hent ic
experience wit h t he energy of Thor. They would feel t hat t hey had made it up in t heir mind. To
have an aut hent ic experience, t hey believe t hey must have no past knowledge of Thor, and
expect a fierce-looking Norseman holding a hammer t o come up t o t hem and int roduce himself
as Thor, t he t hunder god.
I have also had a few st udent s who came t o wit chcraft and shamanism wit h no past
background in myt hology and magick, who did meet various gods and heroes, described t hem
in a manner t hat fit s t heir myt hs, and even had t heir names. I had one st udent who put on a
drumming CD, closed his eyes, and met up wit h someone "who had horns, like a reindeer, called
himself somet hing like `Herne,' and blocked t he way, t elling me t o go back and I'm not ready
yet ." This does happen, but rarely, and it t akes someone who is very open and clear in
receiving t he message. Not everybody has t hese experiences, and not everybody needs t o in
order t o pract ice shamanic wit chcraft .
Most aut hent ic t ribal shamans were raised wit h t he st ories of t heir gods and power beings.
Most do not have a "clean slat e." The gods are vast energies, and by knowing t heir names and
st ories, we creat e t ouchst ones t o connect wit h t hem in nonordinary realit y. Learning
myt hology is a mat t er of respect and energet ic bonding. The myt hs act as maps t o get t o t he
energy of t he gods. The myt hs help us underst and how t o work wit h a part icular god, and what
will resonat e wit h it and what will not . Magickal t ext s are filled wit h correspondences t o t he
gods and spirit s, part icularly oils, incense, and colors. They were discovered by t he cult ures'
first shamanic pract it ioners, and are used as a t radit ion unt il a new pract it ioner builds a clear
enough relat ionship t o hear messages from t he gods direct ly.
Having a clean slat e can act ually be a disadvant age. It 's like dream int erpret at ion. If you seek
t o int erpret a dream, and have no knowledge and underst anding of symbolism, you will not get
far. When you have an underst anding of symbolism, and a large bank of cult ural and personal
symbols t o use as a common language, you can int erpret t he dream. Shamanic journeys are
referred t o as waking dreams, and t he symbols we have creat e a language, an int erface t o
connect ing wit h t he pure energy of t he ot her worlds.
The following are some basic t hemes in journeying.
Agreement s
When visit ing t he spirit worlds, you might make agreement s, cont ract s, or t reat ies wit h t he
spirit s. They might agree t o be your allies in exchange for your work in t he mat erial plane. You
might make peace wit h a spirit who is causing difficult ies for ot hers in t he Middle World.
At t unement s
At t unement s are opport unit ies for t he shaman t o experience and embody a part icular energy.
At t unement s can occur wit h specific ot herworldly places, or places in t he Middle World, wit h
cert ain t imes, colors, planet s, deit ies, animals, plant s, cryst als, or anyt hing else. At t unement s
are somet imes considered init iat ions int o specific energies.
Bat t le
The sacred bat t le t heme is quit e common in shamanism, as many shamans are considered
spirit ual warriors. Like t he It alian Benandant i, who fought t he evil "wit ches" and t he forces of
illness and decay t o prot ect t heir villages, shamans can fight t he spirit s of illness and danger.
More oft en, t hey st ruggle wit h aspect s of t hemselves and t he collect ive consciousness of t heir
communit y.
Counsel
Shamans t ypically go t o t he spirit worlds t o seek t he advice of more spirit ually advanced
beings who will have a different perspect ive on a sit uat ion. Shamans journey t o seek counsel
for t hemselves, ot hers, and t he t ribe.
Enlight enment
Many journeys are t aken t o furt her t he shaman's underst anding of t he divine and t he universe.
It becomes a spirit ual quest t o t ruly experience t he realm of t he gods.
Explorat ion
As shamans were t he first mapmakers, your experience can be one of sheer explorat ion,
get t ing t he "lay of t he land" of t he ot her worlds.
Healing
The classic shamanic journey is one for healing energies.
Init iat ion
Shamans undergo empowerment rit uals while in t he spirit world. They are t est ed in t he
init iat ion-t hey are given a riddle t o solve, or an obst acle or enemy t o overcome. Wit h success
comes an increase in power, abilit y, or knowledge. Somet imes t he init iat ions can be quit e
gruesome "rebuilding" experiences where t he shaman is lit erally ripped apart and put back
t oget her by t he gods.
Knowledge
Somet imes shamanic pract it ioners will find a t eacher in t he spirit world t o furt her t heir
educat ion in a given field. Spirit s will t each about any spirit ual t opic, and such lessons are not
only consciously learned, but are spirit ually encoded. Informat ion is "downloaded" t hrough vivid
images, symbols, and sensat ions.
Quest
Your journey can include a search for a spirit ual it em or being. Achieving t he goal is not always
as import ant as what you learn on t he quest . The st ory of t he quest for t he Holy Grail in
Art hurian myt hology is t he archet ypal sacred quest of modern paganism.
TRANCE POSTURES
The physical body and t he subt le bodies are int ricat e syst ems of energy. By placing t hem in
correct alignment , you creat e post ures t hat are more conducive t o spirit ual work. Art s such as
yoga and t ai chi are int ricat e syst ems of spirit ual post ure. They give us specific poses t o creat e
change wit hin us.
Shamans, t oo, use specific poses t o creat e an inner change t o nonordinary realit y. Some are
generally good for shamanic journey, while ot hers are specific t o a part icular kind of journey, or
t o unlocking a specific kind of informat ion. Images depict ing t hese poses are found in ancient
art work.
Lying Down on Back
Normally I t ell people not t o medit at e lying down because it 's t oo easy t o fall asleep if you're
t ired. For shamanic journey, I t hink t hat lying flat wit h your back t o t he ground is t he best
posit ion of all, conducive t o all t ypes of journeys. Do not cross your legs or arms. Some prefer
palms up, while ot hers prefer palms down. I've found t hat bot h work.
Celt ic Sit t ing
This is t he pose found wit h t he horned god in t he Gundest rup Cauldron, an ancient relic found
in a peat bog in Gundest rup, Denmark, dat ing back t o 100 BCE (figure 15). Most believe t he
figure t o be t he god Cernunnos, while some t hink of it as a Celt ic shaman in ceremonial out fit .
The pose of t his god or man is sit t ing on t he ground, wit h legs drawn up. One foot is closer t o
t he groin, wit h t he t oes of t hat foot slight ly t ucked under t he t high of t he opposit e leg. The
pose is similar t o t he yogic half-lot us posit ion. Arms are held upright . The figure is holding a
t orque (a Celt ic neck ring) in one hand, and a horned serpent , or possibly an eel, in t he ot her.
Figure 15: Gundest rup Horned Figure
Cross-Legged
For t his posit ion, you can sit similar t o t he Celt ic sit t ing pose, but fold your legs over in a cross-
legged posit ion commonly referred t o as Indian st yle. Many in yogic t radit ions rest t heir wrist s
on t he knees and hold palms up in "gayan mudra," t he hand posit ion of wisdom formed by
put t ing t he t humb and first finger t oget her.
Egypt ian Sit t ing
Many modern pract it ioners favor sit t ing in a st raight -backed chair, feet firmly on t he ground
and hands in t he lap, as depict ed in Egypt ian t emple art and st at ues (figure 16).
Figure 16: Egypt ian Sit t ing Pose
Lying Down on Side
Some shamans lie on t heir side, feeling t hat t he t wo different sides can influence t heir journey.
I've been t old t hat t he left -side down facilit at es Lower World journey, while t he right -side down
is for an Upper World journey. In some Voodoo init iat ions, an init iat e is sequest ered and
encouraged t o sleep on t he left side t o "dream." If you choose t o lie on your side, make sure
you do not bend t he spine int o t he fet al posit ion. Think of t he spine as an ant enna. When you
curl it t oo much, it cannot pick up a signal. I had one st udent who favored t his posit ion and
would curl up int o a ball on t he floor. At t he end of t he journey when t he group would share
t heir experiences, she would say not hing happened t o her. When I suggest ed she he on her
back, and she finally did, her experiences became vivid.
Figure 17: Shaman Lying Facedown
Lying Facedown
If you desire t o t ravel quickly t o t he Lower World, lying facedown is helpful since your posit ion is
project ing your awareness down already. Tradit ionally, based on records of a sevent eent h-
cent ury German t raveler (Shamanism and Wit chcraft , Chas S. Clift on, ed., p. 24), t he arms are
out st ret ched wit h t he right arm ext ended a bit furt her t han t he left . The head is t urned t o t he
right , and t he ankles are crossed, right over left (figure 17). If t hat seems t oo complicat ed, t ry
just lying facedown.
St anding
Though I personally find t hat t his pose is not very conducive t o journeying, a st anding posit ion
is somet imes used for Middle World journeys. Try t his t radit ional pose, from a st at ue from Malt a
(Clift on, p. 26). St and wit h t he legs slight ly apart . Do not lock t he knees. The right arm is down
loosely by t he side. The left arm is bent at t he elbow, and t he left hand is near t he belly (figure
18).
Lying on an Angle
For Upper World journeying, lying on an angle or incline, such as on a hill, can help you journey
t o t he Upper World.
Figure 18: St anding St at ue Pose
Squat t ing
Squat t ing posit ions can facilit at e shapeshift ing experiences (see chapt er 7), among ot her
t ypes of journeys. Squat wit h feet flat on t he floor, hands upon t he knees, and legs apart for
balance.
I almost always prefer lying down wit h my back against t he floor for most of my journeys. Get
what ever you need t o be comfort able, including blanket s, a pillow, and a blindfold. Blindfolds or
veils are used t o block out unwant ed light , t o fully immerse yourself in t he shamanic worlds.
Eye pillows are a great t ool bot h for comfort and blocking out light . I love t o use an eye pillow
filled wit h flaxseed and lavender t o help me journey. You may have special it ems you use only
for your journeys. Even if you do not cast a circle, you can st ill have an alt ar set up near where
you will be journeying. I use a flat st one as t he basis of my shamanic alt ar, and put small it ems
for t he four element s and my shamanic t ools on t op of it . You will learn more about shamanic
rit ual t ools in t he next lesson.
EXERCI SE 7
Int roduct ory Journey
1. St art wit h t he Shamanic Smudging Rit ual from chapt er 3. Use it t o creat e your sacred
space. If you choose t o journey inside a magick circle, you can cast t he circle (chapt er 3)
and do t he journey as t he "work" of t he rit ual.
2. If you choose t o use music t o help you journey, and if you don't have someone t o drum
or rat t le for you, play your shamanic music if it is not already on during your rit ual. Assume
what ever t rance post ure you feel is appropriat e. I suggest lying down flat wit h your back
t o t he ground. Wear your blindfold or veil, if you choose.
3. St art Exercise 1: Ent ering a Medit at ive St at e, count ing backwards t o focus your
t hought s. Count slowly, but in t ime wit h t he drumbeat s. If t his is t oo dist ract ing for you,
you can skip t he count down and at t empt t o go direct ly int o t he journey.
4. Call upon t he gods and spirit s t o guide your journey. Say t his or somet hing similar:
I call upon t he Goddess, God, and Great Spirit , all my guides and guardians, t o help me on
t his journey, for t he highest good, harming none. So mot e it be.
5. On t he screen of your mind, conjure up t he World Tree, t he great t ree wit h it s branches
holding up t he heavens and it s root s digging deep int o t he Underworld. Wit h each breat h,
feel t he t ree become clearer in your percept ion.
6. Imagine t hat t he screen of your mind is like a gat eway. St ep t hrough it , and st and before
t he great t ree. Touch it s bark. Hear t he wind blowing t hrough it s branches. Smell t he
eart h. See t he World Tree. Feel t he World Tree. Know t he World Tree.
7. St at e your int ent ion. The int ent ion for t his journey is simply t o explore. Put your
int ent ion int o t he World Tree:
I st art t his journey t o explore my connect ion t o t he ot her worlds. So mot e it be.
8. Look for an opening in t he root s of t he World Tree. The opening will be like a cave
t unnel. The t unnel may spiral upward or downward. Go wit h t he mot ion and flow of it .
Follow t he t unnel int o anot her world.
9. At t he end of t he t unnel, you see a light . Go out t o t he end of t he t unnel, and look int o
t he next world. Do not necessarily leave t he t unnel. Just "st ick your head out " and look
around.
10. When done, ret urn t hrough t he t unnel, back t he way you came. Usually t he break in
t he drum rhyt hm-t he callback-will signal t hat it 's t ime t o ret urn. Come back t o t he base of
t he World Tree. Thank t he World Tree for t his journey. Thank t he gods and spirit s for t heir
help. St ep back t hrough t he screen of your mind, and look at t he t ree from a dist ance. Let
your awareness of t he t ree fade away. Bring your awareness t o t he physical world. Count
back up, and give yourself clearance and balance. Ground yourself as needed. If you cast a
circle, release it . If not , you can creat e a "closing" rit ual t o bring complet ion. I just repeat t he
Shamanic Smudging Rit ual.
This is t he basic st ruct ure of any shamanic journey. Learn t he component s so you can
event ually journey on your own for int ent ions beyond t he exercises in t his course.
NEW ASSI GNMENTS
Do exercises 5-7 and record your experiences in your Book of Shadows.
Keep a t radit ional journal as part of your magickal work. Record bot h your magickal
experiences and t hose in your day-t o-day life. Wat ch for t he effect s of your magick in your
daily life. It can be a part of your Book of Shadows or complet ely separat e, depending on
your needs.
Pick a cult ural myt hology and begin st udying it . Shamanic wit ches t end t o be part ial t o
Celt ic or Norse, but choose a cult ure t hat suit s you. St udy t he gods, heroes, and creat ures
of t hat myt hology. You will cont inue t o st udy t his myt hology for t he coming year. If you
have already st udied a myt hology in det ail, expand your horizons and pick anot her t hat
you feel will be suit able t o your shamanic work. Compare how t he myt hs you are familiar
wit h are similar t o or different from your new st udies.
Try t he Second At t ent ion exercises out lined at t he end of chapt er 2.
Ti p s
If t he image of t he t ree or any ot her axis-mundi image does not work well for you, st art
your journeys at your inner t emple, and open t he gat eway of journey (ITOW, chapt er 14).
When doing a journey, invit e t he experience t o happen, and allow it t o nat urally unfold.
Let your imaginat ion, int ent ion, and visualizat ion be a bridge, but t hen let t he journey t ake
flight on it s own. Don't t ry t o force it or cont rol it . The images might be unexpect ed. Go
wit h it .
Be respect ful of any being you meet on your shamanic journeys. Think of yourself as a
visit or t o t hese lands, and unless given reason ot herwise, t reat any being as you would a
respect ed elder. You don't necessarily have t o agree wit h or do what t he being says, but
act wit h respect .
For now, do not t ake anyt hing back wit h you from t he ot her worlds unless specifically
t old t o do so by a being of power whom you t rust .
For now, do not t ry t o creat e anyt hing new in t he ot her worlds.
For now, t ry t o ret urn t o t he Middle World and t he base of t he t ree by t he same pat h you
went int o t he ot her worlds. Only ret urn by a different rout e when you are st rongly guided
t o do so. Don't just open your eyes when you t hink you are done. If you opened t he space
and st art ed a rit ual, have respect and close t he space and end t he journey. Such pract ice
will have long-t erm benefit s for you t o help you handle difficult journeys.
You can use t he recordings on The Temple of Shamanic Wit chcraft Medit at ion CD
Companion t o guide you t hrough t he shamanic smudging rit ual, count down, journey, and
callback. As you develop as a pract it ioner, you can perform t he rit ual and count down on
your own, and only play t he journey and callback. If you find you need a longer t ime t o
journey, press repeat on your player for t he journey t rack only so you can t rance as long as
you desire. You will be able t o guide yourself back when you are done.
In t he t hree worlds of t he shaman, new explorers usually forget t o vent ure int o t he pat hways
of t he middle realm. Pot ent ial walkers-bet ween-worlds are so fascinat ed wit h t he Lower and
Upper Worlds, because of t heir primal power, t hat t hey forget t hat t he sideways pat hs of t he
Middle World lie all around t hem.
The Middle World is t he physical universe we all know, including all of space and t ime. In t he
Middle World t hings are born. They grow. They die and t hen ret urn t o t heir source, perhaps t o
be born again. The Middle World is t he only world known by t hose who ignore magickal
realit ies. We all experience t he object ive world around us, alt hough our view of it is fairly
subject ive and personal. We all experience memories of our past and yearning for our fut ure.
These are Middle World experiences.
On t he purely physical plane, t he same laws of object ive realit y-principles like gravit y,
moment um, and force-rule us all. Because of t his, most new shamanic pract it ioners don't see
t he magick in t he Middle World.
We are also ruled by seemingly subject ive rules of realit y-karma, polarit y, and
correspondence. We are ruled by t hese met aphysical laws because our physical world is
support ed by an energet ic realit y. The subt le energy beyond t he obvious physical world is also
a part of t he Middle World. When we st and at t he t runk of t he World Tree, where t he worlds
meet , t he Upper and Lower Worlds overlap in t he Middle World. No wonder t he t radit ional wit ch
cast s t he magick circle in t he Middle World, yet moves beyond t he veil, bet ween t he worlds.
Act s in t he Middle World can creat e changes in all t hree worlds. The Middle World is a special
place. Here t he powers converge. Here we can go anywhere and do anyt hing.
NE ~IDEWAYS BATHS
During t he Burning Times, t he inquisit ors recorded t ales of wit ches flying t hrough t he night sky
t hrough t he use of t heir magickal pot ions, converging t o celebrat e sat anic masses. Though
t aken lit erally at t he wit ch t rials, t hese account s are act ually t he remnant s of a European
shamanic t radit ion using herbal "flying" oint ment s t o induce t rance. While visit ing t his shamanic
ot herworld, t hey would celebrat e t he seasons and t urn t he Wheel of t he Year, not worship t he
devil.
Visions of flying across t he count ryside mat ch our modern descript ions of ast ral t ravel or
remot e viewing. Ast ral t ravelers describe t he sensat ions like flying t hrough t he sky, visit ing any
place t hey desire. The flying wit ch differs from t he ast ral t raveler by st epping sideways t hrough
t he Middle World, not only viewing t he physical landscape, but meet ing up wit h goddesses,
gods, and all manner of spirit s.
Wit ches walk t he second road, t he spirit pat hs of t he land. The second road refers t o t he
parallel pat hs one can t ravel in spirit , yet remain anchored t o t he physical. Some equat e it wit h
t he ast ral plane. Those on t he second road pass t hrough t he spirit veil, but do not t ravel below
or above t o anot her land. They walk t he shadow of t he Middle World. These second-road
pat hs correspond wit h ley lines, eart h energy lines, connect ing sacred spaces and ancient
t emple sit es. Faeries, dragons, and ghost s are also said t o walk t hese lines, all beings
associat ed wit h t he wit ch. The rit es of t he Benandant i specifically used t he ast ral space of t he
Middle World as a common bat t leground bet ween t he forces of healt h and fert ilit y versus t he
powers of blight . In Celt ic myt h, mort als cross int o an enchant ed land t hat is neit her up nor
down, but sideways. The gat eways t o t hese side pat hs are at sacred sit es, in groves, and
across valleys, clearings, and st reams. The energy of t he Middle World is int imat ely t ied t o t he
land it self.
Figure 19: Middle World Names
The landscape of t he Middle World on t he subt le level, as opposed t o it s physical
manifest at ion as t he realit y we all know, is not apparent unless you know how t o view t he
Middle World. The following are some general t hemes found in t he Middle World t hat cross
cult ures and t radit ions.
Eart h and Fert ilit y Deit ies
The divine embodiment s of t he Middle World are t he gods of t he land. Pagans have usually
viewed t he planet eart h it self as feminine, t he Eart h Mot her or Mot her Nat ure, like t he Greek
goddess Gaia. Some t radit ions look at t he eart h as male, or t he changing veget at ion and grain
as t he god force, wit h sacrificed grain gods and t he archet ypal Green Man. Ot her t radit ions
see t he grain as t he Goddess, such as t he Greek grain mot her Demet er. Because bot h t he
land and t he veget at ion support all life on t he planet , t hey are embodiment s of t he living
Middle World in which we live.
Element al Realms and Element al Beings
The four element al realms-eart h, air, fire, and wat er-are part of t he met aphysical realit y t hat
support s our physical world. They are pillars t hat support physical realit y. They st and for t he
physical, ment al, energet ic, and emot ional realms, respect ively. Cert ain realms symbolically
resonat e wit h t he energy of t he ot her t wo shamanic worlds, such as fire and air wit h t he Upper
World and wat er and eart h wit h t he Lower World, but all four are mixed t oget her t o support t he
realit y of t he Middle World. On t his plane of exist ence, t hey are our anchors.
Int elligences wit hin t he realms are called element als, embodying t heir pure nat ure. Some
myt hologies, such as t he Irish t ales of t he Tuat ha de Danaan, describe t he realms as four vast
cit ies in t he four direct ions. Many feel t hese sacred cit ies at t he four corners of t he world exist
simult aneously in t he t hree worlds-having a lower, middle, and higher aspect t o each. Spirit ually
you visit t hese element al realms when you want t o learn more about t he element s and t heir
lessons. If you complet ed t he exercises of chapt ers 7 and 8 in The Out er Temple of Wit chcraft ,
you have already visit ed t he element al realms of t he Middle World.
Inner and Out er Temples
Recent ly I did a series of Inner Temple workshops, and many people not ed t hat t heir inner
sacred space was inside t he World Tree, not somewhere at t he end of a t unnel. Alt hough it
might appear different ly t o everyone, I t hink of t he inner t emple as our own personal part of t he
subt le Middle World, exist ing bot h wit hin us and wit hin t he t runk of t he World Tree. The out er
t emple, or your rit ual circle, exist s bet ween t he worlds but is anchored in t he Middle World.
Land Guardians
The guardian spirit s are ent it ies linked int imat ely wit h t he land, such as a mount ain, forest , or
river. Guardian spirit s come in t wo forms. The first is genius loci, or spirit of a part icular sit e.
Many equat e it wit h t he god or angel of t he land. Perhaps t he various nat ure spirit s of
part icular t rees, plant s, and st ones at a locat ion are like t he cells of t he genius loci's body.
Ot hers t hink of guardians as t he spirit s of spirit ually developed humans who have passed on,
and an aspect of t heir middle self remains in t he Middle World t o guard and nurt ure sacred
places.
Shamans learn t o ask permission of t he guardian spirit s of t he land, saying a prayer, giving
respect , and making an offering before ent ering a new sit e. Energet ically you can feel t he
difference when you ent er a forest wit hout asking permission, and t he change when you do.
Pat hs become clearer. You don't "accident ally" walk int o briars or poison ivy. The way seems t o
be revealed as if t he land it self support s you rat her t han hinders you. Get t ing t he permission of
nat ure and guardian spirit s is import ant if you plan on doing anyt hing wit h t he land, from
magick t o landscaping, or even a nat ure walk.
Messenger Deit ies
Most myt hologies have messenger deit ies, t ravelers bet ween worlds who act like shamans or
mages. They are t he archet ype of t he planet Mercury, and include t he gods Hermes, Mercury,
Thot h, Nabu, Odin, and Legba, and t he wizardly figures of Merlin, Taliesin, Mat h, and Gwydion.
Alt hough each may have t heir different affinit ies, t he mercurial gods really belong t o none of
t he t hree shamanic worlds because t hey exist in all of t hem. They act as guides, t eachers, and
pat rons t o t hose of us in t he Middle World who dare t o walk bet ween worlds.
Nat ure Spirit s
All aspect s of nat ure are manifest ed as spirit ual ent it ies. Plant s, t rees, and st ones have a
consciousness. Depending on t he t erminology of t he t radit ion you st udy, some t hink of nat ure
spirit s as faeries and/or devas, but I personally t hink of t hose t erms as different ot herworldly
aspect s of nat ure. The plant s and st ones t hemselves have a persona, much like t he middle
self of humans. This middle self is what I call t he nat ure spirit , and can be called upon for
healing, knowledge, and aid. Some t hink of t he nat ure spirit s as advanced element als t hat
have mast ered all four element s and have now ent ered t he fift h element -spirit -as a part of
nat ure.
Sickness Spirit s
The mat erial world is made of t hings bot h helpful and harmful. If t here is a spirit underlying a
beaut iful oak t ree or lake, t hen t here is also a spirit t hat support s illness, famine, and decay.
Warrior t radit ions of shamanism, like t he Benandant i, heal by personifying illness as t he enemy
t hat must be fought t o creat e healing. Ot her shamanic t radit ions learn t o part ner wit h sickness
spirit s, and use t heir relat ionship wit h illness t o creat e healing. Most sickness spirit s ext end
back int o t he Underworld, int o t he unseen and unconscious. True dealings wit h t he spirit s of
illness can be found t here.
Spirit s of Mat erial Object s
Not only do all nat ural object s and phenomena have a spirit associat ed wit h t hem, but all
handcraft ed and humanmade mat erials also have an energet ic spirit . Most shamans perceive
nat ural object s as having t he st rongest spirit , but t radit ions of urban shamanism and t echno-
shamanism work wit h t he spirit s of fabricat ed object s. All realit y is a manifest at ion of t he divine,
and manifest s spirit s big and small. Though not t radit ional, I feel t hat my car, t elevision, and
part icularly my comput er each have a spirit ual force. Such ent it ies might not be self-aware in
t he way many ot her spirit s are, but it is st ill possible t o part ner wit h t hem.
Wild Hunt
The wild hunt is a European image belonging t o many cult ures. Generally, t he hunt image is of
a divine figure leading a pack of animals, hunt ers, faeries, and ot herworldly spirit s. The leader of
t he hunt is report ed as Diana, Hecat e, or Holda, when feminine, or t he horned god, such as
Cernunnos, when masculine. Lat er wit ch hunt ers said it was a pack of damned souls, ghost s,
and wit ches led by Sat an. Usually crossing int o t he Middle World during t he waning half of t he
year, closest t o Samhain, most pagans t hink of t he hunt as prot ect ive during t he wint er
mont hs, as t he Underworld gods rule during t he dark half of t he year.
World Serpent
Serpent ine energy is st rongly connect ed t o t he Middle World and t he eart h, and has long been
held sacred in t he eart h goddess t radit ions as a sign of wisdom. The waves of magnet ic
energy around t he planet are somet imes described as a living, serpent ine force. Wat er wit ches
of t he Fryske t radit ion see t he male energy of t he planet as serpent ine or dragonlike, int imat ely
connect ed t o ley lines and wat erways. Dragons are linked t o t he element al power of t he land,
riding t he eart h lines, known as dragon lines in t he East . Greek myt hology has t he Eart h
Mot her giving birt h t o t he dragon monst er Typhon, a creat ure t hat plagues t he Olympian gods.
Jewish myt h has t he Leviat han. In t he Norse, t he Middle World is encircled by a serpent known
as t he Midgard Serpent , or Jormangund. It s image is reminiscent of t he ouroboros, t he ser pent
of alchemy t radit ions, devouring it s own t ail, showing t he cycle of life, deat h, and rebirt h. The
Middle World is t he realm of life and change, shedding skin like a serpent t o bring about
somet hing new Like t he snake, t he Middle World can be bot h t errifying and rejuvenat ing.
CRAFTING FOUR ~HAMANIC "1OOLS
Working in t he Middle World, t he shamanic wit ch uses specific t ools, just like t he more
mainst ream t radit ional wit ches. Shamanic t ools cross over quit e easily wit h t hose of rit ual
magic. The main difference bet ween your average Wiccan and t radit ional shaman is t he view
each holds regarding t ools.
Tradit ional wit ches usually look at t ools as a focus for t heir own energies and abilit ies. Some
look at t he t ools as resonat ors wit h universal forces. A silver chalice will resonat e wit h t he
energy of t he Goddess and t he moon because t he chalice is recept ive, like feminine energy,
and silver is t he met al ruled by t he moon. Wit ches view t ools as magickal bat t eries, carrying an
int ent ion as a "charge" when consecrat ed, and adding energy t o rit ual. Tools can act as
gat eways for specific energies.
Shamans look at ceremonial object s as allies or spirit helpers. Each t ool is t he embodiment of
a spirit ual ally. Some are nat urally in t he t ool due t o t he mat erials from which it is made.
Wooden t ools will be connect ed t o a t ree spirit ally. Herbs work wit h t heir corresponding plant
spirit . If you burn sage, you're asking for t he aid of t he spirit of sage t o help cleanse and bless
t his space. A crow feat her aligns you wit h t he spirit of Crow Cert ain t ools will be a vessel, a
home, for a part icular spirit , like it s anchor or home in t he mat erial world.
The following are some shamanic wit chcraft t ools.
Blindfold
The blindfold is used t o block out light , allowing you t o focus on your inner vision. Wit ches can
use t he hood of a cloak or robe for t he same effect , or you can drape a special blanket over
you.
Ceremonial Cost ume
Shamans wear rit ual garb, much like a t radit ional wit ch has a robe or cloak. Such cost umes are
elaborat e shirt s and robes t hat act as spirit ual armor or prot ect ion when in ot her worlds. The
out fit s may have bells sewn on t hem t o creat e a sound when t he shaman dances, helping
induce t rance and ward off harmful spirit s. Small mirrors are also sewn on, and used t o deflect
induce t rance and ward off harmful spirit s. Small mirrors are also sewn on, and used t o deflect
harm. Ot her accessories include masks, crowns, hat s, fans, pouches, whips, and boot s. Masks
can be craft ed in t he image of specific deit ies or animal spirit s t o aid invocat ion and
shapeshift ing rit uals. Hat s, from t he widerimmed hat of Odin t o t he faery cap, are anot her
magickal accessory. A hat or headdress is worn t o signify a shift in consciousness, t o journey or
access ot herworldly sight . I t hink of t he t radit ional wizard or wit ch hat , along wit h a host of
more mainst ream religious headgear, used t o signify t he office of a wise one. Modern shamanic
wit ches can use t radit ional Wiccan rit ual garb in place of shamanic cost ume.
Cleansing It ems
These are t ools t hat shamans use t o clear a space, including smudge bundles, incense, floral
wat er, or a bell.
Divinat ion Tools
Shamans are proficient in divinat ion. For wit ches, divinat ion t ools include t arot , t hough more
shamanic t ools are runes, ogham, or set s of divinat ory st ones or bones. You can also include
scrying devices such as black mirrors and cryst al balls. Just as a wit ch might use a divinat ion
t ool before doing a spell, a shamanic wit ch might do a divinat ion before at t empt ing healing
work (OTOW, chapt er 10).
Drum
The drum is t he best -known shamanic inst rument . The st eady beat of t he drum helps most
pract it ioners achieve an alt ered st at e of consciousness. The drum it self is usually made from
t he t runk of t he t ree t hat t he shaman associat es wit h t he World Tree, helping t he beat
resonat e wit h t he heart of t he World Tree. Shamans use different drums or inst rument s for
different kinds of journeys. One will be for healing, anot her for divinat ion and prophecy, and a
t hird for init iat ion or fert ilit y rit uals. Some drums are double headed, and one side is t uned lower
t han t he ot her, t o be t he side hit for a Lower World journey, while t he higher-pit ched side is
used for an Upper World journey. Ot her drums are single headed, like t he Celt ic bodhran, which
also uses a double-headed beat er t o facilit at e a quick beat .
The spirit of t he drum is said t o house t he "shamanic st eed," as many see t he spirit of t he
drum like a horse or goat t hat carries t he shaman int o ot her worlds. Rit uals t o awaken t he
st eed are performed t o assure a successful journey. You must do a rit ual t o empower t he
drum, and t hank it oft en. My own drum, from Nat ive American craft ers, came wit h inst ruct ions
t o oil it frequent ly. I correspond my oiling wit h t he seasonal holidays of t he Wheel of t he Year,
and creat e a simple t hank-you rit ual for t he spirit of t he drum. Ot hers feed t he drum wit h oil
and even blood offerings. Similar drum t radit ions can be found in Voodoo. Drums are
somet imes paint ed wit h spirit symbols. They can have t he mot ifs of t he magick circle, t he four
element s, or t he four seasons. The drum can be used as a makeshift alt ar when no ot her t ools
are present , embodying t he sacred circle.
Element al Tools
Element al t ools are rit ual t ools for t he four element s. They can be symbolic, for t he smaller
spirit bag; in miniat ure, such as a mat ch, needle, t himble, and coin; or t he act ual classic rit ual
t ools of Wicca-a wand, at hame, chalice, and pent acle/st one.
Feat hers
Feat hers are used ceremonially for smudging and t o represent t he element of air. Different
animals bring different qualit ies wit h t he energy of t heir feat hers. Somet imes wings are made
int o feat her fans. Feat hers can be considered a fet ish for winged animal allies.
Fet ish
Tradit ionally fet ishes are charms made from a part of an animal t hat comes from a hunt , such
as hair, hide, or bone, or from t he remains of an animal t hat died from nat ural causes. Ot her
fet ishes are more symbolic of t he animal. They can be craft ed from beads, st ones, clay, herbs,
t hread, and ot her nat ural mat erial. St ones wit h animal symbols paint ed or carved upon t hem
are popular. A fet ish act s as a t ouchst one t alisman for your animal spirit , connect ing you t o it s
power. Carrying around t he fet ish, as a charm, reminds you of t he animal's lessons, and when
consecrat ed t hrough int ent ion and rit ual (OTOW, exercise 27), lends you t he spirit ual and
energet ic support of t hat animal so you can more fully learn it s lessons in your daily life.
Healer' s Bag
Dist inguished from a t radit ional spirit bag, t he healer's bag, or medicine bundle, is larger and
more pract ical in nat ure, cont aining rit ual object s and medicinal quant it ies of herbs, pot ions,
and oils. Such it ems wouldn't fit int o t he smaller spirit bag.
Healing Pot ions
Vials of pot ions for healing, prot ect ion, and cleansing are used in shamanic rit uals. They can be
a simple salt and wat er mixt ure empowered wit h pranic energy from your t ree breat hing
exercise, or complex herbal remedies.
Holey St one
This is a st one wit h a nat ural hole formed in it , usually found near a source of wat er. Holey
st ones are used t o facilit at e shamanic experience and at t ract allies. They can be kept in a
pouch, worn on a st ring, or left on an alt ar. Legends say t hat if you look t hrough t he hole at t he
liminal point s in t he day-dawn, noon, sunset , or midnight you will be able t o see any faeries
present . Holey st ones are sacred t o t he one-eyed god Odin and are also known as
enchant er's st ones, faery st ones, or hag st ones.
Offerings
In t he spirit of part nership, t radit ional shamans make offerings t o t he spirit s t hey call. The
energy exchange helps build a bridge bet ween worlds t o t he spirit s and can effect a change in
a person or landscape. Whenever you ent er a sacred spot in nat ure t o recharge your
"bat t eries" and rejuvenat e, you should offer somet hing in ret urn. If you don't , you are simply
t aking and t aking, and never replenishing t he land. Nat ive offerings included t obacco, cocoa
leaves, and cornmeal. European offerings are powdered grain, honey, milk, eggs, coins, candles,
and ale. Modern offerings include wine, beer, and chocolat e. Wat er is a very appropriat e
offering t o plant spirit s. I make offerings of light , prayer, and int ent ion, and most import ant ly,
service. I exchange my t ime in sacred spaces wit h cleaning t he t rash and glass found near t he
edges of t hese spaces. Energy, from your t ime and effort t o t he energy raised in rit ual, is t he
most import ant offering and exchange.
Mirrors
Mirrors are used for scrying, but t hey somet imes act as port als, doorways t o journey int o
spirit ual realms. Siberian shamans use small mirrors for bot h prot ect ion and healing. They use
t hem t o reflect unwant ed energies. They also lay t hem on t he body like a cryst al healer will lay
st ones on t he body, t o bring healing and balance.
Pipe
Rit uals pipes are common in many t radit ions. They are used t o smoke sacred herbs, send
prayers, and join ot hers t oget her in communit y. Sharing a pipe is a powerful rit ual. Many of t he
most holy and t rust ed people of a communit y are t he pipe carriers.
Rat t le
Rat t les are used much t he same way drums are used, t o aid t he journey. Many people focus
on awakening t he spirit of t he drum, but few t alk about t he spirit of t he rat t le, t hough it , t oo,
has a spirit . Rat t les can be made of bone, horn, animal shell, or dried gourd. The rat t le it self can
be decorat ed wit h symbols, feat hers, and st ones. My rat t le is a hollowed horn filled wit h dried
corn and sealed wit h black clot h, wrapped in purple cord, and decorat ed wit h crow feat hers.
Shield
The shield is an art ist ic represent at ion of t he shaman's inner world, t he power symbols t hey
have received and images of t heir t alent s, advent ures, and prowess. Shields and banners are
found in many shamanic cult ures, from Nat ive American t ribes t o t he European t radit ions.
Soul Ret rieval St one
This is a special st one or cryst al reserved for doing soul ret rieval work. Soul ret rieval t echniques
will be discussed in chapt er 15.
Spirit Bag
The spirit bag, or medicine pouch/ medicine bag, is a cont ainer for sacred it ems and magickal
t ools, part icularly t he t ools connect ed wit h t he shaman's spirit allies. It is usually smaller and
more symbolic in nat ure t han t he larger medicine bundles. I call t his t ool a wit ch bag. See t he
next sect ion for inst ruct ions on how t o make your own wit ch bag.
St ones
Special st ones and cryst als are used for healing and rit ual. While it 's great t o collect many
cryst als and st ones, most t radit ional healers choose a small number and work wit h t hem
int imat ely. Small whit e-quart z river st ones, gat hered on riverbanks, are excellent healing
st ones. What is local is usually what is best for you. St ones are somet imes paint ed wit h simple
sigils represent at ive of universal energies, planet s, st ars, nat ure, and animals.
Tree
While some wit ches have a special t ree physically close t o t heir home t hat act s as a focus for
t he World Tree, ot hers erect a pole as t heir symbolic t ree. Such cent ral poles are found in many
t ribal t radit ions. In Mongolian shamanism, an Oboo is t he erect ed pole, and it 's reminiscent of
t he pagan may pole of Belt ane, a fert ilit y marker also symbolic of t he World Tree. The
Mongolians also use a cent ral fire, and it st rikes me again how t he bonfire is anot her t radit ional
element of t he Belt ane celebrat ion. In some Celt ic Faery t radit ions, t he great World Tree is
called t he Bile. In t he folk magick of t he American Sout h, t he World Tree pole is called t he Billy
Tree or kissing post . In t radit ional Voodoo t emples, a cent ral post is called a pot omit an. Made
from a single t ree t runk and colorfully decorat ed wit h a rainbow mot if, it ext ends from floor t o
ceiling, serving as a focal point and connect ion t o t he spirit s. The base act s as an alt ar, for
offerings and for vevers (evocat ive symbols) t hat are placed upon it . Raven Grimassi report s, in
The Wit ch's Craft , t hat at a crossroads where t hree roads meet , a pole hung wit h t hree masks,
one each facing a road, was erect ed in t he name of Hecat e, and called hekat aion. This is
anot her st riking example of a represent at ion of t he cent ral axis and t he t hree worlds, t hough
here t hey are represent ed horizont ally, by t hree roads, rat her t han vert ically.
St aff
Though an ext ension of t he wand in form and funct ion, t he st aff has associat ions wit h t ravel
and journey, bot h as a walking st ick and in shamanism. The priest ess or priest of a t ribe would
carry a sacred branch of t he sacred t ree associat ed wit h t he World Tree. In some t radit ions of
wit chcraft , t he double-headed st ang, symbolic of t he horned god, was used as bot h a st aff and
an alt ar cent erpiece. Ot hers alt ernat ely see t he "V" shape as t he vagina, and view it as a
symbol for t he Goddess. Siberian shamans used long poles of wood or met al t o conduct
energy and spirit s.
In Celt ic shamanism, t he silver branch is used (figure 20). Referring t o myt hs of a silver
branch wit h bell-like fruit , t he branch would be rung t o announce t he bard's t ale or song. In t he
t ale of Cormac's Advent ures in t he Land of Promise, a warrior revealed t o be Manannan mac Lir
held a silver branch wit h t hree chiming golden apples called t he Craebh Ciuil. Legend says t hat
it heals t he sick and causes people t o go t o sleep. A more modern version of it , wit h t hree t o
nine small bells on it , is rung t o open t he gat es bet ween worlds. Siberian shamans use bells
frequent ly, and t urn-of-t he-cent ury mediums described bell-like music announcing t heir
presence on t he ast ral plane. Modern silver branches can be creat ed by t aking a branch,
usually apple or birch, and st ripping it of bark. Paint t he branch silver, and fast en bells t o it . The
branch is rung in t he four direct ions before a journey, or used much like a rat t le t o induce
t rance.
Figure 20: Silver Branch
These are not t he only shamanic t ools you can have. Anyt hing can be a shamanic ally t ool.
Modern shamans might consider a CD player a valuable t ool and ally.
When you find or receive power t ools for your shamanic work, many t radit ions have cert ain
beliefs and regulat ions about t hem. Some believe t hey must be found or received as a gift .
Ot hers feel t hat if you purchase t hem, you should never negot iat e t he price. Some feel t he
hand wit h which you pick it up is significant , or t he side of your pat h on which you find it is
import ant . To receive it in t he left hand or t o find it on t he left side of t he pat h means it is for
you, while on t he right means you should pass it by because it 's not for you. I don't necessarily
agree. In t he end, t rust your int uit ion as t o what t ool is right for you.
WITCH BAG
Many shamanic t radit ions make use of a spirit bag, more popularly known as a medicine bag or
pouch, as t he primary shamanic t ool. The bag act s like a t ool kit for t he t raveling healer and a
t alisman for t heir spirit allies. I prefer t o call it t he wit ch bag or wit ch pouch.
In t he Celt ic shamanic t radit ions, t he spirit pouch is referred t o as a crane bag, named aft er a
magickal t alisman of Celt ic myt h. Most frequent ly associat ed wit h t he bardic hero Fionn mac
Cumhail, and also Taliesin, t he origin of t he crane bag lies wit h t he sea god Mannanan Mac Lir,
as access t o t he cont ent s would change wit h t he changing t ides. In Mannanan's crane bag
were several t ools t hat would seemingly be t oo large t o fit int o a simple pouch, yet t hey do.
Cont ained wit hin are Mannanan's shirt , t he knife-hook of t he smit h god Goibniu, t he King of
Scot land's shears, t he King of Lochlainn's helmet , t he bones of Asal's swine, and t he girdle of a
great whale's back. In his book The Celt ic Shaman, John Mat t hews suggest s pairing t he
element al symbols of t he shirt wit h wat er, knife wit h fire, sheers wit h air, and helmet wit h eart h.
The ot her t ools can be symbolic of t he powers of life, deat h, and t ransformat ion, since t he
oceans are associat ed wit h t he Celt ic Underworld and t ales of magickal swine t hat regenerat e
are quit e t ypical of Celt ic lore. The specific myt hs associat ed wit h t hese it ems seem t o be lost
t o modern readers.
In St rega t radit ions (It alian wit chcraft ), such a bag would be known as a nant a bag. It is
viewed less in a shamanic cont ext , but st ill as magickal and healing. The nant a bag cont ains
t radit ional rit ual t ools and symbols of t he four element s, as well as vials of wine or oil used for
healing, allowing t he wit ch t o pract ice anywhere wit hout needing larger t ools t hat would draw
suspicion.
Nat ive American t radit ions hold t he most popular image of t he spirit bag, referred t o as a
medicine bag because it holds t he healing power of t he spirit s. The concept can be found in
Azt ec and Incan t radit ions of shamans. The Andean shaman-priest s call t he bag a mesa. The
mesa cont ains special st ones, or khuyas, t hat were blessed by t he shaman's t eachers or found
in special sacred sit es. The mesa is very import ant t o Andean rit ual work, and is used in
healing, init iat ion, and exchanging energy.
Mongolian shamans t hink of t he medicine bag as a very special ongon, or fet ish charm, t hat
houses a spirit . It is t he ongon of t he shaman's main spirit guide.
A variet y of pouch t radit ions exist , each wit h it s own guidelines and t aboos. Pouches can
hold a wide variet y of it ems, from act ual rit ual object s list ed in t he previous sect ion, t o it ems
more symbolic in nat ure of t he spirit allies you develop. You can place st ones, herbs, hair,
feat hers, cryst als, nut s, or anyt hing else t hat is sacred t o you in t he bag.
Some open t he bag t o use t he t ools in a pract ical manner, while ot hers don't t ake out any
it ems once t hey are placed in t he bag, it being more of a symbolic t alisman t han a t oolbox.
Cert ain t radit ions dist inguish bet ween a medicine bag and a medicine bundle. The smaller bag
is reserved for t ools t hat are symbolic of t he spirit allies and medicines a shaman int imat ely
calls, while t he larger bundle cont ains more pract ical rit ual t ools. For many, t he opening of t he
pouch is a rit ual wit h songs, chant s, and blessings offered. They have t o sing a song for every
it em in t he bag when opening or closing it .
Medicine bags vary in size, const ruct ion, and mat erials ranging from sacred animal skins t o
more t radit ional fabrics. Color is import ant , as each color has a magickal purpose. The color you
choose should reflect your int ent ions. Shamanic wit ches who use a wit ch bag usually use
black, brown, or t an. Ot hers use dyes or colored clot h based on t heir personal power colors or
ast rological sun sign correspondences. Color correspondences can be found in t he first t wo
books of t he Temple of Wit chcraft series.
My own wit ch bag has changed over t he years. I have one smaller rit ual bag t hat cont ains
bot h pract ical and symbolic t ools. I have it ems in it saved from my childhood t o more recent
t imes. My first quart z cryst al is in it , along wit h fet ishes for my animal t ot ems, such as horse
hair, wolf hair, and a crow feat her. I carry a wheat penny for t he grain goddess, a Mercury dime
for t he magick god, an acorn for my World Tree, a hazelnut for wisdom, a mist let oe sprig, small
st ones t o represent t he four element s, a rock from Sedona given t o me by one of my first
t eachers, a met eorit e fragment , a fossil, a few small vials of my favorit e herbal pot ions, loose
herbs t hat I have harvest ed and dried myself t hat act as my power plant s, pieces of amber and
jet , a chunk of copal given t o me by a Mayan shaman, my first silver pent acle, and a gold
medallion of St . Christ opher t hat my great aunt gave me when I was a child. She has passed
and is one of my st rongest ancest or allies now.
Some of t he it ems are pract ical. I t ake t hem out and use t hem in rit ual. I arrange t hem
around myself or ot hers when I am doing shamanic journey. Ot hers I just like t o have near me in
my bag. When I shake it , it jumbles and rat t les. It 's not musical, but it has a beat , a vibrat ion t o
it , t hat I can feel. The most import ant common t hread is t hat all t hese it ems are sacred t o me.
They carry t he energy of my spirit ual allies and my past quest s. Many came t o me before I
knew anyt hing about wit chcraft , but I knew t hey were import ant .
I also carry a large leat her shoulder bag t hat houses my rit uals t ools for when I do ceremony
in t he woods or make "house calls" t o ot hers who need my services. It cont ains a mix of
shamanic t ools and t radit ional Wiccan alt ar t ools, but represent s t he very basic t ools t hat I
could need-incense, chalice, at hame, wand, runes, cryst al ball, black mirror, blindfold, CD player,
and some st ones.
EXERCI SE 8
Building Your Own Wit ch Bag
To build your own wit ch bag, first medit at e and det ermine what size you need. Do you want a
small charm pouch t o wear like a necklace t alisman? Do you want a larger, more pract ical
pouch? Do you need a bundle? Do you need more t han one?
You might find a pouch you like t hat is already craft ed. Or you could make your own. Take a
piece of soft hide or clot h in a circle wit h a diamet er of t en t o t went y inches, depending on t he
size you want . Punch holes around t he edge, and t hread t wo cords t hrough it t o act as a
drawst ring. Some people embellish t he out side of t he bag, while ot hers leave it plain. It 's up t o
you.
Then begin t o collect your object s. There is no rush. You have your whole life t o collect
power object s. They will come as needed. It is not like collect ing st amps t o fill out your
collect ion. They are spirit ual allies and will come wit h t ime. When you put somet hing int o your
bag, be sure you want t o do so, because it is like put t ing somet hing inside of you. The st at e of
your wit ch bag is direct ly relat ed t o t he st at e of your inner being. Somet imes less is more,
part icularly when you st art . Is somet hing really sacred and import ant t o you? If so, put it in. If it 's
just pret t y, t hen wait and t hink about it .
The it ems t hat belong in your wit ch bag will become more obvious t o you as your experience
grows. For now, I suggest st art ing wit h somet hing relat ing t o your World Tree. Put a t wig, leaf,
or nut of t he t ree you associat e wit h t he World Tree in t he bag. Add one special object t hat is
t ied t o your shamanic quest , act ing like t he "seed" of your enlight enment . Mine was my first
quart z point given t o me by my fat her. If you have anyt hing given t o you by a t eacher or guide
on t he pat h, it would be appropriat e.
Put in somet hing for t he four element s. Go on a quest for t he appropriat e it ems, medit at ing
and reflect ing on your relat ionship wit h each element as you do so. Fire can be a mat ch, t wig,
or st one from t he desert . Air can be incense or a st one from a high mount ain. Wat er can be a
river/ ocean st one or a vial of special wat er. Eart h can be any st one of significance, or salt .
You can use an object for t he Goddess and God. Then let t hings come t o you. As you
journey and make spirit allies, you may find object s t hat are linked t o your animal, plant , and
mineral allies. A divine being may give you an object in a journey or dream, and you will find a
similar object in t he waking Middle World.
As you visit special locat ions t hat have significance t o you, you might acquire power object s
from t hose places. Before you t ake anyt hing, commune wit h t he guardian spirit t o get
permission. Leave an offering, and if you feel int uit ively t hat it is accept ing your offering, t ake a
small st one, t wig, or ot her object . The it em will link your energy and wit ch bag t o t he energy of
t he sacred sit e.
When you put an object int o t he spirit bag for t he first t ime, make a rit ual of it . Make it a
ceremony, and invit e t he spirit of t he object t o awaken and part ner wit h you. I cast a magick
circle and open up my pouch. If I associat e t he object wit h a part icular element or direct ion, I
face t hat direct ion. I t hen say a prayer t o invit e t he spirit 's energy int o my life. When put t ing my
hazelnut int o my bag, I said somet hing like t his:
I, [st at e your name], ask in t he name of t he Goddess and t he God t o awaken t he power of
t he hazel wit hin me. I ask for wisdom, poet ry, and words of eloquence. I ask for t he
blessings of hazel, and seek t o part ner wit h it in t his world. So mot e it be.
Do similar rit uals wit h each addit ion t o t he wit ch bag. In fut ure lessons, if you learn a spirit song
for a part icular t ot em, singing t he song or doing it s dance when placing t he object in your
medicine bag will awaken it . Be creat ive, and seek t o go deep int o spirit ual part nership wit h
your allies and t hese power object s.
THE -ENERGY OF THE J '1IDDLE WORLD
Working wit h energy in rit ual and medit at ion is crit ical for shamanic work. Shamans t ransform
t he energy of t hemselves, people, and places. The energy of t he Middle World is a mixt ure of
t he energies embodied by t he Upper and Lower Worlds because t hey cross here. I don't refer
t o t his mix of energies as posit ive and negat ive, as so many people do. Energy is not always in
t he realm of absolut es. Things are not always black and whit e. Just like we have more t han
t wo worlds, we have more t han t wo energies.
I t hink of energy as a spect rum of various grades (figure 21). One end represent s more
subt le and refined energy. It is more harmonious and life-affirming. The ot her end represent s
more dense or heavy energy. It is more st agnant or disrupt ive. The t wo might can be called
"posit ive" and "negat ive," respect ively, but some energy falls in bet ween. Wit h a spect rum, it 's
all relat ive. If you label t he spect rum from 1 t o 10, wit h 1 being t he densest and 10 being t he
most refined, if you are at energy level 4, somet hing at level 6 is very refined and harmonious t o
you. If you are at level 9, somet hing t hat is energet ically moving at level 6 is very dense. It 's all a
mat t er of perspect ive. Andean shaman priest s use t he concept s of refined and dense
energies, which t hey call sami and hoocha. The Andean shamans, part icularly not ed by t he
t eaching of t he Q'ero Indian t radit ion, do not t ravel t o t he spirit worlds like ot her shamans, but
int erface wit h t he dense and refined energies from each, t o effect change.
Refined and dense energies are not good or bad, nor good or evil, in any way. Symbolically
t hey are t he energies of t he Upper World and Lower World, wit h t he middle World being a mix
of t he t wo. Living in t he Middle World, we need a balance of all energies in t he correct
proport ions. Our balance is ever changing, ever fluct uat ing, rat her t han st at ic, because life in
t he Middle World is about change. Our hierarchies of spirit ual worlds represent different planes
of densit y. We need bot h energies t o survive in t he Middle World. We cannot survive solely on
one or t he ot her.
Energies of similar vibrat ion need t o gat her t oget her. Dense energy nat urally gat hers t o t he
Lower World, but it is not "evil." Refined energy nat urally gat hers t o t he Upper World, but it is
not "good." The balance depends on t he sit uat ion you are in, and your own nat ural balance.
Somet imes you make an offering t o t he Underworld of your dense energy. Underworld
goddesses and gods are associat ed wit h fear, anger, and disease because t hey accept our
dense energy. They absorb t hose energies t o help heal you. Ot her t imes you need t o release
Upper World energies. You ground yourself aft er a very energet ically int ense rit ual, get t ing your
head out of t he clouds and more in t ouch wit h t he physical by drawing upon denser energies
and releasing excess refined energy.
Figure 21: Spect rum of Energies
When you draw upon one t ype of energy, you release t he ot her. They are not opposit es, but
complement s, like t he yin and yang energies of Asian myst icism. They appear t o t he casual
observer t o have opposit e charges.
Balance is t he key t o working wit h energy. Think of t he energies of bot h worlds as feeding
your inner World Tree. You need t he energy above, represent ed by rain, air, and sunlight . You
need t he energy below, in t he soil, minerals, and absorbed wat er. Wit hout bot h, your t ree will
wit her.
Once you underst and t hat energy manifest s as a spect rum, you can change t he energy t o
suit your need wit h your magickal will. You can make an offering of excess energy t o eit her
world, or draw in t he necessary energy from eit her world. You have already been doing t hat t o
a cert ain ext ent all your life. You have been doing it wit h your pranic t ree breat hing exercise
(chapt er 5). Now we bring your awareness of energy t o your daily life, expanding t he
t echniques and using t hem t o help you find balance every day.
Two t echniques in t he Middle World are very import ant t o learn and can t ransform t he way
you move in t he Middle World, even in your day-t o-day life. The first is t o t ransmut e any energy
t hat is harmful t o you. We do t his in t radit ional magick by separat ing ourselves from it . We
creat e shields, wards, and barriers, using our will t o prevent anyt hing from penet rat ing it . That
t echnique has it s merit s, but it fost ers a sense of separat ion and of being "on guard" because
t he energy is just lurking, wait ing t o st rike. Transmut at ion is more holist ic, seeking t o neut ralize
t he problem and prevent it from worsening. Andean shamans "eat " heavy energy t hrough t heir
spirit ual st omachs t o digest it , t ransmut e it , and prevent it from harming anyt hing. In essence,
t hey are refining, balancing, and ordering t he energy. They are neit her at t aching t o nor
reject ing any living energy, but simply let t ing it pass t hrough. One is not bet t er or worse t han
anot her, just necessary at different t imes. While learning t his on her spirit ual advent ure
det ailed in Init iat ion, Elizabet h B. Jenkins found parallels bet ween t he Andean philosophy,
Buddhism, and Jungian psychology regarding t he shadow. Learning t o incorporat e all energies,
bot h refined and dense, will help you in your fut ure shamanic work and your shadow-healing
experience.
The spirit ual st omach relat es t o one of five cent ers, or bands, t hat are around t he aura, as
described in t his shamanic t radit ion. The Andeans call t he aura, or energy bubble, t he poq'po.
In each band is an energy cent er t hat is like a focus, or eye, for t he band. Pract it ioners insist
t hat t hey are not t he same as any Hindu t eaching on t he chakras, but wit h t he five bands and
t he t op and bot t om point s, t hey seem t o be anot her int erpret at ion of t he seven-layer chakra
syst em. The main difference is t hat t he chakras are most oft en viewed inside t he body, while
t hese bands are on t he out side, around t he aura. I t hink of t hem as an expansion of t he
chakras, ext ended t o t he energy "bubble" of t he aura.
The band considered t he spirit ual st omach, near t he navel, is referred t o as t he qosqo. In
healing work, t he st omach, liver, gall bladder, and adrenal glands are all connect ed t o t he solar
plexus, where we digest and burn our energy t o fuel our body and energy syst em. These
organs are about filt ering, met abolizing, and expressing your power. Shamans in t he Andean
t radit ion open t his energy cent er and absorb t he unwant ed energies, devouring it and
grounding t he t ransmut ed energy int o t he eart h and Underworld.
EXERCI SE 9
Eat ing Heavy Energy
1. Focus your at t ent ion, and get yourself int o a light medit at ive st at e. If you learned your
inst ant magick t rigger in exercise 12 of The Inner Temple of Wit chcraft , t hen do your
t rigger now.
2. Ground yourself, imagining your root s, your pranic t ube, descending int o t he eart h.
3. Bring your awareness t o t he solar plexus and t he energy it project s out ward t hrough t o
t he edge of your aura. Wit h your will and int ent ion, imagine t he edge of t he aura in front of
t he solar plexus expanding or opening, much like a "mout h."
4. Draw t he unwant ed dense energy int o t his opening, like a vacuum sucking it up.
5. Feel t he energy go t hrough a t ransformat ive process, like digest ion, breaking down t he
dense energy int o it s basic component s. You can qualify t he energy by t hinking,
"Neut ralize" or "Perfect Love, Perfect Trust ," as you t ransform it .
6. As t he energy goes t hrough a fiery purificat ion process, you can feel it separat e int o t wo
different "current s," one heavy and one dense. Like t he int est ines, we discern t he
difference bet ween t he t wo, absorbing t he refined, healt hy energy like we absorb
nut rient s, while shedding t he dense energy like we release wast e. Draw t he dense energy
t hrough t he body and down int o your lower pranic t ube, down int o your root s and int o t he
eart h. It can no longer harm you or anyone else ever again.
7. Bring your awareness back t o t he "mout h" and solar plexus. Use your will t o bring t he
energy level back down t o a "normal" day-t o-day st at e, and close t he opening.
The solar plexus is one of t he places we nat urally shield when we are in t he presence of
someone or somet hing t hat bot hers us. We fiercely guard our sense of power. I used t o fold my
arms over my solar plexus area, t o keep it shielded. Wit h t his new t echnique, we don't have t o
feel vulnerable or feel t he need for absolut e, impenet rable shielding. By incorporat ing t he
energy int o us, we recognize t hat we are not separat e. We are all connect ed. We learn t o
ident ify and confront , rat her t han shy away in fear or seek t o cont rol. By let t ing t he energy
pass t hrough us, we learn a valuable lesson t hat not hing can harm us as long as we are not
at t ached t o it and simply let it pass t hrough us.
Alt hough not from t he Andean t radit ion, I know pract it ioners whose magick is int imat ely t ied
t o snake medicine and t he snake clans. They use a similar t echnique of absorbing,
t ransforming, and releasing unwant ed energy, like t he t ransforming snake shedding it s skin. I
did similar energy work before learning t he Andean model, but t he concept of a "spirit ual
st omach" has great ly refined t he process for me.
If you at t empt t o t ransform energy in t his mat t er and cannot feel it separat e int o t wo forces,
or if it feels complet ely overwhelming before t he separat ion can occur, t hen your energies may
not be compat ible at t his t ime, and it would be best t o simply cleanse and shield yourself
wit hout t ransforming t he energy. St art out small wit h t his t echnique. As you develop a t eam of
inner spirit ual guides in fut ure lessons, t hey will advise you when t he digest ing t echnique is
appropriat e.
IHEARTH MOTHER
The most powerful manifest at ion of t he Middle World is t he eart h it self, in it s mult idimensional
consciousness. The eart h exist s in it s own way on all t hree planes, but we associat e t he
consciousness of t he planet wit h t he Middle World. The Eart h Mot her is t he collect ive
consciousness of all mat t er, of life it self. One could t ake t he concept of t he embodied goddess
t o t he next st ep, as t he universal st ar goddess, who is all mat t er, everywhere, not just t he
eart h. She has reflect ions below as t he Underworld goddesses and reflect ions above as t he
st ar and sky goddesses, but t he ent ire mat erial world is an embodiment of t he Goddess.
The cycle of t he seasons, t he circle of life, best t ells t he st ory of t he Mot her Goddess and
her consort . The symbol of t he wheel embodies t he spirit of t he Middle World-change. Perhaps
t his is why wit ches work so much in t he middle realm, t hrough rit uals and celebrat ions, focusing
so st rongly on t he Wheel of t he Year (OTOW, chapt er 14), while ot her shamanic t radit ions
t ravel more t o t he Upper World and Underworld.
Do a journey in t he Middle World t o t he loving heart of t he Eart h Mot her. Develop a
conscious relat ionship wit h t he eart h, and grow wit h her.
Figure 22: Names for t he Eart h Goddess
EXERCI SE 10
Eart h Mot her Journey
space. If you choose t o journey inside a magick circle, cast your sacred space. St art your
journey music, and assume t he appropriat e t rance post ure. For t his exercise I suggest t hat
you simply lie on your back. Have any power object s or t ools you desire at hand, and wear
your blindfold.
2. St art Exercise 1: Ent ering a Medit at ive St at e, count ing backwards t o focus your
t hought s. Count slowly, but in t ime wit h t he drumbeat s. If t his is t oo dist ract ing for you,
you can skip t he count down and at t empt t o go direct ly int o t he journey.
3. Call upon t he gods and spirit s t o guide your journey:
6. St at e your int ent ion. The int ent ion for t his journey is simply t o explore. Put your
int ent ion int o t he World Tree:
I ask t o journey t o t he Eart h Mot her, t o be in her presence and communicat e wit h her. So
mot e it be.
7. Follow your int uit ion t o find t he Eart h Mot her. You most likely will go int o t he root s of t he
t ree, just below t he surface. You may be called t o walk away from t he t ree, int o anot her
place in t he Middle World. Some journeyers rise up int o t he sky of t he Middle World and fly
t o t he mount ains of t he Mot her.
8. Let your experience guide you on t his journey. Commune wit h t he Eart h Mot her. Speak
t o her. Int roduce yourself if you have never t alked t o her before. List en t o her messages
for you.
9. When done, hearing t he callback, ret urn t he way you came. Go back t o t he base of t he
World Tree, and t hank it for t his journey. Thank t he Eart h Mot her herself. St ep back
t hrough t he screen of your mind, and look at t he t ree from a dist ance. Let your awareness
of t he t ree fade away. Bring your awareness t o t he physical world. Do any necessary
closing rit uals.
You may have not iced t hat unlike many guided medit at ions, I didn't guide you t hrough what t o
experience. Inst ruct ions and t echniques act as a bridge, but once you cross int o nonordinary
realit y, you must let t he divine guide you. Everyone's experience will be unique, and when you
repeat t hese journeys, t hey will be different each t ime.
I suggest doing t his journey many t imes t o keep in cont act wit h Mot her Eart h. She can be an
invaluable guide, t eacher, and friend while we walk wit h her in t his life. Take t he t ime t o get t o
know her bet t er.
NEW ASSI GNMENTS
CONTI NUI NG ASSI GNMENTS
Keep a t radit ional journal of your magickal experiences and t hose in your day-t o-day life.
Cont inue st udying your chosen cult ural myt hology.
Pract ice t he Second At t ent ion exercises out lined in chapt er 2.
Ti p s
Don't worry about finding t he "perfect " shamanic t ools right away. Like your quest for
t radit ional alt ar t ools, put out t he int ent ion for what you need and want , seek t hem out ,
but be pat ient and open t o guidance.
If you work wit h a drum, experiment wit h it . Play and enjoy it . Work wit h different t empos
and beat s. Beat s count ed out in t wo balance polarit y. They have a more direct pat t ern,
somet imes perceived as masculine. Beat s of t hree, like a walt z, have a spiraling goddess
energy t o t hem. Beat s of four are associat ed wit h t he four element s, and are solid and
dynamic. All t he different beat s have t heir own gift s. Explore and find what works best for
you. When you are ready, do a consecrat ion rit ual t o awaken and at t une t o t he spirit of
your drum.
Be aware of t he dense and refined energies in your life, and int egrat e t he exercises from
t his chapt er int o your daily rout ines, t ransforming unwant ed energies as needed.
Try "eat ing" or absorbing t he energy of your environment . This is not necessarily a
defense mechanism, but a way in which you can psychically "read" a part icular place
wit hout harming yourself, like doing a "t ast e t est ." You can also use t his t echnique t o
absorb spirit ual energies from a sacred sit e where t he ley lines converge t o empower
yourself, assuming you have permission of t he guardian spirit of t hat space and t he Eart h
Mot her.
Be mindful of t he Eart h Mot her wherever you are. Keep in cont act wit h her. Don't be
int imidat ed by her vast ness. She want s you t o develop a deeper relat ionship wit h her.
Keep her in your t hought s all t he t ime, and speak t o her whenever you can.
LESSON NREE
NE I3NDERWORLD BATH
On t he pat h of t he wit ch, building a relat ionship wit h t he Lower World is crit ical. To work
bet ween t he worlds, t o claim t he heart of magick, we must face what is beneat h t he rock of
our consciousness. We must lift it up and see what fears are wait ing for us. Usually t he
monst ers beneat h t he rock are not as big or fright ening as we believed. Shamanic wit ches
must t ravel where ot hers fear t o t read. Like t he Underworld goddess, in her most ancient
myt hs, we must descend t o t ruly underst and ourselves and be t ransformed.
t HE UNDERWORLD
The Underworld, or Lower World, is a realm surrounded by many misconcept ions. Even among
shamanic t radit ions, opinions vary on it s purpose and nat ure. Due t o our West ern world, good-
versus-evil condit ioning, most people nat urally assume if t here is a place of light and goodness,
t hen it must have an ant it hesis, a place of darkness and evil, but assumpt ions are not always
correct .
In magick, we learn t here are no absolut es. Energy is a spect rum of dense and refined
energies. All polarit ies do not equat e wit h each ot her. Tradit ionally t he dark, feminine, int uit ive,
and recept ive qualit ies are found at one end of t he pole, and many have equat ed t hese
qualit ies wit h t he forces of evil. Just because somet hing is from t he Underworld, or dark, does
not mean it 's evil, harmful, or dangerous. You can find dangers in t he Underworld, but you can
also find t hem in t he Upper World and, most import ant ly, in t he Middle World, where walking
down t he st reet , driving a car, or t aking a prescript ion drug can be a dangerous act .
The Underworld is t he foundat ion of t he physical realm, like t he eart h below our feet ,
providing st abilit y when we st and. The Underworld is like t he soil in which plant s anchor t heir
root s. The Underworld is t he spirit ual soil out of which t he physical world grows. Ot hers call it
t he et heric, ast ral, or emot ional plane, but here t hings t ake shape and form in t he subt le
energies. From here, physical realit y draws it s subst ance, like a plant drawing minerals out of
t he soil t o build it s st alk, leaf, and flower.
Shamanic wit ches see t he Underworld as more feminine, int uit ive, emot ional, and dreamlike.
This Lower World deals more wit h our emot ions and primal needs, and like t he lower self,
speaks t o us t hrough our int uit ion and symbols. Modern psychologist s would t hink of t his as
t he vast collect ive unconscious, but if you know how t o work in t he Underworld, it becomes
quit e conscious.
Tradit ions t hat view t he Underworld as an evil place usually t hink of mat erial realit y and
nat ure as evil or somehow less t han divine. Cert ain Gnost ic- and Zoroast rianinfluenced
t radit ions look at t he world as a prison in which we are t rapped and from which we must
escape. They influenced t he lat er view of t he Upper and Lower Worlds, heaven and hell, as
being absolut es and polar opposit es rat her t han nat ural complement s. Such t radit ions t ypically
do not look highly upon t he role of women. Feminine energy, int uit ion, expressing primal
emot ions, and sexualit y are not encouraged as a part of t hese pat hs. All t hese qualit ies were
wrapped up t oget her and labeled "evil" or "less t han." It t akes quit e a bit of will t o undo t his
condit ioning.
To t he wit ch, all realms are divine. None is more import ant t han t he ot hers. All are necessary.
Saying t he Upper World is more import ant t han t he ot her t wo realms is like saying your brain is
more import ant t han your heart . You need bot h t o survive and t hrive. The mat erial world is t he
divine made manifest . The Underworld is a place of healing. The beings in t he Underworld are
concerned wit h support ing and sust aining t he Middle World by ent ering int o a reciprocal
relat ionship wit h t hose in t he Middle World. The Underworld and t he Goddess can be difficult
powers t o experience, even fright ening, but t hey are a necessary part of life. If you make
friends wit h t he Underworld powers, you need never fear t hem.
Like t he lower self act ing as a bridge and messenger bet ween our conscious middle self and
t he higher self, t he Lower World act s as a bridge, a middle t errit ory bet ween us and t he
heavenly realm. Alt hough we view it as lower t han t he middle, and seemingly disconnect ed
from t he heavens, a bet t er way t o look at it is t o look at our physical world as a symbolic model
for t he t hree shamanic realms. The heavens hold t he st ars and sun. Light descends down t o
t he eart h and warms t he ground, bringing spring and making crops grow Animals eat t he
plant s, and people eat t he plant s and animals t o sust ain life. We are living off t his heavenly
energy, but we cannot process it direct ly. We can't live off sunlight , t he power from above.
Likewise, we cannot live off dirt and soil. We need minerals and met als, but t hey must be part
of our food, or at least digest ible vit amins. To sust ain us, t he life energy needs t o descend from
above, go down below us, and grow up int o our world in more useful forms. All t hree realms are
int erconnect ed.
When you are open t o all t hree realms and carry no prejudices, you will find t hat t he Lower
World is more accessible. Being in t he Middle World, we are root ed t o t he Lower World. It
responds more readily t o our daily needs. Many seek t o escape t he t ough lessons of t he
Middle and Lower Worlds, and focus solely on t he Upper World, but my Underworld experiences
have prepared me for deeper work on all t hree planes. Wit chcraft is t he middle pat h, and if you
can't find balance in your daily life and healt h, it 's hard t o focus on t he loft y concept s of t he
world above.
Though each cult ure views t he pat hs below different ly, some common t hemes have been
est ablished. Alt hough usually depict ed as being underground, t he Lower World seems endless.
It usually appears t o be in an infinit e cavern where you can never reach t he walls. The t errain is
primal, wit h vast st ret ches of forest or jungle. The veget at ion makes it difficult t o see far. You
can feel like you are in t he dark. Though t he Underworld is lit from wit hin, you cannot see a sun.
The light emanat es from t he land it self. Ot hers claim t o see a dark sun, or luminescent moon,
t hat is very different from t he heavenly bodies of our waking world. Most shamans report t hat
t here are no st ars in t he Lower World, or at least none t hat can be seen easily. The realm
appears t o be st ruct ured in layers. The deeper you go int o t he Underworld, t he more
psychologically int ense are t he t errit ories and beings you encount er, unt il you reach a deep
realm of inner life, as if t he st ars are held wit hin t he land of t he Underworld. It is as if you are
reaching t he Upper World by diving deep int o t he Underworld, following a loop in our shamanic
realit y. Seers and myst ics describe t he heart of t he eart h as t he bright est st ar of t he heavens.
Andean shamans of t he Incan t radit ions t ranslat e Ukhu Pacha as t he int erior world. To me,
t hose words have a different ring t han Underworld or Lower World. The int erior world is much
like t he landscape of our int erior life. I wonder if our modern sci-fi myt hs of a Hollow Eart h are
really modern int erpret at ions of t his int erior/ Lower World, much like how our concept ions of
aliens may be t ranslat ions of Upper World and faery spirit s.
Though t hey differ from shaman t o shaman, here are some commonly accept ed t hemes
found in Lower World journeying.
Ancest ors
The realm of t he ancest ors is usually found in t he Lower World. The ancest ral realm is
considered t o be t he Lower World t errit ory closest t o t he physical world, because t he spirit s of
our ancest ors are st ill involved in our lives and offer support . Tribal people say t hat we st and
on t he shoulders of t he ancest ors, so t hey are lit erally beneat h our feet . The ancest or t errit ory
is not t o be confused wit h eart hbound spirit s and ghost s. This is t he realm where a spirit has
crossed over int o t he next world. Such crossing provides a different , more spirit ual viewpoint
where t he ancest or can provide counsel and energy. Shamans visit t he realm of t he ancest ors
t o get t he guidance and t eachings from t hose who have walked t he pat h before. The realm of
t he ancest ors is called Summerland or Apple Land. Those who reside t here have et ernal light ,
summer, warmt h, and feast ing while t hey await t heir t ime t o ret urn t o t he world. Such delight s
are considered paradise because of t he harsh climat e realit ies of t he pagan European cult ures.
Animal Spirit s
Shamans encount er a variet y of "real" and myt hic animal spirit s in t he Lower World. The animal
self is most st rongly associat ed wit h t he lower self and t he Lower World, so cont act wit h
animal spirit s is st rongest in t he Lower World. Such spirit s might act as guides. Ot hers will t est
you, and act as guardians for cert ain lands, power, and knowledge.
Cauldron
The image of t he cauldron is a primal symbol of t he Underworld. A variet y of goddesses and
gods are mast ers of t he cauldron. In t he Irish Celt ic myt hos, t he cauldron of t he Dagda, t he
Undry, offers an abundant source of food and is one of t he four sacred gift s of t he Celt ic gods,
including a magickal spear, sword, and st one. Cerridwen is t he mist ress of cauldron in Welsh
Celt ic myt hs. She brews a pot ion of knowledge and poet ry for her dark and ugly son, Afagddu,
but t he recipient t urns out t o be her servant , Gwion, who is t ransformed int o Taliesin t he Bard.
Such deit ies might offer food or drink, or even submerge you in t he cauldron for a wide range of
magickal effect s, including healing and inspirat ion. Ot her shamans are cooked or burned in t he
cauldron as part of a t est or init iat ion.
Faery Realm
Many European t radit ions view t he fair folk, t he fey, as living beneat h t he land and being
int imat ely t ied wit h it . The faery court s are st rongly linked wit h t he realms of t he ancest ors and
element s. Openings t o t heir realms are in eart hen mounds and t ree t runks, and beneat h
st ones and graves. Like animals and ancest ors, t hey can act as guides and allies t o t he
shamanic wit ch.
Fat es
The deit ies of fat e, popularly embodied by t he Norse concept of fat e, t he t hree Norns, or Wyrd
sist ers, are said t o dwell in t he Underworld. The Greeks call t he t riple fat es t he Moerae.
Alt hough t ruly of t he past , present , fut ure, and all t hree worlds, t he Norse myt hs place t he
fat es in t he Underworld, wat ering t he root s of t he World Tree wit h t he wat ers of a magickal
well t o ensure t he cont inuat ion of t he cycle of life in all worlds and t o heal t he damage done t o
t he World Tree by t he cht honic forces.
Forge
Deit ies of t he forge reside in t he Underworld, close t o t he source of all t heir raw mat erials.
While modern people t hink of blacksmit hing as a labor, in t he ancient world such work was bot h
art and magick. Cult ures wit h blacksmit hs had blacksmit h deit ies. Such deit ies and t heir
prot eges are mast er magicians who t ransform ore int o useful t ools, and craft t hem wit h
magickal symbols and spirit ual blessings. The pat h of t he forge is a pat h of creat ivit y and
magick as well as self-healing. The fires of t he forge are a symbol of t he enlight enment
process. The Greek god of t he forge is Hephaest us, while his Roman count erpart is Vulcan. In
t he Middle East , t he forge god is Tubal Cain. To t he Nort hern European t ribes, he is Weiland.
To t he Celt s, Gobinnon and his t wo brot hers act as mast er forges, but most import ant ly, t he
Celt s have a goddess of t he forge, Brid, or Bridget . One of her t hree t alent s is smit hcraft ing,
along wit h healing and poet ry.
Giant s
Tales from across t he world speak of a t ime when giant s walked t he worlds. They appear in
myt hs ranging from t he Greeks, Norse, and Celt s t o t he Americas. To some, t hey are t he primal
forces of nat ure, wild, uninhibit ed, and somewhat removed from humanit y. The Greeks saw
t hem as Tit ans, t he first race of gods. Most were event ually overt hrown and imprisoned in t he
underworlds by t he next generat ion of gods, t he Olympians. Some are wise and some are
dangerous. Underworld t ravelers can encount er t hese primal powers, t hese elder gods, deep
below t he eart h.
Guardians
World myt hs describe a guardian spirit at t he gat es of t he underworlds prevent ing spirit s from
leaving t heir appropriat e places. Guardians are deit ies, demigods, or a variet y of myt hic
creat ures. In part icular, dog or wolflike guardians are common. Best known is t he Greek
Cerberus, t he t hree-headed dog who guards t he gat es of Hades. Norse myt hology has t he
single-headed dog Garm, who guards Hel unt il t he final days. Alt hough a god and not a
creat ure, some Egypt ian pract it ioners equat e t he jackalheaded Anubis wit h t he same funct ion,
as bot h guide and guard t o t he dead. Azt ec shamans find t heir underworld, Mict lan, guarded
by a similar figure named Xolot l, depict ed as a dog or as a man wit h a dog's head.
Island Paradise
In many shamanic views, t he land of t he Underworld is an island paradise in t he west ,
somet imes above t he wat er and somet imes below. Though t he paradisal island image blurs
our concept s of t he Underworld wit h t he t hose of Upper World, as most t hink of t he Upper
World as a heavenly paradise, t he Underworld island is charact erized by an enlight ened,
peaceful societ y of spirit ual individuals, not mort als yet not quit e gods, and quit e oft en
exclusively women. Those who at t end t o t he visit ors on t he island never grow old and never
die. To t hose who know t he way and are deemed wort hy, t he inhabit ant s offer healing and
knowledge. From t hese island journeys come t he myt hs of Avalon, t he immort al summerland of
apples in Celt ic myt h, t he Celt ic Fort unat e isles of nine sist er goddesses, and perhaps our most
idealized image of an island paradise, At lant is.
Plant Spirit s
Just as animal spirit s can be found in t he Underworld, t he primal root consciousness of plant
spirit s are found in t he Underworld. Shamans form part nerships wit h plant spirit s. The plant
spirit s t each t he shamans t heir medicinal and magickal secret s. Shamans wit h a st rong
connect ion t o plant spirit s can heal wit h t hat plant 's spirit energy, even if t heir pat ient has not
t aken any of t he physical plant in an herbal remedy. Mineral spirit s can also be found in t he
Lower World.
Rivers and Lakes
Bodies of wat er are common sit es in t he Underworld, and t he liquid of each is said t o cont ain
magickal propert ies. Some cont ain wat er, while ot hers cont ain blood, honey, milk, or st ardust .
Crossing t he wat er can t rigger blessings or curses upon t he one who crosses it . Rivers are
considered t hresholds or t errit ory markers t o maint ain boundaries and borders. One river is of
forget fulness. A soul, before being reborn int o t he world, will drink from it t o ent er t he world
fresh and clear as a newborn child wit hout conscious past -life memories. Ot her rivers cont ain
memories and powers t o be ret rieved. Spirit s and gods act as guides on t he wat erways. In
Celt ic myt h, Manannan Mac Lyr, son of t he sea god Lyr, act s as a guide. In Greek cosmology,
Charon is t he ferryman of t he Underworld river St yx. The deceased must pay t wo coins t o t ake
his ferry.
Root Monst er
Many shamanic cosmologies hold t hat a vast monst rous being, rept ilian in nat ure, dwells in t he
root s of t he World Tree. I feel it is t he spirit embodying our collect ive, universal shadow Primal,
unconscious, and cht honic, it gnaws at t he root s of t he t ree. Embodiment s of a snake, dragon,
crocodile, or lizard are common. Norse myt h t ells us of t he dragon Nidhogg, who devours t he
root s of t he World Tree. Mayan myt h has t he crocodile at it s root s. In Egypt ian myt hology, t he
dest ruct ive force of t he serpent Apophis await s t he descent of t he barge of t he sun god Ra in
t he Underworld. Modern ceremonial magick equat es Apophis and Typhon. Perhaps our
associat ion wit h rept iles and t he Underworld as evil originat es in our unconscious knowledge of
t his collect ive shadow, personified as a rept ilian monst er. To t he shamanic wit ch, such a being
is not evil but simply a force in t he cosmic balance.
Underworld Kings and Queens
The realms of t he lower worlds reflect t he divine as Underworld kings and queens. Some are
benevolent and some are fright ening. Many act in unison, as Underworld Lord and Lady, but
t hey are somet imes encount ered individually. Though many have fears about such meet ings, I
have found t he Underworld gods t o be t he most loving, forgiving, and healing of all my divine
encount ers.
Wells and Springs
The Lower World cont ains many wells and springs. In fact , t he physical wells and springs from
which we drink are t he gat eways of healing power t o rise from t he Underworld int o t he Middle
World. Cert ain wells in Europe are st ill considered sacred t o t he pagan goddesses and gods,
t hough renamed aft er saint s. The wat ers of t he various wells of Bridget are st ill powerful and
sacred healing t ools used by Christ ians and pagans alike. The Underworld wells and springs
can act like t he myst ic rivers and lakes, or like t he cauldrons of power. In Norse myt h, t hree
wells feed t he root s of t he World Tree. One is t he Well of Mimir, holding t he severed head of
Mimir t he prophet , preserved t hrough magick by Odin. Odin consult s t he head for guidance and
wisdom. It 's t he well of memory, wisdom, and collect ive consciousness. The second is t he Well
of Urd, or Fat e. Here gat her t he t hree fat e sist ers, t he Norns. Considered a fount ain of life or
healing, t he sist ers sprinkle t he wat er on t he World Tree t o heal it from damage. Along wit h
Nidhogg at it s root s, four giant wild hart s live in t he middle worlds, eat ing t he World Tree's
leaves and buds. The t hird is t he spring of Hvergelmir in Hel. At t his spring, Hel is defended
against t he st orm giant s by t he wat chman Ivaldi and his family.
Figure 23: Lower World Names
POWER NIMALS
Magickal t radit ions across t he world honor t he wisdom and power of t he animal world. Animals
have almost not hing separat ing t heir inst inct ual wisdom from t heir higher divine self. They are
not as impeded by t he middle self since t hey do not work t hrough t he ego in t he way humans
do. They have not forgot t en t he nat ural wisdom of t he world.
As t he ot her worlds are populat ed wit h all manner of spirit s, animal spirit s are found t here,
t oo. Some animal spirit s are t he spirit s of animals who died in t he Middle World. Ot hers never
incarnat ed in t he Middle World. Many encount er t he overarching spirit of an animal
consciousness, it s archet ypal being. When t hey encount er a raven, it 's not simply a raven, but
Raven, t he originat ing spirit of all ravens. These archet ypal spirit s are much like t he element al
rulers t o t he element al realms. They embody t he accumulat ed wisdom and power of a species.
You can int eract wit h individual animal spirit s, wit h individual names and personalit ies, as well
as wit h t he overarching animal archet ypes.
Just as many in convent ional religions believe t hat each person has a guardian angel or
prot ect ive spirit , most shamanic t radit ions t each t hat each shaman, and in fact each person,
has a primary animal spirit . This animal is connect ed t o t he lower self, our inst inct ual wisdom,
and act s as bot h a prot ect or and guide. Some t hink of t he animal spirit as t he personificat ion
of t he lower self, while ot hers t hink of it as an ent irely separat e ent it y. Siberian shamans
consider t he animal spirit as one of t he many shamanic selves, or souls, and believe t hat t he
animal spirit resides wit hin t he body of t he shaman, coming out when called.
In t he shamanic worlds, animals act as int ermediaries bet ween t he human world and t he
divine. They act as guides, prot ect ors, and t eachers on our shamanic journeys. Our primary
animal t eacher is usually called a t ot em or power animal. In t he Azt ec t radit ions, t he animal
t ot em is t he nagual. In Norse shamanism, t his t ut elary spirit is called a fet ch, referring t o a
being t hat can t ake an animal shape, along wit h a human or abst ract geomet ric form. The
animal t erm common t o wit chcraft , popularly cit ed during t he medieval period, is t he familiar,
t hough t he word causes some confusion because of it s many int erpret at ions.
Medieval European wit ches were said t o have a familiar spirit , an animal t hat helped t hem do
magick. This ext raordinary helper spirit might have lived in a physical animal accompanying t he
wit ch. Common familiars include black cat s, dogs, st ags, t oads, rabbit s, bat s, snakes, and
crows, as each has st rong Goddess associat ions. By t he t ime of t he Wit ch Trials, t he image of
t he helping spirit was t ransformed int o a demon gift ed t o t he wit ch by t he devil.
To modern wit ches, t he word familiar means many t hings, but does not include demons or
pact s wit h t he devil. A familiar usually refers t o a spirit living wit hin a physical animal or even an
object . The spirit it self may or may not be an animal spirit . It could be anot her t ype of spirit ally
t hat blends wit h t he consciousness of a physical animal. The spirit chooses t o do t his t o live
and work more closely wit h you in t he physical, and t hen sends it s awareness out wit h you
when you journey. The process is similar t o spirit s residing in st at ues, st ones, bot t les, rings, or
t he like in ceremonial magick t radit ions. I honest ly haven't come across t oo many spirit s who
have asked t o "live" inside my pet s, but I know wit ches who have had spirit s make t his request .
Many wit ches refer t o t heir special pet as t heir familiar, part icularly if t hey have an unusually
magickal or psychic relat ionship wit h t hat pet . I know wit ches who feel t heir animal is a
part icularly evolved spirit visit ing in t he form of a household pet and is here t o do spirit ual work
wit h t hem. If t he pet shows up in medit at ions or dreams, perhaps it is an animal spirit ally or
familiar.
Most wit ches use t he word familiar inst ead of t he t erms power animal or t ot em animal.
Familiar is one of t he few surviving wit chcraft t erms not borrowed from anot her cult ure, so
many wit ches prefer familiar or fet ch t o t he more Nat ive-sounding t ot em.
Your primary animal spirit guide resonat es wit h your own nat ure in t his lifet ime. The animal's
qualit ies are t hose you eit her embody or are learning t o embody. In fact , clans, t ribes, or
spirit ual orders dedicat ed t o a part icular animal spirit are common. Cert ain t ribes consider
t hemselves "bird people" or "cat people." The spirit lessons of t he animal are said t o embody
it s "medicine" or healing qualit y t hat will bring us back int o alignment wit h our divine nat ure.
Shamans heal using animal spirit , bringing t he client back int o alignment wit h his own primal,
nat ural self.
Animals resonat e wit h t he divine world. Gods and goddesses are frequent ly merged wit h
animal forms, or have st rong animal associat ions. Your primary animal spirit s can give clues t o
t he divinit ies most st rongly associat ed wit h your spirit ual pat h. I work closely wit h Spider and
Crow, and t wo of my primary goddess pat rons are t he Weaver and t he Irish crow goddess
Macha. Each guides t he pat h I am on, but support s me in different ways. In t urn, I assist t hem in
t heir work in t he Middle World.
Unlike many dist ant gods and non-human spirit s, humans can relat e t o t he wisdom of
animals because we see animals in t he physical world. For t hose aspiring wit ches and shamans
who don't easily resonat e wit h t he myt hic st ories of t he gods or t he realms of t he element s,
animal spirit s become t he first spirit t eachers. Our fairy t ales wit h t alking animal guides are t he
remnant s of t he European shamanic wisdom.
In our global cult ure, animal allies can now be from any part of t he world and not just t he
animals nat ive t o your homeland. Even "myt hic" animals are alive in t he spirit worlds and can be
your t ot em. Animals like dragons, griffons, and unicorns part ner wit h t he shamanic wit ch. We
each have a primary animal ally, in our cent er or heart , but as you explore t he spirit worlds, you
may find animals t hat you associat e wit h each of t he direct ions, creat ing a t eam of animal
allies.
Animal allies make t hemselves known t o wit ches, even if t hey are not current ly pract icing a
shamanic pat h. When I began my pat h, I found many crow feat hers. Wherever I went , I found
t hese feat hers. Crow medicine became a very import ant animal ally in my life. Crow medicine is
about magick and sacred law. Sacred law is doing what is in alignment wit h t he sacred world,
even if it is not in harmony wit h humanmade rules and laws. Those lessons have been
paramount in my life. I didn't originally come from a shamanic wit chcraft t radit ion, so I didn't
realize t hat Crow was making a spirit ual cont act wit h me. Then I found myself at t ract ed t o t he
Celt ic crow goddesses, and called upon t hem during my rit uals and medit at ions. Since learning
more shamanic t echniques, Crow spirit arrived t o guide my journeys and medit at ions.
The appearance of spider animal allies was fiercer. I had just recognized Crow as a pot ent ial
ally, and began my shamanic t raining. For me, t he shamanic t raining began my shadow work,
and t he spider spirit helped t hat process along. Wherever I went in t he physical world, I would
see spiders. They would be hanging out in my room, at friends' houses, at work, wherever I was.
I hat ed spiders. I was bit t en by one as a child, and had an allergic react ion and was rushed t o
t he hospit al. Though I liked ot her creepy-crawly st uff as a boy, spiders always worried me.
Then in adult hood, aft er complet ing my wit chcraft t raining, t hey would met iculously crawl t o
t he ceiling above my head and drop down upon me. The first t ime t his happened, I t hought it
was unusual. Then it happened repeat edly. It happened a few more t imes, and I got concerned.
When it happened over t went y t imes, I got seriously freaked out . The sit uat ion got worse as
t ime went on. The spider fright s culminat ed wit h an eyes-wide-open vision of a giant spider.
While wat ching t elevision, lat e at night , home alone, I felt a presence. Slowly it drew closer. I
t hought I was imagining t hings. Soon I saw a shadow in t he hallway, like t he shadow of a
spider. I t ried t o put it out of my mind and chalked it up t o being overt ired and up t oo lat e. Then
I had a st rong flash of a giant hairy spider, six-feet long from front t o back. Before I knew it , I felt
like it was on t op of me. Wit h spirit vision, I "saw" t he spider. I knew it wasn't physically real, but
energet ically it was very real. Basically t he spider said t o me t hat I needed t o get over my fear
of spiders, of deat h and pain, and ult imat ely of fear it self. It asked, what is t he most horrible
t hing a spider could do t o me? Bit e me. And if t he spider were poisonous, I could die. If I really
believed in my pat h-I believe in a life aft er deat h, and reincarnat ion-it would not be t he end of
"me," just t he end of my middle self, my ego. My spirit would cont inue, and t hat is what is
import ant .
Once I acknowledged t he spider's message, it disappeared, and no more eight legged friends
dropped in on me. But in my journeys, Spider became a new guide. The webs would help me
climb t he World Tree. I shapeshift ed int o a spider form and event ually met t he archet ypal spirit
of all spiders, Grandmot herfat her Spider. Lat er I met t he Spider Weaver goddess.
If an animal makes it s presence known t o you in t he waking Middle World, seek out it s
wisdom before it has t o t ake more drast ic act ion. Learn t o list en t o it s subt le signals before you
have a more dramat ic experience.
EXERCI SE 11
Lower World Journey t o Meet a Power Animal
journey music, and assume your t rance post ure. Have any power object s or t ools you
desire at hand, and wear your blindfold.
2. Do Exercise 1: Ent ering a Medit at ive St at e, count ing backwards t o focus your t hought s.
6. St at e your int ent ion:
I ask t o journey t o t he Lower World and meet wit h my power animal. So mot e it be.
7. Following your int uit ion, go int o t he root s of t he t ree, and follow t he t unnel int o t he
Underworld. Tradit ionally any animal you see more t han four t imes in a friendly manner is
considered your t ot em. The experience may be in flashes, or you may have a direct
experience wit h t he animal, where it is complet ely clear t hat it is a power animal for you.
Some people experience verbal communicat ion wit h t he animal spirit , while ot hers are
t aught and guided t hrough inner experience or int uit ion. Let t he animal ally t ake you on a
journey.
8. When done, hearing t he callback, ret urn t he way you came. Thank your animal guide,
knowing it will respond t o your fut ure journeys. Come back t o t he base of t he World Tree,
and t hank it for t his journey. Thank t he gods, spirit s, and your power animal. St ep back
closing rit uals.
Many t radit ions say you should not speak about your spirit allies or guides in public. It 's a
personal experience, so I can underst and why. Revealing somet hing about your power animal
reveals somet hing about you. Some say you will offend or lose t he animal spirit if you reveal it ,
but I don't agree. My part icular allies have t old me t o share t heir st ories, because I t each
t hrough st ory. Ot her t eachers feel t hat allies should be kept t o oneself unt il t hey
independent ly reveal t hemselves t o anot her. If someone were t o see my power animals, spirit
guides, or pat ron gods around me psychically, and t hen ment ion it t o me, t hat would be a signal
t hat it was safe t o t alk about t hose part icular beings wit h t his person. In t he end, it is a
personal decision and ent irely up t o you and your own allies. I find sharing t o be difficult but
ult imat ely rewarding in t he right circumst ances. It can bring people t oget her and help t hem
underst and each ot her.
/\ NIMAL RELATIONSHIPS
Novice pract it ioners make init ial cont act wit h t heir power animal, and t hen do not hing t o
deepen t he relat ionship. Like any relat ionship, t ime, effort , and energy must be put int o t his
connect ion. Power animals are allies, part ners in life, and t hey must be honored and respect ed.
Many animal spirit s have specific names, while ot hers refer t o t hemselves simply by t heir
species name, such as Cat or Crow. More oft en t han not , t he animal will give you it s name if it
desires you t o know it , wit h unusual sounds and syllables. It 's t radit ionally not our place t o
name our animal allies, unless t hey request we do for t he sake of easy communicat ion. Some
animals ask us t o choose a name or symbol t hat will be t he common name used in t he
relat ionship, t hough it is not t he spirit 's t rue name. You can pick a name you like, or generat e a
magickal name or sigil from a variet y of rit ual magick and numerological t echniques available.
Many magicians seek out t he t rue name of t he spirit t hey call upon t o use it in binding seals
and sigils. It is said t hat t o have t he t rue name of a spirit is t o have absolut e power over it , for a
spirit name is t he being's t rue energy, it s t rue vibrat ion, not just a symbolic t it le. In shamanic
relat ionships, such bindings are usually not necessary when working wit h t ot emic part ners.
Acknowledge your power animal. Think of it oft en, and t hank it for guiding and prot ect ing
you. I t hank all of my animal allies on an almost daily basis. I have made t he Shamanic
Smudging Rit ual (chapt er 3) a part of my daily alt ar devot ional (OTOW, chapt er 9). When I
smudge t o each direct ion, I associat e an animal wit h each direct ion t o t each me t he lessons of
each element and world. Primary power animals are usually in t he cent er, in t he heart . As I
honor each direct ion, I t hank t he animal spirit for it s blessing in my life. As you t ake more
progressive journeys and gat her more animal allies, you will det ermine which animal is best
suit ed for each direct ion. As you develop your relat ionships wit h t hem, t heir role in your life will
become clearer. They will t ell you t he direct ion from which you should honor t hem. The
smudging rit ual get s t he at t ent ion of your allies and gat hers t hem t oget her before any journey.
Fet ishes for your medicine bag or alt ar are import ant ways of connect ing wit h t he energy of
your animal ally. Look for pot ent ial charms t o connect you wit h your animal spirit . If somet hing is
not readily apparent , t he act of making your own fet ish is incredibly powerful. Fet ishes can be
simple pieces of art , like t he simplist ic cave drawings of t he St one Age people. You don't have
t o be a t alent ed art ist t o make powerful magickal symbols. Take a st one or a piece of wood,
cleanse it of all harmful energy, and t hen draw t he image of t he animal on it . Consecrat e it in a
rit ual, and ask t he power animal t o charge t he fet ish wit h it s energy. Carry it in your medicine
bag or pocket , or keep it on your alt ar.
Animal mask-making is a beaut iful art form. Making elaborat e masks and cost umes is not
only a way of honoring and connect ing wit h a power animal, it is also a powerful t ool t o be used
in rit ual and ceremony. When a shaman dons a magickal mask, t he qualit ies of t hat animal or
spirit are invoked, lit erally t ransforming t he shaman from t he out side in. Mask-making is a
complicat ed, creat ive project . For more pract ical informat ion, I suggest t he book Sacred Mask,
Sacred Dance by Evan John Jones wit h Chas S. Clift on, and a t rip t o your local craft st ore.
Animal masks are also worn when animal dancing. Shamans "dance" t heir power animal by
mimicking t he animal's moves and sounds, t o fully embody t he medicine and lessons of t he
animal. How can you know what an animal is about unless you t ry t o see t hings from it s
perspect ive? Animal dancing helps you get int o t he spirit ual skin of your ally, and know it more
int imat ely.
Some t radit ions have very specific st eps for specific animal dances. The animal forms found
in many mart ial art s t radit ions probably arose from t hese shamanic t radit ions. Though formal
dances and moves are great t hings t o learn, most modern shamans simply move int uit ively, as
guided by t heir power animal. You may feel silly at first , but t he more you rit ualize it and seek t o
embody your power animal, t he more freeing and powerful t he dance will become.
Modern animal dances incorporat e symbolism from t he animal and t ools from your life. In a
dance for a winged creat ure, you could have feat hers in each hand. My favorit e dance is t hat
of snake medicine, used when you want t o shed your old skin and t ransform yourself. Snake
medicine is about embodying somet hing new and let t ing go of t he old. St art by wearing some
old clot hes, t hings t hat you never want t o wear again and t hat symbolize t he "old" you. Rit ually
shed your clot hes while imagining yourself as a snake. When done, dispose of your old clot hes.
Tradit ionally you should burn t hem, but burying t hem or simply t hrowing t hem away works, t oo.
~HAPESHIFTING
The rit es of animal masks and dance are deeply connect ed t o t he experience of shapeshift ing.
Shapeshift ing occurs when t he shaman loses his own shape and individual ident it y t o t ake on
t he shape of an animal. Though t his definit ion confuses many because t hey t hink t he
t ransformat ion occurs on t he physical level, t he t rue t ransformat ion happens bet ween worlds,
t o t he spirit ual bodies, not t o t he physical flesh and blood.
Though t he rit ual performed when wearing an animal mask or doing an animal dance can
facilit at e shapeshift ing, t he t ransformat ion usually occurs spont aneously in a shamanic
journey. St udent s have report ed t o me t hat during a journey t hey merged wit h t heir power
animal, becoming one, or t hey mimicked t heir power animal's shape, t o keep up wit h it . They
didn't consciously int end it beforehand. The t ransformat ion came nat urally.
In t his new form, t hey moved different ly, saw t hings in a new way, and felt a shift in t heir
body, t hought s, and emot ions. Their spirit bodies assumed not only t he shape but also t he
energet ic pat t ern of t he animal, conferring t hese new blessings. They felt t heir flesh t aking on
feat hers, fur, or fangs. They received t he animal's t alent s and qualit ies. In essence, t hey
embodied it s medicine.
One st udent , Olivet t e, vividly described a medit at ion prior t o any shamanic t raining where, as
she drummed for herself, just t o medit at e, she felt her body morph int o a falcon, an animal she
had always loved. She described t he feeling of her flesh and bones shift ing int o t he st ruct ure
of wings while simult aneously being aware t hat her arms were st ill drumming.
We can become so immersed in t he inst inct s of our animal persona during a shapeshift ing
experience t hat we find ourselves doing t hings we normally would not do, at least from a
human perspect ive. My friend Leandra, when undergoing shapeshift ing int o her t ot em animal
snake form, found herself devouring a mouse before she realized what was happening. On a
personal level, she had great difficult y wit h t he very visceral experience, t hough part of animal
medicine is t o learn t hat such act ions on t he part of t he snake are st rict ly inst inct ual, a mat t er
of survival, and not personal or human. They are ways t o underst and t he circles of life, deat h,
and rebirt h, divorced from our human sensibilit ies.
Shapeshift ing is different from pret ending t o be t he animal, alt hough imaginat ion st art s t he
experience. Many pract it ioners comment on what t hey t hought t he experi ence would be like
versus t he act ual experience. My st udent Claire t hought t hat shapeshift ing int o a bear would
feel lumbering, but when she did, she felt quit e comfort able and powerful. Before t he journey
she gave no t hought t o t he sense of t errit ory a bear would have, but was keenly aware of it
when she experienced her journey t hrough a bear's perspect ive.
Merging wit h your t ot em, rat her t han shift ing your own shape, is anot her powerful
experience. Merging grant s many of t he same experiences as shapeshift ing, but offers a few
more. Bot h help you build a relat ionship wit h your t ot em animal. Bot h help you get in t ouch wit h
your animal nat ure. Merging, however, has t he added benefit of helping your t ot em animal
underst and a more human perspect ive. It increases your abilit y t o communicat e wit h your
t ot em, and even enhances your communicat ion skills wit h physical animals.
The abilit y t o shift shape can be a t est . To ent er a special place in t he ot her world, you must
change shape t o move past barriers. Somet imes a shaman will undergo a series of
met amorphoses, several animal shapes in rapid succession, as a t est of wit s and adapt abilit y. If
you can shapeshift int o t he appropriat e form for t he place, it indicat es you are ready t o
cont inue t he journey and are prepared for what ever you will encount er t here.
Try t his shapeshift ing journey if you have already est ablished a link t o a power animal. If not ,
wait unt il you make a connect ion t o an animal spirit before at t empt ing t he exercise.
EXERCI SE 12
Shapeshift ing Journey
I ask t o journey wit h my power animal and experience shapeshift ing in a manner t hat is
correct and good for me, harming none. So mot e it be.
7. Call t o your power animal. Feel t he animal meet you at t he base of t he World Tree t o
guide you, or feel it s presence call you int o t he ot her worlds.
8. Let t he animal ally t ake you on a journey and guide your experience. Through it s urging,
you will feel your awareness shift shape and become somet hing else. Usually your first
shapeshift ing t ransformat ion involves mimicking t he shape of your primary animal ally, but
you might be guided t o t ake t he shape of anot her animal. As always, follow your int uit ion.
9. When done, hearing t he callback, ret urn t o your original shape. Remember what it feels
like t o be human. Remember your ident it y, and feel yourself flow int o your nat ural shape.
Ret urn t he way you came int o t he ot her worlds. Your animal guide may guide you back
out , or simply point t he way. Thank your animal guide, knowing it will respond t o your
fut ure journeys. Go back t o t he base of t he World Tree, and t hank it for t his journey.
Thank t he gods, spirit s, and your power animal. St ep back t hrough t he screen of your
mind, and look at t he t ree from a dist ance. Let your awareness of t he t ree fade away.
Bring your awareness t o t he physical world. Do any necessary closing rit uals.
Shamanic animal shapeshift ing is not t he only form of shapeshift ing. Celt ic shamans are known
t o t ake t he shape of many t hings, from nat ural phenomena like floods, clouds, and rays of light
t o t he roar of t he ocean, t he sound of t he wind, and t he point on a spear. These
t ransformat ions demonst rat e t heir connect ion t o all of nat ure. Look at t he "Song of Amergin"
at t he very beginning of t his book. It is one variat ion of many t ranslat ions list ing t he shapes
Amergin can assume. The seeds of advanced shapeshift ing and merging are found in earlier
exercises from The Inner Temple of Wit chcraft , including Exercise 13: Ment al Project ion and it s
"cloud bust ing" variat ion. We learn t o mimic and merge wit h t he spirit s of t he nat ural world t o
make our magick. This is one of t he secret s of shamanic weat her magick.
HE fAERY REALM
What is t he faery realm? Who are t he faeries? Just as when you ask, "What is a wit ch?" you
will get many different answers t o t his quest ion. The faery folk cause much cont roversy since
t he t erm has come t o apply t o a wide range of beings. Everybody might be right in t heir own
way, but everybody isn't t alking about t he same t hing. The recent popularit y of faeries has
caused a lot of confusion.
Tradit ionally t he faery folk, also known as t he fey, fey folk, fair folk, gent ry, kind ones, and
good people, are a race of beings wit h a st rong hist ory in European lore, part icularly Celt ic.
They are equat ed wit h t he elves, dwarves, brownies, sprit es, pookas, pixies, leprechauns, and
nymphs of folklore. Though t hey appear in myt hs around t he world, and are described in many
different ways, t heir best -known myt hs come from t he t radit ions where wit chcraft was
pract iced. Wit ches are known t o ally wit h faeries, so when wit ches were maligned in a
part icular societ y, so were t he faery folk.
The t erm faery can be t raced t o t he English fee, from t he Greekfat ua and Roman fat a,
meaning "fat e." Perhaps t he faeries are beyond mort al fat e, or play a hand in our fat e. Many
wit ches use t he spelling faery rat her t han fairy t o dist inguish t he t rue myt hic beings and
spirit ual energies from modern pop-cult ure images. The archaic meaning of t he word fay or fey
refers t o being enchant ed or bewit ched, while a st at e of enchant ment is called faerie. Modern
pract it ioners use t he t erms int erchangeably now for bot h t he race of beings of t he faery
realms and t he feeling of enchant ment when t he human and faery realms cross pat hs.
Our modern image of a faery is t he t iny, winged creat ure t hat flit t ers around sprinkling
st ardust and moonbeams. Though t his is one definit ion, it is not t he only one. "Serious"
st udent s of faery lore t hink our modern "Tinkerbell" image of faeries comes st rict ly from t he
Vict orian era, not any t rue pagan faery lore. That image was popularized during t he t ime of t he
Vict orians, but t ales preceding t hat era describe t he fair folk as being of normal or even
gigant ic st at ure. Evidence of t he t iny, winged image does predat e t he Vict orians, however, and
can be found in ancient Medit erranean art associat ed wit h t ombs. Some feel t he faeries are
t he souls of t he depart ed, or perhaps t he soul's guide t o t he next world.
In modern New Age pract ice, t he faeries are described as devas, nat ure spirit s, and
element als. Though t hey have much in common wit h t he faery folk, t hose names describe
t hree different orders of beings. In t he cont ext of nat ure, devas are t he archit ect s and
overseers of nat ure, working from t he Upper World. Nat ure spirit s refer t o t he animat ing,
building force of t he various aspect s of nat ure. The deva of dandelions holds t he blueprint , t he
aura, and genet ic code pat t erns of t he dandelion, but t he nat ure spirit of t hat part icular
dandelion creat es it s root s, leaves, and flower. Nat ure spirit s exist in t he Middle World, and I
t hink of t hem as t he middle selves of nat ure.
Element als are oft en confused wit h nat ure spirit s, but element als are beings who embody
one of t he four classic element al energies, and are called upon in rit ual from t he four direct ions.
They embody a single element at one t ime-fire, eart h, air, or wat er. In many t radit ions, t he form
an eart h element al t akes is called a gnome, and is t hought of as a faerylike being in shape. An
air element al t akes t he form of a sylph, a winged humanoid akin t o our modern image of
faeries, increasing t he confusion.
Most t radit ional myt hs refer t o somet hing else when t hey speak of t he faery realm. The
inhabit ant s are linked closely wit h t he element s, nat ure, and devas, but appear t o be
independent of t hem. Faeries are associat ed wit h t he land below t hrough ancest or reverence.
To t he Christ ian church, t he faeries are t he souls of t he pagan dead who did not convert t o
Christ ianit y, and are forever doomed t o walk bet ween worlds in limbo wit hout t he presence of
heaven.
In many Celt ic t radit ions t he fair folk are linked wit h t he race of gods who walked t he land of
Ireland, known as t he Tuat ha de Danaan. This t ribe came t o t he Brit ish Isles from t heir myst ical
lands in t he four corners and conquered t he Fomorians. Lat er t he Celt ic people t hemselves
migrat ed t o t he isles, and t he Tuat ha vanished beneat h t he hills and forest int o t he lower
worlds. They were first honored as gods, but t heir st at us was event ually reduced in t he world
of mort als. Perhaps t heir diminished size is symbolic of our percept ions of old ones-as t hey
became less known and less involved in our lives, t heir st at ure became smaller and smaller.
Those Celt ic spirit s living under t he hills became known as t he Sidhe (pronounced "She") and
became a part of our folk t ales and legends. The Sidhe are considered a powerful race of faery.
Norse t radit ions have t wo dist inct races and t wo dist inct worlds associat ed wit h t he fair folk.
The Upper World cont ains t he light and fair elves, t he helpful spirit s who live in Alfheim. They
have associat ions wit h noble ancest ors. The word elf is root ed in Old German and means
"whit e being" or "bright being," referring t o one from anot her world. Below is t he realm of t he
dark elves or dwarves. They live in t he land known as Svart alfheim. Though many can be
helpful, we associat e t he more mischievous and malicious elves wit h t his realm.
In int erpret at ions of Judeo-Christ ian myst ical t ext s, t he faeries are a race of "fallen" angels,
neit her evil nor good. Truly t heir fall represent s t heir descent int o mat t er, int o t he land, not int o
sin. They are t he mirror image of t he angelic host s, governing aspect s of nat ure's development
while t he angels govern and guard t he more human int ellect ual realms. Faeries are male and
female, like much of nat ure, not genderless as t he heavenly angels report edly are. They have
more of an "ego" or invest ment in t he world because t hey are merged wit h t he physical, wit h
t he land and t he dense Underworld. They are not above it all and remot e, like t he angelic
realm. They are t he light wit hin t he land.
More pragmat ic and nonmyst ically aligned faery t heorist s believe t he faery legends are
based on a diminut ive race of people, such as t he Pict s of t he Brit ish Isles. Wit h t he Celt ic
invasion, t hese people fled t o t he wilds and became t he beings of folklore. Though an
int erest ing t heory, t o t he modern shamanic wit ch it doesn't account for t he very real spirit ual
cont act pract it ioners across t he world receive from t he faery realm.
Those humans whose spirit pat h is t hrough nat ure learn t o cont act and part ner wit h t he fey
just as ot her mages learn t o call upon angels. Many t heorize t hat t he faery folk, and even most
of t he Upper World spirit s, are not complet e. Their consciousness is not composed of all t he
element s and planes. This st at e of being has it s advant ages-and it s drawbacks. Faeries
part ner wit h humanit y t o expand t heir awareness of all t he element s and all planes of
exist ence, as humans act as bridges for t hem t o t ouch all worlds. That is t heir mot ivat ion for
connect ing wit h t he Middle World.
My own personal t heory, based on my experiences and what my faery allies have t old me, is
t hat t he faery folk are Lower World beings in part nership wit h creat ion. They reside in t he
Underworld. If all t hings have t heir parallels in t he t hree worlds, faeries act as t he lower selves
of nat ure, while nat ure spirit s and element als reside in t he Middle World. Devas are much like
t he higher selves of nat ure, residing closest t o t he angels. Through a balance of all t hree,
nat ure cont inues and t hrives. Humanit y is capable of being conscious in all t hree realms of
creat ion, and must act as st ewards and guardians of t his balance, building part nerships wit h
t he faeries, nat ure spirit s, and devas. Wit ches in part icular are charged wit h t his st ewardship.
Some myt hs say we share ancest ral blood wit h t he fey.
Through t he surviving myt hology and modern cont act , we know many t hings about t he faery
realm. Faery lands seem t o be int imat ely connect ed t o t he land under which t hey reside.
Though not lit erally beneat h t he eart h but in t he spirit lands of t he Underworld, t he geography
of where you meet t hese beings seems t o influence t he experience you have. The faeries of
Nort h America are somewhat different from t he faeries of t he Brit ish Isles. Faeries on t he east
coast of t he Unit ed St at es are different from t hose on t he nort hwest coast . They all have
similarit ies, but differences t oo. When comparing faery cont act s in different count ries, one
might assume t hat t he different cult ures act as a lens for faery cont act , as each cult ure will
see t hese beings from t heir own cult ural perspect ive. Yet faery scholars t alk about how t he
faery myt hs and descript ions remain const ant in a geographic area regardless of t he cult ures
t hat set t le in t hat area, giving us t he belief t hat it is t he land it self, t he geographic region and
not t he human cult ure, t hat shapes our faery experiences.
Some faery allies are capable of crossing bodies of wat er t o cont inue a journey wit h you as
you t ravel t he Middle World. Many people believe t hat some of t he faeries and spirit s of each
cult ure t ravel wit h t he people of t hat cult ure as t hey migrat e, so some of t he faeries from
Europe have migrat ed wit h t heir people t o t he Unit ed St at es. Ot hers remain in one spot , so
you must be in proximit y t o t hem. They are bound t o t he mat erial world as well as t he
Underworld, and seem t o have t errit ories, just like t he physical nat ions of t he Middle World.
Time is dist ort ed in t he faery realms. That is t rue in most shamanic journeys, but legends of
crossing int o t he faery realm cont ain many t wist s. For inst ance, one night on eart h is seven
years wit h t he fey. Likewise, several years can pass on eart h, but last only one night in t he
faery realm. Similarly, t he realm of t he fey seems t o be at t he opposit e end of t he Wheel of t he
Year. Ent er from t he eart hly wint er, and you will find yourself in t he fey summer.
Many gat eways t o t he faery realm exist , and you might pass t hrough t hem and not even
know. Usually t here is a t hreshold, a boundary of some kind. Some are as subt le as a hedge,
while ot her legends describe rivers of blood. The most popular gat eways are t hrough t he
openings in t rees and wells, or under hills, mounds, and t he t ombs of your ancest ors. According
t o t he lore, you should put an iron nail in t he doorway t o t he faery realm so t hey cannot close it
before you leave. Tradit ionally faeries abhor iron, as iron is used t o disrupt spirit s. Iron is used in
prot ect ion spells t o ground unwant ed energy. Mages use an iron sword t o command and
banish summoned spirit s.
The fair folk come int o t he middle realm regularly. They celebrat e, doing t heir work t o keep
nat ure flowing. They meet wit h humans in rit ual, medit at ion, and dreams. Faery rings, rings of
mushrooms or darkened grass, denot e t heir gat hering space, and possible gat eways t o t heir
realm. Faeries are known t o give many blessings, grant good harvest , heal t he sick, and bring
fert ilit y when t reat ed well. The idea of knocking on wood not t o hex your good fort une is t o
t hank t he faeries t hat reside in t he wood for t heir blessing. Accept ing faery food and drink,
when offered t o you, is a risky proposit ion. Most st ories warn not t o consume such offerings,
saying t hey will t rap you in t he faery realm forever or t ransform you in some malicious way. But
some have found t hat t hese offerings are blessings and init iat ions, and such warnings are
Christ ian propaganda t o prevent personal empowerment and insight . Ot hers say t heir gift s of
gold t urn t o dross in t he daylight . Perhaps t he gift s t hey are giving are not mat erial, and t hose
who see only riches miss t he point of t he gift , and lose it ent irely. I suggest you list en closely t o
your int uit ion and t he guidance of your nonfaery allies in t hese mat t ers, and err on t he side of
caut ion. Respect t he old t radit ions when unsure, and decline. And when you decline faery food
and gift , do so polit ely.
Faeries are not all sweet ness and light . Alt hough t hey are good-nat ured in general, like
humans t hey have a good side and a bad side. When t reat ed wit h reverence and respect , t hey
respond in kind. They can be very generous friends and allies. When t reat ed poorly, t hey also
respond in kind. Many legends refer t o t hem by very polit e names, such as t he "good people" or
"kind ones," making sure t o show respect and not anger t hem. To refer t o t hem direct ly might
show disrespect .
The benefit s of a faery ally are t remendous. Faeries help wit h healing work and seership.
They aid in divinat ion, psychic development , and all forms of magick. Faeries can t each us more
about shapeshift ing, how t o use shapeshift ing skills t o alt er our appearance t hrough a t ype of
magick called a glamour, and t he myst eries of herbal magick and healing. Cert ain fey folk
inspire music, art , poet ry, and ot her writ ing. They will t each you about t he ot her worlds, and
some will even choose t o walk wit h you in t he Middle World, t o learn more about our realm as
we learn about t heirs. They can act as fierce prot ect ors and wise counsel. There is no limit t o
t he gift s of t he fey.
EXERCI SE 13
Faery Cont act
If you want t o work wit h t he fey beneat h your own land, leave out offerings for t hem.
Tradit ionally milk, honey, bread, but t er, cheese, and grain are all popular. In t he modern world,
anyt hing t hat you value and t hat has sweet ness t o it can be an offering. Some leave out
t radit ional meals, chocolat e, candy, cookies, cake, nut s, seeds, and even ice cream. Just as
t hose in t he t radit ional African religions had t o adapt t heir offerings t o t he loa spirit s, using
carmel, liquor, cigars, and beads, so t oo do modern pagans adapt t heir offerings t o t he fey folk.
In some ways, t he t wo-t he loa and faeries-are similar. They bot h play an int ermediary role
bet ween humanit y and t he higher powers. They bot h are associat ed wit h t he ancest ors. They
have an almost angelic qualit y, yet are t ied t o t he mat erial world and accept mat erial offerings.
The pract it ioners of bot h cult ures kept t he t radit ions alive despit e persecut ion from
Christ ianit y.
When leaving a faery offering, t he physical food may be eat en by animals in your area, but
t he energy and int ent ion will build a bridge bet ween you and t he fey of your land. Offerings are
like a beacon t o at t ract t he at t ent ion of t hese spirit s. Offerings are t he preferred met hod t o
st art wit h before journeying t o t he faery realm. Once you have earned t he good will of t he fey,
you can move more easily in t he faery realm and learn how it affect s you.
Leave out your faery offerings on t he night s of t he full moon, new moon, sabbat s, and any
ot her t ime you feel is appropriat e. You can make a small out door shrine, or if necessary, an
indoor one inst ead. It doesn't have t o be fancy. I have a flat st one in my garden t hat I use as an
offering plat e. If you live some place where you can't do anyt hing out side, adapt t he best you
can. Leave your offering on a windowsill, fire escape, rooft op, or small corner of your living room.
Then t ake t he food some place where it will ret urn t o t he eart h. Medit at e as you offer t he food.
Invit e in only t he faery folk who come in "Perfect Love and Perfect Trust , for t he highest good."
St at e your int ent ion t o know t hem, t o part ner wit h t hem, and ask for t heir blessing. Trust your
int uit ive impressions.
To deepen your connect ion t o t he realm, learn t he myt hs of t he faeries. Learn t he old
st ories, fairy t ales, and t he met hods of modern pagan pract it ioners who delve int o t he faery
realm. Like t he gods, t he more you know about a spirit ual being and t he more respect you pay
it , t he more likely it will respond t o your call.
Once you feel you have est ablished some energet ic link, you can t ry t o journey t o t he realm
of t he faeries and meet wit h your pot ent ial allies direct ly. This should not be rushed. Take t ime
t o build t he relat ionship first .
Realize t hat if you st art t his process and get bored wit h it , t he faeries might get used t o
t hese gift s and not t ake kindly t o t he sudden st op. I t end t o do fewer faery offerings in t he
wint ert ime and more in t he summer, which seems t o be t he nat ural cycle t o my land and faery
folk. If I were t o st op suddenly, I t hink t hey would be offended. Build a relat ionship wit h t hem,
and if you have t o change your pract ice or are moving, explain it t o t he fair folk.
Keep in mind t hat t hese concept s of t he fey are an amalgam of several different world
t radit ions. If t hey vary from your beliefs, t erms, definit ions, or experiences, keep an open mind
and work wit h t he ideas t hat work best for you. I don't share t he darker aspect s of faeries t o
fright en you from working wit h t hem, but simply t o inform you of t radit ional lore so you can
make a wise choice in your own spirit ual work. I have found t hrough my work t hat if you ent er
wit h t rue love, an open mind, and respect , you will be guided and prot ect ed in your faery
experience.
OFFERINGS TO THE UNDERWORLD
When working wit h t he Lower World, we learn t o work wit h our denser energy. Our dense
energy inhibit s us in t he Middle World, holding us back and leaving us st uck or feeling
depressed. This dense energy is t he accumulat ed fears, anger, and t raumas of our life, along
wit h t he day-t o-day psychic garbage t hat we all experience. We work wit h t he Underworld t o
t ransmut e t hese energies t hat nat urally resonat e wit h t he Underworld. The following
t echnique can help you much like Exercise 3: Emot ional Body Training (chapt er 4), but it helps
not just wit h int ense emot ions, but also wit h t he heavy, indefinable energies t hat linger over
t ime.
When you carry t oo much dense energy, you can make an offering t o t he Underworld. We
t hink of it as "eart hing" t he energy, since t he eart h will absorb energy, break it down, and
recycle it , much like t aking dead leaves or dead bodies. The energy of decay, breaking t hings
down, is a funct ion of t he Lower World, t he realm of t he dead. It bubbles up as fresh energy
int o t he eart h of t he Middle World, like fert ile soil from rot t ing leaves. The cycle of
t ransformat ion is essent ial t o t he balance bet ween t he worlds. When you heal and release,
you add t o t he balancing cycle of t he universe.
EXERCI SE 14
Underworld Offering
There are t hree main ways t o release your heavy, dense energy t o t he Underworld. The first is
simply t hrough int ent , much like grounding or eart hing t he energy aft er a rit ual. You can do t his
by making cont act wit h t he ground it self, by kneeling on t he ground and pressing your hands
int o it . You could also funnel t he energy int o t he ground t hrough a st aff or sword, or simply will
it t here t hrough your raised hands in a st anding posit ion (OTOW, chapt er 11). You can do t he
t ree breat hing medit at ion (exercise 6) and focus exclusively on t he root s. As you ground your
energy, simply use your will, and int end t o release all heavy energy t hrough your root s int o t he
eart h and t hen t he Underworld.
The second met hod is t o do a shamanic journey wit h your power animal, wit h t he int ent ion
of releasing unwant ed heavy energy. Let your animal guide bring you t o a spot in t he
Underworld where you can release. Imagine releasing any heavy, dense, st uck, t hick energy
int o t his place. Imagine it being absorbed by t he land of t he Underworld, t o be t ransformed.
The t hird t echnique is t o creat e a heavy energy eat er. For t his magickal device, you will need
a st one of considerable size. Mine is a very large quart z-cryst al point , t he size of a newborn
child. It doesn't have t o be t hat big, or made of quart z, but it should be a fairly large, dense
st one. It 's not somet hing you will carry around wit h you. Cleanse t he st one like any rit ual object
(OTOW exercise 27). Then do a journey t o t he Underworld wit h your power animal while
holding t he st one or lying next t o it . Imagine a spirit double of t he st one psychically wit h you on
t he journey. Link t he image of t he st one wit h a place in t he Underworld int o which it is
appropriat e t o release dense energy by visualizing an energy cord. It can be any color you
desire. Ret urn t o t he Middle World, and consecrat e t he st one as a heavy energy eat er. Imagine
merging t he spirit form of t he st one wit h t he physical st one. Say t his or somet hing similar:
I charge t his st one t o absorb all harmful, unwant ed dense energy from it s environment and
ground it int o t he Underworld t o be t ransformed. I charge t his link is one-way only, down t o
t he Underworld, absorbing only harmful, unwant ed energies. So mot e it be.
Now t he st one will absorb unwant ed energies from t he environment . If you hold it and
specifically int end t o release dense energy int o it , it will be a powerful healing t ool for you. The
st one should be cleansed and reconsecrat ed occasionally, depending on how frequent ly you
use it . I keep mine in my office, so it is exposed t o a lot of dense energy t hrough my healing
work. I t ry t o cleanse and reconsecrat e it at least once every t hree mont hs.
Choose one of t hese t hree t echniques, and perform it . Not ice how you feel aft erward. Do
you feel light er, more at peace? Do you feel uneasy t hat you let go of somet hing you ident ified
wit h? Not ice how your experiences wit h t his exercise change as you do it more frequent ly.
NEW ASSI GNMENTS
Research your power animal. Learn about it s animal medicine. Use bot h New Age animal-
medicine books and t radit ional research on t he animal's biology, habit at , and cult ure. Such
informat ion can usually be found in an encyclopedia. Think symbolically about how t he
animal's act ions affect your life. Research if t here are any gods or goddesses associat ed
wit h your animal. Do you have an affinit y for t hose deit ies? Also look ahead t o chapt er 12
for specific animal-medicine informat ion.
Cont inue t o build your shamanic t ools and wit ch bag.
Be mindful of t he Eart h Mot her and your relat ionship wit h her.
Be mindful of dense and refined energies in your environment .
Cont inue t o work wit h sacred spaces in t he middle worlds.
Ti p s
Once you make a connect ion t o your animal guide, and find/make a fet ish for your wit ch
bag, use rit ual and medit at ion t o empower t he fet ish as a magickal connect ion. If you are
uncert ain as t o how t o empower it , journey wit h your animal guide and ask it . Cont inue t his
empowering process wit h any t ools t hat are linked t o your spirit allies.
Be aware of all of t he animals in your life, and in part icular t hose t hat cross your pat h.
They might have a subt le message for you. If you see your part icular power animal, it is
even more import ant . It could be just a reassuring presence, or a message t o pay
at t ent ion t o t hat animal medicine in your medit at ions and daily life.
Treat each animal like anot her sovereign being. Greet t he birds, cat s, dogs, and squirrels
in your daily life like t hey are neighbors.
Alt hough unusual, your init ial t ot emic guide may not be an animal spirit , but a plant spirit .
More on plant spirit s can be found in chapt er 13.
Realize if you work wit h an animal spirit as a physical familiar, as in a relat ionship wit h a
household pet , t hat in t he act of prot ect ing us, our animal spirit s shield us from psychic
harm, t aking on t he harm t hemselves. Somet imes t his can manifest as illness or an
accident in working wit h a physical animal. Do prot ect ion and healing rit uals wit h your
special, magickal pet s.
Try using your shapeshift ing skills t o experiment wit h glamours. Glamours are a form of
shapeshift ing magick where you shift your personal appearance. You don't shift int o an
animal form-you remain human. Most people use glamour magick t o creat e an idealized
self-image t o project t o ot hers, perhaps t o appear more physically beaut iful t o ot hers.
Glamours can also be used t o camouflage yourself, almost becoming invisible because few
will not ice you. You can also use t hem t o appear more fright ening or int ense when you
need t o project t hat image. You don't act ually change your lit eral physical appearance, but
rat her t he way people perceive you. Experiment wit h glamours. A well-versed wit ch is said
t o be able t o cast a glamour not only on herself, but on ot hers as well.
Be aware of t he faery folk, and if you so choose, build your relat ionship wit h t hem based
on mut ual respect . Don't feel t hat you have t o make cont act wit h t hem if you are not
drawn t o do so.
RECOMMENDED RESOURCES
Animal-Wise by Ted Andrews.
Animal-Speak by Ted Andrews.
Medicine Cards: The Discovery of Power Through t he Ways of Animals by Jamie Sams &
David Carson. Illust rat ed by Angela C. Werneke.
The Celt ic Animal Oracle by Anna Franklin. Illust rat ed by Paul Mason.
RECOMMENDED READI NG
The Once Unknown Familiar by Timot hy Roderick.
The Wit ch's Familiar by Raven Grimassi.
The Living World of Faery by R. J. St ewart .
The Faerie Way by Hugh Mynne.
The Faery Teachings by Orion Foxwood.
LESSON YOUR
As walkers bet ween t he worlds, we walk not only t he pat hs below t o t he Underworld, but also
t he pat hs above, t o t he heavenly realms inhabit ed by bright and shining beings. Just as many
people on a shamanic pat h t ry t o avoid t he dark realms of t he Underworld, some wit ches t ry t o
avoid anyt hing reminiscent of t he Christ ian heaven, such as t he Upper World. I know I did, at
least when I first st art ed on t he pat h of t he shamanic wit ch. Such a division cut s us off from
one-t hird of creat ion and a necessary aspect of our spirit ual development . We must learn bot h
how t o go deeply and how t o rise high.
t HE I3PPER WORLD
The upper worlds are known by many names-t he Overworld, t he realms of light , t he st arry
kingdoms, t he sky kingdoms, t he ascended worlds, t he upper ast ral, t he ment al or spirit ual
plane, t he plane of enlight enment , and, by most peoples, heaven. The more pagan concept s of
t he Upper World were blended wit h Christ ian ideas of heaven, and in fact t he concept of
Christ ian heaven is not far from t he concept of t he upper worlds. They share a lot of t rait s. The
misconcept ion is t he absolut e polarit y of t he upper and lower worlds in Christ ian cosmology. By
t his reasoning, if t he Underworld, what Christ ians would call hell, is a place of absolut e evil,
punishment , and t ort ure, t hen heaven is a place of absolut e good and t he ult imat e reward.
By exploring t he Underworld already, you have learned t here are many aspect s t o it , and
t hough it is a challenging world, it is also a place of healing and help. There is not hing absolut e
about it . Likewise, t he Upper World has it s own qualit ies and charact erist ics. It 's not all ease
and pleasure. The Upper World cont ains it s own challenges and difficult ies.
As t he Lower World is t he foundat ion for t he Middle World, t he foundat ion for physical realit y,
t he Upper World is what feeds t he Lower World. We described t he Lower World as t he rich soil
from which our known realit y grows. Wit h t hat image in mind, t he Upper World is t he realm t hat
provides t he rainwat er, wind, and light t hat keeps t he process of growt h going.
If t he Lower World is where t hings t ake shape and form before manifest ing, t he Upper World
is t he realm of ideas. The Upper World cont ains t he spark of life, like t he fire of t he sun and t he
st ars shining down on t he world. Wit h t hat spark of creat ion, wit h t hat light of life, a concept of
what is t o be creat ed will form. That is t he pat t ern of creat ion. It is t he spirit ual blueprint , t he
spirit ual DNA. Like all ideas, it has a very ment al qualit y t o it . That pat t ern is like a seed and is
carried by t he spirit ual winds and plant ed in t he soil of t he Underworld, where it t akes shape
and form. As t he light of t he sun is t he source of life on eart h, warming t he land, act ivat ing
seeds, and being st ored in plant s as energy, which is in t urn eat en by animals and humans, t he
Upper World is t he source of spirit ual life and creat ion. In fact , some t radit ions use t he image of
t he upside-down t ree. Hindu and ceremonial magick t radit ions use an image of t he t ree root ed
in heaven, wit h t he fruit being t he mat erial world.
As t he Underworld resonat es most closely wit h t he feminine element s of wat er and eart h,
t he Upper World resonat es wit h t he masculine element s of fire and air. Because of t his, many
explorers describe t he Upper World as more direct . Experiences t here are less symbolic and
surreal t han t hey are in t he Underworld. They do not have t o be decoded or deeply pondered.
The Upper World gives us direct messages.
Upper World journeys, and t he spirit s encount ered t here, seem impersonal. They are very
loving yet det ached, where by cont rast t he Lower World beings can be very affect ionat e when
t hey t ake a liking t o you, and st ern or volat ile if t hey do not . Upper World messages are
frequent ly informat ion-based, and some messages have no personal significance at all. You
might be bringing informat ion back for anot her, or simply be receiving a myst ical t echnique or a
bit of esot eric hist ory.
We visit t he Upper World t o det ach from a sit uat ion and see it from above, wit h a clearer
perspect ive. The advice given by t he Upper World beings is direct , specific, and usually not
cushioned t o shield your feelings. What is, is. It 's t hat easy. Only ask t he quest ions for which
you t ruly wish t o know t he answers. The Upper World helps us det ach from our ego, from our
fears and desires, and see what t he t rue pat t ern is. Here we can discern t rue will, as t he Upper
World relat es t o our upper, or higher, self. We can only get t o t he heart of t he Upper World by
exploring and clearing aspect s of our shadow self. Most beginning shamanic wit ches, when not
given inst ruct ion t o journey above or below, or even a real explanat ion of t he t wo realms, will
usually journey t o t he Underworld first . There is a magnet ic pull t o experience t he myst eries
below before you can appreciat e t he knowledge from above.
While t he Underworld has a cert ain gloom or haze t o it , t he Upper World is a place of
cont inual light . The source of light is t he sun, st ars, and planet s. The light can range from
ext remely healing and purifying t o bordering on painful. Some Upper World spirit s will only
appear as swirling balls of light , wit hout any mat erial shape or form.
The landscape varies among t radit ions and cult ures, but descript ions include lands in t he
hills and mount ains, cloudy realms, and float ing islands. Our myt hs regarding hidden kingdoms
in t he cloudy heavens find t heir basis in Upper World journeys. Many shamanic pract it ioners
find an eart hly paradise of et ernal summer in t he Upper World. They find t he idea of perfect ion,
t he perfect ion of t he mat erial world, including verdant grass, cryst al-clear blue skies, lush
forest s, gent le animals, and abundant food.
Though t he heavenly realms are different in t he st ories of different cult ures and shamans,
common t hemes reveal t hemselves t o st udent s of world wisdom. Here are some common
cross-cult ural images t o be explored in t he Upper World.
Animal Spirit s
Though most of t he flying animal spirit s are st rongly associat ed wit h t he Upper World, you can
find a variet y of animal spirit s in t his realm, not just winged creat ures, t hough animals
associat ed wit h t he sky are most common. There is land and wat er t o be found in visions of
t he Upper World, not just sky. These animals will have a different nat ure t han t he animal spirit s
of t he lower realms, being generally more peaceful and cont emplat ive. Somet imes you will have
a primary t ot em for Underworld journeys and a different t ot em for Upper World journeys.
Angels
Upper World spirit s of creat ion, st ewardship, and prot ect ion are found in world myt hology, and
most easily resonat e wit h our concept of angelic spirit s. Different t radit ions of angels divide
t hem int o different orders or choirs, but t hey all have an Upper World associat ion.
Cit ies, Cast les, and Palaces
Upper World cit ies of glass, cryst al, amber, and gold are populat ed wit h enlight ened spirit s who
are free of t he wheel of karma. In t heir libraries and t emples are vast amount s of myst ical
knowledge. The deit ies of t he Upper World are housed in amazing cast les, t owers, and palaces
of light , cryst al, and precious met als. Many are craft ed from t he light of t he st ars and t he sky,
much like t he realm of Arianrhod, t he goddess of t he silver wheel. Caer Arianrhod, her heavenly
cast le, is a magickal place t o experience when you have t his goddess' blessing. Such locat ions
serve as t emples where we can int eract wit h t he divine ones on a personal level, and
experience healing, insight , and t ransformat ion.
Devas
The word deva comes from t he Hindu t radit ions, and t hough it generally refers t o a "god" or
"lit t le god," it has become popularly known as t he overarching spirit of a part icular facet of
nat ure. Each t ype of plant has it s deva. There is a deva for dandelions, and a deva for oak
t rees. Each st one and mineral has it s own ruling deva. An area of land has it s overarching, or
overlight ing, as it 's somet imes known, deva. There is a deva for your local public park, and even
a deva for your garden. Devas were described t o me as t he int elligence animat ing an aspect of
nat ure. They are like t he archit ect s of nat ure. They hold t he ment al geomet ric st ruct ures of
t he aspect s t hey govern. Psychics and wit ches cont act t hese beings t o give t hem informat ion
on t he plant or land t hey govern. Devas are t he higher selves of nat ure.
Elixir of t he Gods
Anot her worldwide Upper World image is of an int oxicat ing divine beverage found in t he
heavens. As t he Underworld has it s rivers, cauldrons, and cups of magick, t he Upper World has
t his elixir. Called ambrosia by t he Greeks and soma by t he Hindus, it can grant life, wisdom,
insight , and divine vision. It 's Odin's mead of inspirat ion. Most likely it is a corollary of t he
shamans' psychedelic pot ions used t o induce visions. Though in myt h it is jealously guarded by
t he gods, many shamans who prove t hemselves wort hy of a boon report being offered a sip of
t his liquid while visit ing t he gods, and being grant ed new insight and ideas.
Immort al Fruit
Growing in t he heavenly world is a special fruit . When one eat s of t his fruit , immort alit y is t he
gift , t hough ot her legends say it grant s wisdom or healing. Many t hink of t he fruit as t he source
of t he God's power. Legends of golden apples are common in myt hology. Perhaps t his is also
where t he biblical st ory of t he Tree of Knowledge and t he Tree of Life comes. This immort al
fruit could be t he basis of t he magickal elixir of t he gods, t he source of ambrosia. Like t he elixir,
some journeyers will be grant ed a t ast e of t he fruit and it s gift s when found wort hy by t he
gods.
Majest ic Bird
A majest ic bird, such as an eagle, falcon, or condor, resides in t he highest branches of t he
World Tree. Such birds are t he symbols of t he shaman, and represent t he link bet ween t he
physical and highest realms. This bird spirit can lit erally act as an int ermediary bet ween t he
worlds. Upper World deit ies shapeshift int o birds t o int eract wit h t hose on t he mort al plane.
Zeus, t he pat riarch of t he Greek Olympians, would t ransform int o an eagle on his advent ures
wit h mort als. As t he god of t hunder and light ning, t he majest ic bird is also associat ed wit h
st orms and light ning, t o get his messages across t o humanit y. The bird is associat ed wit h t he
Goddess, as many images of t he Crone goddess, wit h hooked nose, relat e t o t he beak of a
bird. As t he animal form of t he Goddess, t he majest ic bird is alt ernat ely guardian and dest royer,
depending on which aspect is needed t o bring balance. This bird is also symbolic of t he higher
self.
Upper World Gods
The lords and ladies of t he Upper World are t he higher reflect ions of t heir Lower and Middle
World count erpart s. These beings are usually sky and celest ial beings, wat ching from above t o
give guidance and advice. Any of t he deit ies associat ed wit h t he heavens, sky, st orms,
light ning, sun, moon, st ars, knowledge, magick, and mount aint ops are part of t his realm.
Throne
In t he various cast les and cit ies in t he sky, journeyers are bidden t o sit on a part icular t hrone or
in a special chamber. The seat act s like a conduit and magnifying glass, at t uning anyone who
sit s in it t o a part icular energy or vision. The t hrones are ways of at t uning your higher energy
bodies t o specific energies, just as t he cauldrons of t he Underworld are used t o heal your
lower, int uit ive bodies. Some journeyers do find t hrones in t he Lower World as well.
Winged Chariot
The chariot s of t he gods are found in such diverse sources as Greek, Norse, and even Biblical
myt hs. These heavenly chariot s are responsible for t he movement of celest ial bodies over t he
heavens. The sun god pulls t he chariot of t he sun across t he sky, and t he moon goddess does
t he same wit h t he chariot of t he moon. The animals of t he chariot are magickal beast s, winged
horses, lions, cat s, or dragons. Here we have t he first images t hat would lat er become t he
Chariot card of t he t arot . A shamanic explorer will somet imes have her own myt hic chariot for
ot herworldly journeys, or be invit ed t o board and ride a chariot of a god for a short t ime.
Figure 24: Upper World Names
UPPER WORLD GUIDES
As t he qualit ies of t he Upper World differ from t hose of t he lower realms, t he gods and guides
of t his realm echo t hose differences. The spirit s t hat populat e t he upper worlds are focused
more in t he realms of air and fire, mind and energy. They can appear det ached, calm, and what
some would call enlight ened. That 's not t o say t hat all t he deit ies and spirit s here are peaceful
and serene. Many of t he most powerful kings and queens of t he upper realm are st rong, st ern,
and energized. They are powerful yet det ached from t he day-t o-day affairs of humanit y. They
have t heir own concerns. But t he general spirit s of t he cit ies of light are considered t o be on a
different level of awareness t han t hose in t he lower realms.
Spirit s residing in t he Upper World are beyond t he cycle of deat h and rebirt h. While t he
ancest ors in t he Lower World are st ill in t he cycle of rebirt h, t hose humans who have been
liberat ed from t he wheel of rebirt h, having learned all t hey need t o know in t he mat erial plane,
reside in t he Upper World as t he enlight ened ancest ors. Some t radit ions call t hem ascended
mast ers, saint s, or demigods. Pagan myt hs are filled wit h mort als who cross a line and are
raised t o god or near-god st at us. The gods t hemselves are famous for lift ing heroes int o t he
st ars as t he const ellat ions. These are allegories for t hose who have t ranscended t he wheel of
rebirt h, or have simply chosen t o no longer part icipat e, and reside above. Many of t hese spirit s
cont inue in t heir individual exist ence as spirit guides. Perhaps part of t heir next great cycle
requires t his ment orship, or t hey simply do it out of love and compassion for t hose in t he
st ruggles of t he middle plane. These spirit s are said t o have merged wit h t heir higher self on
such a level t hat t hey are no longer drawn down t o t he realms below unless t hey so choose.
Most manifest only in a spirit ual st at e, t hrough inner vision and inner voice, rat her t han
physically incarnat ing again. In t hat st at e, t hey can aid many people simult aneously, being
beyond space and t ime.
Though spirit guides can come from any realm, t hose in t he lower realm are far more
concerned wit h your physical and emot ional healt h, while t hose in t he upper realm focus far
more on your spirit ual development . When you ask a quest ion of a spirit in t he Upper World,
t here is usually no riddle or symbol t o solve. You get t he answer t o your quest ion, t hough it
may not be what you want t o hear. Informat ion is t he key. Many of t hese spirit s st eward
informat ion t hat is t o be shared wit h t he world. Modern channelers who gain informat ion on a
vast array of t opics, from cryst als and herbs t o sacred geomet ry, are t apping int o t he
consciousness of t he Upper World.
Cult ural heroes and icons of a t radit ion usually reside in t he Upper World. They act as guides
on t he pat h, and help point t he way. Many have become recorded as gods in our myt hs. Some
are like avat ars for t he gods t hemselves when t hey walked t he Middle World. Though avat ar is
an East ern t erm, t he concept can be applied t o West ern myt h. An avat ar is a divine eart hly
embodiment of a god. Krishna is an avat ar of t he god Shiva, who had many avat ars in t he
eart hly plane. Though most Christ ians would disagree, one could argue t hat Jesus, if he t ruly
exist ed in flesh and blood, was an avat ar for t he sacrificed god. In Celt ic t radit ions, Cuchulain
was said t o be an aspect and embodiment of t he god Lugh.
These divine beings hold t he pat t erns t o fulfillment and enlight enment . Like t he Upper World
it self, t hey seed t heir pat t erns, t hrough t heir st ories and guidance, int o t he lower worlds t o
manifest . We at t une ourselves t o t heir pat t erns, and find pat ron guides and deit ies whose
pat h, whose energy, resonat es most closely wit h our own. They become not only our
companions and guides, but also spirit ual mast ers and t eachers t o t hose of us following t heir
pat t erns. They provide invaluable st eppingst ones along t he pat h.
EXERCI SE 15
Upper World Journey
I ask t o journey t o t he Upper World, t o experience it s energy and meet wit h any spirit s
appropriat e for me. I call upon my animal t ot em t o guide me. So mot e it be.
7. Follow your int uit ion and ascend t he t ree. You could ent er t he root s and find inner
t unnels spiraling upward. You could climb t he out side of t he t ree. Your power animal could
carry you. Shapeshift ing t o a flying or climbing animal is also possible. When you reach t he
Upper World, you will come out int o t he lands above. Follow your first experience and
int uit ion. The pat h may be obvious t o you or hidden. Let your animal t ot em guide you.
Treat t he places and people you meet wit h great respect . You are a guest in t hese lands
and should behave accordingly. Follow t he journey, and see where it leads.
8. When done, hearing t he callback, ret urn t he way you came. Thank your animal guide,
knowing it will respond t o your fut ure journeys. Come back t o t he base of t he World Tree,
and t hank it for t his journey. Thank t he gods, spirit s, and your power animal. St ep back
closing rit uals.
1 HE.NGELIC R,E.LM
At first glance, angels seem t o be t he t errit ory of ceremonial magicians, Christ ians, Jews, and
Moslems, not shamans and wit ches. Our formal angelic lore comes from t hese t radit ions,
including t he various classificat ions, orders, and choirs of angels, but t ribal people have had
many experiences wit h t hose t hat we would consider angels. Tales of sky heroes and
messenger spirit s bridging t he gap bet ween t he worlds seem very reminiscent of modern
angelic lore. Concept s such as t he Hindu devas and Tibet an dakini resonat e st rongly wit h t he
angelic realm. My first experience in wit chcraft was at t ending a circle where t he four
archangels of t he direct ions were called upon for prot ect ion, as t he lords of t he wat cht owers.
Angels know no cult ural or religious boundaries. They are universal, and t heir aid is available t o
everyone.
The depict ions of heavenly creat ures wit h wings in myt hs and art work across t he world are
references t o t he angelic beings. Carvings and st at ues from t he Middle East , Egypt , and t he
Medit erranean depict winged beings, melding t rait s of human and animal forms. They guard
t emples and t ombs. Cont rary t o popular greet ing-card art work, and even Renaissance art ,
angels are not human. They may appear t hat way, usually depict ed as somewhat
androgynous t o make it clear t hat t hey are ot herworldly and beyond t he polarit y of t he
mat erial world, but t radit ional sources show t hem as monst rous and fright ening. Angels appear
as blazing light t oo t errible t o behold. Ot her angels forgo t he t radit ional t wo wings for four or
six wings. They can have many eyes, more t han one face, and animal part s blended wit h t heir
bodies. Modern angelic myst ics describe t heir "t rue" forms as blazing balls and swirling vort ex
pat t erns of light . Now t hese images are common t o shamanic wit ches t raveling t o t he Upper
Worlds, as t hey have been t o shamanic pract it ioners in ages past .
Angels act as int ermediaries bet ween t he sky realms and t he world of mort als. Some angels,
usually t hose designat ed as archangels, have domain over a cert ain facet of creat ion, much
like pagan gods. Some monot heist s t hink of t he pagan gods as early humanit y's int erpret at ion
of t he angels, while I, and many ot her pagans, t hink of t he angels as t he forces t hat connect
t he divine t o t he human realm. Angels are messengers, not t he primal power of t he gods. They
are t he messengers, not t he message it self.
As t he Upper World parallel t o t he Underworld realm of t he fey and Middle World element als,
t he angelic realms guide creat ion. Various angels are said t o "rule" over different aspect s of life
and nat ure, including t he element s. Various angels rule over war, knowledge, magick, and
healing. The Upper World holds t he pat t erns of creat ion, and it s met aphoric winds blow t he
"seeds" of life t o t he Underworld, and manifest in t he Middle World. The angels act as
int ermediaries, like t he winds of t he Upper World, t o aid t he manifest at ion of t he Upper World
concept s in t he t wo lower worlds.
Tradit ional angelic lore based on Judeo-Christ ian myst icism classifies angels int o various
orders, t radit ionally known as choirs. Each choir has it s funct ion and purpose. Each choir has a
ruling angelic spirit . They all have correspondences wit h t he element s, planet s, and spheres on
t he Qabalist ic Tree of Life. They are associat ed wit h cert ain symbols, words, incenses, and
charms. The st udy of such syst ems is not necessarily in t he domain of our shamanic st udies. In
t hese exercises, we let experience inform us. We honor t radit ional informat ion, yet feel free t o
go beyond or around it , as our experience t akes us t here.
EXERCI SE 16
Angelic Journey
I ask t o journey t o t he Upper World, t o experience t he angelic realm. If t here is an angelic
being for me t o meet at t his t ime, I ask for us t o meet , for t he highest good, harming none. I
call upon my animal t ot em t o guide me. So mot e it be.
7. Follow your int uit ion and ascend t he t ree. Hold your int ent ion t o visit t he angelic realm,
and be prepared for anyt hing, from t radit ional angel images t o ot herworldly and st range
beings. As always, follow your animal guide and your int uit ion. See where t hey lead. You
may simply be int roduced t o t he angelic energies, or find an ally in t his realm.
8. When done, hearing t he callback, ret urn t he way you came. Thank your animal guide
and any angelic beings you have met . Come back t o t he base of t he World Tree, and
t hank it for t his journey. St ep back t hrough t he screen of your mind, and look at t he t ree
from a dist ance. Let your awareness of t he t ree fade away. Bring your awareness t o t he
physical world. Do any necessary closing rit uals.
THE NIGHER ELF
In our psychological model, t he Upper World resonat es wit h t he superconsciousness. Myst ics
would call it divine consciousness or god consciousness, t he Divine Mind. We each are
connect ed t o t his superconsciousness. Our own divine wisdom and insight spring from t his
source. Through it we access our inner personal genius and receive our divine inspirat ion.
Our own personal spark of divine consciousness is recognized in all myst ical t radit ions and
has many names. Some t hink of it as t he soul. Ceremonial magicians call it your Holy Guardian
Angel, recognizing t he angelic qualit y inherent in each person. Cert ain t radit ions t hink of it as
t he st ar self, believing t hat our inner light comes from t he st ars. Ot hers call it t he higher self. It
is t he part of us t hat is wise and all-knowing, and t hat complet ely underst ands our place in t he
overall pat t ern of life. Our place, our purpose in t his lifet ime, is called our t rue will, magickal will,
or divine will. Connect ing wit h our divine will is t he most import ant form of magick we can do.
The higher self, like t he Upper World, can seem dist ant , det ached, and far away from us. It
can be difficult t o work wit h direct ly. Many invoke it s aid in difficult sit uat ions, but have a hard
t ime t ruly "knowing" t he higher self. We use t he lower self as an int ermediary. Through our
int uit ion and inner vision, we know t he higher self, just as t hrough rit ual, magick, and honoring
nat ure we know t he divine.
nat ure we know t he divine.
Our spirit guides act as int ermediaries bet ween us and t he divine self as well. Guides from
t he Upper World are more "in t une" wit h t he energies of t he higher self, since you could say
t hat t he higher selves of all people reside in t his realm.
This divine self can manifest in a manner similar t o our spirit guides, so we may int eract wit h
it on a personal level. In fact , many schools of myst ical t hought say all spirit guides are
manifest at ions of t he higher self. When we t hink about t he Principle of Ment alism (ITOW,
chapt er 8), we know t hat all t hings are connect ed, and at t he deepest spirit ual levels it 's hard
t o perceive a separat ion, but some spirit s do seem t o be a part of us, of our psyche, while
ot hers manifest in a manner t hat appears separat e and dist inct from us. Manifest at ions of t he
higher self are always clearly a part of you, a part of your own inner wisdom.
Such int imat e knowledge of t he higher self occurs over t ime, but does not come easily, for a
level of self-knowledge, focus, and will is necessary t o have direct cont act . That is why we
have int ermediary spirit s, t o make cont act easier. In a form of ceremonial magick popularly
known as t he Abramelin Operat ion, t he process t o gain cont act wit h your Holy Guardian Angel
t akes six mont hs, from equinox t o equinox. The t rue t est of success wit h such an operat ion is
a cont inual cont act wit h your higher self, consciously guiding and direct ing your life t o fulfill your
t rue will. The process is t ransforming. It 's a loft y goal and well wort h t he pursuit . This concept
will be revisit ed in t he fourt h book of t his series, The Temple of High Wit chcraft , but unt il t hat
t ime, you can st ill build a st rong relat ionship wit h your higher self using ot her t echniques.
When you first make cont act wit h t he Upper World self, t here usually isn't a st rong visual
component . This is a part of you, and manifest at ion may occur t hrough feeling your own divine
essence wit hin and around you. It can be a reassuring yet vague presence. Some pract it ioners
describe t hemselves as "vibrat ing fast er." It 's a subt le phenomenon. For ot hers, t heir t hought s
and feelings are t ransformed and elevat ed t o nobler levels. Compassion wit h a level of
det achment frames t heir experience for t he t ime of t he cont act . The inner dialogue changes.
We all carry on an inner dialogue, at least prior t o our deeper met aphysical pursuit s. We all
have an inner conversat ion, t hinking about t he choices of our day and comment ing upon
event s. When in cont act wit h t he higher self, t hat inner dialogue changes, and one "voice"
becomes t hat of t he higher self, urging us t o see t he highest manifest at ion of any sit uat ion,
looking t o t ruly see t he wisdom and blessing in all. For t he visually orient ed, t he higher self can
t ake on a visual appearance. Some find t he higher self as an individual guide t hat can speak or
guide a journey. Ot hers merge wit h t heir higher self during a journey or medit at ion, recognizing
t hat t hey are part of t he same being. The higher self is beyond shape and form, alt hough it can
t ake any shape it desires t o help you connect wit h it . Oft en t he higher self t akes t he shape of
a bird.
Aft er working wit h it direct ly for a while, my higher self manifest ed in medit at ion as st arlight ,
and would descend from t he heavens as t winkling light and wrap it self around me for as long
as we were in direct communicat ion. Aft er my init ial shadow working, it merged wit h a
manifest at ion of my shadow self t o becoming a sparkling galaxy of light and dark. Many years
lat er, my higher self changed, becoming more primal and animalist ic-a blend of bot h human
male and female aspect s, along wit h animal images merged in, like many Greek gods. My higher
self manifest s wit h angelic wings, bot h goat and st ag horns, snakeskin, claws, a t ail, and
hooves. Lat ely, t he amalgam has been "crowned" wit h t he st arry light s t hat were t he first
manifest at ion of my higher self. As your relat ionship wit h t he higher self changes, your
manifest at ion of it will change.
NIGHER- ELF CONNECTION
In t he shamanic cont ext , t here are t hree main ways in which you can develop cont act wit h
your higher self evocat ion, invocat ion, and journeying.
Evocat ion is t he simplest met hod. You simply ask for t he presence of your higher self. It is
always present and wat ching you, but your direct invit at ion t o part icipat e in event s gives it a
great er abilit y t o int eract . Your willingness t o list en helps manifest it s wisdom. You st ill might
not direct ly connect wit h it , but you can get it s messages t hrough t he wisdom of your lower
self and ot her guides. To evoke t he higher self, I usually say:
I call upon my higher self and my highest guides t o help guide me in t his sit uat ion, for t he
highest good, harming none. Hail and welcome.
I do t his whenever I am in a difficult sit uat ion and need t hat higher guidance. When I have a
client for a healing or divinat ion session, I do t his evocat ion. I might have a client for what
seems like an easy t arot reading, and deep issues of past abuse and t rauma unexpect edly
come out in t he session. Having t hat higher guidance can help me find t he right words,
t echniques, and advice for my client t o cont inue along t he pat h of healing. I do t his evocat ion
when I see client s, t each classes, give lect ures, have family discussions, and medit at e.
My friend Christ ina had a difficult t ime connect ing t o any spirit guides because she always
t hought she was t alking t o herself. She didn't believe in t he concept of spirit guides, but she
did underst and t he concept of t he higher self. She made an immediat e connect ion t o her
higher self, who she hears only as a part of her inner dialogue, never visually, but her divine self
act s as her primary guide, t eacher, and guardian, wit h great result s.
Remember t hat evocat ion opens an energet ic link, a line bet ween you and your guides and
t he Upper World of t he higher self. That link, once opened, requires energy t o maint ain it . It is
not as simple as asking for divine guidance as a part of your daily alt ar devot ional. Formal
evocat ion, no mat t er how simple, requires a devocat ion. You must close t he link when you are
done. If you don't , and you leave t he channel "open" all day, you might find yourself slight ly
drained, ment ally fat igued, or generally irrit able and not know why. I close wit h t his:
I t hank and release my higher self and highest guides. Hail and farewell.
Invocat ion of t he higher self invit es your higher self int o you, t o blend and merge wit h you on a
deeper level t han t hat of evocat ion. The higher self overshadows you, guiding your t hought s
and act ions. Essent ially you become t he higher self, at least for a short t ime. Tradit ional
invocat ion t echniques for working wit h various deit ies and spirit s will be covered in great er
det ail in chapt er 9. These same t echniques can be used for t he higher self, but you might find
invocat ion experiences spont aneously.
Like formal evocat ion, if you invoke a spirit , deit y, or even your higher self int o your
consciousness and body, it is import ant t o have a formal release. Many people wish t o absolve
t hemselves of responsibilit y from life, and t ry t o evoke or invoke t he higher self t went y-four
hours a day. Some do it t o creat e a false sense of det achment , or a false sense of
uncondit ional love t hey are not t ruly experiencing in t he Middle World, but t hey prefer t his false
living because Middle World relat ionships are oft en difficult , painful, and hard work. Forcing such
connect ions ult imat ely fails and can creat e some psychological imbalances in t he individual.
Many t hink if t hey "release" t heir higher self, it will go away and never come back. That 's
complet ely unt rue. It can't go away. It 's a part of you. Think of it like a phone call. You can call
someone for advice when you need it -t hat 's a healt hy t hing. But you can't have t he phone line
open t o your friend t went y-four hours a day just in case anyt hing comes up. This would be a
wast e of your t ime, energy, and t he phone line. Call direct ly when you need t o, but simply know
your friend is always t here for you, just a phone call away. The higher self will never give you a
busy signal.
It 's best t o realize t hat we have t hree selves-higher, lower, and middle-and a proper balance
is required bet ween t he t hree. We are most conscious of our middle self, and living wit h our
anchor in t he Middle World, we must pay t hat realit y a great deal of at t ent ion t o keep
ourselves healt hy on all levels. Maint ain your evocat ion/invocat ion for as long as you desire t o
maint ain t his cont act wit h your higher self, and when you are done, perform a formal release,
ending t he evocat ion/invocat ion. Somet imes you will nat urally feel t he higher self release on it s
own, and t hat 's fine, but get t ing int o t he habit of formally saying "Hail and farewell," even if it 's
only in your inner voice, is a good magickal habit t o have. I release my connect ion t o my higher
self aft er every class, client session, or meet ing.
The last t echnique is a formal journey t o t he Upper World t o meet wit h your higher self. You
could encount er it as a seemingly separat e ent it y, much like any ot her spirit . You could also
feel yourself drawn t o and merged wit h it for t he short t ime you are in t he Upper World. Your
spirit body, or self-image, is merging wit h it . You are not necessarily drawing it int o your physical
body as you would in a formal invocat ion. Like any shamanic journey, t he experiences are
body as you would in a formal invocat ion. Like any shamanic journey, t he experiences are
individual and experient ial. Before you at t empt t his journey, make sure you have a solid
connect ion wit h at least one animal guide who can help you t hrough t he process. Also do t he
init ial Upper World journey (exercise 15) t o make cont act wit h t he realm before you at t empt t o
connect wit h your higher self. Previous familiarit y wit h t his realm will help you during any
subsequent disorient ing experiences.
As you pract ice t hese t echniques, your nat ural relat ionship wit h your higher self will grow
The more cont act you have, t he more you will grow "in t une" wit h it s energies and have less of
a need for formal work in your day-t o-day life. You will nat urally feel it s presence closer and
closer t o you.
EXERCI SE 17
Higher-Self Connect ion
Choose eit her evocat ion or journey work, and make a connect ion t o your higher self. Save t he
invocat ion t echnique for a lat er dat e, when you are more familiar wit h formal invocat ions.
Record your experiences in your Book of Shadows.
As you grow in your Upper World work, you can adapt t hese t echniques t o connect wit h t he
higher selves of ot her people. Wit h t his connect ion, you will have a great er underst anding of
t he person and your relat ionship, making issues easier t o resolve on t he physical plane. I
recommend only t wo of t he t hree t echniques for working wit h ot her people's higher selves-
evocat ion and journeying. Invocat ion is not appropriat e for ot her people's higher selves.
For most sit uat ions, I simply add t o my previous evocat ion, part icularly when I'm seeing
someone for a session or meet ing. I say:
I call upon my higher self and my highest guides t o help guide me in t his sit uat ion. I call
upon t he higher self and highest guides of [name of t he person] for t he highest good,
harming none. Hail and welcome.
Wit h t his int ent ion in place, our guides and higher selves can work t hings out on one plane of
exist ence, and give us t he necessary informat ion t o manifest it in t he Middle World. Most of my
client s are never consciously aware of it , yet it makes a session go much more smoot hly. Tarot
readings get right t o t he point . Healing sessions are more int ense. Family and business
meet ings work wonders. If t he person or group is not open t o doing t his t oget her as a formal
evocat ion, you can do it silent ly in your mind as you begin. That 's what I usually do when my
client s are not pagan or when dealing wit h t he more formal business world. I find it best t o
make all part ies conscious of t he process, but somet imes t hat 's not possible.
Figure 25: Higher-Self Cont act -Individual and Group
To release, I simply reverse it , saying:
I t hank and release my higher self and highest guides, and t he higher self and highest
guides of [name of person]. Hail and farewell.
Ot her t imes, you are not physically present wit h all t hose involved. In fact , t he t echnique can
be used when you are having difficult ies wit h someone. It is not a mat t er of coercing t he
person t o your will, but helping you underst and t heir point of view bet t er so you can respond
more appropriat ely t o t he sit uat ion. You can "speak" t o t heir higher self, t elling t his person why
you are upset , confused, or angry, and list en wit h your int uit ion for t heir response. Somet imes
t he answers will surprise you. These spirit conversat ions help lay t he energet ic groundwork for
resolving t he issue. These t echniques are not , however, a subst it ut e for communicat ing wit h
people in t he physical world. Even if your higher selves have worked somet hing out , you st ill
need t o approach people in t he physical realm and work out any issues in t he Middle World.
This will be much easier wit h your higher-self connect ions aiding t he work, but you are t he
primary vehicle for t he change.
I've evoked t he higher self of ot hers in formal rit ual circles. Aft er cast ing t he circle, calling t he
quart ers, and creat ing sacred space (see chapt er 3), I evoke t he higher self of whomever I
need. In t he circle I have a medit at ive conversat ion wit h t he person. Alt hough I t hink t he formal
rit ual is t he most powerful and clear t echnique, I somet imes forgo it in a pinch and cast a simple
circle in my mind as I medit at e, and ask t he same quest ions. You can even visit your inner
t emple and invit e t he person's higher self t o meet you t here. Though I do love any work in t he
inner t emple, some spirit s and higher selves will not respond because t he t emple or rit ual circle
is t oo much "your t errit ory," and t hey will want a more neut ral meet ing place. In such cases, it is
necessary t o do an Upper World journey and visit t he person's higher self in t he Upper World.
I was amazed t he first t ime I was guided t o use t his t echnique of dist ant higher-self cont act .
My part ner and his friend run a yout h group for gay t eens. Early on in t heir work, before t he
more formal rules and boundaries were est ablished, t hey were bot h personally involved in t he
lives of t he yout hs, and by osmosis, so was I. One member of t he group was abandoned by his
family and almost ended up homeless. He had already been immersed in our lives, visit ing for
holidays and occasional dinners. We had a room for rent in our house, and offered it t o him, but
had t o rescind our offer because t he new board of direct ors for t he group finalized t he rules
and prohibit ed personal involvement bet ween t he yout h and t he facilit at ors. I wasn't a
facilit at or of t he group, so I st ill maint ained personal cont act , but he wit hdrew and his behavior
became errat ic, upset t ing us all.
Not knowing how else t o figure out what was going on, I evoked him in a magick circle, and
had a vision of him, red-faced and crying, t elling me t hat we had bet rayed him. I was st unned. I
gave t his informat ion t o my part ner and his friend, and t hey discovered t his guy felt bet rayed
because he was offered t his room and t hen t old he couldn't have it , and no one made sure he
really underst ood why. He was t oo embarrassed t o say anyt hing or ask quest ions. He just felt
bet rayed and unwant ed again. Once it was explained, he joined us for t he holidays, developed
friendships, and cont inued on his pat h. If I hadn't done t he evocat ion of his higher self, I would
never have had t he informat ion needed t o resolve t he conflict . Time and again I have used t his
t echnique t o discover t hat what I would have int ellect ually surmised t o be t he issue was not
really t he t rue cause of t he problem. Follow your int uit ion, even if it doesn't make logical sense
t o you.
Remember t hat on t he highest level, all our higher selves, all our t rue wills, are in perfect
harmony. The more we resonat e wit h our higher aspect s, t he more peace and clarit y we will
have, bot h personally and globally.
OFFERINGS TO THE UPPER WORLD
When working wit h t he Upper World, we learn t o refine our energies, get clarit y of t hought and
vision, and raise our vibrat ion t o facilit at e cont act wit h t his realm. Working wit h t he refined
energy of t he Upper World brought int o t he middle realm will help bring t hat ot herworldly clarit y
t o your ordinary experiences. Refined energy is like clear wat er. As it fills us or our environment ,
it gent ly flushes dense, st uck energy from us, like pouring clear wat er int o a muddy glass.
Event ually t he clear wat er will rinse t he glass clean.
Facilit at ing t he movement of energy bet ween t he worlds is ext remely import ant . The
energies do not remain st agnant in t heir own realms. Vit al t o life is t he process of movement
and change. One energy is t ransformed int o t he ot her as it moves bet ween worlds, cont inuing
t he cycle of life. Like t he life-giving light and rain from t he sky, t he refined energy flows down
t hrough our worlds t o nourish and germinat e new life.
Through our t ree breat hing exercise, we learn t o harmonize t he energies, but somet imes it is
necessary t o work wit h refined energy individually and direct ly. Moving energy is part of t he
pat h of being a priest / ess and shaman. Moving energy bet ween t he worlds is t he herit age of
t he wit ch.
EXERCI SE 18
Upper World Energy
Drawing upon t he refined energy source is a very powerful experience, part icularly aft er
releasing dense energies t o t he Underworld for t ransmut at ion. The infusion of refined energy is
t he basis of init iat ion int o cert ain healing art s from t he East , t hough t he met hods are very
different .
Like our exercise wit h dense energy (exercise 14), t here are t hree basic ways one can
exchange energy wit h t he Upper World wit hout t he aid of a t eacher. The first is t o do a
shamanic journey t o t he Upper World, looking for a source of vit al refined energy. In can
manifest as a spring or pool, snow on t he mount aint ops, clear cryst als, fruit , elixirs, or even
abst ract light . Always follow t he guidance of your power animal and spirit s. They will guide you
t o t he right source of refined energy and t ell you how much t o t ake. They may even inform you
t hat it is not t he right t ime t o do t his.
The second met hod is t o do a medit at ion on t he Upper World. Perform your t ree breat hing
medit at ion (exercise 6), but focus on t he branches leading t o t he Upper World. Like a t ree
drawing in carbon dioxide and light , draw t he refined energy in t hrough your leaves and
branches, bringing it down int o your body. Focus on t he high, vibrant , vit al vibrat ion of t he
Upper World. When doing similar chakra medit at ions, we are drawing upon t he energy of t he
lit eral sky, sun, moon, and st ars. Reach beyond t hem, across t he veil int o t he Upper World.
Bring t he vibrant energy down t o you. Fill your body. Fill every cell wit h refined energy. Feel your
body overflow, and fill your aura. Any excess can be grounded t hrough your root s, much like
grounding your dense energy, as in exercise 14. When you learn bot h exercises, you can
combine t hem, creat ing a more int ense version of t he t ree breat hing medit at ion.
The t hird met hod involves creat ing a refined energy well. It creat es a t emporary t ouchst one
t o t he Upper World, bringing refined energy t o your area. The vessel for t he refined energy can
be anyt hing, but I prefer t o use a candle. To me, t he candle resonat es wit h t he Upper World. I
use a whit e, seven-day, glass jar candle. Cleanse t he candle. Cast your magick circle. Then
charge it t o be a t ouchst one t o t he Upper World and it s refined energy. As you charge t he
candle, imagine a pillar of light descending from t he heavens and merging wit h t he candle. It s
refined energy radiat es out ward like light . When you light t he candle, you act ivat e t he pillar.
When you snuff it , you close t his wellspring of energy. When lit , t he candle raises t he vibrat ion
of any area around it , making a nat ural sacred space, banishing unwant ed energies and spirit s
and bringing clarit y, peace, and harmony. You can rejuvenat e, heal, t hink, and medit at e in t his
space. When t he candle is burned out , t he t ouchst one is done and a new one is needed.
Whenever you do work wit h refined energy, and absorb it int o yourself, you will find t hat if
you are not clear of your denser energy, you will experience a "cleansing release." The issues
associat ed wit h your dense energy will manifest as you release it . Physically it can manifest as
aches and pains, cold or flu-like sympt oms, nausea, or diarrhea. Ment ally and emot ionally you
can find yourself reliving repressed t hought s and memories. They will pass as long as you don't
hold on t o t hem. To speed up t he process, release your dense energy direct ly and/or work wit h
more refined energy. Drink plent y of clear wat er t o heal t he body and help it release t he
corresponding physical t oxins you're purging.
Try one or all of t hese t echniques t o work wit h refined energy, and record your experiences
in your Book of Shadows.
NEW ASSI GNMENTS
Be mindful of t he Eart h Mot her and your relat ionship wit h her.
Be mindful of dense and refined energies in your environment .
Cont inue t o work wit h sacred spaces in t he middle worlds.
Cont inue t o build a relat ionship wit h your power animal and ot her spirit s.
TI PS
Be aware of your higher self and t he higher selves of ot hers. Regularly call upon and
connect wit h your higher self and t he higher selves of ot hers in your life. Not ice t he
difference in sit uat ions when you do t he evocat ion and when you do not .
Don't feel like your higher-self experiences have t o be grand and dramat ic. They are
usually quiet and subt le, at least when st art ing out . Go wit h your first impressions.
Be aware of t he angels and ot her Upper Worldly beings, and if you choose, build a
relat ionship wit h t hem.
LESSON FIVE
BALKING WITH THE ~PIRITS
You have explored t he realms of t he shamanic wit ch, and walked t he pat hs above and below
You have encount ered t he denizens of t he ot her worlds. Now it is t ime t o t ake a deeper pat h
int o t he world of spirit s, and walk t he pat h of part nership wit h t hese allies.
Shamans from every t radit ion ally t hemselves wit h spirit s. Agreement s are made.
Part nerships are formed. Relat ionships are developed. Though some t radit ions of magick bind
and command spirit s, while ot hers plead, shamans find a balance t hrough part nership,
reflect ing t he reciprocal relat ionship humanit y has wit h t he unseen world. Part nership wit h
spirit s is what separat es shamanism from ot her forms of magick.
Aft er becoming aware of t he higher self, you might ask why you would want t o work wit h any
ot her spirit s at all? Such beings act as int ermediaries and t ranslat ors bet ween our conscious
self and our divine wisdom. A good t eacher, human or spirit , can do not hing bet t er t han
connect you wit h your own divine self. Once you have made t hat connect ion, what need do
you have of any ot her spirit ?
The answer lies in part nership. We are all inhabit ant s of t he worlds of t he shaman. We are all
building relat ionships and learning t o get along. Toget her we are all creat ing a balance. What
need do you have of ot her humans? Once you connect wit h divine guidance, do your friends,
family, lovers and co-workers fall away from your life? No, of course t hey don't . They cont inue
t o be companions in your eart h walk. Even supposed enemies and ant agonist s become valued
t eachers, making us aware of t hings we usually don't want t o see. Spirit t eachers and allies are
like t ut ors, highly t alent ed specialist s, t hat our higher self cont ract s t o help wit h our spirit ual
educat ion. We usually don't list en t o our own divine self as much as a spirit t eacher. In t urn, t he
spirit t eacher is learning t o build a bridge t o t he Middle World and creat e a more evolved
universe.
The physical and nonphysical worlds depend on each ot her. The exchange of energy
bet ween t he worlds is necessary. The exchange occurs individually and communally. The
rit uals of ancient magickal cult ures raised energy at appropriat e t imes of t he year. The energy
sent t o t he gods and spirit s is ret urned as blessings from t he ot herworld, and as t he harvest
and herd. Individual households and pract it ioners exchange energy. Some do it t hrough rit ual
and offering. Ot hers build a direct relat ionship wit h spirit allies, project ing t heir spirit int o ot her
realms and act ing as t he agent of spirit s in t he physical world.
I view t he exchange of energy like t he infinit y loop (figure 26). When you look at any one side
of t he veil, it appears t o be a complet e, individual circle, like t he cycles of life. When you connect
it t o t he ot her side of t he veil, you see it s t rue shape, t he infinit y loop. The circular pat t ern on
t he ot her side appears t o be t he mirror image of t he one in t he physical universe, going
count erclockwise, or widdershins, rat her t han clockwise, or deosil. This account s for why t he
mirror and t he mirror image reflect ed in st ill wat er are bot h seen as gat eways t o t he spirit
realms. Spirit s are also known for t heir st range, almost backward cust oms, reflect ing t his
reversed image of t he energy. The undoing rit uals of chapt er 2, designed t o cult ivat e Second
At t ent ion, include walking backwards. Anyt hing involving a reversed or backward mot ion helps
us underst and t he ways of t he spirit world.
Figure 26: Infinit y Loop
For ot herworldly st ruct ures wit h more t han one division, such as t he World Tree, you can add
t o t he infinit y-loop imagery by making it a t riple loop (figure 27). Not ice how much t he Upper
and Lower Worlds have in common energet ically. Now it is easier t o underst and why many
t radit ions do not different iat e bet ween t he t wo unseen realms.
~PIRIT JELLIES
The difference bet ween a shaman and ot her members of t he communit y is t he at t ent ion paid
t o t he spirit worlds. Anyone who has a specific job will build cont act s and allies specific t o t heir
field. Publicist s work wit h publishers, edit ors, and aut hors. Spies have cont act s in government
agencies and int elligence communit ies. Musicians connect wit h booking agent s, managers, and
producers. Shamans do t he same t hing, but most of t heir cont act s are in t he spirit world.
Shamans and shamanic wit ches are t he communit y members most st rongly focused on t he
spirit realm. They are making cont act s wit h spirit s and forging st rong relat ionships wit h t hese
unseen allies. Shamans and shamanic wit ches act as t he bridge bet ween t he mat erial and
immat erial worlds. Tradit ionally t heir livelihood, profession, and abilit ies depend on it . The
shamans' abilit y t o solve problems, receive healing energy, dispel illness, and receive prophet ic
insight st ems from t heir relat ionship wit h t he spirit s. The spirit s act as guides, informant s,
counselors, and allies. They lend t heir abilit ies t o t he shaman. A shaman wit h no allies is a poor
shaman indeed.
Figure 27: Infinit y Loops wit h t he World Tree
In ret urn, shamans offer t heir services t o t he spirit s. They are bridges. Shamans oversee t he
correct exchange of energies bet ween t he worlds, bot h t hrough communal rit uals and personal
work. Shamans guide t he t ribe in correct relat ionship wit h t he plant s, animals, and land. Their
rit uals help creat e peace and balance bet ween t he worlds. In many t radit ions, shamans are
lit erally "called" by t he spirit s. The spirit s recognize t hose who have an apt it ude for walking
bet ween worlds. They seek out cont act t o cult ivat e t hat t alent and build a bridge. Most
shamans don't consciously choose t he pat h. They are called. The magick is in accept ing t he
call-recognizing what it is, and t hen act ing upon it .
The spirit s can have great power in many mat t ers, but in cert ain eart hly realms t hey are
powerless. The spirit s do not have dense physical bodies, as humans do. When a person does
not hear a message from t he unseen realms, it is t radit ionally up t o t he shaman, wit ch, or Druid
t o deliver t he message. Most people ignore t heir int uit ion or inner guidance. The shamans
remind us t o list en and t ake an act ive role when necessary. In places where t he land has been
wounded or spirit s are unhealt hily bound, it usually t akes a living agent t o bring t hings back
int o balance and healing. Shamans serve as a bridge bet ween t he mort al and t he divine. Many
spirit s can act only if invit ed int o a space. They need t he direct ion. They need t he conduit and
t he rit ual, or t he shaman himself, as t he link.
The agreement s and cont ract s bet ween spirit allies and shamanic pract it ioners may be at
t he root of t he so-called devil's cont ract t hat medieval wit ches report edly signed. Inquisit ors
t old of a cont ract in blood signed by bot h wit ch and devil at black masses t o receive t heir
powers. St ories of such agreement s make modern pract it ioners leery of t he pat h, wondering
what a spirit will ask of t hem. It 's not a bad quest ion t o ask. When you work wit h anybody,
human or spirit , it is always good t o know what you are get t ing int o, and exact ly what you are
agreeing t o do. Personally I have found t hat in working wit h most spirit s, t hey ask only for what
is necessary and usually for t hings we would normally do anyway.
When working wit h a spirit of healing and balance t hat resonat es wit h you, such work
agreed upon bet ween t he t wo of you serves bot h communit ies. They will not ask you t o do
anyt hing harmful, malicious, or evil. They will only ask you t o bring balance. They might ask you
t o do t hings t hat you wouldn't expect . I've been asked t o do unusual rit uals, even on vacat ion,
as well as t ake on client s or st udent s t hat I might not normally t ake, or make changes in my life,
wit h diet and exercise, t o be a st ronger vehicle t o part ner wit h.
The st rangest t hing I was ever asked was from an Egypt ian goddess. I had been working
wit h Isis and Osiris in my medit at ions, and one night t hey int roduced me t o t he cat goddess
Bast . Bast said one of her children needed help, and in exchange for all t he work I was doing
wit h t he Egypt ian pant heon, I agreed t o help. Bast showed me an image of a former co-worker,
one who had some very cat like personalit y t rait s. I was asked t o offer t o t each t his person a
specific medit at ion t echnique. She did not believe in t he myst ical at all. It embarrassed me
somewhat t o offer t his t o her, and I was t old by t he gods t hat she would not accept my offer,
but I was t o plant a seed so it might sprout in t he fut ure for her highest good. I did it . It was a
t est of fait h for me, a t est of t rust and of my relat ionship wit h t he spirit world, but it paid off in
t he end. My relat ionship wit h t he Egypt ian pant heon deepened great ly. My t rust in all my spirit
relat ionships deepened, and I was able t o t ake my pract ice t o a new level, even t hough I never
found out what happened t o my co-worker. I really didn't need t o know.
~PIRIT fRIBES
Pot ent ial spirit allies come from a variet y of sources. Alt hough humans have parallels in t he
t hree worlds wit h t he higher, lower, and middle selves, most spirit s live in only one of t he t hree
realms. We have already t ipt oed t hrough t he faery and angelic realms, and made our first
cont act wit h power animals, but t hey are not t he only spirit s we can find as part ners.
Here are just some of t he spirit t ribes wit h whom you can explore part nership. You have
already encount ered many of t hese kinds of spirit s in t he previous chapt ers. In t his chapt er you
are encouraged t o develop a deeper relat ionship wit h t hese beings.
Ancest ors
Ancest or reverence is an import ant aspect of shamanic t radit ions. The ancest ors st ill wat ch
over and guide t heir living kindred. Through us, t hey have a t ouchst one t o t he Middle World.
Through t hem, we have int ermediaries in t he spirit world who can int ercede on our behalf.
Honoring t he ancest ors is like caring for t he root s of your t ree. You must know where you
come from t o be firmly anchored in t he present and be prepared for t he fut ure.
Angels
In West ern magick, t here are many angelic orders wit h a variet y of purposes. Two orders seem
t o be most st rongly associat ed wit h humanit y-angels and archangels. Angels are t ypically
considered companions and guardians of humanit y. The archangels are bet t er known in our
myt hs and t radit ions. Each archangel rules over an aspect of creat ion, and humanit y can
pet it ion an archangel for help in it s area of specialt y. Raphael is known as t he divine physician,
and he can be called on for all healing magick.
Animal Spirit s
Animal spirit s act as prot ect ors, guides, t ut ors, and pat rons, loaning t heir abilit ies t o a shaman.
Most import ant ly, working in shamanic relat ionships allows t he t ot emic spirit s t o use t heir
animal "medicine." They spirit ually "t each" t heir animal wisdom t o correct imbalances in t he
shaman's client s. A pract it ioner wit h many animal allies has an underst anding and cure for
many imbalances.
Deit ies
The deit ies of our oldest myt hology show us aspect s of t he divine mind manifest ed t hrough
goddesses and gods. Deit ies have t heir own spheres of influence and agendas. They become
pat rons and t eachers of spirit walkers who resonat e wit h t heir sphere of influence and lessons.
Eart hbound Dead
The eart hbound dead come in several forms. Most people are familiar wit h ghost s, t he spirit s of
t hose who have died but remain bound t o t he Middle World. Many ghost s are not conscious
spirit s at all, but are echoes and fragment s of t he ast ral bodies of t he dead who have moved
on t o t he next life. In Mongolian shamanism, many believe one of our spirit selves remains in
t he Middle World as a nat ure spirit while our ot her selves move on t o ot her lives. Looking
t hrough a modern lens at past cult ures who buried kings and nobles at sacred sit es, many
pract it ioners believe t hat ancient sacrificial sect s may have used magick t o fuse a willing
human spirit wit h an area of land, t o act as an int ermediary for t he t ribe bet ween t he worlds, as
well as a guardian. In t he next life, t hey cont inue t o serve t heir communit y. Such "sleepers"
have been excavat ed as preserved remains by modern archeologist s. My own experiences
wit h such eart hbound dead have not yielded physical corpses, but I have encount ered past
human spirit s from t he Nat ive American cult ure fused wit h t he land of a part icular area. Each
cont inues t o act as a guardian of it s sacred sit e and a t eacher t o t hose who will list en.
Element als
Those from t he element al planes are already our part ners in rit ual magick when we call upon
t he four quart ers. They can be sought out in a shamanic journey when we have need of t heir
part icular wisdom or gift s. They in t urn learn more about t he human realm and how t o mast er
t heir own element in t he Middle World.
Faeries
At first t he faery folk do not seem t o be willing guides, and many of t he dangers associat ed
wit h t hem seem t o out weigh t he benefit s. In t rut h, t he faeries and t heir corresponding devas
and nat ure spirit s make excellent allies when you find ones who resonat e wit h you, your
t radit ion, and your goals. As guides t o t he nat ural realm, t hey willingly t each us about nat ure
and t he Underworld, and share t heir gift s and pleasures when respect ed. There are many
account s of faeries best owing t he gift s of healing and seership. As some of t he most sensual
inhabit ant s of t he spirit worlds, t hey seek t o experience everyt hing, including human
part nership.
Guides
Spirit guides can come from any of t he t hree worlds. Many are Lower World spirit st hose who
have been human and t hose who have never been human. Some are deit ies or demigods.
Many are t he enlight ened inhabit ant s of t he Upper World, who underst and t he human
condit ion and have been released from t he cycle of rebirt h. Any spirit wit h a wise viewpoint can
be considered a guide.
Higher Self
The higher self is our const ant ally, yet one t hat many people forget in favor of more
int erest ing spirit s. The higher self aids us because it want s us t o know it and embody it more.
Some t radit ions believe each higher self has anot her higher aspect , so t he process of
embodying it is cont inual.
Plant Spirit s
Plant spirit s are amazing allies t o have. All plant s have medicinal qualit ies t o t hem. Many are
physically medicinal, in t he recognized herbal t reat ment s and isolat ed chemical compounds
t hey cont ain, but even nonmedicinal plant s have spirit medicine. Just as wit h animal medicine,
each plant can bring you back int o balance wit h nat ure. A shamanic healer can not only
administ er t he herbal remedies, but will part ner wit h t he spirit of t he plant t o heal on many
levels simult aneously. Trees in part icular hold a powerful healing force and act as record
keepers in our world. I once met a man who t old me t hat t rees are st ory keepers, but t hey need
t ranslat ors. Usually you can find a rock near a t ree, and by holding t he rock t o t he t ree and
medit at ing, t he t ree will t ell you, t hrough t he rock, what you need t o know. I've t ried t hat
t echnique before, but have also t alked t o t rees direct ly and learned some wonderful t hings.
Shadow
Like t he higher self, t he shadow is a const ant ally. For most of us, it 's an unconscious
t askmast er, always t rying t o get our at t ent ion. As we learn t o part ner wit h it , we t ransform it
int o our ally. Never forget t hat at t he core, t he shadow want s t o be acknowledged and
respect ed for it s wisdom and power. If you do, you will have a great advant age in t ransforming
your life.
St ar Spirit s
Some shamans who are inclined t o Upper World advent ures ally t hemselves wit h spirit s from
t he st ars. These spirit s have been described as t he st ar nat ions and heavenly t ribes t o t he
spirit s of t he st ars and const ellat ions t hemselves. They hold t heir own wisdom and medicine
t hat can aid t he shaman in his quest . Some t hink of modern alien-abduct ion lore as a form of
misunderst ood shamanic init iat ion. By looking at ancient t ext s in a modern light , some t heorize
t hat our ancest ors were visit ed by "ancient ast ronaut s" who seeded our cult ure wit h
t echnological and magickal informat ion. Alt hough many believe t his is a lit eral t rut h, ot hers
t hink of it as a visit from st ar spirit s, nonphysical visit ors, found in a cult ural cont ext t hat did not
put t he same emphasis solely on t he physical and neglect t he immat erial, as our modern
cult ure does.
St one Spirit s
Like plant spirit s, t he consciousness of rocks, minerals, and cryst als can be allied wit h shamans
t o heal. If you are part nered wit h a part icular st one, and you know it s medicine, you might not
even physically need t he st one t o perform a shamanic cryst al healing.
These are not , by far, t he only t ypes of spirit s you can encount er and count among your allies.
Many spirit s defy descript ion. Learn t o work wit h your own experience, your own cult ural and
myt hic lens, even if it differs from t radit ional lore.
DISCERNMENT
Discernment is an import ant t ool in working wit h spirit s. Which spirit s are t he right ones for
you? Which spirit s are t he wrong ones for you? Cert ain spirit s are dangerous and should be
avoided. How is a new pract it ioner t o know t he difference?
There is no one easy, quick solut ion. How do you know when t o t rust a physical person in
your life? Again, t here is no easy way of knowing, but I usually base my decision upon t he
person's words and act ions and my overall int uit ion about t he sit uat ion. Since spirit work in t he
shamanic worldview consist s of part nerships and agree ment s, you must be cert ain you are
willing t o agree t o t hings. You must know t he spirit s wit h whom you are making bargains.
There are many t echniques for discerning helpful spirit s and banishing unwant ed spirit s. You
can ask t he spirit your quest ions t hree t imes, because many t radit ions believe if a spirit is
asked somet hing t hree t imes, it must answer t rut hfully t he t hird t ime. You can use your
magickal will t o banish all unwant ed, harmful spirit s from an area, drawing a bright banishing
pent agram during your journey (ITOW, chapt er 9). If t he spirit st ays, it is most likely a helpful
one.
My usual guideline is t he sense of love I get from t he spirit . I usually sense a genuine love
from most spirit allies, whet her t hey are from t he Upper or Lower World. They want t o help us
for t he overall good of all t he worlds. Ot her t imes, following t hat guideline of sensing love from
a spirit can be difficult . Since we are working wit h t he shadow self, we may be afraid of spirit
t eachers who t ell us and show us t hings we don't want t o consciously acknowledge. Spirit
t eachers can be harsh t askmast ers, seemingly creat ing problems, yet t he solut ions lead t o our
growt h. Their words are oft en unflat t ering, showing us our weaknesses and issues rat her t han
covering t hem up. The spirit s of t he Underworld, t he dark goddesses and gods, can be quit e
fright ening. These difficult experiences are given t o us in love, but it might not seem like love at
t he t ime when you are feeling fear, anger, or pain. In such inst ances, I t rust my ot her guides t o
help me.
Many t imes t he guides I already have a relat ionship wit h will let me know which spirit s t o
t rust and not t rust . Learn t o rely on t he inst inct s of your power animal. If your animal guides you
away from a spirit , list en t o it . Somet imes your guides will lead you int o fright ening places and
seemingly leave you t here. Trust t hat you are meant t o be t here and will learn great t hings
from t he experience. Ot her t imes you may be fascinat ed-more likely dist ract ed-by anot her
spirit or locat ion, and your animal guide is at t empt ing t o t ake you t o a new locat ion. Pay
at t ent ion t o your animal guide. Learn t o t rust it , and yourself. In t he end, you will know what is
simply t he manifest at ion of an int ernalized fear, and what is a mischievous or malicious spirit .
Honor your own wisdom as well as t hat of t he spirit s.
~PIRIT TEAMS
As we develop relat ionships wit h our allies, we creat e our own t eam of ent it ies who fulfill
cert ain funct ions in our life. We creat e our own ext ended family. Cert ain spirit s will act as
guardians. Ot hers will be t eachers. Some will act as healers. Many will not always be clear in
funct ion, or will t ake on mult iple roles. You can look t o chapt er 13 in The Inner Temple of
Wit chcraft for some clearly defined roles t hat your spirit guides may assume in your spirit ual
development , but more import ant ly, look t o your direct ional spirit wheel from chapt er 3 of t his
book (see figure 4).
Through t hese lessons, you will meet many spirit s. While you work wit h t hem, decide which
direct ion each of t hem belongs t o in your life. Do t his not only for your animal and plant spirit s,
as you gat her your allies, but any spirit who works wit h you. Where does it resonat e for you? It
might not have a direct ion, and t hat 's okay t oo. As you cont inue your shamanic st udies, you
will gat her more allies and cont inue t o work closely wit h t he ones you already have. Like any
friendship, t he bonds will st rengt hen wit h t ime and commit ment .
When you do your Shamanic Smudging Rit ual t o creat e sacred space (chapt er 3), t hink of
each ally you have in each of t he direct ions. When you do t his rit ual before a journey, you are
preparing t o make your connect ions t o your most t rust ed allies. The ones who need t o be
consciously present wit h you will be t here.
Most beginning shamanic wit ches wonder if t hey have enough spirit allies. They feel t hey do
not have a good t eam. Building a t eam comes wit h t ime, pract ice, and int ent ion. If you got fift y
new friends all at once, none of t hem would be a deep, longt erm, meaningful friendship. As you
build each relat ionship one by one, you t ake t ime t o get t o know t he spirit s you call your t eam
and, event ually, your spirit family.
When you build a relat ionship wit h a new spirit ally, find or creat e a fet ish charm for it . Creat e
a symbolic t ouchst one for it s energy. Bless it in a rit ual, calling upon t he spirit 's own blessing for
t he charm, and add it t o your wit ch bag (see chapt er 6). Such t alismans are called ongons in
Mongolian shamanism, t hough t he pract ice can be found in most shamanic t radit ions. A
shaman will use t his charm in rit ual, carry it upon his person or in a medicine pouch, or even give
or loan it t o client s t o connect wit h t hat spirit ally for a t ime. Many fet ishes are rit ually "fed" wit h
wat er, milk, oil, or even blood t o pay respect t o t he spirit . The offering is energy, and by
"feeding" energy t o your spirit ual link, you st rengt hen it . It is similar t o t he offerings t o t he faery
folk and ancest ors. Modern pract it ioners find ot her ways t o st rengt hen t he relat ionship and
offer energy. The simple pract ice of carrying somet hing represent at ive of t he ally, and t aking
t ime t o consciously acknowledge t hat ally, is t he perfect way t o build a relat ionship wit h it .
INVOCATION
At cert ain t imes in a magickal pract ice, it is import ant t hat a pract it ioner so st rongly ident ify
wit h a spirit and it s abilit ies t hat she embodies t hat spirit . The pract it ioner is encompassed by
t he spirit 's power and personalit y. Many different myst ical t radit ions pract ice t his t echnique,
t hough t hey use different names for it . In wit chcraft , t his spirit work is called invocat ion.
Invocat ion is a word oft en used synonymously wit h evocat ion, t hough t he t wo are
t echnically different . A variet y of t radit ions use t hem int erchangeably, and on occasion I am
guilt y of t his t oo, for t he difference is subt le.
Evocat ion is t he summoning of spirit s. Their presence usually manifest s in a way t hat is
discernable, t hough some manifest at ions are very subt le and only not iceable t o t hose wit h
highly developed psychic abilit ies. Such spirit s manifest as part of a rit ual, and are summoned
t o do work for t he wit ch or magician. Calling t he four element s in a magick circle is a form of
evocat ion. The presence of t he element al is usually felt heat for a fire element , coolness for
wat er, a breeze for air, and a st ronger sense of gravit y for eart h. Summoning a spirit for
prot ect ion is also an evocat ion.
Wit h invocat ion, you draw t he spirit int o your body. You int ernalize t he energy of t he spirit
wit h your own vessel. You become it s anchor in t he physical plane, while it channels it s power
and wisdom t hrough you direct ly.
In t radit ional Wicca, invocat ion t akes place as a part of t he Great Rit e and Drawing Down
t he Moon. The high priest ess is t he vessel of t he Goddess. The high priest invokes t he
Goddess int o t he high priest ess. Then t he high priest ess invokes t he God int o t he high priest .
Bot h embody t he Lady and Lord t o t he coven. During a rit ual, t he t wo invoked beings confer
blessings, init iat e, and prophesy. The rit ual poet ry of The Charge of t he Goddess (OTOW,
chapt er 11) is used as part of t he rit ual, as t he invoked priest ess recit es t he words of t he
Goddess. Though not as well-known, t he God has his own form of invocat ion, recit ed t o draw
in t he God force (figure 28).
Figure 28: Invocat ion of t he Horned One
Some t radit ions invoke specific gods and goddesses, while ot hers focus on t he grand
embodiment of t he Goddess and God, wit hout specific names. Invocat ion of specific deit ies is
somet imes referred t o as Assumpt ion of t he Godform, and is prevalent in ceremonial magick.
For many high priest esses and priest s, t his is simply rit ual by rot e or dramat ic rit ual act ing.
For ot hers, it is t ruly an incorporat ion of t he divine couple. Solit ary pract ice doesn't focus on
invocat ion during init ial t raining since t he pract ice is difficult for a wit ch wit hout t he support of
anot her priest /ess or coven. Solit aries embody bot h t he Goddess and God, as when performing
t he Great Rit e, but t he process is not quit e t he same as in a t radit ional coven. Cert ain
t radit ions of Wicca prohibit t he at t empt of invocat ion rit uals unt il complet ion of t he second-
degree init iat ion.
Ot her forms of invocat ion can be found t hroughout ancient and modern t radit ions. Many
forms of ancient prophecy were most likely forms of invocat ion. Invocat ion might have been
involved in t he ancient oracles of t he gods and goddesses. The t radit ions of ceremonial
magick, from t he t radit ions in ancient Egypt and Greece t o t he modern Hermet ic ones, have
used t he pract ice of invocat ion.
Pract it ioners of t he various African Diaspora t radit ions, part icularly t he t radit ions of Voodoo,
have powerful experiences of invocat ion. The spirit s of t he t radit ion, known as loa, int eract wit h
t heir pract it ioners t hrough a spont aneous form of invocat ion known as riding. The loa "rides"
one of t he rit ual part icipant s, speaking and act ing t hrough t he part icipant 's body. Part icular loa
grant t heir "mount " gift s and abilit ies during t he t ime of t he rit ual. At t imes such gift s and
abilit ies are t he t est t o know if one is t ruly being ridden by t he loa or not . Some part icipant s
report having been grant ed some quit e ext raordinary abilit ies, such as holding hot coals in t heir
hands or even mout h wit hout injury. Aft er t he session, t he part icipant s usually don't remember
t he experience and are overwhelmed wit h deep emot ion.
During t he birt h of our New Age, invocat ion came in t he form of modern seances. Spirit s
would speak t hrough a medium. People would visit a medium t o know if t heir loved ones had
crossed over and were all right . They would also come t o discover family secret s, such as
where t he jewels were hidden. By t he st art of t he t went y-first cent ury, t elevision shows
popularizing mediumship have made it more underst ood and accept ed. When viewed t hrough
a shamanic lens, such seances are much like a form of ancest or reverence.
The concept s of mediumship are applied t o ot her forms of spirit s, in what modern myst ics
now call channeling. Many psychic readers use t his t echnique for gaining spirit ual counseling,
speaking t o spirit guides wit h t he wisdom applicable t o t he sit uat ion. Though channeling is
t ypically associat ed wit h t he more celest ial t radit ions of t he New Age, channeling angels and
aliens who writ e best -selling books, you will also find it in t he "divinely inspired" myst ical t ext of
ceremonial magick. It could be said t hat Aleist er Crowley's famous The Book of t he Law was
channeled. In t he broadest sense, you could also consider t he t ext s of t he Bible as channeled
mat erial from a spirit .
Channeling comes in t wo basic forms-conscious channeling and t rance channeling.
Conscious channeling is much like having a st rong clairaudient connect ion t o a spirit while st ill
conscious, and t he willingness and abilit y t o repeat t hat spirit 's message. Basically t he
channeler is t he mout hpiece of t he spirit , but t he channeler st ill has free will as t o what is
repeat ed and might hear t he message incorrect ly when filt ered t hrough t he ego. In t his way,
conscious channeling is much like evocat ion, not t rue invocat ion.
Trance channeling, also called full-body channeling, is when t he channel's conscious self
eit her vacat es t he body or becomes submerged. The channeled spirit assumes mot or cont rol
of t he body and can deliver it s message direct ly. The channel's voice, mannerisms, body
language, and especially t he aura change complet ely. Some people are very uncomfort able
wit h t he idea of giving a discarnat e being cont rol over a human body, feeling t hat if t he spirit
was meant t o have a body, it would already have one. So be sure you know and t rust t he spirit
part ner t o whom you relinquish cont rol.
Though modern channeling has "civilized" t he process of invocat ion, where t hings are t aken
in a quest ion-and-answer session, shamans have been doing t he same work as a channel, but
wit hout t he modern t rappings and t hrough more primal rit uals.
While our definit ions of t he t wo forms of channeling make t he process of invocat ion seem
st rict ly black or whit e-eit her you do it or you don't -t here are act ually several levels of t he
invocat ion process. Each has gift s t o share, and none is bet t er t han t he ot hers. These levels or
gradat ions of experience make t he idea of invocat ion less daunt ing t han it may first seem.
If you have been following t he course mat erial in t his book, you have already had an
experience somewhat similar t o invocat ion-shapeshift ing. In a t ot emic shapeshift ing
experience, you ident ify so st rongly wit h an animal spirit t hat you become it . Though most shift
t he shape of t heir energy body t o mat ch t he form and perspect ive of t he animal, some
shamanic pract it ioners report "merging" wit h t heir animal. Wit h t his process, it 's more like t he
animal spirit is invoking t he shaman. Through t he merging, t he human spirit can see and feel
t his new perspect ive, but has a vehicle and guide t o direct t he experience.
Alt hough invocat ion can involve animal spirit s (and such pract ices might be t he root s of our
were-beast myt hologies), usually t he process involves deit ies or enlight ened guides and
ancest ors. Each pract it ioner performs t heir invocat ions different ly, so t here is no one way t o do
it for everybody. As one of my t eachers once t old me, t hese are t he myst eries, and t he
myst eries really must be experienced t o be underst ood. Descript ions can part ially prepare you,
but can never convey t he ent ire experience.
Alt hough not t rue invocat ion, t he experience of overshadowing is a st art . In t he
overshadowing experience, a wise spirit or deit y is energet ically around or over you, providing
energy, support , and knowledge. Some psychics can act ually see or feel t he presence over t he
pract it ioner. This happens in many t radit ions, not just shamanic wit chcraft . Teachers and
healers experience t his, feeling t hey are being guided, like an inst rument , by divine forces. It
also occurs in rit uals, readings, and medit at ion.
When I experience overshadowing, I usually feel like one of my pat ron gods or guides is
wat ching my back, st anding very close t o me, and is much larger and t aller t han me. I sense
t his in t he waking world, eyes open, wit hout being deep in a medit at ive st at e. The proximit y of
my pat ron gives me a sense of divine prot ect ion. Our communicat ion is much easier. Usually I
can only underst and my guides in deeper st at es of medit at ion, but as t he overshadowing
experiences began, somewhat spont aneously, I could access t heir wisdom and advice in t he
waking world, as I was doing ot her t hings. They felt more in t he Middle World, rat her t han me
journeying t o anot her realm t o meet wit h t hem. Bot h of us were bet ween t he worlds, finding a
middle ground.
If you experience overshadowing frequent ly-part icularly wit h spirit s and guides t hat are not
deit ies or enlight ened spirit s but rat her wit h spirit guides, animals, and allies who are walking
t heir own pat h, simply in a different world-you could have a "co-walker" relat ionship. The spirit
is more physically present wit h you in t he world, not necessarily invoked int o your body, but
definit ely a part of your energy field, allowing it t o be more present and part icipat e in t he world
and aiding in our overall mult idimensional exist ence. If cert ain spirit s consist of less t han t he
t radit ional four element s, t hey need t o part ner wit h ot hers t o experience t he full range of
exist ence. They cannot access t he spirit s of t he upper realms easily, and humans, as beings of
t he Middle World, act as bridges. Somet imes such relat ionships, part icularly when est ablished
permanent ly, are referred t o as spirit marriages, such as t he faery marriage, where a faery seer
is bonded, or married, t o a faery guide in a spirit ual part nership. Co-walking part nerships of
several beings creat e a powerful gest alt , capable of great er magick and spirit ual t ravel. As you
learn from t his part nership, so does t he spirit , and t his part nership will provide you bot h wit h
int erest ing insight s and abilit ies. A co-walking relat ionship is a t rue part nership wit h your spirit
ally.
True invocat ion is t rue surrender t o t he spirit int o your body. That 's why many wit ches
reserve it only for deit ies, or t heir mast er healing spirit guide. They invoke a spirit t hey t ot ally
t rust , and do not at t empt invocat ion wit h any random spirit . Very conservat ive pract it ioners will
not invoke a spirit guide or deit y, but only t he higher self.
For many wit ches, at least when init ially t rying t hese t echniques, t he spirit is incorporat ed or
blended wit h t heir own consciousness. They st ill have a measure of cont rol and awareness,
yet are bonded wit h a consciousness in and around t heir body, act ing much like a co-pilot . I find
t his incorporat ion t echnique t o be t he most empowering of invocat ions. It allows you t o more
direct ly co-creat e wit h your spirit ally and work t oget her t o produce a change.
The t radit ional invocat ion is when your own consciousness is eit her submerged in t he larger
energy of t he spirit ally, or appears t o vacat e t he body, t o make room for t hat spirit . Recipient s
of t he invocat ion may feel disconnect ed from t he event s, or may feel like t hey occurred in a
dreamlike st at e, wit h vague memories. The advant age of t his form of invocat ion is t hat you put
t ot al t rust in t he spirit ally, relinquishing your own ego and cont rol issues. You must make sure
you t ruly t rust t he spirit for such a surrender of cont rol and ego.
CONCERNS ABOUT INVOCATION
All of t hese forms of invocat ion are very helpful, and it 's up t o you t o find t he ones t hat are
right for you. To some, t he idea of invocat ion might sound quit e fearful, akin t o possession.
Invocat ion is not t he same t hing as possession, t hough many West erners confuse t he t wo.
The idea of a spirit t aking possession of an unwilling body is act ually much rarer t han
Hollywood would have you believe. The result s are also far less dramat ic t han what is depict ed
in movies. Such soul sicknesses and t heir remedies will be discussed in det ail in chapt er 15.
The main differences bet ween invocat ion and possession for t he pract it ioner are free will
and t rust . A myst ic performing an invocat ion is willingly part icipat ing-in fact , asking-for t he
experience. The rit ual is a boundary, calling upon a specific spirit wit h whom t he myst ic has a
relat ionship on some level. The rit ual has a beginning, middle, and end, and at t he end, t he
invocat ion is ended and t he connect ion is st opped. In a specific t radit ion, all part icipant s,
physical and mat erial, have agreed upon t his st ruct ure.
Not all shamanic pract it ioners perform invocat ions. Though it is a highly enlight ening and
personally moving experience for many of us, you should not feel forced t o do anyt hing you
don't wish t o do. Respect your own limit s and boundaries. One school of t hought says t hat if
an ent it y does not current ly have a body, you should not give it access t o yours. I underst and
t he sent iment , and in some cases I agree, but t he varying degrees of invocat ion can be
amazingly enlight ening experiences.
As you develop more confidence in yourself and your magickal abilit ies, you can always
ret urn t o t his t echnique if you desire. I suggest t hat as you develop your relat ionship wit h your
primary spirit allies and t ot ems, ask t hem if t his experience is correct for you at t his t ime.
EXERCI SE 19
Invocat ion
There is no one correct way t o perform an invocat ion, from t he t radit ional t eam of High Priest
and High Priest ess of Wicca t o t he spont aneous mergings of modern myst ics. But here is a
general framework t hat I find useful.
1. Decide on what ent it y you wish you invoke and why. The best ent it ies are spirit s wit h
whom you already have a relat ionship. I prefer pat ron deit ies and spirit guides who help me
t each and heal. Then decide why are you doing t his. Are you seeking answers t o specific
quest ions? Do you plan on doing a banishment of an unwant ed spirit ? Do you want t he
ent it y t o do healing work t hrough you? Are you open t o t he ent it y's will in t his world? Are
you simply doing it for t he experience? Be clear in your int ent before you st art .
2. Creat e a sacred space t hrough your Shamanic Smudging Rit ual and/or t he magick circle,
depending on t he circumst ances (see chapt er 3). Some prefer t o do t his in a group so t hey
have psychic support from ot hers and don't have t o worry about such t hings as circle
cast ing. They can focus on invocat ion while t he group cast s t he circle. The rit ual can
involve it ems t hat correspond wit h t he ent it y's sphere of influence. If you are calling upon a
war deit y, you might use red candles, dragon's blood incense, iron nails, hemat it e or
bloodst one, spicy fire herbs, and a rit ual sword. If you are not sure of working
correspondences in magick, review chapt ers 12 and 13 of The Out er Temple of
Wit chcraft . I highly recommend performing your first invocat ion in a magick circle, perhaps
as part of a modified Great Rit e, using rit ual poet ry t o help t he invocat ion process.
3. Ent er an alt ered st at e. You can do t his t hrough Exercise 1: Ent ering a Medit at ive St at e,
or ot her t echniques. Many prefer a physical exhibit ory t echnique for invocat ion, and have
drumming, music, or dance as t he focus.
4. Cont act t he ent it y you wish t o invoke. You can do t his silent ly in your mind, speaking in
your silent magickal voice, or out loud, t hrough a rit ual invocat ion. Tailor t he invocat ion t o
t he individual ent it y. Call upon names, t it les, and qualit ies associat ed wit h t he spirit . As
part of your invocat ion, st at e what ever work you wish t o do wit h t his ent it y. I suggest
somet hing like t his as an out line, alt ered for your specific needs:
I, [st at e your name], call upon [st at e t he name of t he ent it y/spirit /deit y]. Spirit /God of (list
t he ent it y's qualit ies, t it les, and descript ion), I ask t hat you come in Perfect Love and
Perfect Trust t o t his sacred space. I seek your blessings. I seek your wisdom. I seek your
ways. Come be wit h me. I seek t o part ner wit h you, t o have your will worked t hrough me,
for t he highest good, harming none. I invoke you. So mot e it be.
5. Most wit ches focus on t he crown chakra, at t he t op of t he head, and perceive t he ent it y
descending down from t he skies t hrough t he crown and int o t he body. Ot her t imes,
part icularly wit h Lower World beings, t he ent it y rises from t he ground and comes up
t hrough t he feet , legs, and root chakra. If it is a part of a Drawing Down t he Moon rit ual,
you can draw t he light of t he moon down wit h your at hame and int o t he crown, or drink
t he energy of t he Goddess in t hrough your chalice wat er once you have symbolically
performed t he Great Rit e.
6. Not ice how your body, percept ions, t hought s, and energy change. Most pract it ioners will
remain conscious, and blended wit h t he ent it y, at least init ially. Somet imes t he ent it y feels
t oo "big," and it 's as if t he ent it y is bot h inside and out side of you, surrounding you ent irely.
7. Do t he work you planned on for t his part nership.
8. At t he conclusion of your work, release t he spirit . Close t he rit ual wit h a "deinvocat ion,"
or devocat ion. Simply t hank and release t he ent it y, much like you would a quart er when
releasing a magick circle. Feel t he ent it y leave you as it came. Those who do not do such
releases are subject t o myst ical delusions, since t hey st art t o personally ident ify wit h t he
energies t hey harness, losing t heir own sense of self and realit y. The boundaries of t he
rit ual, t he beginning and t he end, prevent t his from happening, so make sure you release.
Say:
I, [st at e your name], t hank and release [st at e t he ent it y's name] from t his invocat ion. I
complet ely release you from my body, mind, heart , and soul, for t he highest good, harming
none. So mot e it be. Blessed be.
9. Release your circle if you have cast one. Make sure t o ground yourself.
My own experiences wit h invocat ion have leaned t oward overshadowing and incorporat ion
rat her t han t ruly losing awareness. In t his sense, you learn t o part ner wit h t he spirit ally on a
more fully conscious level. It can be powerful in rit ual work and healing.
Some amazing healing sessions in which I have been honored t o t ake part have been when
my mast er spirit guide asked t o be invoked. In one part icular session, for a man close t o deat h
but facing a painful surgery t o remove an int est inal obst ruct ion, I found myself invoking my
mast er t eacher spirit , t he wizard deit y Gwydion, of Welsh myt h. I found myself doing rit uals of
which I had no previous knowledge. The family who at t ended had a very magickal experience,
as t he hospit al played a Christ ian psalm at t he same t ime I was deep int o t he rit ual, t hough I
didn't not ice it . Alt hough he was st ill very sickly wit h a variet y of ot her illnesses, t he int est inal
block vanished, leaving t he doct ors perplexed yet very respect ful of his "healing" minist er, t o
t he point of asking my int uit ive opinion on fut ure t reat ment . Such a dramat ic healing had never
occurred before in my pract ice, and alt hough I have lit t le memory of t he act ual sit uat ion, I know
it was t he power of t he God working t hrough me, t hrough t he invocat ion.
When feeling in psychic danger in a spirit ually dist urbed environment , I have invoked dark
goddesses and banished spirit s of t he rest less dead back t o t he Underworld. I didn't act ually
banish t hem. The Goddess did, t hrough me, prot ect ing me in t he process. In t hese cases, t he
deit y prodded me t o do t he invocat ion. I didn't necessarily seek it out . The deit y guided me t o
do so.
Every year my part ner and I do t wo rit ual invocat ions of t he Waxing God and Waning God,
known as t he Oak King and Holly King, at t he t wo solst ices. Through us, t hey perform t heir
bat t le t o det ermine who will rule t he next half of t he year. The younger king, t he Oak King,
rules from Yule t o Midsummer, while t he god of deat h and horn, t he Holly King, rules t he ot her
half of t he year. In such rit uals we find ourselves saying and doing t hings so spont aneously
t hey are said and done t hrough us, by t he gods, rat her t han originat ing in our own minds. We
are simply t he inst rument s. Our covenmat es t hink we have rehearsed t he poet ry and act ions
because t hey were so smoot h, but t hey were t ruly inspired by our divine invoked part nership.
When I was t eaching a class on how t o assume t he godform, one st udent said, "I can't
believe somet hing t hat beaut iful was in me!" Acknowledgment of our own divine beaut y is one
of t he reasons we do invocat ion. We embody t he divine, and t he divine embodies us.
t NCESTORS
Ancest or reverence is a pivot al part of bot h t radit ional shamanic pract ices and wit chcraft . Bot h
t radit ions honor t he wisdom of t he past and respect our elders. The wit ch's highest holy day,
Samhain, is a rit ual day for honoring t he ancest ors. When you look t o t he lore of Samhain, it 's
obvious t o see t he shamanic root s of wit chcraft .
The Druids, a cast e of Celt ic priest s and priest esses t hat modern wit ches look t o as spirit ual
forebearers, had a st rong belief in t he power of t he ancest ors and reincarnat ion. The children
are our ancest ors reborn, as t he Druids believed a reincarnat ing spirit t o flow along a t ribal, or
now genet ic, line.
As physical feat ures are passed along t he blood, so are spirit ual t alent s and gift s. The
affinit y for magick or prophecy is passed from parent t o child. Celt ic t radit ions associat e
specific physical t rait s, such as green eyes and red hair, t o be a mark of one wit h t he powers of
t he wit ch but such t rait s and abilit ies are not dependent on specific physical charact erist ics or
a genet ic lineage. We don't need a great wit ch in our family t ree t o claim t he t radit ions of
wit chcraft . Many of our ancest ors are spirit ual in nat ure, not connect ed t o us by genet ics or
even locat ion, but t hrough t radit ion, act ion and spirit . Many of our past heroes are like spirit ual
ancest ors. Taught in a Celt ic t radit ion, but not being of t rue Celt ic blood, I st ill look t o t he
heroes of Celt ic myt h as my spirit ual ancest ors. Specific cult ures and t radit ions call t o us
because of our own past life experiences, making such cult ures and people just as valid t o
venerat e as genet ic ancest ors.
ANCESTORS AS ~PIRIT }ALLIES
Aboriginal cult ures believe we st and upon t he shoulders of t he ancest ors. Wit hout t heir work,
bot h t heir past accomplishment s when t hey were alive and t heir loving support from t he spirit
world, we would not be where we are t oday. The most revered and respect ed spirit allies are
considered t o be grandmot hers, grandfat hers, great aunt s, great uncles, and cousins.
Cert ain shamanic t radit ions divide t he ancest or realms based on t he merit of t he soul in life.
This is probably where we find t he root of modern Christ ian heaven and hell myt hology. In
part icular cult ures, such as t he Norse, different lands were designat ed for t hose who simply
died and lived an honorable life, t hose who died wit h dishonor, and t hose who died a hero.
Places of t he dishonored dead were not necessarily realms of t ort ure or abuse. Modern pagans
look at such divisions as different refinement s of energy. They believe t hat t hose who lived
dishonorable lives go t o a realm t o learn, underst and, heal, and work on t heir karma, planning
t heir next ret urn t o t he world.
When looking t o t he ancest ors for guidance, modern pract it ioners should look at t hose who
led honorable lives, and t hose heroes, bot h personal and cult ural, t hat inspire. Here you will find
t he wise ones who will guide your pat h.
We find many examples of shamanic ancest ors in t he European t radit ions. If you t hink t he
pat h of wit ch isn't shamanic, all you have t o do is look at t hese t owering figures t o see t he
shamanic herit age. Many are mort als who walked t he eart h. Some are considered gods, yet
t heir st ruggles cont ain t he human st ory of t ransformat ion t hat every shaman undergoes. Many
t radit ions of wit chcraft and paganism see t hemselves as lit erally descended from a part icular
god. Ot hers are found somewhere bet ween t he realms of mort als and gods, legends, and it is
unclear if t hey were hist orical figures or amalgams of folk t ales. Yet t heir energy-god, mort al, or
ot herwise-is available t o us for guidance and inspirat ion. Here are some spirit ual ancest ors wit h
whom you might find kinship.
A. E. Russell
A. E. Russell is t he lit erary alias of George William Russell, a poet , paint er, and friend of William
But ler Yeat s. He was born in April 1867. He had lifelong cont act wit h t he faery folk. He
document ed his experiences wit h t he faery t ribes, giving descript ions and hierarchies along
wit h beaut iful art ist ic rendit ions of t he beings. A. E. brought a focus on t he Goddess t o his t ake
on t he faery t radit ion, and he applied t he wisdom he learned from t he faeries in his art ist ic life.
Fiona Macleod and William Sharp
William Sharp was a Scot t ish crit ic and biographer who published a number of works under t he
name Fiona Macleod. Some dismiss t he Fiona Macleod persona as a lit erary device, while
ot hers believe Sharp suffered from a personalit y disorder. Hugh Mynne, aut hor of The Faerie
Way, st at es t hat perhaps Fiona was t ruly Sharp's spirit ally and faery lover. The work of W. B.
Yeat s, a friend of Sharp, sheds light on Sharp's experience, as Yeat s consult ed wit h
MacGregor and Moina Mat hers of t he Hermet ic Order of t he Golden Dawn. Fiona wrot e many
books on t he way of t he faery and t he Tuat ha de Danaan, also bringing a goddess focus t o
t he t radit ions of old. Though his encount ers wit h Fiona were very blessed and came wit h great
gift s, he also suffered t hrough periods of ment al illness. Sharp st ruggled wit h his shadow side,
his faery lover, and ment al illness, finally passing in 1905 in Sicily. Decades lat er a medium in
England received a message from Sharp referring t o himself/ herself as Wilfion. Apparent ly t he
t wo ascended t o a more harmonious st at e aft er passing from t his world.
Orpheus
Orpheus is t he son of t he god Apollo and t he muse Calliope. He is a great musician and poet ,
recognized by mort als and gods alike for his skill and dept h. Orpheus' wife, Eurydice, died
short ly aft er t heir wedding. She was fleeing t he advances of Arist aeus, and st epped upon a
poisonous snake and was bit t en. Orpheus lament ed t he loss of his wife, singing his woeful
songs t o gods and mort als alike. His grief was so st rong t hat he sought out t he shade of his
love, descending t o t he Underworld of Hades and Persephone, overcoming all t he challenges
t hat keep living mort als from t he realm of t he dead. The king and queen of t he Underworld
were so moved by his det erminat ion and passion t hat t hey allowed his wife t o rise wit h him-on
one condit ion. Eurydice would follow him as his shadow unt il t hey reached t he light of day. If he
looked back in doubt , she would ret urn t o t he Underworld forevermore. At t he last moment , he
believed Hades played him for a fool and looked behind him, t o see his love t umble back t o t he
Underworld. He wandered in his grief and was said t o be killed by t he Maenads, t he wild women
followers of Dionysus, who t ore him limb from limb in t heir religious frenzy. They t hrew his head
and his lyre int o t he river Hebrus, where he cont inued t o sing his sad songs. The muses buried
his body in Libet hra, and Zeus placed his lyre in t he st ars as a const ellat ion.
A large body of myt hology is at t ribut ed t o Orpheus. A myst ery school in t he ancient world
was built around t his body of work, wit h accompanying rit uals and t radit ions. The Orphic
Myst eries are considered part of t he more shamanic t radit ion pract iced by t he Greek myst ics.
Odin
Odin, also known as Wot an, is t he great all-fat her of t he Aesir, t he ruling t ribe of gods in t he
Norse pant heon. Though he has some kinglike at t ribut es, he is far bet t er known as a wanderer
t hrough t he nine worlds seeking wisdom. Odin is equat ed wit h Hermes and Thot h and is
known for his abilit y t o inspire t hrough poet ry and berserker rage. Perhaps t he seeds of Odin's
myt hology can be found in t he pract ices of t he Norse shamans, for Odin grew in power as his
wisdom grew, t hrough a series of harsh t rials. He sacrificed an eye for a drink from t he well of
wisdom. Jealous of Freya's magick, he hung himself from t he World Tree for nine days and nine
night s wit h no food or wat er, his side pierced wit h a spear. By t he nint h night , he received a
vision of t he runes in t he branches of t he World Tree, and descended wit h t heir full magickal
knowledge at his command. Odin is known for his abilit y t o confer wit h t he dead, and for his
t wo raven t ot ems who search out t he nine worlds for him.
Freya
Freya is t he primary goddess of t he Vanir, t he defeat ed t ribe of gods in t he Norse myt h cycle.
She and her brot her Frey were t raded t o t he Aesir t ribe t o keep t he peace bet ween t he t wo
groups. Like Odin, she underwent many shamanic t hemes in her st ory. She is known for a
falcon-feat hered cloak, and shapeshift s int o a falcon at t imes. In seeking out great er magick,
she visit ed t he four dwarves of power in t he Underworld. Though in many versions of t he st ory
her journey's purpose is solely for t he met al gold, she had no need of it , for when she cries, her
t ears t hat t ouch t he eart h become gold, and t he t ears t hat t ouch t he sea become amber. In
t rut h, she was seeking out t he myst eries of t he four dwarves, symbolic of t he four direct ions
and element s. She chose t o spend a night wit h each one t o get her four-part necklace, t he
Brisings. Wit h it , she had great er mast ery over t he forces of magick and creat ion.
Merlin
To me, Merlin is t he quint essent ial shamanic wit ch figure. Though most modern people t hink of
him as t he st at ely court magician of King Art hur, wit h st ar-covered blue robes and a point ed
hat , t he t radit ional lore of Merlin is t hat of an inspired wild man-melding many charact erist ics of
t he magician wit h t he Druid, wit ch, shaman, and mad poet . In t he classical lore, his t ales include
st ories of his unusual yout h as well as his elder years. As a child he gave prophecy and was
said t o be born of a mort al woman and a spirit for a fat her. His most famous t ales are of guiding
t he lineage of t he king and t hen prot ect ing and guiding Art hur t o embody t he aspect of t he
sacred priest -king in relat ionship t o t he Goddess and t he land. Merlin was guided by t he
powers of t he ot herworld, and t he Goddess manifest ed as t he Lady of t he Lake. He held a
great reverence for t he role of land in relat ionship wit h t he sacred king and queen. If t he lit erary
figure is based on an act ual person, he was much more likely t o have been a skin-wearing
magick worker t han a civilized scholar-magician. Some wit ches believe t hat Merlin is not a
single individual, but a t it le for a variet y of mages in t he Brit ish Isles, perhaps t racing t heir
lineage back t o t he lost lands of At lant is. The presence of Merlin is readily available for aspiring
shamanic wit ches.
Robert Kirk
The Reverend Robert Kirk is best known for his book The Secret Commonwealt h of Elves,
Fauns and Fairies, writ t en in 1690-1691, just before his deat h. It was rumored t hat he did not
act ually die, but was kidnapped t o Faeryland because he spoke t oo freely about t he Sit hs (t he
Scot t ish word equivalent t o t he Irish Sidhe). He wrot e quit e clearly about t he real and
independent exist ence of t he faery folk. His ideas echo t hose of more t ribal shamans, believing
spirit s t o be living beings, wit h t heir own lives and worlds, who seek t o be in harmony wit h
humanit y. He is an excellent spirit ual ancest or for t hose reconciling psychic/shamanic
experiences in t he craft wit h more t radit ional forms of Christ ianit y.
Taliesin
The reborn son of t he Welsh goddess Cerridwen, Taliesin embodies t he archet ype of t he
shapeshift ing wise shaman. Originally her servant , Gwion Bach, he was charged wit h st irring
her cauldron t o brew a pot ion of wisdom and enlight enment for Cerrid- wen's dark and ugly son
Afagddu. As t he brew boiled away, Gwion burned his finger on t hree magickal drops, and
sucked his t humb t o relieve t he pain. In t hat moment , he received all t he knowledge and
wisdom of t he pot ion, and inst ant ly realized t hat Cerridwen would kill him. He left as t he
cauldron cracked and t he remaining pot ion t urned t o poison. Cerridwen pursued him. Each in
t urn shapeshift ed t o out wit t he ot her. First Gwion shift ed int o t he form of a hare t o run away,
but Cerridwen t urned int o a greyhound t o out race him. Then Gwion came t o a river and
t ransformed int o a fish, but his pursuer became an ot t er. He jumped out t o become a bird in
midflight . Cerridwen pursued as a hawk. Finally Gwion shapeshift ed int o a grain of wheat t o
hide in a pile of grain. Cerridwen become a hen and at e him.
The t ransformat ions are symbolic of init iat ions t hrough t he four element s-fire, wat er, air, and
eart h, respect ively. The st ory does not end wit h Gwion's deat h, but his rebirt h, as Cerridwen
surprisingly gave birt h t o him nine mont hs lat er. He was reborn as Taliesin, t he shining brow.
She could not kill him, but cast him out on a raft , much like Moses float ing down t he Nile. Like
Moses, Taliesin was adopt ed. His wisdom was evident in early childhood wit h his adopt ed
family, using his wit , words, and songs t o creat e change. Taliesin grew int o a great bard wit h
many magickal skills, giving Cerridwen t he t it le of Mot her of All Bards.
Thomas Rhymer
Thomas Rhymer, also known as Thomas of Erceldoune, was born in t he early 1200s. In his t ime
he was known as a bard, prophet , and poet , an heir t o t he lore of Celt ic t radit ions as he
t raveled England and Scot land. His recorded prophecies were avidly observed several
cent uries aft er his deat h, and his poet ry is st ill a well of wisdom for modern occult ist s of t he
faery t radit ions. His best -known works, The Ballad of Thomas t he Rhymer and The Romance
of Thomas t he Rhymer, are account s of what appears t o be his own init iat ion int o t he art s
t hrough a meet ing wit h t he Queen of Elfland, who brings him t o her world. Aft er a period of
service t o t he queen, he ret urns wit h gift s, bot h inner and out er. Presumably his account is an
aut obiographical experience of his shamanic init iat ion int o t he dark-goddess faery myst eries.
He may have been involved in an organized faery wit ch cult , suggest ed by t he t est imony found
in t he wit ch t rial of Andro Mann in 1598. Thomas Rhymer is available as an inner-planes
t eacher t o t hose int erest ed in t he faery t radit ions.
Vainamoinen
Vainamoinen is one of t he primary figures in t he Kalevala, a Finnish epic of magick. He st art s
out godlike, being born of t he wat er goddess Ilmat er under remarkable circumst ances. Here
Vainamoinen has a role in t he creat ion of t he world. His role is magickal, yet his st ory is filled
wit h very human hopes, dreams, and failings, showing us how t he shaman is bet ween bot h
worlds, human and divine, just as we are. He part akes of many advent ures wit h t he ot her
figures of t he Kalevala, including visit ing t he land of t he dead. He uses song and poet ry t o do
his magick, just as t he verses of t he Kalevala do. They were compiled from t he oral t radit ions of
Finnish myt hic songs. Upon t he decline of paganism and t he rise of Christ ianit y, Vainamoinen
depart ed from t his world.
From our hist ory of shamanic wit chcraft , we come across ot her pot ent ial ancest ors in t he
shamanic art s less myt hic t han some of t he ones previously list ed, including Robert Cochrane,
Doreen Valient e, Gwydion Pendderwen, and Vict or Anderson. Our wit chcraft ancest ors need
not be primarily shamanic wit ches. I look t o Scot t Cunningham, Gerald Gardner, Leo Mart ello,
Sybil Leek, Lady Sheba, and Alex Sanders.
WHAT ABOUT KINCARNA...TION7
If most wit ches and myst ics believe in reincarnat ion, how can we be calling upon t he
ancest ors? Who do we t hink is answering our calls? Shouldn't t hey all be in new bodies, living
new lives? Why do we keep bot hering t hem?
I have had st rong past -life experiences, ret rieving very real memories. When I began t o do
ancest or work, I wondered about ancest ors and reincarnat ion. If I accept reincarnat ion as a
fact , who lives in t he realm of t he ancest ors? Like so many t hings, it depends on who you ask.
Wit ches do not have one universal belief in t he aft erlife. Themes of t he Underworld, t he
Summerland, and reincarnat ion are found in many wit chcraft t radit ions, but t here is no one
dominat ing belief about t he nat ure of life aft er deat h, t hough most wit ches believe in
reincarnat ion. How can you call upon t he ancest ors in t he realm of t he dead when t hey are
living in a new body? Most pract it ioners of ancest or reverence don't worry about t he paradox.
It is an accept ed myst ery of t he craft . But many wit ches wit h a mind t oward magickal t heory
and philosophy want t o underst and t his paradox. They have creat ed magickal models of t he
nat ure of t he soul t o explain how an ancest or can be list ening t o our prayers and rit uals and
yet reincarnat e in a body somewhere on t he eart h.
To t hese magickal philosophers, t he common idea is t hat we are mult idimensional. We exist
in many worlds, on many planes simult aneously. While part s of our energy reincarnat e, ot her
part s do not . We all have a higher self and a lower self, bot h of which exist in realms beyond
space and t ime. No mat t er where our ot her selves arein body or out of body, in t he realm of t he
ancest ors or in a different dimension-an aspect of our consciousness is available. When we call
upon a person who has passed, we are t ruly connect ing wit h t heir higher self, not t heir
deceased personal, ego, middle self They may manifest wit h t he personalit y or image of t he
past middle self, so we recognize t hem, but it is t ruly t he wisdom of t heir higher self t hat comes
t hrough t o us.
Some t hink t hat if t he ancest or's spirit has reincarnat ed, it is not available t o hear our calls,
but t he overall energy of t he family, of t he ent ire lineage, is available and will respond t o t he call
of t he living. In t he ot herworld, t he ancest ry t akes on a group power and ident it y. By honoring
many ancest ors, you increase t he st rengt h of t he spirit ual family t ribe.
Anot her possibilit y is t hat perhaps t he individual spirit goes on t o a new life, reincarnat ed, but
t he imprint of t hat person, your ancest or, is a part of t he cosmic whole. The person is beyond
space and t ime, and always available. As all t imes are one t ime, t hat energy is always available
t o you. Like t he holographic model of t he universe (ITOW, chapt er 7), all part s cont ain all of t he
informat ion of t he whole. You can connect wit h t he energy of an ancest or regardless of where
t hat individual soul is or what it is doing.
In t he end, regardless of t he reason, t he ancest ors list en when you speak. Building a
relat ionship wit h your root s can be a great asset t o your own spirit ual growt h. Work wit h t he
ancest ors and ask t hem yourself.
}ANCESTOR XLTARS AND OFFERINGS
Wiccans creat e ancest or alt ars as a part of t heir reverence. You will find similar, and even more
int ense, pract ices of ancest or reverence in t he African and East ern t radit ions. Most wit ches
reserve t he pract ice for Samhain rit uals, decorat ing eit her t heir main rit ual alt ar, or a separat e
alt ar, wit h mement os from t he ancest ors. Ot her wit ches, myself included, keep a small,
separat e ancest or alt ar up all year. I believe t he ancest ors must be cherished year-round, not
just on one day. Samhain is import ant , but I work wit h t he love of t he ancest ors in ot her rit uals
as well. I do find myself drawn more t o ancest or work in t he waning half of t he year, Midsummer
t o Yule, which is associat ed wit h deat h. In t he waxing year t hey do not weigh as heavily on my
mind t o be direct ly evoked.
The purpose of t he ancest or alt ar or shrine is not only t o honor t he dead who have passed
before you, and remember t hem and t heir accomplishment s, but also t o creat e an energet ic
link, a t ouchst one, t o t he realm. They are your connect ions in t he ancest or realm, and some of
your first guides t o t he Underworld. Many wit ches feel t hat t heir deceased loved ones,
part icularly grandparent s, are t heir spirit guides in t his life. Many t radit ions of t he craft believe
you do not commune wit h t he gods direct ly, but t he ancest ors and guides int ercede for you,
much like t he old Cat holic not ion t hat you pray t o t he saint s who will beseech God on your
behalf. Though I believe direct communion wit h t he gods is not only possible but in some ways
preferable, cont act wit h t he ancest ors is also ext remely beneficial. The more allies you have in
a realm, t he more assured you will be t hat you are safe and can accomplish your spirit ual goals.
The alt ar creat es a st rong energet ic link t o t he ancest ors. It 's not just making t he alt ar but
also t he t ime you devot e t o it t hat creat es t he link. The more energy you put int o t he
connect ion, t he more energy t he ancest ors can put int o t he connect ion and help creat e
effect ive change in your life t hrough wisdom, guidance, and even manifest at ion. The ancest ors
are credit ed wit h bringing good fort une and beneficial change t o t he ent ire family.
At t ent ion must be paid t o t he alt ar. Set t ing it up is an import ant rit ual act in it self, but you
must cont inue t o put energy int o t he link. The init ial set up should consist of it ems t hat connect
you t o your known ancest ors, including phot ographs, old jewelry, inherit ed gift s, and ot her
heirlooms. Whit e or black candles are appropriat e. The candlelight is said t o guide t he spirit s'
pat h back t o t he home when t he gat es bet ween worlds open on Samhain. I have vot ives on
my alt ar, and I light t hem on ot her days and rit uals, not just on Samhain, whenever I want t o
honor t he deceased.
Food is a t radit ional Samhain offering. Plat es of food and glasses filled wit h t he ancest or's
favorit e drink can be put on t he alt ar for a t ime. Then t hey are placed out side in nat ure. As wit h
offerings t o t he faery folk, you might ask why t he immat erial need food. Food prepared wit h
love and t ime st ores your energy. When you put food on t he alt ar, you are giving of your
energy. To t he ancient people, food was not wast ed, so rit ual offerings of food and wat er were
t he most sacred offerings t o be made. Anyt hing known t o be loved by your ancest ors-a
part icular food, drink, candy t reat , st one, color, perfume, or anyt hing at all-can be used as an
offering of your energy, a way of paying respect t o your ancest or connect ion.
EXERCI SE 20
Ancest or Rit ual
St art by building your own ancest or alt ar. Use your int uit ion t o make somet hing suit able t o
your forebearers. Place an offering on t he alt ar-anyt hing you feel would be appropriat e, from a
favorit e food or candy t o anyt hing else t hat st rikes your fancy. Choose genet ic ancest ors
along wit h spirit ual ancest ors and myt hic pat rons who might have walked t he eart h.
Creat e a sacred space by cast ing your magick circle around t he ancest or alt ar. As t he "work"
in t his magick-circle rit ual, recit e t his spell. Use t hese words, or let t hem inspire your own:
I, [st at e your name], ask in t he name of t he Goddess, God, and Great Spirit t o cont inue my
relat ionship wit h my ancest ors, t o know t he love, support , and guidance of t hose beyond
t he veil. I remember and honor my ancest ors and ask for t heir loving presence in my life. I
ask for my ancest ors' gift s, t alent s, and blessings t o be passed on t o me, when t he t ime is
appropriat e for me. I ask t o carry on t he t orch of my ancest ors. As I receive t heir gift s, I ask
t o carry t he responsibilit ies of t he family. I ask t his for t he highest good, harming none. So
mot e it be.
Release t he circle in t he usual way. Cont inue t o put t ime and effort int o your ancest or alt ar
and int o your relat ionship wit h t he ancest ors.
c$OURNEYING WITH THE ANCESTORS
As t he ancest ors are spirit guides, Orion Foxwood, aut hor of The Faery Teachings, suggest s
t hat at least some of t he voices heard in t he int ernal ment al chat t er of init ial medit at ive and
magickal t raining are t he voices of our genet ic ancest ors, speaking t o us t hrough t he blood. As
we order our minds, many voices fall away, while a few remain as ancest or guides, act ing as
int ermediaries t o connect wit h deeper Underworld spirit s. They are wit hin us, as well as in t he
land of t he dead.
Rivers of t he Underworld t hat flow and connect our energy can be used as vehicles t o
connect wit h t he ancest ors during a journey. European t radit ion gives us at least t wo
Underworld rivers-red and whit e. One is of blood and t he ot her is of eit her t ears or semen. Bot h
relat e t o t he ancest ors, our blood and genet ic links. Blood has male, mart ial qualit ies, but is also
linked t o t he female myst eries of menst ruat ion. Whit e has a lunar, pearly qualit y of femininit y,
but semen relat es t o male myst eries. Early in his career, t he young Merlin prophesied t hat t wo
dragons, one red and one whit e, were bat t ling beneat h a hill, making t he t ower t hat a king was
at t empt ing t o build unst able. The king dug up t he area and found he was correct . The dragon
power relat es t o bot h t he subt le power of land, t he ley lines, and t he rising t win serpent
current s of kundalini, t he power of awareness and creat ion. From t he dept hs of bot h t he
Underworld and our lower consciousness rise our life and purpose.
When journeying t o t he Underworld, seek out t he rivers of blood and t ears. If you seek t o
embody a qualit y or receive a message from your ancest ors, follow t hese lines. Even if you
seek spirit ual, nongenet ic ancest ors, t he human family leads back t o one root . You will find
your ancest ors along t he river. Drinking from t he rivers can bring knowledge and t alent s of past
lives t o your current life. You can learn about past family issues-inst ances of abuse or t rauma
t hat need t o be healed.
Wit ches are psychopomps, soul guides, who help heal t hose in body who can heal, and guide
t he dying t o leave t he body and ent er t he next life in peace. If guiding a dying soul t o t he next
life, use t he image of t he Underworld river. As you journey in your consciousness, creat e a pat h
for t hat soul. If t he one passing is open t o it , you can simult aneously use t he image in a guided
medit at ion, t aking t he soul t o t he next life via t he river. Call upon t he deit ies, angels, and past
ancest ors t o help you.
If t he river image is not helpful, ot her wit ches use st aircases, doorways, or t unnels of light .
You can also t ravel t o t he ancest ors t hrough t he inner t emple, opening t he gat eway of
ancest ors (ITOW, chapt er 14). The most import ant st ep is t o creat e a medium in which t o
t ravel, a bridge t hat will help t he consciousness move t o t he next plane. For nonwit ches,
descending images might not be comfort ing, so feel free t o use ascending images, such as
st aircases t o heaven. The image is not as import ant as t he energet ic connect ion.
BECOMING A. DEATH WALKER
Those who resonat e wit h allies from t he Underworld and land of t he ancest ors might find t heir
calling t o be a deat h walker. This is one of t he most serious pat hs of ancest or work. A deat h
walker is one who walks bet ween worlds, t his one and t he realm of t he dead, helping unit e
t hose who have crossed over wit h t heir living kin in t he middle realm. Popularly t hought of as
mediumship and channeling, t he t radit ions of t he deat h walkers are found in magickal cult ures
t hroughout hist ory. In our modern t imes t hey seem t o be needed even more, as people
become open t o t he ideas of personal spirit ualit y and yet are fearful t hat many of our
mainst ream dogmat ic inst it ut ions are crumbling or weakening. They don't know where t o seek
answers about t he next life. They have t rouble moving on in t heir personal lives when a loved
one passes. The deat h walker's role is t o make an energet ic connect ion, again t o be a bridge,
bet ween t he living and t he dead. Through connect ing wit h t he deceased, and answering
quest ions and giving informat ion t hat "proves" t he loved one has gone on t o anot her life, in
anot her world, t he deat h walker gives t he living family members a personal experience wit h
t heir own deceased loved ones, proving t hat life, or consciousness, cont inues aft er physical
deat h. They know t heir loved ones who have passed are st ill present , offering loving support .
They open t o a new magickal model of life and realit y, and are able t o make great healing
changes in t heir lives.
Those who are called t o be deat h walkers do not usually choose t he pat h. The spirit s of t he
ancest ors make t hemselves known. They will t each t he skills necessary t o make t he
connect ion and relay informat ion. Each deat h walker has a different st yle, t radit ion, and
t echnique. Gaining knowledge and t raining in counseling and grief psychology is an import ant
st ep for t hose who seek t o be a deat h walker.
~AUNTINGS
As t he ancest ors are t he spirit s of t he dead who have crossed over, wit ches are called in t o
invest igat e t he spirit s of t he rest less dead, t hose who have not peacefully crossed over t o t he
next world. As int ermediaries bet ween t he t wo worlds, our job is t o bring harmony t o t he
nat ural relat ionship bet ween t he seen and unseen.
Haunt ings come in many forms, yet few are t ruly disembodied spirit s t rapped in t his world.
Many people assume t hat st range energies are aut omat ically t he work of ghost s, but t here are
many dist urbances a walker bet ween t he worlds will be called upon t o remedy.
Et heric Imprint s
Many experiences of haunt ed happenings are not ghost s, but echoes of t he past . When
st rong experiences occur, t hey imprint t heir energy in t he et heric plane of t he area. We pick up
t hese imprint s as t he "vibes" of a place. Psychically sensit ive people int uit ively feel somet hing
is askew. They can be "good" or "bad" vibes. When t hey are creat ed from harmful emot ions-
abuse, fear, anger, and violence-t hey may be mist aken for a haunt ing. Simple cleansing
t echniques using t he four element s, such as burning purifying incense or aspersing (sprinkling)
wit h salt and wat er (OTOW, chapt er 9), can be used repeat edly t o clear t he space.
Et heric Recordings
Somet imes t he imprint s go one st ep deeper, and not only are t he general emot ions of a t ime
and place imprint ed, but act ual event s are recorded in t he et hers. People report cert ain
"ghost s" repeat ing t he same act ions during t he same t ime of day, like walking down a set of
st airs. Anot her et heric recording might be t he voices of an argument , where t he same
argument is repeat ed cyclically, be it every day, week, or mont h. Replayed bat t les from war
sit es are common, t oo. Some recordings seem t o be t imed, while ot hers are "t ripped" and
played when cert ain people ent er t he vicinit y. Though t hese recordings can appear t o be
ghost s, t here is no consciousness or individualit y present in t he experience. The recordings are
like psychic scars in t he et hers. They are just echoes recorded ont o t he et heric plane.
Discordant Energy
If unbalanced, dense energy builds in a locat ion, it can be t riggered by st rong and violent
emot ions t o creat e a somewhat haunt ed effect . Much like t he et heric imprint s of "bad vibes,"
t he "bad vibes" not only imprint , but remain and grow. The first t ime I encount ered t his, it felt
like a case of `bad feng shui." As feng shui is t he Asian art of balancing t he flow of energy in an
environment t o creat e peace, healt h, and prosperit y, t he flow of t he energy was st agnant and
t hick. Dense energies never cleared out , and simply built up over t ime. The discordant energy is
t riggered by unbalanced emot ions. It can creat e a sense of malevolence, of being wat ched, or
even manifest at ions of minor violence, such as object s falling and breaking randomly. Home-
cleansing t ech niques, t radit ional and int uit ive feng shui t echniques, and changing t he
emot ional environment will do wonders in put t ing a halt t o t his sit uat ion.
Ast ral Fragment s
Somet imes a haunt ing is not a fully conscious spirit t rapped in t he world, but a fragment of t he
spirit , such as a soul fragment , a shard of t he et heric, ast ral, emot ional, or ment al body, or t he
energy of t he middle-self ego. Home-cleansing t echniques can usually dissipat e t his energy.
Polt ergeist s
Though I have never personally worked wit h a polt ergeist case, t hey appear t o be haunt ings
where physical object s are moved about rat her violent ly. Tradit ionally such cases usually
cent er on a t eenager just ent ering pubert y, and t he manifest at ion is not a spirit , but t he energy
of t his sudden and confusing change in a part icularly psychically gift ed child. Bringing cent er
and balance t o t he child usually st ills t he out burst s.
Dist urbed Land Spirit s
Haunt ings are not always of human origin, but inst ead are root ed in nat ure. When land is
damaged and dist urbed, part icularly land t hat has been held sacred or where magickal rit uals
have been done, t hose of t he element al, nat ure, and faery realms can make t heir displeasure
known. This is not a common occurrence, but as we encroach more and more upon nat ure, it
might become more frequent . Just as a proper relat ionship wit h t he land can bring a sense of
love and harmony t o a piece of propert y and t he home on it , an improper relat ionship can bring
difficult ies and accident s. Learning t o list en t o t he land, and building a proper part nership wit h
it , is t he remedy, and t he key t o avoiding fut ure problems.
Disembodied Dead
At t imes, a haunt ing is a haunt ing. The spirit of a human being does not cross over for some
reason. Some are meek and mellow, afraid of t he next st ep or t oo lost t o find it once t hey do
decide it 's t ime t o cross over. Ot hers are angry and do not underst and what happened. Many
are shackled, imprisoned by t heir own int ense emot ions of anger, revenge, fear, and pain.
These are t he souls t hat need t o be guided t o t he next realm.
Discarnat e Beings
Discarnat e beings are t hose who are not physical, have never been physical, and do not
necessarily belong in t he Middle World. All manner of mischievous and even malevolent spirit s
do exist and t hrive on causing problems. They are t he inspirat ion for all of our st ories of
gremlins, imps, and demons. They are more common when people do magick, part icularly spirit
summoning, wit hout having any real knowledge, background, or t raining in t he t radit ion. The
shamanic pract it ioner's job is t o send such beings back where t hey belong.
EXERCI SE 21
Clearing a Haunt ing
Unlike t he ot her exercises in t his book, t here is no one set prot ocol for clearing a haunt ing.
Each sit uat ion is different , and requires someone who is connect ed t o his or her own inner
guidance, spirit allies, and personal power. It 's not somet hing t o ent er int o light ly. Hopefully t his
is informat ion you will never need, but it is always bet t er t o have an underst anding of t he
dynamics of a haunt ing and ideas on how t o resolve it if and when you need t o do so.
Before ent ering t he area, make sure your own energy is clear. Make sure your own psychic
prot ect ion shields are fully act ivat ed (ITOW, chapt er 9). Call upon your spirit allies t o be present
wit h you, guiding and informing you every st ep of t he way. You will remain open and aware, yet
in a st at e of prot ect ion wit h your psychic shields up. When you ent er t he area, pay at t ent ion t o
your senses, and det ermine what t he nat ure of t he dist urbance is. Is it a t rue haunt ing, or
somet hing else? I usually get in t he middle of t he area and count myself int o a deeper st at e of
medit at ion. Then I sit quiet ly and perceive t he energy and list en t o my allies.
You can clear t he space using home-purificat ion t echniques, just as you would banish and
clear a space before a rit ual, using incense or sacred wat er or filling t he space wit h light .
Banishing pent agrams drawn in light also help clear unwant ed energies. In ext reme
circumst ances t he ent ire building can be ringed wit h consecrat ed sea salt and/or prot ect ion
herbs. This will not t rap t he spirit in t he dwelling, but raise t he ent ire area's energy, t o dispel
any ent it ies t o a higher plane.
You can call upon your guides t o open a gat e bet ween t his world and t he next , visualized as
a pillar of light connect ing t he heavens t o t he Underworld. The pillar of light is like t he World
Tree. Call upon your guides t o help usher t he t rapped spirit s and energies int o t he pillar, which
t hen t ransport s t hem up or down t o t he most appropriat e level of consciousness. Somet imes
you have t o make t he pillar gat eway as large as t he dwelling. Tradit ional shamans usually
ret urn rest less spirit s t o t he Lower World, or a more favorable place in t he Middle World, where
no harm or disrupt ion will occur. I leave such choices t o my allies, feeling t hey know far bet t er
t han I where a part icular spirit belongs.
Using t echniques of rit ual magick, you can at t empt t o bind t he spirit t o an object and t hen
remove t he object , but I don't recommend t his t echnique because it doesn't necessarily help
t he t rapped spirit cross over. Some in t he heroic shamanic cont ext ask t heir powerful spirit
allies t o bat t le and subdue t he offending spirit . Though t his met hod can work, I prefer t o st art
wit h communicat ion.
Somet imes you simply need t o communicat e wit h t he spirit , and explain t he sit uat ion. Spirit s
can be confused because t hey don't realize t hey are dead or underst and why t hey are
t rapped. As in many sit uat ions in life, communicat ion can be t he key t o overcoming conflict .
Once t he sit uat ion is underst ood, ghost s will willingly go t o t he next realm if t hey can move out
of fear and anger. If a ghost is benign yet st ill st uck, and it doesn't want t o leave, you might not
be able t o force it , nor should you necessarily. If no harm or imbalance is being caused, t hat
ent it y has a free choice t o remain t rapped. Only when such ent it ies cause harm t o t he land of
t he living do we have a right t o force t hem t o leave. Many people have ghost s t hey "like" and
don't want t o banish. Personally I would want t o make sure t he ghost is not st uck and see if it
want s help; but if it doesn't , t hen I would leave it alone.
Anot her powerful t echnique is t o invoke a deit y ruling t he realm of t he dead t o command t he
spirit s t o t he realm of t he ancest ors. I only at t empt t his when ot her met hods have failed. Make
sure you have a st rong relat ionship wit h t he Underworld deit y before at t empt ing t his.
NEW ASSI GNMENTS
Do exercises 19-21 and record your experiences in your Book of Shadows. Technically all
t hese exercises are opt ional, based on your own desires and needs.
Work wit h your direct ional spirit wheel t o help underst and what role a new spirit will t ake
on your t eam. Cont inue t o use t his mandala as you gat her more allies.
Be mindful of t he energies and allies in your life. Develop your spirit relat ionships.
Ti p s
Walking t he spirit world is like walking down t he st reet . Just as every person on t he
st reet doesn't have a personal message for you, every spirit does not have a message for
you eit her. These beings have t heir own exist ences t o lead. Don't st op everyone, asking
for a message. As in life, look t o t hose whom you are drawn t o, and who are drawn t o you.
Never push yourself t oo far t oo fast . If some of t hese t echniques are not comfort able for
you, underst and t he informat ion and come back t o t he experience as you grow more
confident . Invocat ion, ancest or rit uals, and haunt ings are not for everybody.
During invocat ion experiences, it might feel like you are playing pret end as you will
yourself t o become more like a godform. That 's fine. Many people, myself included,
experience it t hat way. Imaginat ion is a pat h of magick.
To connect wit h your ancest ors and honor your family, make a family t ree. Learn t he
hist ory and lineage of your family, whet her your blood family, adopt ed family, wit ch family,
or spirit ual family. If you desire, use it as part of your ancest or or t radit ional alt ar. You can
even put a "mini" family t ree int o your wit ch bag. Remember and honor your ancest ors'
birt h dat es and deat h dat es.
Remember t hat t he dead are dead and can do lit t le t o harm you, even during a haunt ing.
St and firm in your personal power, and you will be safe.
LESSON ~IX
NE WORLD OF DREAMS
Dream working is a fundament al part of shamanic st udies. To t he shamanic wit ch, dreams are
not just t he brain processing our daily st ress, but an ent ire realit y, a different life where we
int eract wit h t he t hree worlds in new and different ways.
In t radit ional psychological models, dreams are unconscious. They are t he accumulat ed daily
t hought s and st resses working t hemselves out while your conscious mind and body rest . They
are your hopes, dreams, fears, and repressed t hought s "bubbling up" as you sleep. Somet imes
t hey make sense and give you messages. Ot her t imes t hey do not , and seem unimport ant .
Dreams act as a bridge bet ween t he conscious and unconscious, what shamans call t he
middle and lower selves. Though dreams have a psychological component t o t hem, t here is so
much more t o dreams t han modern psychology. They open a gat e t o t he spirit ual world.
In t he shamanic model, t he dreaming world is as import ant as t he waking world. The waking
world is called t he Great Dream, t he dream we dream t oget her int o a consensus realit y. The
gods and spirit s are somet imes referred t o as dreamers, and t he Great Spirit is t he Great
Dreamer. The Great Spirit gives a part of t he dream, a part of creat ion, t o t he dominion of a
specific being. The goddess of t he moon is t he dreamer of t he moon, responsible for t hat part
of creat ion.
When we go t o sleep, we go t o ot her dreaming worlds t hat are smaller and st ranger but no
less "real" t hat t he waking world. Some are our personal realit ies, our privat e dream worlds,
while ot hers int ersect wit h "common ground" in t he t radit ional shamanic worlds above, below,
and in t he middle. We connect wit h t he lit t le dreamers, t he gods and spirit s, as well as t he
dream selves of ot her humans.
During dreams, most people, shamans or not , work wit h t heir spirit guides. Since most of us
do not consciously recognize our spirit allies, t he only opport unit y we have t o part ner wit h
t hem is during sleep. Dreams are a form of shamanic journey. Magickal pract it ioners know t o
make t he most of t his t ime, and become more clear and conscious in t heir dreaming life.
Dreams are t he way your higher self speaks t o you. The lower self is giving you messages
from t he higher self t hrough symbols found in bot h your personal consciousness and t he
collect ive consciousness. Our ot her selves speak t o us t hrough symbols, t hough t he message
can get muddled.
Think of our many levels of awareness like a lake. When we are on t he shore, above t he
wat er, we are clear and conscious. This is our normal waking life, our ordinary realit y. Deep at
t he bot t om of t he lake is t he nonordinary realit y, and t he realm of t he archet ypal beings. This is
t he place of deep awareness and awakening t o t rue power and realit y. This is t he collect ive
consciousness, t he divine mind. Here are t he universal symbols and pat t erns.
On t he surface of t he lake is t he personal subconscious of everyone. We each have a lit t le
spot on t he shore, our own personal zone t hat we dive int o when we dream. Your surface
might be dark and muddy, or cryst al clear, depending on how well you know your own mind.
Below t he surface is our cult ural condit ioning and cult ural symbolism, based on t he t ime and
locat ion of where we live. The cult ural symbols of someone living in a modern cit y in t he Unit ed
St at es are different from t hose of someone living in an African desert .
When you dream, your consciousness dives t hrough your personal and cult ural wat ers int o
t he great dept hs. There you experience t he shamanic worlds and work wit h power beings. The
energies and pat t erns are so vast t hat t hey are hard t o t ranslat e int o human experience
because t hey are not physical. Your awareness grasps t he archet ypal images, and brings
t hose back as you awake. Your awareness must pass t hrough your own cult ural and personal
zones before arriving back on t he shore of waking consciousness. If you have a lot of st uff
float ing t hrough your subconscious, t he collect ive archet ypal images will be draped in your own
personal images, like mud when you pass t hrough dirt y wat er.
If you know what is in your subconscious and your cult ural condit ioning, you can separat e
t hem from t he collect ive archet ypal images, and even t ake meaning from why your mind would
associat e cert ain personal symbols wit h your dream messages. There might be a specific
message and meaning for you. If you are unaware of your subconscious, and unaware of
myt hology and psychological symbolism, your personal symbols and universal archet ypes will
get jumbled t oget her and make no sense. The more conscious you become, t he more you heal
t he shadow, t he clearer your dream life will be. Regular medit at ion is a powerful complement t o
dream work, helping clear your consciousness and get in t ouch wit h t he universal powers.
Medit at ion makes bot h shamanic journey and dreams clearer and more powerful.
DREAM 1AGICK
Dreams can be cat egorized by t he t ype of experience we have. If you choose t o work wit h
each t ype of dream, magickal t echniques for improving your abilit y t o int eract wit h t he dream
world are included in each cat egory.
Unconscious Dreams
Unconscious and uncont rolled dreams are t he most common dreams of humans. These
dreams are hard t o remember, and seem vague and jumbled. Meaning can rarely be t aken from
t hem, and t he meaning is not obvious. The symbolic meaning must be decoded, and
somet imes it t akes out side help t o t ruly underst and t his message from our unconscious.
Somet imes t he symbols are universal or cult ural, and t ools like a dream dict ionary can help us.
Many people find dream dict ionaries unhelpful, t hough, because t hey are oft en biased t o a
part icular cult ure or way of t hinking, and because most of t hem don't t ake int o account t he
myst ical world of t he wit ch. They are flat and psychological and do not reflect t he shamanic
realit y. In dreams, archet ypal symbols are oft en mixed wit h personal symbols t hat mean
somet hing only t o you, or t o your group of family and friends, not t o t he aut hor of t he dream
dict ionary. If t he symbols are not obvious t o you, having a friend, family member, or t herapist
point t hem out can make t he meaning much clearer, if you are ready t o hear t he message.
Somet imes a dream's meaning is obvious t o everyone but us. Ot her t imes a dream is just a
dream, and may not have a grand message for us. One of t he mist akes t hose new t o dream
magick make is t rying t o find deep significance in every nuance of every dream. Somet imes
dreams are just experiences and do not need t o deliver a life-changing message, just as many
medit at ions and journeys are experiences, but not pivot al ones.
Dream Technique 1: Dream Journal
To become more conscious of your dreams and gain bet t er recall, keep a dream journal. I
suggest t hat you keep a separat e not ebook on your night st and. When you wake up in t he
morning, immediat ely writ e down t he first t hings t hat come t o mind, even if t hey're not part of a
dream. Get int o t he habit of recording your first t hought s of t he day. You can copy t hem int o
your regular journal or Book of Shadows since your morning handwrit ing will probably not be
very neat . If you can't writ e early in t he morning, get a handheld t ape recorder and speak your
first t hought s int o t he device.
Dream Technique 2: Dream Circle
Many people complain t hat t heir dreams are filled wit h images of day-t o-day life, including work,
home, and family. They feel t heir mundane t hought s are overriding any myst ical experience. To
clear t he recent subconscious, t he surface of t he "lake," t race your day backwards from t he
t ime you went t o bed. Think about what you did just before going t o bed, and t hen review your
act ions before t hat . Keep going backwards, in as much det ail as you need, unt il you get t o
waking up t hat day. This is called t he dream circle, because you are circling backwards. Most
people fall asleep before t hey get t o t he t ime of t heir waking. If you don't , get int o great er
det ail wit h each act ion t he next t ime you t ry t his t echnique. If an int eract ion wit h someone
during t he day is st ill bot hering you, you can perform Exercise 17: Higher-Self Connect ion t o call
upon t he person's higher self, and speak your piece or make amends if you feel you were in
error. Forgive t he person and forgive yourself. Let it go. Thank and release t he person's higher
self, and cont inue in your cycle backwards. This will clear t he event s of t he day and help you
achieve a deeper level of awareness.
Dream Technique 3: Ret urning t o a Dream
If you awaken from a dream before it s resolut ion and feel you were on t he verge of
experiencing somet hing import ant , t ry t o cont inue t he dream. You can go back t o sleep wit h
t he int ent ion of ret urning t o t he dream, or you can go t o sleep t he next night wit h t his
int ent ion. I find get t ing hold of t he dream while in t he waking st at e t o be most helpful. To do
t his, st ay in bed, and relax int o a light medit at ive st at e. Do Exercise 1: Ent ering a Medit at ive
St at e. Ret race t he last st eps of t he dream in your mind, and let it cont inue in your imaginat ion.
Let your imaginat ion wander. What would have happened? Cont inue t he dream like a
medit at ion, and see where it leads you. Because you are conscious, you can ask quest ions of
t he beings you meet and hopefully remember t he answers. Go t o bed wit h t he int ent ion of
remembering and complet ing your dreams.
Lucid Dreams
The t erm lucid dreams lit erally means "clear dreams." The lucid st at e refers t o a clarit y and
consciousness t hat we usually lack in t he dream st at e. You could describe a lucid dream as
your mind being awake as your body sleeps. You are aware you are dreaming, and have a
cert ain measure of cont rol over t he dream. It can be recalled wit h great er clarit y and feel very
real, even t hough you are aware it is a dream. The t erm lucid dreaming was coined by a Dut ch
psychiat rist named Frederik van Eeden, in 1913, in a paper published by t he Societ y for
Psychical Research, of which van Eeden was a member. Though t his is a universal experience
in almost every cult ure, he was t he first t o bring it t o t he at t ent ion of modern academics.
People ask me how t o have lucid dreams, but aren't sure why t hey want t o have t hem,
beyond "it sounds cool." Some want t o have clear visualizat ion experiences because t hey
visualize in t heir dreams but have difficult ies during medit at ions. One purpose of lucid dreaming
is t o condit ion your consciousness t o remain alert and aware at deep levels of nonordinary
realit y. Lucid dreams prepare you for deeper journeys, and event ually t he experience of
crossing from t his life t o anot her consciously during t he deat h process. The ot her main
purpose of lucid dreaming is t o work on manifest at ion abilit ies. In t he dream world, t he t ime
lapse bet ween having a t hought and making it a realit y is very short . Unlike t he physical world,
where you can send out a spell and it may t ake days, weeks, or mont hs t o manifest , in t he
dream world t his process is pract ically inst ant aneous. Here we learn t he power of our t hought s,
good and bad, and how t o clear and cont rol our unwant ed t hought s before t hey manifest . In a
lucid dream, we can consciously creat e inner magickal changes and healing.
Dream Technique 4: Lucid-Dream Trigger
You can awaken your consciousness and not your body in a dream t hrough t he use of a self-
hypnot ic t rigger. Use your inst ant -magick t rigger (ITOW, exercise 12) or a light medit at ive
st at e, and suggest t o yourself t hat when you see a part icular image (choose an unusual
image), it will "shock" you "awake" t o t he fact t hat you are dreaming. Then affirm t hat you will
see t his image in your dreams t onight and it will t rigger your lucid dream. Pick somet hing you
never dream of. Many of my dreams are in old primordial forest s, wit h lot s of pine, oak, ash,
hemlock, and birch t rees. My symbol t o t rigger a lucid dream is a palm t ree, because unless I do
t his t echnique, I never dream of palm t rees, and palm t rees would be very out of place in my
forest . So when I dream and st umble upon a palm t ree surrounded by oaks, I realize I'm
dreaming and can t ake cont rol of t he dream. If t he first image you pick doesn't work, cont inue
t o experiment wit h different images t o act as a t rigger. Use t he same image for as long as it
works, and t hen find somet hing new. I have a friend whose t rigger image is a pink East er
bunny. That works t oo. I don't suggest t riggering lucid dreams every night because doing so
might leave you very t ired in your waking life.
Dream Technique 5: Alarm Trigger
Lucid dreams occur as we are passing t hrough REM sleep, before we awaken. Try set t ing a
snooze alarm a half hour before you have t o get up. When t he alarm first goes off, press t he
snooze but t on and go back t o sleep. Now t hat you are passing in and out of consciousness,
you are more likely t o keep a part of yourself conscious and awake in t he dream, and
remember it clearly when you awaken. Some people find t his t echnique ext remely t iring, so
experiment wit h it t o find if it works for you.
Spirit Dreams
Dreams are one of t he primary ways we work wit h our spirit allies, guides, and t ot ems. Most of
us don't ent er nonordinary realit y while awake, so t his is t he only t ime our spirit s have wit h us.
When we become conscious of our spirit s, we can place our int ent ions int o t hose relat ionships
and receive dreams t hat can give us informat ion, solve our problems, and heal us on t he
emot ional, ment al, and physical planes. Many pant heons have gods t hat rule t he dream world.
In t he Greek t radit ion, Morpheus is t he god of dreams, while Hypnos is t he god of sleep. The
dream world holds t wo gat es, one of horn and one of ivory. Dreams t hat pass t hrough t he Gat e
of ivory are false and illusionary, while dreams t hat pass t hrough t he Gat e of Horn are t rue and
valuable. Calling upon t he dream gods can be helpful in sort ing out your dreams.
Dream Technique 6: Evoking Spirit s
Simply call upon your spirit guides and guardians t o aid you while you sleep. I usually ask my
guides t o prot ect me on all levels while I sleep and dream. If I have a specific int ent ion, I might
ask my spirit guides and higher self t o help me fulfill it while I sleep. When feeling physically ill or
emot ionally upset about somet hing, I will go t o sleep and ask my guides t o help heal me while I
sleep. If you have a specific kind of dream you would like t o experience, or if you want t o visit a
part icular place or learn somet hing, ask your spirit s t o help you do it . Before falling asleep, you
can do a medit at ion in bed and ask t o visit your inner t emple. While in t he inner t emple, ask t o
go t o and open t he gat eway of dreams (ITOW, chapt er 14). Place your int ent ion int o t he
gat eway of dreams, calling upon your spirit guides in t he t emple t o help you. Go int o t he
gat eway and let yourself fall asleep. You will not ice t hat your dreams are more vivid and
purposeful when you wake up t he next morning.
Dream Technique 7: Dream Spells
If you have a quest ion or problem, and have sought guidance, and are not get t ing clear
messages any ot her way, t ry a dream spell. In t he format of a spell, writ e down your quest ion
and your int ent ion t o have it solved. You could t ry somet hing like t his:
I, [st at e your name], ask in t he name of t he Goddess, God, and Great Spirit t o underst and
t he recent problems at work and make t he right decision for myself and t he highest good.
So mot e it be.
Read t he paper at bedt ime, fold it up, and put it under your pillow. When you wake up, record
your memories in your dream journal, and your quest ion just might be answered and your
problem solved.
Dream Technique 8: Time-Out
If you find yourself physically get t ing enough rest but always feeling t ired, t ry t his t echnique.
Your spirit s may be working wit h you "t oo much" and not be aware of t he rigors of physical life.
You need t o set some guidelines, since sleep is also meant t o be rejuvenat ing. Before going t o
bed, simply but firmly say t o your guides, silent ly or out loud:
Tonight I wish t o sleep peacefully and rejuvenat e my mind, emot ions, body, and soul. I wish
t o st ay in t his world, in t his body and simply rest .
Give yourself a break. Don't do t his every night , since dream work is an essent ial part of your
life, but do t ake a t ime-out when needed.
Group Dreams
Some people share dreams wit h close friends and family members spont aneously. They dream
about each ot her simult aneously, and share similar, if not exact , dream t hemes and images.
This support s t he shamanic belief t hat dreams are not solely an int ernal unfolding of t he
consciousness, but a shared realm where many t ravel and gat her. Some met aphysicians
believe t he dream plane and part s of t he shamanic plane are what ot hers call t he ast ral plane.
The ast ral plane is a shared collect ive space where energy easily t akes t he shape and form of
our t hought s, emot ions, and will. In t he dream st at e, t he ast ral "mat t er" t akes t he shape of
images in our mind. We can t hink of it like a layer of wat er in our dream-lake analogy. Here
many people can come and "swim" t oget her. It 's not uncommon for romant ic part ners,
t eachers and st udent s, or healers and client s t o dream of each ot her. Though it can happen
spont aneously, it can also be done consciously wit h int ent ion.
Dream Technique 9: Creat ing Group Consciousness
Learning t o dream int ent ionally wit h anot her person or group is a powerful t echnique used t o
creat e group consciousness. It creat es an opport unit y t o share spirit ual and magickal energy,
work out issues, and forge a psychic int imacy. Covens do group medit at ions and group dreams
t o forge a st ronger unit . To do t his, t hose involved must all agree t o be asleep at t he same
t ime. You can rit ualize t he process wit h t he dream spell t echnique (dream t echnique 7), holding
t he int ent ion t hat you will join your group on t he dream/ ast ral plane. Any ot her int ent ions for
t he group can be set wit h t he dream spell. I've had success doing a group medit at ion t oget her
first and, t hrough t he guidance of a medit at ion leader who is also medit at ing, creat ing a shared
ast ral t emple or meet ing spot (OTOW exercise 37). While in medit at ion, t he group creat es
t oget her a shared common image, and t hen focuses upon t hat image when going t o sleep,
using it as a psychic meet ing place.
Dream Technique 10: Sending Dreams
Two people don't have t o decide simult aneously t o connect t hrough a dream. One person can
send a dream message t o anot her. Wit ches and shamans are known t o send messages t o
ot hers t hrough t heir dreams. Though a powerful and fun t echnique, it 's not somet hing t o be
t rifled wit h and done indiscriminat ely, part icularly if t he recipient is not normally open or aware
of such phenomena. I've only used t his t echnique t o get int o cont act wit h people whom I
cannot cont act by phone, comput er, or mail. Think of your message in t he simplest t erms
possible. When you go t o sleep, focus on t he person t o whom you wish t o send t he dream, and
t he message. Hold t he int ent ion as you fall asleep. If t his is hard for you, you can do it as a
dream spell (dream t echnique 7) or do a medit at ion t o t he gat eway of dreams in t he inner
t emple (dream t echnique 6).
Night mares
Night mares can reflect inner conflict . On a purely physical level, t hey reflect physical conflict , of
one body syst em over anot her st ruggling for energy when you are sick or have eat en t oo lat e
in t he day. Illness reflect s t he inner ment al and emot ional st ruggles played out in t he body, and
night mares can be a reflect ion of our subconscious issues. They manifest when one is ill
physically, emot ionally, or spirit ually. Those who are called t o t he shamanic pat h will
occasionally experience periods of night mares or fevered illnesses inducing st range visions.
These night mares can be part of healing t he shadow, a warning, or a part of t he shaman's
init iat ion process.
On anot her level, night mares are t he repressed angers, fears, and ot her conflict ing emot ions
t hat fuel t he shadow coming t o t he surface when you are not consciously in cont rol and are
repressing t hem. It 's an opport unit y t o get in t ouch wit h t hese energies. Cont inued night mares
are also a pot ent ial sympt om of psychic at t ack, but even if t his is so, at t ract ing such a conflict
t o your life reflect s an inner conflict . The inner world parallels t he out er world. Resolve t he inner
conflict , and such out side at t acks will be rendered impot ent . Such night marish conflict s are
seen as t he int erference of unwant ed spirit s at t ached t o our psyche. To some, t hey are
psychological represent at ions of past t rauma. To ot hers, t hey are independent spirit s
at t ract ed by our t raumas, moving t hrough t he individual and collect ive consciousness.
In an obscure form of shamanism in Samarkand, Uzbekist an, first brought t o my at t ent ion
t hrough a book ent it led The Mast er of Lucid Dreams, t he focus is t o use dreams t o heal
memories from t he "spirit s of t rauma," or "memory demons. "Russian psychologist Olga
Kharit idi, M.D., recount s her advent ures in Samarkand learning t his wisdom. In t he book, her
t eacher, Michael, explains t his view on dreams (pp. 167-169):
The major t ask for our dreams is t o fill in t he gaps in our memory. The problem is t hat
when t he memory demons have populat ed your memory already, t hey will do everyt hing t o
prot ect t heir exist ence. The problem is t hat t hey are much more alive, act ive, and powerful
in dream t han in waking life. So, unfort unat ely, when t he dream space is not clear, quit e
oft en inst ead of healing, t he dreams bring an int ensificat ion of t he hurt of t he t rauma. To
beat t hem up, t he memory demons, you have t o be equipped wit h t he knowledge t hat can
allow you t o work inside t he dream. It 's wort h t he effort , since complet e healing happens
t hrough changing t he st ruct ure of t he images, not simply t heir meanings. That is easier t o
do t hrough working wit h dreams.
Dream Technique 11: Dream Charms
All t he t echniques and previous t ypes of dreams can be used t o heal our night mares, soot he
our t raumas, and creat e a space t o heal and t ransform our dreams. Dream charms are
magickal devices used t o enhance our dream experience. The dream-spell int ent ions are a
form of dream charm. Now, by adding symbol, herb, or st one, we can add t he powers of nat ure
and shape t o our dream magick. The following sect ions are list s of popular st ones and herbs
t hat can help in dream magick.
Dream St ones
Aquamarine
Beryl
Blue aragonit e
Blue calcit e
Clear quart z
Herkimer diamond
Labradorit e / Spect rolit e
Moonst one
Mot her of pearl
Opal
Pearl
Red jasper
Rhodochrosit e
Selenit e
Silver
Sugilit e
Dream Herbs
The following dream herbs are t o be used for spell work, and not ingest ed.
Apple leaf and blossom
Chamomile
Cat nip
Comfrey
Elder
Eucalypt us
Heat her
Jasmine
Lemon
Lemon balm
Lilac
Lily
Lily of t he valley
May flowers
Mugwort
Myrrh
Orris root
Rose
Sage
Sandalwood
Vanilla
Valerian
Dream Bowl
Dream bowls are one of my favorit e charms for working in t his realm. They are longt erm charms
t o improve t he qualit y of your dream work. On t he new moon, t ake a clear glass or cryst al bowl
wit hout any writ ing or markings on it . Rit ually cleanse it , and fill it halfway wit h pure wat er.
Choose one dream st one from t he previous list . Cleanse it , and put it in t he cent er of t he bowl. I
like Herkimer diamonds or clear-quart z point s t he best . Herkimer diamonds are very small, clear,
double-t erminat ed quart z point s. The t wo point s of t his cryst al help facilit at e ast ral/dream
project ion. The symbolism in t he t wo point s of a double-t erminat ed cryst al demonst rat es t hat
t his st one helps energy project bot h ways, bot h in and out , and can be used t o aid t he ast ral
self in leaving and ret urning t o t he body.
Take one t ablespoon of t hree dream herbs, charge t hem for clear, spirit ual, healing dreams,
and sprinkle t hem int o t he wat er. I like t o use a mixt ure of valerian, chamomile, and mugwort .
Put t he bowl under your bed. If you have animals t hat will drink from t he bowl, make sure you
choose nont oxic, benign herbs, or keep it covered. Cat s will react t o valerian like a high-
int ensit y cat nip. If you have a part ner, and only you choose t o do dream work, keep t he bowl
under your side of t he bed. Keep it t here for a full cycle of t he moon. At t he next new moon,
t ake out any st ones and pour t he wat er and herbs out on t he eart h. Cleanse t he st ones and
bowl. I won't use t he dream bowl for t wo mont hs in a row-it get s t iring! I skip mont hs in
bet ween and only use it when I really need t o work on my dreams. Use it all t he t ime only if you
are t ruly called t o do const ant dream work.
Dream Pillow
A wit ch's dream pillow is usually a small sachet of herbs used t o induce peace and rest . In a
shamanic cont ext , you can put any dream-magick int ent ion int o a pillow, part icularly for healing
or spirit dreams. The filler for t he dream pillow can be rice, cot t on, or old clot h, t o make t he
pillow soft er. The smaller dream pillow is kept by or inside t he act ual bed pillow or is hung
somewhere near t he bed. Some are t he size of eye pillows. Use flax, fennel, or anise seed as
t he filler. Rarely is a dream pillow t he size of an act ual bed pillow Choose from t he herbs in t he
previous list t o make your own dream pillow. My favorit e recipe includes t he following:
If you can find a small, rounded cryst al t o use in t he cent er of t he pillow, and it s hardness won't
bot her you, you can add st one magick t o your pillow. Dream pillows are usually kept unt il t heir
scent is no longer apparent , and t hen dismant led. The herbs are ret urned t o t he eart h, and t he
pillow is refilled wit h fresh magickal herbs.
Dream Tea
Herbal preparat ions can not only help us get t o sleep, but also improve t he qualit y of our dream
life and dream magick. Most relaxing and sedat ive herbs are nervines, and great care should be
t aken wit h using most of t hem, part icularly if you are on any mood-alt ering medicat ion. Always
check t he t oxicit y and medicinal int eract ions of herbs wit h a reliable medicinal herbal book or
qualified herbalist before t aking any int ernally.
The following is a gent le recipe of moon- and dream-relat ed herbs. When you mix t he herbs
t oget her, charge each one wit h your int ent ion of dream magick. You can use t his t ea for a
dream spell, t o ease night mares, t o get rest , or t o perform lucid or prophet ic dreams. Mix one
t ablespoon of herbs int o one cup of boiling wat er. Let it st eep for five t o t en minut es covered,
and drink wit h a bit of honey a half hour before your bedt ime rit ual.
You can make a large bat ch of dry herbs and st ore it in an airt ight cont ainer wit h your magickal
int ent ion. Then make a fresh cup of t ea whenever you need it .
Amulet for Prot ect ion from Night mares
A college friend of mine was having horrible night mares. Her first wit ch friend creat ed a charm
for her out of a simple pair of earrings, t o prot ect her from her night mares. He simply cleansed
and blessed a pair of silver st ud earrings, since silver is t he met al of t he moon and dreams, and
charged t hem in a rit ual circle t o neut ralize and heal her dreams. She wore t he earrings t o bed,
and her night mares ended. When t he charm worked, she began t o st udy wit chcraft herself.
You can do t his spell t oo, using earrings, a ring, necklace, bracelet , or any simple piece of met al
t hat can be worn at bedt ime.
Dream Cross
In Dr. Kharit idi's work, she was t aught t o use t he swast ika as a healing charm t o clear t he
space of her dreams. Alt hough many feel t he swast ika was pervert ed by t he Nazis in t he
t went iet h cent ury by reversing and t ilt ing it , it was originally a very healing and prot ect ive
symbol found in bot h East ern and West ern magick. Norse t radit ions associat e it wit h t he solar
wheel or solar cross (figure 29). By blessing a charm wit h t his symbol, even a simple piece of
paper, and put t ing it under your pillow or bed, you will help clear your dreams and heal t he
spirit s of t rauma. The healing t radit ion pract iced by Dr. Kharit idi associat ed t he spirit s of
t rauma wit h depression, anxiet y, and many ot her problems. By removing t he t rauma spirit s
t hrough healing dream work, we can heal t hese problems. The symbol will not banish your
dreams, but help you confront and clear t he night marish spirit s. It will give you release and
event ual healing, but it will not be an easy, quick fix. For now, you may want t o reserve t his
t echnique unt il you st art working t o direct ly dist ill t he shadow self near t he end of t his year and
a day (chapt er 15). You do not have t o have a specific memory or t rauma in mind t hat you
want t o heal. The solar cross will clear t he space in your dreams t hat is most appropriat e at
t his t ime, as det ermined by your higher self, not your conscious self. If t he symbol it self is not
palat able t o you, I st ill urge you t o t ry it , but if you cannot , find anot her symbol you feel is
appropriat ely healing, or design your own symbol wit h t his int ent ion (OTOW, chapt er 13).
Figure 29: Healing Solar Cross
Prophet ic Dreams
The dreams most people want t o learn about are prophet ic dreams, dreams t hat t ell t he
fut ure. The wise ones of a cult ure are known for list ening t o t he omens and port ent s found in
dreams for personal and communit y prophecy. I was t old by one Sout h American shaman t hat
t hey are referred t o as "big dreams," meaning t hey have great er significance t han our daily
"lit t le" dreams. They feel different . They hold a great er sense of import ance upon waking.
Think of t hem as warning calls from t he higher self. Not all shamans or wit ches have t hem, but
t hose t hat do value t hem great ly. Ot hers curse t hese dreams, not want ing t he insight int o t he
fut ure.
Some prophet ic dreams reveal t hemselves lit erally in t heir imagery. What you see is what will
happen. Ot hers are much more symbolic. Though you can program your dreams t hrough
int ent ion, medit at ion, and spells, t here is no surefire way t o ensure prophet ic dreams. Most
people feel t hey happen when and if t hey need t o happen. A pot ent ial wit ch or shaman can be
called t o t he pat h t hrough a dream. Not underst anding t he dream, t he person seeks out
anot her t o int erpret t he dream, usually a wit ch or shaman. This myst ical pract it ioner t ells t he
dreamer t hat she is being called t o t he pat h of magick and begins t o t rain t his new st udent .
Somet imes t he dream is ignored and t he fut ure pract it ioner falls ill, and only anot her can
diagnose and t reat t his myst erious illness of t he spirit .
The challenge wit h prophet ic dreams is det ermining if t hey are t ruly prophet ic and learning
how t o benefit from t hem. It can be hard t o t ell t he difference bet ween a prophet ic dream and
an unconscious fear or desire. Many wit ches assume all t heir dreams are prophet ic, and all t he
messages are for t he communit y or for someone else. In realit y t hey fail t o see t he personal
message for t hemselves. If you find t hat you have many unsolicit ed messages for ot hers and
few for yourself, it 's t ime t o reexamine your spirit ual work.
Dream Technique 12: Neut ralizing Big Dreams
Prophet ic dreams usually are warnings t hat come t o show you t he possibilit y of somet hing
unfort unat e and give you t he opport unit y t o change it . Here is where it can be difficult t o t ell a
fear from a prophecy; but in t he end, if you neut ralize t he pot ent ially harmful out come, t he
dream served it s purpose. Just as unwant ed t hought s and im ages in your conscious mind can
be neut ralized (ITOW, chapt er 8), dreams can be neut ralized as well. Sout h American shamans
neut ralize t hese unwant ed effect s by act ing out t heir big dreams. By rit ually act ing out t he
harmful event wit h t he int ent ion of neut ralizing it , you rob t he pot ent ial event from building
psychic energy. Myst ics believe t hat somet hing occurs on t he ast ral (dream) plane before it
manifest s on t he physical plane. So your difficult ies are building on t his ast ral plane, wait ing t o
manifest , t o precipit at e down like a st orm cloud int o t he physical world. If you act it out in t he
physical world wit h t his int ent ion, you are robbing t he growing ast ral "st orm" of it s energy,
making a light shower, rat her t han a t hunderst orm, in your life.
For example, I had a recurring dream t hat I got int o a car accident and was severely injured. It
felt different from my ot her dreams. It felt looming. Was it a prophet ic dream or a fear? I'm not
sure, and I didn't care in t he end. I just want ed t o be safe. So my mot her and I act ed out a
make-believe car accident . We replicat ed how t he ot her car, played by my mot her, would hit
me. I re-creat ed as much of t he dream as I could. Ideally t his should be done on t he waning
moon, but I t hink we did it on t he waxing moon because it felt import ant t o do it immediat ely. I
just held t he int ent ion of neut ralizing it . Aft erward, I never had t hat dream or fear again. When
in doubt , neut ralize t he dream wit h t he int ent ion of t he "highest good, harming none." If you
"need" t o experience somet hing difficult , based on your higher self, t hen your neut ralizat ion will
not negat e it , but may minimize t he t rauma.
Ult imat ely in working t hrough our dreams, we prepare ourselves for a whole host of
nonordinary realit ies. The clearing, healing, and learning dreams will help you develop t he skills
t o heal deeply in your lat er shadow work. In t he Samarkand shamanic t radit ion, lucid dreams
and dream healing are event ually used t o prepare for t he ult imat e t rauma, t he t rauma and
crossing of deat h. All shamans event ually face t heir mort alit y and learn t o overcome t heir
sense of separat ion. Through t he dream st at e, we come closest t o t he st at e of awareness of
crossing over. Many myst ical books, such as t he Egypt ian and Tibet an Books of t he Dead, give
det ailed inst ruct ions t o prepare souls for t he journey t o t he next world. Dreams give us
pract ical experiences, not just dry t ext . By becoming more conscious of our dreams, we heal
our fears of deat h and separat ion.
EXERCI SE 22
Dream Rit ual
Choose and perform one or more of t he t echniques in t his chapt er t o work more consciously in
t he dream world. Find what works best for you. Cont inue t o explore t he dream t echniques over
t he course of t his year and a day. They shouldn't be done every night . Give yourself some t ime
off in bet ween, but do work wit h t hem consist ent ly. They will great ly improve your abilit y t o
funct ion in t he ot her worlds and will prepare you t o heal your shadow self. Record your
experiences in your Book of Shadows.
NEW ASSI GNMENTS
Do exercise 22 and record your experience in your Book of Shadows.
If you don't keep a dream journal already, st art one. Pay at t ent ion t o t he cycles and signs
of t he moon, and see if you can find specific periods where your dream life is more act ive
and memorable. Even if you don't remember your dreams, get int o t he habit of t rying t o
recall t hem. For t his year and a day, be vigilant in keeping your dream journal, even if on
most days you writ e somet hing like, "I don't remember a dream t his morning." Event ually
you will remember your dreams when you need t o do dream work.
Be mindful of t he energies and allies in your life. Develop your spirit relat ionships.
Ti p s
Pay part icular at t ent ion t o your dreams a few days aft er a shamanic journey. Somet imes
more informat ion will come out in your dreams, making your shamanic journeys clearer.
Dream work goes in spurt s and cycles. Though it 's good t o get int o t he habit of dream
awareness, don't feel you have t o remember every dream. Once you gain t he skills t o
remember dreams, you will remember t he import ant ones. I usually have periods of several
days, weeks, or an ent ire mont h of int ense dream work, and t hen not hing major for several
mont hs aft erward.
Pay at t ent ion t o your dream imagery. Pay part icular at t ent ion if your dreams have myt hic
t hemes or involve deit ies, spirit s, angels, faeries, animals, plant s, cryst als, or people and
places you know. Those images usually signal more import ant dreams. As you learn more
about t he symbols and spirit s, t he meanings will become clearer t o you.
When t rying t o decipher dreams, look at pat t erns over a longer cycle, such as a moon
cycle or solar mont h. If individual dreams seem st range and do not make sense, look at t he
overall pat t erns. You might not underst and t he dreams, but you may not ice, for example,
t hat you have several dreams wit h a st rong, fierce mot her figure. Or you may have several
dreams involving t he same t heme. That t heme may be t he key t o underst anding t he
message, pat t ern, or experience.
Folk wisdom t ells us about different "dreams" when sleeping under part icular t rees.
Hawt horn gives access t o t he faery realm. Elder brings us t o t he Goddess of t he
Underworld. Hazel answers quest ions, and apple reveals fut ure loves. Explore dreaming
under t he branches of t rees, if you are able.
Some dreams aren't significant . In fact , many dreams won't make sense t o you and don't
appear t o have any deep meaning. Pay at t ent ion t o your dreams, but don't drive yourself
crazy t rying t o find deep meaning in every single one.
KITES OF THE ~HAMAN
Rit ual is t he t echnology t hat allows people t o int eract wit h t he spirit worlds. The t ribal shaman
is not only counselor, healer, and problem solver, but also ceremonial leader, guiding t he t ribe in
t he rit es of life and t he seasons. Ceremonies are t he way t he rest of t he t ribe, less inclined t o
direct spirit communicat ion and journey, part ake in t he energies of t he spirit s. Ceremonies,
fest ivals, and myst ery rit es open t he world of t he unknown t o t he ent ire populat ion. The
shaman act s as guardian of t he gat eway, creat ing t he rit uals t hat open t he experience, guide
it , and ult imat ely end it so ot hers can ret urn t o ordinary consciousness. Even if one is not
versed in t he ways of spirit , t hese rit es allow a t ribe or clan member t o bet t er underst and,
respect , and honor t he delicat e relat ionship bet ween t he worlds. Modern wit ches now fulfill t his
role wit h public rit uals and open circles. Wit ches and nonwit ches alike come t oget her t o
celebrat e t he Wheel of t he Year.
cÒURNEYING THE WHEEL OF THE YEAR
To t he wit ch, t he eight seasonal fest ivals, or sabbat s, are t he cent ering point s of t he t radit ion
(figure 30). Here pagans from many different t radit ions and groups come t oget her in
celebrat ion. Even when we perform different t ypes of rit uals, at different t imes and locat ions,
t he edges of our circles reach across bot h space and t ime, unit ing us wit h our sist ers and
brot hers. We are connect ed t o t hose living t radit ions of shamanism, because many aboriginal
t radit ions, and t heir modern int erpret at ions, celebrat e t he movement of t he sun at t he
solst ices and equinoxes. Through t hese sacred days, we can see our similarit ies and honor our
differences.
As wit h t he t ribal rit es, many pagans have no great aspirat ions for myst ical vocat ion. They
perform rit ual and work magick, but are not necessarily called t o be a healer, seer, or myst ic as
a life pat h. The pagan worldview simply fit s t heir own beliefs best , and has become t heir
paradigm but not necessarily t heir vocat ion.
Those of us who are called t o t his pat h as a spirit ual vocat ion can t ranscend t he t radit ional
feast like celebrat ions by working in a more shamanic cont ext during t he holidays. The st ories
of medieval wit ches gat hering at t he sabbat s show t he shamanic hist ory of t hese holidays in
our t radit ion. In fact , t he whole yearly journey of t he Wheel, t he deat h and rebirt h of t he gods, is
a st ory of t he shamanic descent on t he grandest scale.
Most pagan celebrat ions involve song, dance, and food. The shamanic wit ch does not
exclude such fest ivit ies in rit ual because music, dance, and food are powerful rit ual t ools. They
can induce alt ered st at es of consciousness and raise energy. Somet imes t hey are done simply
for pleasure. That is wonderful, but t here is a deeper purpose. Many t alk of t urning t he Wheel
of t he Year, but few really believe we are a part of t he process. We must not only celebrat e
and mark t he passage of t ime, but also direct our energies t o t he ot her world t o ensure t he
change of seasons. We are needed t o t urn t he Wheel, from t his side of t he veil, just as our
spirit allies t urn it from t he ot her side. We are part ners wit h t he Wheel, and raise energy t o
make t he next t urn and keep t he cycle, t he balance, in harmony.
In our rit uals, we look t o t he myt hology already present in t he Wheel of t he Year t o inspire a
deeper level of awareness and underst anding. You can do a shamanic jour ney as part of a
main rit ual wit h ot hers, or do your own short er celebrat ion and journey, eit her solit ary or prior t o
joining wit h a larger group. Don't let shamanic work cut you off from your communit y unless you
choose t o be exclusively solit ary. I usually do a journey prior t o t he larger celebrat ions I lead.
This prepares me for t he larger group and gives me a focus and t heme, t hough I encourage a
shamanic experience in t hese larger rit uals wit h drumming, medit at ion, and energy work. The
public group t hat I lead in t he Bost on area is very shamanic in nat ure, and we celebrat e
t oget her t hrough exploring t he spirit worlds.
The Wheel is filled wit h shamanic myst eries. It is all about life and deat h, and t he journey
from one realm t o t he ot her. By medit at ing at t hese t imes, gat eways of awareness and healing
open. I've been amazed at t he personal revelat ions t hat have come t o me during a Wheel of
t he Year journey, when during ot her journeys t he answer remained elusive. As t he energies
align, t hese peak t imes open t he gat es and provide us wit h t he power t o be propelled right
t hrough t hem int o a new way of underst anding ourselves and t he world. I've seen miraculous
healing on t he emot ional and physical levels during Samhain and Yule celebrat ions, as we face
t he dark. When we heal, we help heal t he world and provide more energy for t he Wheel t o t urn.
Let 's look at t he holidays of t he Wheel of t he Year t hrough a shamanic lens. Each holiday
provides t hemes for our personal journeying, and t hemes t o bring t o communit y gat herings. By
examining t he roles, st ruggles, and joys of t he Goddess and God in t he Wheel, you can find
your own roles in your life in t he Middle World and in your journeys t o t he Upper and Lower
Worlds. Through t hese journeys, we not only observe and honor t he changes of t he seasons
and cycles, but also direct ly part icipat e in t hem. Such journeys are an excellent way of finding
new allies and deepening your relat ionships wit h t he ones you already know.
Yule
Alt hough Yule marks t he st art of t he waxing year, shamanic rit uals at t his t ime of year can st ill
be focused on t he Underworld. The wint er solst ice is t he longest night of t he year, when t he
young child of light is born. The dominant shamanic image of t his day is t he womb of t he
Goddess, like t he void or abyss, where all pot ent ials are possible. Shamanic wit ches are much
like spirit ual midwives. On t his day, ask yourself what you are bringing int o form for t he next
year. What are you giving birt h t o, for t he good of your t ribe? What is your communit y creat ing?
What is being born, and how can you nurt ure it s birt h? Perhaps you are not t he midwife, but
t he child being born. What aspect of yourself is being renewed? Classically t his is t he bat t le
bet ween t he young and old kings of Oak and Holly. Is your dark side of anger, depression, or
fear now losing t o your light er side of love and healing? Journey t o find t he meaning of Yule in
t he ot herworld.
Figure 30: The Wheel of t he Year and t he World Tree
Imbolc
Imbolc is a fest ival of light s, when pagans seek t o awaken t he slumbering Goddess t o rise for
t he coming spring. The imagery of Imbolc is gent le-milk, candles, corn dollies, beds, et c. During
Imbolc journeys you can t ravel t o t he slumbering Goddess residing in t he Underworld, bringing
light t o t he darkness t o awaken her. I use t his journey for self-nurt uring, healing, and
revit alizat ion. Many t imes in our communit y roles we don't t ake t ime out for ourselves and our
own healing and comfort . I journey t o t he Underworld t o slumber wit h t he Goddess for a t ime
and enjoy t he last bit s of darkness before t he coming spring. Ask yourself if you are being
called t o nurt ure or t o be nurt ured at t his t ime.
Ost ara
The shamanic t heme of Ost ara is resurrect ion. As t he Goddess rises from her slumber, t he
land is resurrect ed. Flowers rise t o greet her, and t he land is revit alized aft er a long wint er.
Shamanic init iat ion goes hand in hand wit h resurrect ion t hemes, when t he shaman undergoes
a spirit ual deat h, and t he Goddess of Life and Deat h resurrect s t he seeker. Ost ara can mark
t he beginning or end of a period of t raining, culminat ing in a rebirt h process. Ost ara is t he t ime
of plant ing seeds. Seeds can be lit eral or met aphoric. What seeds are you plant ing? What
long-t erm goals do you have? What communit y goals are you working t oward? Which
shamanic allies can help you achieve your goals? What can you bring t o t he Underworld t o
plant for t he fut ure? How can you use your dense energy as "fert ilizer" for your new hopes and
dreams? You can t ravel t o t he Upper World t o connect wit h t he solar deit ies who are warming
and nurt uring t he eart h. Seek your resurrect ion and plan your fut ure at Ost ara.
Belt ane
The shamanic images of Belt ane are not as apparent as t hose of ot her holidays. It s t heme is
bringing t oget her t he Upper and Lower Worlds in t he Middle World. At Belt ane, t he Goddess
and God come t oget her in union. The may pole reaches down from t he heavens and moves
deep int o t he eart h. Rit uals of enjoyment and physical pleasure all happen in t he Middle World.
Shamanic journeys on Belt ane can involve working in t he Middle World, revit alizing t he land and
your body. How are you root ed in t he physical world? How do you enjoy t he land and your
body? How do you feel about pleasure and sexualit y? How can you bring union bet ween t he
Upper and Lower Worlds? Use morning dew t hat has collect ed on Belt ane t o bat he your eyes
and/or brow chakra t o increase psychic sight and t he abilit y t o see faeries. I've used it as a
base for healing pot ions t o great effect . Belt ane dew is quit e powerful. Lying down in an open
field filled wit h dew in t he early morning is a great set t ing for your Belt ane journey.
Lit ha
Lit ha, t he celebrat ion of t he summer solst ice, is ripe wit h shamanic t hemes. On t his day of t he
longest t wilight , t he gat es bet ween t he worlds are nat urally open, part icularly t o t he realm of
t he faery folk. Making cont act wit h faery allies is quit e powerful on t his holiday. The summer
solst ice is t he peak of solar energy and t he height of eart hly energy in t he growing cycles. At
Midsummer, as at Yule, t he Oak and Holly Kings bat t le, but on t his day t he long shadow of t he
Holly King rules. Today shamanic wit ches can seek out t heir own shadows and glean wisdom
on t he pat h t o underst anding t he dark side of t heir own selves. Ask yourself, how st rongly am I
connect ed wit h my ot herworldly allies? Have I been respect ing t he faeries? Should I journey t o
t he sun or eart h deit ies? Have I been ignoring or neglect ing my shadow? Answer t hese
quest ions, and you will know t he myst eries of Lit ha.
Lammas
At Lammas, we celebrat e t he deat h of t he grain and sun god. As t he first grains are cut , t he
God is sacrificed. If journeying on t his holiday, visit wit h t he sacrificed grain god before he
begins his journey t o t he Underworld. What wisdom can he grant you for your own journey int o
deat h? You may accompany him int o t he realm of t he dead. As t he God has sacrificed himself
on t his day for t he survival of t he t ribe, ask yourself what you must sacrifice for t he good of
your t ribe. What must you release or give for t he highest good? Lammas is t he first harvest .
What must you gat her at t his t ime? Have t he seeds t hat you plant ed at Ost ara paid off? Do
you need t o give t hem any ext ra at t ent ion?
Mabon
At t he celebrat ion of t he aut umnal equinox, t he gat es bet ween t he worlds are growing wider
by t he day. As more of t he foliage dies, more life force ret reat s t o t he realm below The God is
on his journey t o t he Underworld, t o await his rebirt h. Your journey can be t o accompany t he
God on his journey, learning his myst eries. The Goddess is also wit hdrawing her energy at t his
t ime, ret urning t o t he Underworld, so you might accompany her as well in her mourning phase.
Mabon is t radit ionally a pagan t hanksgiving of sort s, where we recognize t he second harvest ,
t he fruit harvest , and acknowledge what we have t o be t hankful for. Do a journey as a way of
giving t hanks and giving back. Ask your guides what needs t o be done for t he world's highest
good. What t ask can express your t hanks and give back t o t he communit y? What journey will
help you explore t he myst eries of life and deat h?
Samhain
Samhain is t he most shamanic of t he eight holidays. On t his day t he veil bet ween t he worlds is
t he t hinnest . On t his day we celebrat e t he ancest ors and t he coming new year. At Samhain,
t he energy of life ret reat s back int o t he Underworld for rest and rejuvenat ion and t o await
rebirt h. We celebrat e wit h t he Goddess and God in t heir aspect s of Queen and King of t he
Underworld. In Celt ic myt h, t he Morrighan t he and Dagda mat e at t he river, renewing t he cycle
of life and deat h. As t he sun is in Scorpio, it is a t ime of sex, deat h, and rebirt h. Psychic abilit ies
are st imulat ed in t his sign. Tradit ional work on Samhain is divinat ion, and our shamanic
journeys can be t o divine answers t o quest ions about t he coming year. Inst ead of gazing int o a
cryst al, journey int o t he Underworld and gaze in t he st ill wat ers of t he lakes below. Ask yourself
quest ions about your fut ure and t he fut ure of your communit y. What do you seek t o
t ransform? What do you need t o let die and be reborn? Seek out t he myst eries of Samhain in
t he Underworld. Visit wit h t he ancest ors. Seek out t he Goddess and God by t he Underworld
river.
EXERCI SE 23
Journeying t he Wheel of t he Year
On your next sabbat , incorporat e a shamanic journey int o your celebrat ion. Medit at e on t he
t heme of t he holiday, and allow t he journey t o t ake you where you need t o go for your own
spirit ual insight and t ransformat ion.
Try t o incorporat e shamanic journey int o your sabbat rit uals, or do journeys near t he sabbat
day it self, t o incorporat e it s energy int o your journey. If possible, t ry t o journey for all eight
sabbat s in t he course of a year, and look over your observat ions t o see t he larger pat t ern of
your journeys and messages. By looking at t he larger pat t ern, you will gain a great er
underst anding of t he ent ire Wheel.
~EASONAL ~PIRITS
The Wheel of t he Year is not only a st ory of t he changing Goddess and God, it is also a journey
t hrough t he changing seasons. As we believe t hat all t hings carry vit al life force, t hat all t hings
are alive and have a measure of consciousness, so t oo do t he seasons.
Like people, some seasons we relat e well t o, while ot hers are more difficult . Some we even
dread, almost making enemies bet ween ourselves and t he spirit of t he season. In living a life of
balance, we need t o relat e t o t he whole Wheel, and all four seasons as t hey manifest in our
environment . Each is necessary and a part of life. Each is a part of t he element s and t he cycles
of life on t his side of t he veil. When approached properly, t he spirit s of t he seasons are great
allies. Each manifest s as a personalit y, wit h wisdom and advice t o share, and work t o do t o
bring balance.
While delving int o deeper shamanic st udies, my st udent Vict oria suggest ed t hat our class
work wit h t he spirit s of t he season. It was near t he wint er solst ice, and we each journeyed t o
encount er t he spirit of wint er. The purpose of t he journey was t o receive a rit ual from t he spirit
of wint er, t o bring great er balance in our relat ionship wit h it . I met t he archet ypical Jack Frost ,
or Old Man Wint er. He was gruff and t ough t o me. I didn't part icularly like wint er, aft er living all
my life in New England, and he felt t he same way about me and let me know it . I apologized
and recognized t he gift s he had given t o me. During my ent ire life I had never had any
accident s or injuries on t he wint er ice. I t hanked him for t hat gift . I t hanked him for t he beaut iful
snow, my days off from school and work, and my fun t imes sledding and building snowmen.
`Jack Frost " warmed up t o me. I t hen asked him for a rit ual, which he gave me. He asked me t o
go out t o t he ice frozen by my door and, wit h a pin, prick my finger and release one drop of
blood ont o t he ice. I t hought it was crazy, but t hat 's what he asked for, so I agreed. When we
came back from t he journey, I was very surprised t o find out t hat anot her classmat e, Carin,
received t he same rit ual. We bot h really connect ed t o t he spirit of wint er.
I put off t he pin pricking several t imes, but finally did it . It changed my relat ionship wit h wint er
and ice. Now I no longer get upset if I'm st uck in t raffic or have t o cancel somet hing because of
snow. Snow is needed where I live t o maint ain t he balance of life. Any inconvenience caused by
t he weat her means lit t le, and might act ually be a blessing. I no longer get depressed during t he
cold mont hs. I no longer wast e energy being upset wit h snow, shoveling, and t he wint er
weat her. I just enjoy it while I wait for spring.
EXERCI SE 24
Meet ing t he Spirit s of t he Seasons
Do a journey t o meet t he spirit s of t he seasons. You can choose t he season you are in, or wait
unt il you are close t o t he next shift ing seasonal celebrat ion. The spirit s of t he seasons can be
sought out during t he Wheel of t he Year holidays. Even t hough Yule marks t he waxing year,
t he spirit of wint er is appropriat e at t his t ime. Ost ara is t he t ime for t he spirit of spring. Lit ha
calls for t he spirit of summer, and Mabon resonat es wit h t he spirit of fall.
Journey t o t he seasonal spirit , and see where it t akes you. Ask your t ot em guide for help. Will
you t ravel t he Lower, Upper, or Middle World? Follow your int uit ion and guidance. If it is a
season you don't normally enjoy, seek t o underst and why, and how t o make inner peace wit h
t he season. The seasonal spirit will guide you. Then ask for a rit ual t hat will deepen your
experience wit h t he season.
I highly suggest you seek out all four seasons at t he appropriat e t imes and, t hrough a
relat ionship wit h t hem, learn t he myst eries of t he changing year.
LIVING KITUALS OF NATIVE PEOPLE
As modern pract it ioners of t he craft , we know t hat t he Wheel of t he Year is an amalgam of
many different cult ures, beliefs, and t radit ions. Though most ly based on t he Celt ic, Teut onic,
and Greek t ales, ot her bit s of myt h and folklore are blended t oget her in our wisdom. So much
of t his informat ion survived because t he holidays were incorporat ed int o t he t radit ions of t he
Christ ian church. We can see t he echoes of our holidays in t heir celebrat ions. As people init ially
blended paganism and Christ ianit y, part icularly in t he Celt ic Christ ian church, we could see t he
similarit ies but also underst and t he differences. Soon t he Christ ian t ones subsumed t he pagan
element s. Unt il undert aking a st udy of modern paganism, I was not aware of t he t rue pagan
root s of t he holidays.
Alt hough much of t his knowledge was preserved, I wonder how much was lost . How many
rit uals and rit es were t here originally in t he various European shamanic and wit chcraft
t radit ions? Those t hat did survive int o record were corrupt ed int o t ales of demons and devils.
Many wit ches claim t o have surviving family t radit ions, but few share t hem wit h t he public.
Scholars debat e t he veracit y of t hese t radit ions and t heir lore. I wonder if we can ever regain
what we lost .
As we look t o t he surviving shamanic t radit ions, which are fairly unbroken compared t o t hose
of Wicca, we see a range of rit uals beyond t he seasonal celebrat ions. If modern wit ches look t o
t he core shamanic t echniques and t he healing t radit ions of t ribal people t o furt her t heir own
pract ice, underst anding t he rit uals of ot her cult ures is an import ant aspect of forging our new
t radit ions. It must be underst ood t hat t here are great cult ural differences bet ween t he
shamanic t radit ions of t he Americas, Siberia, Asia, Africa, and Aust ralia and t he wit chcraft
t radit ions of Europe. But t here are also similarit ies bet ween t hem, t hrough t he core shamanic
t echniques. If t here are some similarit ies, t hen by looking at t hese living t radit ions, we can
speculat e on how European shamanic t radit ions would have developed if t hey had been
unhindered by persecut ion. We can use t his informat ion t o help our modern t radit ions adapt
and grow
Here are some import ant rit uals and key concept s borrowed from a wide range of Nat ive
peoples who are st ill in t ouch wit h t heir shamanic herit age. Perhaps t hey had an equivalent
pract ice in t he lands of Europe, and we've simply lost t hem. Perhaps t hey were once part of
t he role of t he wit ch. Many have been adopt ed int o t he lore of t he modern wit ch and shaman.
Think about how t hese concept s fit int o your life and your own magickal pract ice. You don't
have t o adopt t hem all, but t hink about t heir purpose and whet her t hey serve a purpose in
your life.
All My Relat ions
I first heard t he phrase "all my relat ions" in reference t o a st one, and I didn't underst and it . This
woman I met was t alking about how she was relat ed t o t he st one people. All I saw was a rock. I
didn't get it . To t he spirit ually aware, all t hings are alive. Nat ive people look t o nonhuman
beings as ext ended family. They refer t o humans as t wolegged people and many animals as
four-legged people. Veget at ion is referred t o as t ree people and plant people. St ones are
st one people. Each has a spirit . Each has a consciousness. Even when t hat consciousness is
different from our own, t hese beings are st ill our ext ended family. By using such language, we
remember t hat not hing is just an object . Everyt hing is alive, and we must give respect and
t hanks for our part nership wit h it .
Indian Giving
The phrase Indian giver was meant as a derogat ory t erm for someone who gives a gift and
t hen t akes it back. As explained t o me, such st ories t ruly came about when Nat ive people gave
gift s t o t he first European set t lers. They knew each object was alive and had it s own journey.
We are t he keepers and guardians of power object s, and must know when it is t ime t o pass
t hem on in t heir journey. The Nat ive people t ried t o explain t o t he Europeans how t o pass on
gift s, but t he Europeans didn't underst and t he spirit ual nat ure of t he sit uat ion and felt t hat t he
Nat ives were t aking freely given gift s back, in essence cheat ing or st ealing from t hem.
When you hold a sacred t ool, remember t hat you do not own it . You are it s part ner, and must
be ready t o let go when your t ime t oget her is done. When I first met my honored t eacher and
friend Wendy Fogg, while t eaching a cryst al class at her cent er, my beaut iful, large, and
expensive selenit e cryst al "asked" me t o go t o her, because t hey had work t o do t oget her. I
was not using t he cryst al much, and it want ed t o be used in healing sessions and felt drawn t o
her. I heard it s request in my mind, during t he workshop. She was drawn t o it as well. At t he end
of t he class, I offered it t o her. From a mat erial point of view, it was hard for me, but spirit ually it
was my only opt ion t o t ruly honor my st one spirit ally.
Making Relat ives
Tribal people believe t hat family is beyond simple blood connect ions and genet ics. There are
many rit uals and ways t o "adopt " someone int o your family. This is a serious undert aking. Such
bonds are spirit ual and must be honored and respect ed. I have several people whom I consider
spirit ual family, my wit ch sist ers and brot hers, but have not yet formed t his bond of family wit h
any of t hem t hrough formal rit ual and agreement . Making relat ives is an import ant , powerful,
loving, and very rewarding process when done right , and for t he right reasons.
Moon Time
Moon t ime refers t o a woman's t ime of menst ruat ion, recognized t he world over as a t ime of
power. Many t radit ions sequest er menst ruat ing women from ot her members and rit uals. Some
people erroneously believe t hat such t radit ions look at menst ruat ion as shameful or dirt y, but
most feel t hat it is simply a very powerful t ime and such powerful energies can disrupt ot her
energies. Women in t heir Moon t ime have t heir own rit uals and sacred dut ies. It 's only in
cult ures where t he feminine is not honored t hat t here is a st igma at t ached t o menst ruat ion. In
many ways, t he rit uals sequest ering menst ruat ing women are a way t o honor just how
inherent ly powerful women are.
Most wit ch priest esses I know, however, do not sequest er t hemselves when menst ruat ing
and do magick during t heir personal Moon t ime, feeling t hey are at t heir most powerful and in
t une wit h t he Goddess. Cert ain t radit ions of Wicca believe a menst ruat ing woman should not
be in a circle or do magick, but most feel it is a personal choice. Ot her t radit ions have
prohibit ions against pregnant women being in t he circle. Priest esses in my circles have had no
problem menst ruat ing or being pregnant in circle. Some wit ches use menst rual blood t o anoint
candles and rit ual t ools. Such fluids are sacred in many forms of sex magick. Ot hers feel t he
energy is t oo errat ic or unfocused, and not useful for t rue magick. Each t ime is unique, so many
priest esses wait for t he moment of menst ruat ion t o see if any magick or rit ual is needed in
t heir life at t hat t ime. Tradit ionally t he most powerful t ime for manifest at ion magick is right
before menst ruat ion, like working wit h t he full moon. Magick done for banishing and removing
t hings from your life can be done during menst ruat ion or just aft erward, like t he magick done
on t he waning moon. For more informat ion on moon cycles, see chapt er 12 of The Out er
Temple of Wit chcraft . Not being a woman myself, I don't presume t o inform women about
t hese myst eries. Speak wit h experienced priest esses. Learn your own bodies and cycles, and
find what is t rue for you.
Rit es of Passage
Most t ribes hold rit es of passage and init iat ions t o mark major life changes. The pract ices of
New World cult ures coincide wit h t he rit es of Europe, Africa, and t he East . Ceremonies marking
t he rit es of passage, including birt h, child blessings, coming int o adult hood, marriage, init iat ion,
recognizing elderhood, crossing over, and funeral rit es, are oft en conduct ed by t he shaman. In
t his role, t he shaman is act ing as minist er t o t he t ribe. The ideas are incorporat ed int o modern
t radit ions of paganism. More on conduct ing rit es of passage as a communit y minist er will be
covered in t he fift h volume of t his Temple of Wit chcraft series.
Seven Generat ions
Seven Generat ions is now t he name of an environment ally friendly line of cleaning product s,
but t he idea behind it is far older. Before you do somet hing, reflect on how your act ions will
affect not only you, but also your children-and your grandchildren and great grandchildren. How
will your act ions affect t he next seven generat ions? Is it somet hing you would want t o happen
t o you and your family, your t ribe? Act accordingly, based on t his viewpoint . Tribal people look
t o see what is for t he good of t he whole, t he good of t he t ribe. The fut ure generat ions are t he
ancest ors reborn. As we honor t hose on t he ot her side, we must make sure t here is a place for
t hem t o ret urn t o, and keep it in a healt hy, sust ainable condit ion. This philosophy t akes t he
Wiccan Rede t o a new level, by t hinking about what will ret urn not only t o you, but t o your
fut ure kin.
Some in t he Nat ive cult ures would look at t his sect ion as pirat ing t heir cult ure, just as many
object t o t he use of t he word shaman t o describe European pract ices. I've been lucky enough
t o encount er Nat ive t eachers who feel t his informat ion is meant t o be shared wit h t he world.
As we ent er a global civilizat ion, we are all children of t he world, wit h access t o t he hist ory and
myt hs of many people. Many hold t he purpose of keeping t he t radit ions separat e and pure.
That is needed. Ot hers are called t o blend and merge. They are needed as well. The t wo can
coexist , and wise pract it ioners of each way will know t his. As we journey int o t he next age, we
must have our spirit ual pract ices t o sust ain us in t hese t urbulent t imes. Toget her we are all
forging a new world ident it y, and wit h a mult icult ural view, we can draw upon t he wisdom of
many t radit ions t o aid t his t ransit ion. I consider myself a shamanic wit ch of t he world, and not
of any specific cult ure.
WITCHES AND NATIVE fRADITIONS
While st udying t radit ional shamanism, I discovered t hat many in t he Nat ive American t radit ions
get quit e upset when t hey find out t hat you are a wit ch. I was so shocked when I first
experienced t his. I feel t hat our t radit ions have so much in common, and up unt il t hat point I
had been welcomed. Everyt hing was fine unt il I used t he word wit ch. Then people got very
upset . I felt like I was being judged, like I had done somet hing wrong. I've heard t he same st ory
from many ot her wit ches.
The misunderst anding occurred when European set t lers first came t o t he Americas. In t he
variet y of Nat ive languages, t he word for "evil pract it ioner" or "harmful pract it ioner" was always
t ranslat ed t o t he word "wit ch" by missionaries and ant hropologist s. One who uses t he gift s of
spirit t o harm ot hers for t heir own gain is t he definit ion of an evil pract it ioner. Some t ribal
people believe t hese evil wit ches live in secret , not revealing t hemselves for fear of reprisal.
And perhaps t here are some. There are helpful and harmful people in all cult ures and t radit ions.
Many Nat ive people believe such pract it ioners of evil magick cannot shapeshift , heal, or work
wit h spirit helpers. They can only make charms and cast curses, evoke evil spirit s, or bind ot her
spirit s t o do t heir will.
To many Nat ive people, t he word wit ch is charged wit h t his t radit ional meaning. Most cannot
underst and why people would call t hemselves wit ches unless t hey meant t hey were evil
pract it ioners of t he spirit art s. Even when a modern wit ch t ries t o explain why t he t ranslat ions
occurred, and how t hey are t rying t o fix it by reclaiming t he word, we are met wit h st range
looks. I've even met wit h resist ance from whit e people who didn't grow up in a Nat ive cult ure
but lat er adopt ed t heir belief syst em. Even t hose pract it ioners who acknowledge t he cult ural
and hist oric cont ext of t he word wit ch prefer t hat we use t he word Wicca or Wiccan when
describing our pract ice and ourselves. So in t hose cases, I do. Anot her t ime I met a Nat ive
medicine man who t old me t hat , t o him, wit ch was just a word. He didn't like t he word, but it
was my choice, and he would judge me by my act ions, not my words. I t hink t hat 's t he fairest
out look of all. That 's how I judge everybody-wit ch, shaman, or ot herwise.
NEW ASSI GNMENTS
Use shamanic t echniques in your explorat ion of t he Wheel of t he Year and t he seasons.
Think about aspect s of t ribal wisdom, and incorporat e t hem int o your life.
Cont inue wit h your dream work and t radit ional journaling.
Be mindful of t he energies and allies in your life. Cont inue t o develop your spirit -ally
relat ionships.
LESSON IGHT
ANIMAL ~PIRIT MEDICINE
Medicine is power, and power is medicine. Medicine is t he power t o creat e change, t o t ransform
what is int o what will be. The spirit worlds are brimming wit h medicine t o be used in t he Middle
World. Shamanic wit ches focus t heir power, t he heart of t heir magick, int o healing and
harmony. Medicine is magick used in service for t he great er good, t o bring balance bet ween
t he worlds. This is t rue medicine, and is t he mark of a shaman.
Each of our shamanic spirit allies holds a part icular power, it s own medicine. Each spirit has
an abilit y t o bring balance t o t he worlds. Each spirit is a guardian of a part icular vibrat ion, a
part icular power. Animal spirit s have t heir own medicine. Plant spirit s each have t heir own
medicine power. Trees, st ones, st ars-all allies hold t heir own song, t heir own dance, t heir own
healing power.
When you part ner wit h a spirit ally, you become a part ner in guardianship of t he medicine.
You become a gat eway t o bring t hat medicine int o t he Middle World for your people. Your
shamanic power is quant ified by t he medicine of your allies. Those who carry Crow medicine
heal somewhat different ly t han t hose who hold Badger medicine. The st ronger and more
balanced your spirit part nerships, t he bet t er you will be able t o administ er t his ot herworldly
medicine.
NIMAL MEDICINE,
Animals are t he keepers of divine wisdom. Living in great er harmony wit h t he world around us
all, t hey have many lessons and blessings for us. By following t heir basic animal inst inct s, t heir
inherent nat ure, all is provided for t hem. They move in harmony wit h t he cycles of life and
deat h. Having no ego, at least not in t he human sense, t hey rely less on t he middle self. By
following t he animal inst inct s of t he lower self, t hey are in t ouch wit h t heir own higher divine
essence t hrough t his inst inct ual wisdom in a way t hat most humans can only dream of.
Some modern myst ics believe human beings as a race learned animal wisdom t hrough our
process of evolut ion. As we rose from t he same great cent ral root of life t hat spawned a
mult it ude of creat ures, we gained t he inherent wisdom of our living family. Their lessons are a
part of t he energet ic fields of consciousness t hat connect us all (See ITOW, chapt er 7). As we
developed a st rong sense of middle-self individualit y and ident ified solely wit h it , we fell out of
t ouch wit h t he nat ural, int uit ive wisdom. We fell out of balance wit h nat ure. We forgot t he
language and wisdom of t he animals. Modern shamanic pract it ioners consider t his t he t rue
meaning of t he Biblical fall. To rest ore our balance, t ribal healers look t o t he lessons of our
animal kin.
On one level, animal medicine is an int uit ive syst em used in t ribal herbalism t o classify
healing plant s. Animals are oft en int uit ively drawn t o t he herbs t hat will cure t heir illnesses and
rest ore t heir vit alit y. Some animals are prone t o cert ain condit ions, and are t herefore
associat ed wit h cert ain t ypes of herbs. These herbs aid in aligning t hose animal t emperament s
wit h healt h and vit alit y. Humans who have a similar t emperament t o t hat animal can also
benefit from t he herbs associat ed wit h t hat animal. Many people have a bearlike t emperament
and const it ut ion, for example. Root s con sumed by bears aft er hibernat ion are useful t o clear
congest ion in t he lungs and bring bright er awareness back t o t he physical world aft er a long
wint er. Ot her plant s have part s t hat resemble a cert ain animal, and t hat correspondence
indicat es t hat , medically or spirit ually, t he plant is linked t o t hat animal's wisdom. This is a t ribal
form of bot h t he Principle of Correspondence and what was known in Europe as t he alchemical
Doct rine of Signat ures, used in bot h magick and medicine. The doct rine st at es t hat plant s t hat
look like a part of t he body are used t o heal t hat part of t he body.
Animal spirit medicine, however, doesn't refer t o plant medicine at all. Animal spirit medicine
is wisdom embodied by t he animal it self, as each animal has an area of expert ise in reminding
humans t o live in balance wit h nat ure. The animal, t hrough it s life pat t erns and myt hology, has
somet hing t o t each us. That change in consciousness when we embody it s lessons is it s
somet hing t o t each us. That change in consciousness when we embody it s lessons is it s
medicine. Animal medicine can come t o us t hrough normal channels of communicat ion. By
seeing an animal and being reminded of it s lessons, we t ake in it s medicine. More rit ualist ic
forms of healing require a shamanic pract it ioner t o journey t o t he ot her worlds and ret rieve t he
animal's medicine for you, and energet ically t ransfer it int o your body and consciousness.
WORKING WITH .NIMAL VEDICINE
If each animal embodies a specific t ype of wisdom, it is import ant t o underst and t he message
of it s medicine. In chapt er 7, you have already sought out your primary power animal. As you
cont inue t o journey, you will find more animal allies. Each one will give you clues t o t he issues
you are facing, bot h lifelong lessons wit h your primary ally and short -t erm sit uat ions in a
specific journey.
Decoding an animal's medicine seems like an impossible myst ery at first , but like many t hings
in t he craft , t here is an art and science behind it . By looking at each animal's shape, form, color,
habit at , and nat ural t endencies, you can int uit it s medicine. An animal's lesson is encoded in
t ribal st ories and t radit ional myt hology. These sources are a great asset t o t he shamanic
wit ch, but your own st udy, observat ion, and t hought might give personal insight s t hat no book
could ever provide. I suggest st art ing wit h a t radit ional encyclopedia ent ry of t he animal
det ailing it s nat ural t endencies. As you read, t hink about t heir symbolic meanings in your life.
Then look for t he myt hs and st ories of t he animal. Let your creat ive imaginat ion digest t he
knowledge, and see what message it holds for you. One meaning will resonat e st ronger t han
anot her for you. Because we are children of t he informat ion age, wit h access t o many different
st ories and cult ures, we may find t hat t hese sources of wisdom conflict at t imes. Different
cult ures look at t he same animal and ascribe different meanings t o it . You must discern which
meaning is for you.
The following are a variet y of animals and t heir pot ent ial medicine. Use t his informat ion t o
inspire your own search int o t heir meanings.
Ant
The lessons of Ant involve group consciousness and communit y living. When you look at what
a communit y of ant s can accomplish t oget her, in harmony, it 's quit e amazing. They embody
t he principles of organizat ion, pat ience, det erminat ion, and t eamwork. Ant s are creat ures of
t he Underworld, sacred t o t he dark goddesses. The goddess Ceres, mot her of Proserpina,
queen of t he Underworld, is associat ed wit h ant s.
Badger
A great t ot em for all healers, Badger grant s you t he t enacit y t o get t o t he root of t he problem,
digging past dist ract ions t o heal complet ely. It t eaches persist ence and self-reliance. Badger is
sacred t o t he Underworld realm, freely exploring it s myst eries.
Bat
Bat s are t he t ot ems t o t he dark Underworld goddesses, and are part icularly special t o Hecat e,
t he Greek t riune goddess of wit ches and t he Underworld. Their medicine is t he abilit y t o
navigat e in t imes of darkness and be comfort able in t he dark. Even in t he Underworld, t his
t ot em grant s t he abilit y t o soar and rise above t he dark. Bat t eaches us t he lessons of change,
t ransit ion, and init iat ion, also linked t o t he power of Dragon.
Bear
Bear medicine is powerful for any shaman. In some t ribal communit ies, t racking, hunt ing, and
killing a bear was t he shaman's final init iat ion. Bear is power and st rengt h. The bear's physical
body is large, st rong, and dangerous, t hough unless provoked or hunt ing, bears lead rat her
quiet lives. A great port ion of t he year is spent in hibernat ion, a t ime of rest , regenerat ion, and
solit ude. In humans, Bear medicine manifest s as a t ime of int rospect ion, balance, and
medit at ion. Bear has st rong associat ions wit h t he Goddess, in part icular Art emis, t he Greek
hunt ress goddess and pat ron of women, children, and wit ches. She is linked t o t he crescent
moon and t he const ellat ion Ursa Major.
Beet le
The beet le is t he Egypt ian animal of deat h and resurrect ion. The dung beet le, rolling it s ball of
dung t hrough t he desert sands, is symbolic of t he gods rising from t he darkest dept hs and
rolling t he sun across t he desert sky. Khepera is t he Egypt ian beet le god, somet imes credit ed
wit h creat ing t he universe. Beet les are t he medicine of regenerat ion. Beet le is associat ed wit h
t he alchemical process of put refact ion, when t hings t urn black, decomposing before being
reborn.
Blue Jay
The message of Blue Jay is t o be assert ive, t o speak your mind and heart t o t hose around you.
Blue Jay t eaches you not t o fear t he react ions of ot hers, but simply t o do what you need t o do
for your own sake. The color blue, like t he t hroat chakra, is indicat ive of communicat ion on all
levels, in bot h t he inner and out er worlds.
Buffalo
Buffalo medicine is a sacred t eacher, t eaching us about t he abundance and prosperit y of
nat ure, if we maint ain balance and value all t hings. Tribes who lived off buffalo honored t he
animal great ly, using every port ion of t he animal in t heir lives, not just t he meat . Buffalo, like t he
Bull, is st rong eart hy wisdom, and t eaches us how t o be spirit ual beings in t he physical world.
The divine Nat ive American figure of t he Whit e Buffalo Woman plays a prominent role in past
myt hs as well as Nat ive prophecies of t he fut ure.
Bull
In ancient cult ures, part icularly in t he Medit erranean, t he bull was held sacred t o t he Goddess
and t he moon, and seen as a manifest at ion of t he Horned God. The bull is a symbol of
manhood and virilit y, yet is also soft and sensual, and t he horns are like t he crescent s of t he
moon. The lat er myt hs of t he fierce Minot aur are t he remnant s of t his spirit ual knowledge. Bull
medicine lends power and endurance, while ret aining awareness of eart hly pleasures and
responsibilit ies.
But t erfly
But t erfly is one of many t ot ems t hat embody t ransformat ion and change. The cat erpillar must
go t hrough a period of rest , ret reat ing int o t he cocoon t o t ransform int o t he but t erfly, an insect
t hat can ascend and fly over t he cat erpillar's eart hbound world. But t erfly, wit h it s colorful
pat t erns, t eaches us how t o rise above in our t ransformat ion, t o see inner beaut y and honor
our creat ivit y.
Cat
The archet ypal wit ch's familiar, Cat is t he power of magick, t he moon, and t he night . Cat is t he
medicine of following your inst inct s and int uit ion as well as following your bliss and t aking t ime
t o relax. Cat is not about doing, but about simply being. The Egypt ian goddess Bast , depict ed
wit h a cat 's head, holds Cat sacred, as did much of Egypt ian cult ure. Cat s are t he st eeds of
t he Norse goddess Freya, pulling her sky chariot .
Cow
The energy of t he divine mot her comes t hrough t he medicine of Cow, honored in India and
ancient Egypt . Cow cont inually gives nourishing milk, uncondit ionally. Cow medicine represent s
t he uncondit ional love of t he mot her, and is linked t o t he moon and emot ional realm due t o it s
crescent horns. Hat hor, t he Egypt ian goddess of love and nourishment , is t he keeper of Cow
medicine. Like many Egypt ian figures who are depict ed wit h animal heads, she somet imes is
viewed as a woman wit h a cow's head. Isis, whose crown also has cow horns, is associat ed
wit h bot h Cow and Hat hor.
Coyot e
Coyot e is t he power of t he t rickst er, t he mercurial figure of magick, illusions, and change found
in many pant heons. Though t rickst er figures are viewed by some as evil and liars, t hey are
usually t ricking us out of seeing t hings in a fixed way, and int o new possibilit ies. Trickst ers have
a great sense of humor, t hough we don't appreciat e t heir jokes unt il t he sit uat ion is over.
Crab
The hard shell of t he crab represent s t he power of prot ect ion, prot ect ing what is soft , t ender,
and vulnerable. Crab, and it s associat ed zodiac sign, Cancer, are linked wit h ocean mot her
goddesses, as well as t he family unit and t he nurt uring of children. Crab medicine is not linear,
direct , or confront at ional; it moves side t o side, like a walking crab when it t akes act ion.
Crow
Crow is anot her medicine associat ed wit h t he Goddess, in part icular t he Celt ic war goddesses.
The yoga posit ion named for t his bird also has goddess associat ions wit h it . Sacred t o t he
Morrigan in her many aspect s, t he crow embodies magick, prot ect ion, shapeshift ing, and
sacred law. Crow medicine dict at es what is divinely right , not what is right according t o
humanit y's laws or what is popular. Crows are used in divinat ion syst ems, as t he number of
crows viewed port ends t he fut ure.
Deer
Compassion is t he medicine of Deer. Wit h t his t ot em, we learn t o t ake t hings gent ly and soft ly,
finding bot h love for ourselves and love for ot hers. We walk soft ly, wit h an awareness of all
t hings. Deer grant s t he gift s of grace, beaut y, and agilit y.
Dog
Dog represent s t he power of loyalt y, companionship, and uncondit ional love. Think of t he
power of pet dogs in everyday life. Their company has t he power t o calm, heal, and rejuvenat e
t he spirit . Though some t radit ions insist t hat domest icat ed animals cannot be your t ot em or
healer, I've known many people who were never t old t hat "rule" and found Dog in t he
ot herworld. Dog is closely associat ed wit h t he goddesses of wit chcraft . Myt hic dogs guard t he
ent rance and exit of t he Underworld. They appear on t he St one Age pet roglyphs wit h images
of t he Tree of Life, and are an appro priat e t ot em for shamanic wit ches (figure 31). Dog is
sacred t o t he goddess Art emis/ Diana, who leads her hounds on t he hunt .
Figure 31: St one Age Dog Image
Dolphin
A popular t ot em in t he new age is Dolphin, t hough we also find associat ions in ancient myt h.
Dylan, t he Welsh wat er god and son of Arianrhod, is associat ed wit h Dolphin. The spirit power
of Dolphin revolves around breat h and rhyt hm. It reminds us t o breat he consciously and aids in
medit at ion and st ress relief Dolphin holds t he myst eries of t he wat er and t herefore love, being
an animal t hat breat hes air, yet descends beneat h t he waves.
Dragonfly
Dragonfly keeps t he myst eries of illusion, and is called upon t o break our illusions and
delusions. When we get t oo romant ic, seeing what we want t o see rat her t han what is, or
when we see t he worst , our fears and night mares, and forget t he blessings, t he iridescent
wings of Dragonfly help us know t he t rut h.
Eagle
Eagle is one of t he most sacred shamanic birds in all t he t ribes and cult ures t hat know it . Most
myt hs have t his majest ic bird perched in t he upper branches of t he World Tree as an
int ermediary bet ween t he highest realms and humanit y. Eagle signals powerful messages of
spirit . Flight , eyesight , and hunt ing are keys t o underst anding t his animal, who is sacred t o t he
god Zeus/Jupit er.
Falcon
Falcon is t he bird of t he Norse goddess Freya, who wears a falcon cloak, allowing t he wearer t o
shapeshift int o a falcon. Falcon is t he power of t he messenger, bringing t he highest ideals and
t hought s t o t he Middle World. Falcon is associat ed wit h t he Egypt ian god Ra and his
descendent Horus, bot h of whom are oft en depict ed wit h a falcon or hawk head on a man's
body.
Ferret
The medicine of Ferret is secrecy, st ealt h, and solit ary pract ice. A t radit ional familiar of t he old
hedge wit ch, t he archet ypal solit ary pract it ioner, Ferret t eaches self-reliance and finding what
you need.
Fox
Fox medicine is t he power of invisibilit y. Foxes have t he abilit y t o blend int o t heir surroundings,
changing t heir coat wit h t he seasons. Their camouflage abilit y gives us t he abilit y t o be
cunning, t o remain unseen when we want t o move unnot iced and unhindered by ot hers. In
some Celt ic t radit ions, t he red fox is t he bearer of t he fire element al energy.
Frog
Anot her archet ypal wit ch familiar associat ed wit h ot her worlds and wit chy brews, t he spirit
medicine of Frog relat es t o t he element of wat er and t hus t he realm of emot ions and psychic
abilit y. Those who carry Frog medicine are sensit ive t o t heir environment . Frog also t eaches
t he lesson of finding your voice, no mat t er what ot hers might t hink of you.
Goat
The power of Goat is t he det erminat ion t o climb, t o improve and go beyond your limit s. Those
wit h Goat medicine t ake on responsibilit y and are challenged t o use it for t he highest good.
Goat brings t he blessing, and t he lesson, of single-mindedness. In t hat aspect , goat s are about
bot h pleasure and fear. Pan is known as t he Greek goat foot ed, horned god of virilit y, music,
and dance, but his name is also t he root of our word "panic," which he oft en caused. Goat s are
also sacred t o t he Norse t hunder god and warrior Thor, as his chariot is pulled by t wo goat s.
These goat s were magick, and could be eat en, but t hey would never die. The goat s would be
aut omat ically resurrect ed and regenerat ed from t he bones left from t he meal.
Goose
Goose appears when t here is a warning t o be given t o sit up and t ake not ice of your pat h.
Goose is t he medicine of change and t ravel, and following your inst inct s, which will lead you on
t he journey you need t o t ravel. Goose will t ake you where you need t o go, which may not
necessarily be where you want t o go. Like Frog, Goose is also about finding your voice and
being heard, part icularly if you have a warning t o give and no one is heeding you. The challenge
of Goose is t o know when t he warning is for you and when it is for ot hers.
Hawk
Like Eagle and Falcon, Hawk is a messenger from t he upper realm t o t he world of mort als. Like
t he ot her birds of prey, keen eyesight is part of it s signat ure. The medicine of Red-Tailed Hawk
has t he addit ional power of bringing divine spirit ual energy down t o t he root chakra, t o help us
spirit ualize t he energy of t his chakra, part icularly when working wit h sexual energy.
Horse
Horse is t he medicine of power, of fire and energy. We st ill measure mechanical power t hrough
t he t erm "horsepower." Horse is t he power of swift ness as well as t he abilit y t o journey
shamanically and t he abilit y t o t ake long, physical journeys in our waking life. The shamanic
st eed of t he drumbeat is envisioned as a horse. Horses are sacred t o t he Celt ic goddesses,
including Epona, Rhiannon, and Macha. Poseidon/ Nept une, lord of t he oceans, holds horses
sacred.
Lion
Lion embodies t he qualit ies of leadership and royalt y, and also t he responsibilit y t hat goes
along wit h t hem. Lions are known myt hically for t heir courage, but also for t heir pride. Lion is t he
medicine of learning appropriat e and inappropriat e expressions of pride. Lions embody t he
passion and vit alit y of fire. Sekhmet , t he Egypt ian goddess who is associat ed wit h bot h Hat hor
and Bast , is t he lion-headed dest royer. She embodies t he power of t he dest roying desert sun.
Lizard
Lit eral and symbolic regenerat ion is t he province of t he lizard, as some re-grow t ails as needed.
Lizard wait s for it s prey in a dreamlike st at e, so Lizard t eaches pat ience and how t o move
bet ween t wo worlds, t he physical and t he dreamland. Lizards have associat ions wit h male
genit alia, virilit y, and t he Greek god Apollo.
Mosquit o
Mosquit o is t he medicine of learning how t o deal wit h annoyance and fear. It is a great t eacher
of medit at ion, because during medit at ion we experience st inging dist ract ions like t he bit e of a
mosquit o.
Mot h
Mot h medicine is much like t hat of But t erfly, but while t he but t erfly is a creat ure of daylight , t he
mot h is of t he night . Mot h gives us t he power t o see in t he dark, such as t he darkness of
depression or shadow work. It helps guide us t o t he light t hat t akes us out of t he darkness.
Just as a mot h is at t ract ed t o light but oft en get s burned in t he flames, it warns us not t o get
t oo obsessed wit h t he light of spirit ualit y and magick, forsaking all ot her t hings and get t ing
"burned" by int ense spirit ual powers before we are ready for t hem.
Mount ain Lion
Fearless and st anding it s ground, Mount ain Lion's medicine st akes it s claim and set s it s
t errit ory. Those who receive it learn how t o defend t heir ground and st and fearless in t heir
t rut h.
Mouse
Scrut iny is t he key word for Mouse medicine. Though it s vision is poor, t he mouse navigat es
t hrough it s whiskers, using it s sensit ivit y t o scrut inize what is t he right pat h and what is
dangerous. Mouse medicine helps us deal wit h fear and feelings of powerlessness.
Ot t er
Ot t er medicine is anot her animal spirit associat ed wit h mot herhood, family, and children. The
st rong feminine energy is flavored by a sense of fun and play wit h children. Ot t er t eaches us
how t o share and play well wit h ot hers.
Owl
Owl is t he power of wisdom, sacred t o t he goddess of wisdom, At hena. Owl is anot her wit ch
familiar, and is associat ed wit h magick, divinat ion, ast ral t ravel, and t rue sight . Some owl myt hs
are less t han happy, including t he Welsh st ory of Blodeuwedd t he flower maiden who bet rayed
her husband, Lugh. In such cases, owl brings t he message of decept ion. In some American
myt hs, Owl medicine t eaches us t o hide our power, or at least not flaunt it because it is
dangerous t o do so.
Pant her
The spirit of Pant her is t he spirit of grace, swift ness, and beaut y. The black pant her has
Underworld associat ions wit h it due t o it s color, like t he flip side of t he goldenlion archet ype.
Pig
Pig is t he medicine of abundance and t aking care of your body's needs. Celt ic myt hs record
st ories of ot herworldly pigs t hat are immort al. Like t he goat s of Thor, t hey can be eat en, but
never die. They are magickally resurrect ed from t heir bones by t he next morning, ready t o be
eat en again. Pig medicine also t eaches us about greed and selfishness, not seeing ot her
people's needs and not sharing what we have.
Porcupine
Porcupine is t he medicine of prot ect ion and defense. Through it s sharp quills, it is prot ect ed
from out side harm. Most predat ors know t o keep away from t he dangerous porcupine, for t heir
own sake. Porcupine can t each us when we are being t oo "prickly" t oward ot hers and may
have our defenses up t oo high.
Rabbit
The power of Rabbit medicine is very energet ic, and has a dual nat ure. One aspect is about
fert ilit y, in t erms of bot h children and inner fert ilit y and creat ivit y. The ot her aspect is about
fear, dealing wit h fear or knowing when it is t he right t ime t o run away from danger.
Ram
Ram energy is t he archet ype of t he leader. Rams must charge ahead fearlessly int o t he
unknown. Ram's medicine t eaches courage and bravery, but t hose who carry Ram medicine
must also learn when it is not t he t ime t o be headst rong.
Raven
The dark feat hers of t he raven hold t he myst ery of magick and t he Underworld. The dark is like
t he void of creat ion and dest ruct ion. Ravens feed on carrion. Those wit h t his medicine learn t o
be comfort able in t he dark and wit h t he dead. Raven is a shamanic bird, t raveling bet ween t he
worlds. Sacred t o t he Celt ic Bran and many aspect s of t he war goddess t he Morrigan, t wo
ravens were t he familiars of Odin. Named Hugin and Mugin, or Thought and Memory, Odin
would send t hem out int o t he nine worlds t o see and know all, report ing back t o him.
Roost er
Roost er is t he t ot em of virilit y and male power. Roost ers represent t he power of prot ect ion,
and guardianship of t he sacred feminine power. Those wit h Roost er medicine make us aware,
crying out bot h in celebrat ion and in warning. The gift of Roost er is vigilance.
Salmon
Alt hough all fish have special medicine, Salmon is renowned in Celt ic lore as t he fish of wisdom,
feeding on t he sacred hazel nut s. Salmon is t he t ot em of inspirat ion and memory. Salmon who
swim upst ream, ret urning t o t heir spawning ground, t each us t o remember and respect our
homeland and t o give t o t he next generat ion.
Scorpion
Scorpion is t he t ot em of t ransformat ion, psychic abilit y, and secret s. The poison of t he scorpion
is it s medicine, for poison can be let hal and, in cert ain doses as found in homeopat hy, curat ive.
The power of Scorpion medicine can also be dest ruct ive or healing. Scorpions are sacred t o
t he Greek Furies, as t hey carry flails made of scorpions. The Furies are t he t hree Underworld
spirit s of vengeance who punish criminals and evildoers, part icularly t hose who have killed
family members.
Sea Horse
Sea Horse medicine t eaches fidelit y in relat ionship. Since sea horses swit ch gender roles, wit h
t he male giving birt h, t heir medicine gives us t he abilit y t o see our part ner's role and empat hize
wit h it .
Snake
Snake is t he archet ype of t ransformat ion, shedding it s skin and revealing new growt h. Snake is
st rongly associat ed wit h bot h t he God, as a symbol of virilit y, and of t he Goddess, crawling on
it s belly so close t o t he Eart h Mot her. Gaia held pyt hons sacred when honored in her t emple in
Delphi before Apollo's worshippers t ook it over, slaying it as t he "snake of wint er." Snake is
sacred t o Persephone, t he Underworld queen. Snake represent s t he power of change and
adapt at ion, incorporat ing wisdom int o your new form.
Spider
Spider medicine holds t he keys t o creat ive expression and communicat ion, part icularly writ ing,
since t he first let t ers were said t o be woven in a spider's web. This creat ure is sacred t o
weavers, part icularly t he Spider Grandmot her, At hena, Ariadne, and Arachne. You can see
spider-weaver images in t he t riple fat es of many cult ures. Spider t eaches pat ience and
solit ude, wait ing silent ly in t he cent er of t he web for it s prey, carefully wat ching where it moves
so as not t o become t rapped in it s own web. When we experience t he arachnid response, t he
fear of somet hing alien, Spider t eaches us t o get over our fears.
Squirrel
Squirrels prepare for t he wint er by gat hering nut s. Squirrel medicine prepares us for t he fut ure
by t eaching us t o gat her resources. This energy helps us save, gat her, and st ore for a fut ure
dat e. In Norse myt hology, t he World Tree is home t o t he squirrel Rat at osk, who runs up and
down t he t ree carrying messages, fulfilling t he funct ion of a Mercury archet ype.
Swan
Swan is an ot herworldly animal. Our myt h of t he ugly duckling t urning int o t he beaut iful swan
demonst rat es t hat Swan medicine is about inner beaut y, t eaching coordinat ion, grace, and
balance. Wit h t hose aspect s in place, out er beaut y can manifest .
Turt le
The hard shell of Turt le is a medicine of prot ect ion. In Nat ive American myt hs, t he Nort h
American cont inent is called Turt le Island. The land is on t he back of t he cosmic t urt le,
t raveling t hrough t he cosmic wat ers. Turt le is low t o t he ground, grant ing gift s of grounding,
cent ering, and t he myst eries of t he eart h goddess. Turt les are t he medicine of long life and t he
great wisdom t hat comes from living a long life. Turt le t eaches us pat ience and how t o enjoy
t aking our t ime.
Vult ure
Vult ure is a bird relat ed t o t he Underworld, being a scavenger of t he dead. Vult ure medicine
gives t he powers of t he Underworld-regenerat ion, t ransformat ion, and passage t o t he
ancest ors. Vult ure helps us underst and our own mort alit y and t he cycle of life and deat h in our
own sust enance.
Whale
The song of t he whale is t he keeper of hist ory and records. Song is t he key t o Whale medicine,
and t hose wit h t his animal learn t o sing t heir song and t ell t heir t ales. Whales live in a t ight
communit y, t eaching us t he value of communit y and t oget herness.
Wolf
Wolf is t he t ot em of prot ect ion. Wolves are clannish, living in a pack and t aking care of t he
pack, so t heir medicine is about prot ect ing t he family and clan. Wolf hair is used in a wit ch's
prot ect ion spells and pot ions. Wolf is t he t ot em of t hose who are t eachers, sharing t heir
knowledge wit h t he pack.
Wren
Wren t eaches us t he gift s of resourcefulness. The wren is associat ed wit h t he st ory of t he
naming of Lleu. His ent ire st ory is one of resourcefulness and boldness, as bot h Lleu and
Gwydion had t o find ways around his mot her's curses, which prevent ed him from receiving a
name, weapons, or a bride. Lleu's mot her was t he only one who could name him, and she
refused, so t hey t ricked her int o giving him a name. Wrens t hemselves are resourceful and bold
birds, despit e t heir small size.
Somet imes an animal's message is obvious and st raight forward. Ot her t imes it requires
reflect ion. As you work wit h animal spirit s, you might find yourself rest rict ed t o animals t hat
pert ain t o a specific locat ion or cult ure. If you live in Nort h America, you might only work wit h
spirit s from t hat land. If you work only in t he Greek t radit ion, t hen animals associat ed only wit h
Greek myt h appear t o you. If you work wit h t he Celt s, t hen only t hose of Europe appear. Ot her
shamanic wit ches work wit h animals from all over t he world, and look t o t he myt hs of many
different cult ures. Many animals, alt hough unique and individual, have overlapping
correspondences, creat ing "equivalent s" in different lands. The funct ion t hat Eagle serves in
one t radit ion is filled by Condor in anot her. Many wit ches work wit h t he myt hic animals, such as
t he unicorn, dragon, and griffon, which exist only in t he ot her worlds and have no physical
count erpart s in t he mat erial world. As an eclect ic wit ch, I have animal allies from all over t he
globe. In t he spirit world, we are not rest rict ed by geography.
Alt hough animals visit us in journeys, t hey also get our at t ent ion t hrough physical sight ings.
If an animal makes it s presence known t o you, especially if it crosses your pat h, t he animal
spirit could be making you aware of it s medicine. Such encount ers act as signals. The more
frequent or int ense an encount er, t he more likely it is a message t hat must be heeded.
Encount ers may not be direct , part icularly if t he animal is spirit ually appropriat e for you, but
not in your physical locat ion. If you live in t he Midwest , you will most likely not encount er Whale
medicine direct ly, but if you encount er a lot of informat ion on whales, or people t alk t o you
about whales, t hen perhaps Whale is cont act ing you. I look for t he synchronicit y of t hree. If I
encount er an animal in some form t hree t imes, I know t here is somet hing t here for me. Even if
t he message is not specifically concerning animals, I st ill follow a pat t ern of t hree. If I hear about
a part icular book, person, st one, or place t hree t imes in a short period of t ime, I pay at t ent ion
and seek out t he message.
Once you det ermine t hat a message is being given, look t o see t he animal's medicine and
message. Make a fet ish of t hat animal, and carry it wit h you t o remind you of it s power. Keep
t he medicine in mind as you face life's sit uat ions. Somet imes conscious knowledge is enough
t o remedy t he sit uat ion. Ot her t imes it requires direct spirit cont act t hrough a journey, or even
facilit at ion from anot her pract it ioner for spirit medicine ret rieval.
DEALING WITH NNIMAL 1kIEDICINE
Alt hough animals can communicat e t o us t hrough physical sight ings and synchronicit y,
shamanic wit ches can experience t heir power direct ly t hrough a journey. As you have already
journeyed wit h your animal guide in lesson 3, you can cont inue t o develop a relat ionship wit h
your animal guide. Ask it t o t each you it s medicine by t aking you on more journeys and helping
you shapeshift or merge wit h it . By seeing t he world from your t ot em animal's point of view, you
int egrat e it s medicine int o your consciousness. Though t hese experiences are powerful, t he
deepest form of animalmedicine healing is t hrough ret rieval.
Animal medicine ret rieval is t he energet ic infusion of a power animal's spirit ual essence int o
t he recipient , t o rest ore balance. The medicine is a form of energy, much like t he energy of
sending light for healing (ITOW, chapt er 15). In t his case, t he energy is fused wit h t he animal's
specific lessons. They become a part of t he recipient .
Shamans usually perform a ret rieval for anot her, t hough self-ret rievals are possible.
Tradit ionally t he shamanic pract it ioner journeys t o t he ot her world for t he client , finding t he
appropriat e healing t ot em t hat mat ches t he client 's need. The animal's medicine will resonat e
wit h t he client 's part icular issues. The journeyer makes an agreement wit h t he animal spirit t o
perform t he healing and ret urn t o t he Middle World wit h t he animal's healing energy.
Rit ualist ically t he energy is t hen infused from t he shaman t o t he client . If t he client accept s t his
healing energy on all levels, t his animal medicine can bring a shift in consciousness, grant ing
new insight s and facilit at ing healing. Somet imes t he change occurs spont aneously, t hough t he
shaman can plant t he seeds by discussing t he power of t he animal, and it s lessons, wit h t he
client . From t his change in consciousness, dramat ic spirit ual, psychological, and physical
healing can occur. The animal spirit could even become a short -t erm or long-t erm t ot em ally for
t he client .
Animal medicine ret rieval is performed when one is out of balance wit h t he nat ural world.
This healing brings insight t o t he issues at hand, and gives bot h energet ic solut ions and real-
world philosophies t o int egrat e for a permanent solut ion. By keeping t he animal's behavior in
mind, it gives you a real-world model on which t o base some of your t hinking and behavior. If
you need t o speak up, and you ret rieve Blue Jay medicine, t hink about Blue Jay and, in some
symbolic way, mimic it when you need t o speak up. Ret rievals occur when t here is physical
illness, misfort une, confusion, or a wide range of emot ional, ment al, or spirit ual problems. If t he
shaman suspect s t he client has lost t heir primary animal t ot em, a ret rieval is needed. Animal
medicine ret rievals are t he first foundat ional st ep t o bolst er t he client when preparing for
deeper soul healings.
LOST POWER ANIMALS
As each of us has a guiding animal spirit , charged t o prot ect us and keep us on t he pat h during
our dreams and spirit ual journeys, t he guide is also t here in t he waking world, prot ect ing us and
keeping us on our life's pat h. Shamans of various t radit ions believe t hat if you dishonor your
t ot em animal, or simply neglect it , t he animal spirit could leave you. This vacuum of
guardianship leaves you open t o physical and spirit ual ailment s. Those who are plagued by
illness, accident s, night mares, and misfort une are said t o be t hose who have lost t heir power
animal. They have no spirit guarding t hem from t he spirit s of sickness and bad luck. They have
no one int uit ively guiding t hem on t he right pat h of life.
To heal t his sit uat ion, a shamanic pract it ioner ent ers t he spirit worlds on behalf of t he client ,
and seeks out t he lost t ot em. The pract it ioner learns why t he t ot em left and how t o rest ore
t he relat ionship, convincing it t o go back t o t he client and make a fresh st art . The shaman t hen
t eaches t he client how t o honor t he t ot em t o maint ain t he link. If t he original t ot em refuses t o
ret urn, t he shaman must seek out anot her t ot em animal, and convince it t o part ner wit h t he
ailing client . A successful ret rieval of an animal t ot em makes a dramat ic difference in your
consciousness and can lit erally change a sit uat ion in your life overnight .
In our modern cult ure, how many of us have honored our t ot em animals? Is t his disast rous
fat e await ing us all? I don't t hink so. Many of us are already honoring our spirit animals wit hout
realizing it . Many people who are seemingly nonmagickal have an affinit y for a part icular animal.
They may have phot os, st at ues, or t -shirt s of t he animal, or obsessively learn about it . I had a
st udent who was int o sharks. He knew all about sharks, and over t ime had a shark key chain,
post er, st at ue, screen saver, and even a shark-relat ed e-mail address. Before st udying wit h
me, he had no involvement in shamanism or wit chcraft , but he wasn't surprised t o find Shark as
his t ot em. He had been int uit ively honoring it in his own way, and t he shark spirit recognized
t hat .
I t hink most animal spirit s are "chomping at t he bit " t o work wit h us, and underst and t hat in
our societ y we have not been t aught t o acknowledge and honor t hem. Though loss of a
primary power animal does happen, in my experience it happens less frequent ly t han I would
expect considering how few people in our modern cult ure know about , and honor, t heir t ot em
animal. I did not hing t o honor my spirit animals before I began my st udy of shamanism, but t hey
were st ill wait ing for me on my first journeys.
Animal spirit medicine can benefit everybody, even t hose connect ed t o a st rong primary
t ot em. Somet imes anot her animal's medicine is needed t o help in a current sit uat ion. It doesn't
mean t hat your primary animal has left you, or didn't do a good job. Somet imes we need
specialist s. Shamanic wit ches work wit h many t ot ems, in bot h t he short and long t erm. Each of
t he nine places on your medicine wheel mandala can have a different long-t erm animal ally,
t eaching you t he lessons of each direct ion (figure 4).
EXERCI SE 25
Animal Spirit Medicine Ret rieval Journey
You can effect ively journey for animal spirit medicine for yourself. As wit h any ot her journey,
you prepare yourself as usual, but t he int ent ion is t o find an animal medicine t o heal your
part icular issues. If you don't have a clear sense of what your healing issues are at t his t ime,
hold t he int ent ion for t he "animal medicine t hat is correct and good at t his t ime." Creat e your
sacred space, and begin your journey music.
At t he st art of your journey, connect wit h a guide or t ot em t hat is appropriat e and
t rust wort hy, usually your primary power animal t hat you discovered in chapt er 7. Relat e your
healing int ent ion t o your guide, and follow your guide t o one of t he t hree worlds t o find a new
medicinal ally. When you find t he ally, t alk wit h it , if possible. If t he animal spirit does not
communicat e verbally, follow t he t radit ional rule-if you perceive t he animal t hree t imes in one
journey, and it is friendly t oward you, it is your correct medicine. The animal could be one you
are familiar wit h, but somet imes it will be a brand-new ally, and a new agreement and
part nership must be made.
Upon receiving t he medicine ally's inst ruct ions, or t he guidance of your own t rust ed t ot em,
t ake t he medicine ally int o your spirit body. Usually one animal medicine is received at a t ime,
t hough wit h experience some pract it ioners get several medicines t o make a larger spirit
medicine healing formula, part icularly when working wit h plant and st one medicine ret rieval. As
you ret urn t o normal waking consciousness, feel t he energy of t he ally int egrat ing int o your
physical body, and t hank t he ally. Close your sacred space. Record your experience in your
Book of Shadows. Explore t he animal's medicine in t he resources you have, and see how it
applies t o your current sit uat ion. Wat ch how it s lessons play out in your daily life, and not ice
any changes t hat occur wit hin you.
At t imes you may not have t he clarit y and perspect ive t o journey for your own medicine. Or you
may be asked t o journey for someone else who eit her lacks clarit y around t heir own issues, like
most of us do, or lacks t he skills and experience t o journey alone.
In such cases, t radit ionally t he pract icing shaman will do a preliminary journey, much like a
diagnosis, connect ing bot h t o personal guides and t o t he client 's spirit guides, det ermining
t hrough eit her journey symbolism or direct communicat ion how t o handle t he sit uat ion. I call
upon my own higher self and t he higher self of my client t o facilit at e t he process. If t he
diagnosis det ermines t hat animal spirit medicine will help t he sit uat ion, t he shamanic
pract it ioner can eit her ret urn t o discuss t he sit uat ion wit h t he client or, if t he client has given
prior permission t o do a healing, cont inue on wit h t he healing journey.
To perform a ret rieval or diagnosis journey for anot her, t here are several t rance posit ions
t hat can be assumed. I init ially learned t hat t he shaman and client should lie down next t o each
ot her. Some t radit ions have t he shaman on t he client 's left , which I prefer, and ot her t radit ions
have t he shaman on t he client 's right side. I lat er learned t hat t he pract it ioner can sit up in a
crossed-legged posit ion while t he client lies down, t he client 's head in t he lap of t he
pract it ioner, cradled in bot h hands.
If you are ret rieving medicine for anot her, t ake it int o your body as you would for yourself.
Some shamans imagine t heir spirit bag or pouch as a part of t heir ot herworldly self-image, and
t he medicine is placed in t he bag inst ead. Ret urn from your journey, and be prepared t o
t ransfer t he medicine int o t he client .
Each t ransfer is unique, as each healing is unique, but usually t he t ransfer involves t he
breat h. List en t o your guides and allies, and follow your int uit ion. I learned t o focus on t he spirit
medicine in me and, wit h a deep breat h, exhale t he spirit energy int o t he client 's heart , t hen
crown, and finally t he heart again. Wit h a sweeping movement of t he arms, t he aura is
smoot hed from crown t o feet .
Since my init ial shamanic t raining, I have followed my guidance and found myself blowing
spirit medicine in a variet y of chakras and pat t erns, including t he soles of t he feet . I've
smoot hed t he aura over wit h crow feat hers, smudged incense, anoint ed oils, and done int uit ive
gest ures and energy work as my guidance has direct ed. In class I've seen st udent s do healing
wit h gest ures and movement s t hat I was not familiar wit h and did not inst ruct t hem in, but t hey
followed t heir own guidance, and got amazing result s from t he healing.
Once when I overext ended myself during a t eaching regime, I part nered wit h a st udent in
class, and she ret rieved Bear medicine for me. She said t he bear t old her t o t ell me t hat I
needed a short hibernat ion, and should t ake more t ime t o sleep. The st udent had no
conscious knowledge of t he fact t hat I had been working every day in t he previous t wo weeks.
In t hat same class I had ret rieved Crow for someone else who was int erest ed in shamanism
and healing, but dreadfully afraid of magick and wit chcraft . She didn't re alize t hat I was a wit ch
unt il t he end of t his part icular class, and we were able t o t alk about t he crow, t he Goddess,
and t he forces of magick. It helped heal her fear of wit chcraft and allowed her t o see t he
spirit ualit y in magick. People who need t he medicine of your primary t ot em allies will seek you
out , because you not only carry t he medicine, but also st rive t o live and embody it s lessons.
Before journeying for ot hers, you might want t o do some more journeying on your own, t o
explore t he realms and make a few more t rust ed medicine allies. The ones t hat you ally wit h
will be t he ones t hat t he people who seek out your help need. I usually use Crow, Spider,
Snake, St ag, and Wolf medicine, and t hey are some of my most act ive t ot ems.
NEW ASSI GNMENTS
Do exercise 25 and record your experiences in your Book of Shadows.
Use shamanic t echniques in your explorat ion of t he Wheel of t he Year and t he seasons.
relat ionships.
TI PS
Aft er receiving spirit medicine, or any t ype of energet ic healing, you might undergo a
"healing awareness." Somet imes t his awareness is referred t o as a "healing crisis,"
because t he physical, ment al, and emot ional sympt oms of what ever you are seeking t o
heal might int ensify before t hey are alleviat ed. This int ensificat ion occurs because you
have accelerat ed t he healing process. Somet imes t he physical or energet ic bodies want
t o hold on t o t he older, more comfort able yet imbalanced pat t erns. If you are working on
healing fear, your sense of fear might int ensify before it lessens. The int ensit y of t he
process forces you t o look at t he issues around t he healing crisis, and int egrat e t he
lessons brought t o you by t he animal medicine. If your healing is relat ed t o a physical
illness or injury, t he pain may int ensify before disappearing. The most common physical
sympt oms of a healing crisis are t he sympt oms associat ed wit h a cold or flu, including
runny nose, cough, general aches, weariness, queasy st omach, and diarrhea. They are all
physical signs t hat your body is purging unhealt hy energet ic pat t erns in your
consciousness.
If you are exploring t his mat erial wit h a st udy part ner or group, offer t o do medicine
ret rievals for each ot her when you feel ready. This will build your skills for working wit h
ot hers, and also help you see your own issues more clearly, since t he medicines brought t o
you will not be filt ered t hrough your own biased percept ions.
As you gat her more animal allies, t hink about how t hey may relat e t o your direct ional
spirit wheel mandala (figure 4). Such correspondences can help you underst and how each
medicine will work in your personal life, as well as when performing healing magick wit h
ot hers.
If you do a medicine ret rieval for anot her, make sure t hat when you ret urn, you act ually
t ransfer t he spirit medicine energy t o t hem. This is an energet ic healing, not just a ment al
awareness t hat you can t alk about . If you only come back wit h a message, t hen relay t he
message; but if you come back wit h a spirit energy, t hen you must t ransfer it t o t he proper
recipient . You were not journeying for yourself, but for anot her, and if you hold on t o t hat
person's medicine, you will become unbalanced and sick. In one of my classes, I had a
st udent who t hought she had only t o t ell her part ner about t he spirit animal, but did not do
a rit ual t o t ransfer t he energy. As t he work shop cont inued, she grew pale and nauseous.
We t alked, and when I realized what had happened, I asked her t o t ransfer t he energy t o
her part ner wit h my help. She recovered complet ely and immediat ely, because let t ing go of
t he energy brought her back int o balance.
LESSON NINE
Everyt hing is energy. Everyt hing has a vibrat ion. Everyt hing has spirit . Everyt hing has healing
energy, medicine t hat can be used t o manifest healt h. Many of our holist icmedicine and
alt ernat ive-healt h t rends, including homeopat hy, flower essences, cryst als, and Reiki, use t he
concept of vibrat ional healing t o rest ore balance. Shamanic healers t hroughout t he ages have
underst ood t his, not only using t hese subst ances, but also building a personal relat ionship wit h
each spirit medicine. Each vibrat ion is like a song, a dance, a movement of consciousness t hat
is a sacred magick. All animals, plant s, t rees, and st ones have t his power. Our medicine allies
are wait ing for us t o awaken t o t hem and part ner wit h t heir spirit t o creat e a bet t er world for us
all.
PLANT ~PIRIT VEDICINE
Just as animal spirit s are guides t o a shamanic wit ch, plant spirit s also act as allies. Herbal-
orient ed wit ches somet imes discover t hat t heir first t ot em is a plant rat her t han an animal.
Plant s hold bot h lit eral and spirit ual medicine. Plant s t hat cont ain physical medicines are
usually referred t o as herbs, and have a long hist ory of use among t he wise ones of all lands.
Wit chcraft is t radit ionally associat ed wit h herbcraft and nat ural healing. Popularized in t he
works of aut hor Raven Grimassi, part icularly The Wit ches' Craft , we know t he Greek word
associat ed wit h wit ch was pharmakis, t he root of our modern word pharmacist , describing one
who has knowledge of plant medicine. Similarly, t he lat er Lat in word for wit ch was venefica,
associat ing one who pract ices wit chcraft wit h t he knowledge of poisonous plant s. Many of t he
most spirit ual and magickal plant s are pot ent ially t oxic. The word venefica is associat ed wit h
Venus as well as venom, and can be linked t o pract it ioners of love magick and knowledge of
aphrodisiacs. Perhaps t he poisoning was not of t he body, but of t he heart , t hrough love
pot ions.
Many herbs cont ain chemicals t hat creat e a change wit hin human physiology. They are t he
basis of our ancient and modern medicines. Though science has done a good job of isolat ing
and synt hesizing t he act ive component s in plant s for pharmaceut icals, t here is somet hing
missing in modern pharmacology. Many people are ret urning t o a holist ic way of t hinking, and
using whole herbs rat her t han synt hesized drugs. Wit ches know t hat a powerful form of
holist ic healing magick occurs when t he whole nat ural plant is used. Besides t he act ive
compounds, each plant has many ot her chemical component s t hat seem ext raneous, but
everyt hing has a purpose. We simply don't underst and t hem scient ifically, yet t hey play a role
in balancing and moderat ing t he more act ive ingredient s. Many plant s have demonst rat ed
great result s among herbalist s, but scient ist s have not yet been able t o isolat e an act ive agent
in t hese plant s. Some plant s don't seem t o have t hat many act ive or powerful agent s, yet t hey
st ill heal. How?
The answer is plant spirit medicine. Each plant has it s own spirit medicine t hat is int imat ely
t ied t o it s shape, color, habit at , and medicinal act ions. We discover a plant 's medicine much like
we explore animal medicine, t hrough a mix of research, int uit ion, and direct spirit cont act .
Plant spirit medicine works on all levels holist ically, not just on t he physical level. Plant spirit
healing can work on t he emot ional, ment al, and soul levels of consciousness, t o get t o t he root
of any healt h issue. Each plant has it s own int elligence, what we previously called it s deva,
guiding it s use. The herbalist , healer, wit ch, and shaman have a relat ionship not only wit h t he
physical plant , but also wit h it s spirit . The st ronger and more int imat e t hat part nership, t he
more amazing magick t he wit ch can creat e. If t here is no relat ionship wit h t he plant spirit , it s
chemical act ions can st ill work, but t he effect s are much less pot ent or spirit ually t ransforming.
Plant medicine knows how t o bring nat ural balance. Yarrow, for example, can be used
medicinally t o t hicken or t hin t he blood, among ot her uses. A pharmaceut ical can do one or t he
ot her, but usually not bot h. Yarrow knows which act ion t o t ake t o normalize blood flow and
bring a healt hy balance. How does it know what you need? The plant spirit knows, working
wit h your own consciousness.
Plant spirit medicine is so powerful t hat you don't even have t o physically ingest or apply t he
plant mat erial t hrough t he t radit ional t eas, t inct ures, oils, and oint ment s. By having a st rong
relat ionship wit h t he plant , you can administ er it much like animal spirit medicine. In a healing
session wit h a very ill man who had one lung, cancer, and very painful wat er ret ent ion in his
legs, ankles, and feet , I administ ered t he spirit medicine of yarrow. While in an alt ered st at e of
consciousness during t he session, yarrow's spirit came t o me and suggest ed it s use. Yarrow
can be used as a diaphoret ic, t o induce sweat ing and remove excess wat er. The man had
already been t old by his doct or not t o t ake herbal medicat ions, and in fact wit h his mult iple
prescript ions, t he professional herbalist s he consult ed were wary of administ ering yarrow t ea
or t inct ure. I was, t oo. But his t radit ional medicat ions were not doing anyt hing for his wat er
ret ent ion. So when I evoked t he spirit of yarrow, I asked it for only it s diaphoret ic propert ies,
and t o work t o bring healing and balance t o my client , wit hout harm, for t he highest good. The
yarrow spirit agreed.
The man left my office wit hout feeling any not iceable difference, but by t he evening he
began t o sweat , and cont inued t o sweat profusely for about four days. The wat er drained from
his joint s. His doct ors couldn't explain it and feared t hat if he kept it up, he would soon be
dehydrat ed. The sweat ing st opped as soon as his joint s reached a normal level, and his
comfort increased great ly. Such experiences are not common, but are quit e possible in healing
work. I did a journey aft erward t o t hank t he yarrow spirit for it s help.
PLANT PARTNERSHIPS
For t he most part , t he healing chemicals in plant s do very lit t le for t he plant it self. Why t hen,
are so many plant s filled wit h t hese pot ent compounds? The plant 's physical role in t he web of
life is t o provide t his healing balance for physical beings, bot h animal and human, t o build a
bridge bet ween t he worlds of animals, humans, and plant s.
Spirit ually, plant spirit s also desire t o serve and part ner wit h our spirit ual selves. They have
aspect s embodied in t he Middle, Lower, and Upper Worlds. I've found plant spirit s in all t hree
realms. Those who cont act plant spirit s on t he shamanic level help t he plant s build bridges
ext ending t o all t he worlds. We t ruly act as part ners, and t hey t ruly want t o work wit h
humanit y. If you don't believe me, ask t hem.
It may sound crazy t alking t o a plant , but if we believe t hat all t hings are alive and cont ain an
int elligence, t hen t he walkers bet ween worlds should be able t o cont act t hese spirit s. It 's much
easier t o do t han most people t hink. Modern scient ist s, wit h t heir t rial and error met hod of
deduct ive reasoning, must really wonder how wit ches and shamans gat hered t heir herbal lore.
It seems unlikely t hat t hey obt ained t his informat ion t hrough t rial and error. The wit ches and
shamans not iced animals ingest ing cert ain plant s, but st ill, many st range concoct ions of plant s
have been used t hroughout hist ory for healing. If you were sick, and went t o t he local "wise"
woman who was experiment ing, and she unknowingly gave you somet hing poisonous, would
you or t he rest of t he t ribe go back t o her? Probably not . I wouldn't wait for her t o get it right .
So how was t his informat ion made available? The wisdom came direct ly from t he plant s.
Modern t ribal people t ell ant hropologist s t hat t hey received t heir informat ion on plant
medicine t hrough t he plant s and spirit s t hemselves. They learned t o mix t oget her plant s
unrelat ed in t ype and locat ion, t o neut ralize poisons, and t o creat e medicines and rit ual
sacrament s. The only way t hey could know which of t he t housands of local plant s t o combine
is t hrough direct revelat ion. These t ribal people can dist inguish bet ween different species t hat
look almost ident ical t o t he eye of a t rained bot anist , and say t hey do so by list ening t o each
plant 's unique "song." These songs are t he plant s' medicine, t heir energet ic vibrat ion. Wit ches
and shamans learned t heir lore from t he plant s-int ellect ually from observing t he Principle of
Correspondence and t he Doct rine of Signat ures in act ion, but also psychically, direct ly from t he
plant spirit s.
Through my st udy of flower essences, a modern look at plant spirit medicine, I had an
experience wit h plant spirit communicat ion. Flower essences come t o us t hrough t he modern
discipline of homeopat hy, using dilut e solut ions of subst ances t o bring balance. A t went iet h-
cent ury homeopat hist , Dr. Edward Bach, pioneered t he use of dilut e solut ions of flowers t o
bring balance t o t he mind and emot ions, now known as t he Bach Flower Remedies. Though
described as a part of holist ic healt h and modern medicine, t he use of similar subst ances can
be found in alchemy and magickal herbalism. When looked at t hrough a magickal eye, t he use
of flower essences is very shamanic. They cont ain so lit t le chemical cont ent t hat a laborat ory
might not find any physical plant mat t er in a dose. Yet , energet ically, t he wat er solut ion carries
t he spirit ual imprint of t he plant . For t his reason, t hey are called vibrat ional essences or
remedies, because t hey rest ore a balance t o your spirit ual vibrat ion, which in t urn produces
healing on all levels.
In my flower essence t raining, we were encouraged t o sit down and spend t ime wit h a plant . I
wasn't quit e sure what t o expect . I chose what would lat er be a great ally t o me-yarrow. I didn't
read up on yarrow at all. I sat down, got int o a medit at ive st at e, and asked t o speak t o t he
plant spirit . I got my messages t hrough words, images, and vague impressions, but first and
foremost I was aware of t he space bet ween myself and t he plant . It seemed t o be pushing me
away, t o get more room. I t hought t he plant spirit didn't want me t o t alk t o it , so I st art ed
moving away. It "called" me back and said it was t eaching me about it s power. It was
welcoming, but I definit ely felt a boundary bet ween us. Then it let me int o it s space, and I felt
very safe and prot ect ed, like being in a bubble made from t iny, whit e flowers. I saw images of
cracked eggs becoming whole. I was a bit confused by my impressions.
When I looked up yarrow in flower essence books, I learned t hat it s essence is t aken t o
creat e healt hy boundaries. It prot ect s your space. It s signat ure is t hat it grows by t he edges of
roads and gardens, prot ect ing boundaries. As t he medicinal propert ies regulat e t he flow of
blood, t he spirit regulat es t he flow of energy in t he aura. If your boundary is cont ract ed, it
loosens it . If your aura is t oo expansive, it brings it closer and helps define t he edge, creat ing
prot ect ion. The herb is used t o clot blood flow from wounds, making it a favorit e among bot h
warriors and avid hikers. Yarrow essence seals holes in t he aura, giving you many of t he
benefit s of t he aura clearing medit at ion from The Inner Temple of Wit chcraft (Exercise 24).
Hence t he cracked egg becoming whole in my spirit vision. The yarrow spirit communicat ed all
of t his t o me, t hough in a different form. Since my init ial encount er wit h yarrow, I've cont inued
t o speak wit h plant s and refine my communicat ion skills, get t ing clearer, more direct messages.
I am always amazed when my impressions mat ch t hose of anot her pract it ioner. Somet imes my
impressions are complet ely different , as each plant might have different uses for each
pract it ioner.
Communicat ing wit h a plant is t he first st ep in building a spirit medicine relat ionship wit h it .
Working wit h living plant s in t he Middle World, at least init ially, can be easier. As you develop
your skills, you can repeat t his exercise, journeying in t he Middle World t o find plant s t hat are
not growing near you, or visit ing t he worlds above and below for different ot herworldly plant
spirit s.
EXERCI SE 26
Plant Spirit Communicat ion
1. Find a plant wit h which you wish t o communicat e. I suggest a plant out doors and in t he
wild, but houseplant s and cult ivat ed gardens work well t oo. Simply choose a plant t hat
speaks t o you in t his moment . You will be drawn t o t he plant ally t hat is right for you.
2. Sit or lie down near t he plant and get comfort able. You can assume a shamanic t rance
post ure if you desire.
3. St art Exercise 1: Ent ering a Medit at ive St at e t o get int o your magickal mindset . You
could even do Exercise 6: Tree Breat hing t o get your energy flowing. You could also cast a
circle around yourself and t he plant , but it 's not necessary.
4. Ask t o connect t o t he consciousness of t he plant . You can ask for t he deva, nat ure
spirit , faery or any form you feel is appropriat e for you. I simply ask for t he plant spirit ally
and let it t ake what ever form it desires. I call upon my higher self and spirit guides t o aid
t he process. Somet imes anot her guide will facilit at e t he experience t o make it clearer or t o
prevent t he energy from being overwhelming.
5. Feel your energy mingle wit h t hat of t he plant . Feel t he boundaries bet ween you and
t he plant dissolve away, giving you bot h access t o exchange informat ion. Feel t he plant 's
presence and personalit y. Each plant will feel different .
6. Ask your plant any quest ions you have about it s spirit medicine, powers, and abilit ies.
Ask how you can best part ner wit h it , and if indeed it does want t o part ner wit h you. Don't
assume t hat it does. Allow t he informat ion t o come t o you in what ever way is appropriat e.
You will find t hat just as some people are more visual, audit ory, or sensory, some plant s
have t heir own affinit ies. Some communicat e primarily t hrough one sense.
7. When done, t hank t he plant spirit for t his t ime. Some wit ches leave an offering, as t hey
would for a harvest ing rit ual. Ret urn yourself t o normal consciousness. Ground yourself
and close t he space as needed. Immediat ely record your impressions in your Book of
Shadows for fut ure st udy.
Different aspect s of t he plant spirit can give you different kinds of informat ion. Usually t he
nat ure spirit of t he Middle World will give you more pract ical and medicinal informat ion. The
higher spirit or deva will give more spirit ual informat ion, while t he lower spirit s or faery guardians
have a variet y of lore, and somet imes t each t hrough riddle and st ory. You may be personally
"keyed in" t o one of t he t hree realms more t han t he ot hers. Honor your connect ion, and list en
t o it s wisdom.
If you haven't complet ed exercise 26 yet and don't want t o have a biased opinion of any
specific plant , skip t his next sect ion unt il lat er. The following is a list of some very helpful plant
spirit medicines. Use t his as t he basis for your own knowledge when seeking out plant allies,
and add t o it t hrough your own research, experience, and affinit ies.
Though most "t radit ional" books on t he craft focus exclusively on European herbs, as a
wit ch living in t he Nort heast of t he Unit ed St at es, I like t o work wit h t he plant medicine of
species t hat grow in my area as well as t radit ional wit ch herbs. Explore your own environment
and see what is available t o you.
Aconit e
Aconit e is also known as monkshood and wolfsbane. As an herb, it is dangerously poisonous
and is used as a weapon. Hunt ers would t ip t heir arrows in aconit e t o kill off marauding wolves
t hat t hreat ened t heir t own, which is how it earned one of it s folk names and is why it was lat er
associat ed wit h warding off werewolves. Wit ches report edly used it in flying oint ment . While it
normally would kill you, when used in a small enough dose, t he effect of being part ially
poisoned helps push your spirit loose from your body, creat ing t he flying feeling of a near-deat h
experience. One could use it t o t ravel easily int o t he spirit worlds. Sacred t o Hecat e, t he
Underworld goddess, aconit e can be used as a spirit medicine t o at t une t o t he dark goddess,
for prot ect ion and t o face fears. It promot es int rospect ion and finding your own inner divinit y.
Do not ingest -t oxic.
Angelica
Angelica spirit medicine is much like it s name. It connect s you t o heavenly Upper World forces
for guidance and prot ect ion, part icularly t he angels. Angelica is t he power of divine,
ot herworldly love and healing. Correct ident ificat ion is crit ical as angelica closely resembles
wat er hemlock, which is very poisonous.
Basil
Basil is t radit ionally a love herb, but t he spirit medicine is used t o heal our at t it udes t oward
sexualit y. It helps balance our sexual energy, and let s us express it in a healt hy manner wit hout
being overwhelmed by it s power. Basil is also used in India for purificat ion and prot ect ion.
Blackberry
Blackberry is anot her herb of prot ect ion and healing sacred t o t he dark goddesses. It s spirit
Blackberry is anot her herb of prot ect ion and healing sacred t o t he dark goddesses. It s spirit
medicine is for facing primal fears and working wit h t he shadows of t he dark self.
Black-Eyed Susan
Black-Eyed Susan, yellow-orange wit h a dark cent er, is t he spirit medicine used t o help
int egrat e our repressed shadow self. It brings light t o t he darkness t o aid us in acknowledging,
int egrat ing, and healing t he shadow Use caut ion if you have sensit ive skin.
Bleeding Heart
Like it s name and shape imply, t he power of Bleeding Heart is for t he heart broken. It s energy
heals us when we have been wounded in relat ionships wit h our family, friends, or lovers.
Cat nip
Cat nip spirit medicine helps us at t une t o our animal inst inct s, and in part icular at t une t o cat
t ot ems and feline goddesses, such as t he Egypt ian Bast . It helps t hose in an urban
environment at t une t o t he nat ural world t hat st ill exist s around t hem.
Chamomile
As an herb, chamomile relaxes us and promot es sleep. As a spirit medicine, it increases vit al
healing energy by helping us rest , relax, and replenish our energy. It alleviat es insomnia and
elevat es t he mood. Caut ion, ragweed allergy sufferers.
Chickweed
Chickweed is influenced by bot h t he moon and st ars, and is somet imes known as st arweed. It
is cooling and soot hing when we are inflamed or enraged. Tradit ionally it s medicine connect s
t he recipient t o bird spirit s.
Cinquefoil
Cinquefoil is a count ermagick herb. Also known as wit ch grass or five-fingered grass, it is used
t o undo curses and charms. As a spirit medicine, Cinquefoil is used t o help ot hers underst and
your point of view, or alt ernat ively, for you t o underst and anot her's point of view.
Comfrey
Comfrey medicine is t he energy of regenerat ion and st ruct ure. Comfrey as an herb rebuilds
t issue, and it s spirit medicine rest ores our energy, clearing past karma while encouraging us t o
t ake responsibilit y for our issues. Past -life explorat ion is facilit at ed by Comfrey medicine.
Correct ident ificat ion is crit ical. Do not ingest , as some st udies suggest it is carcinogenic in
large doses.
Daffodil
Daffodil let s us hear and speak in t he spirit world. Known as t he divine t rumpet , we can relat e
t o our guides and t eachers, as well as ot her humans, wit h t he power of t his plant .
Dandelion
The blessings of Dandelion are many. It is used t o heal anger, bring happiness, clear t oxins
(physical and energet ic), and help us remain root ed and grounded in our personal power.
Foxglove
Foxglove medicine is for t he heart . As it s chemical component s are used t o make cardiac
medicines, it s spirit component s heal t he heart . It is part icularly powerful for people who feel
love deeply, yet don't open t heir heart and express t heir feelings t o t heir loved ones. Foxglove
is also connect ed t o t he faery realm, as faeries are said t o wear t he flowers as gloves. Do not
ingest . For use by physicians only. Correct ident ificat ion is crit ical as first -year foxglove leaves
resemble comfrey.
Henbane
The magick of Henbane is used t o help bridge t he gap bet ween t he lands of t he living and t he
dead, improving mediumship abilit ies and facilit at ing shamanic journey t o t he Underworld.
Toxic. Do not ingest .
Juniper
Juniper is a prot ect ion and prosperit y herb. In it s shamanic form, it is prot ect ive against self-
dest ruct ive t endencies. Through examining such pat t erns, you help heal and t ransform t hem.
Pot ent ially t oxic. Use only under t he guidance of a healt h care professional. Do not use if you
are pregnant or lact at ing or if you have cardiovascular disease.
Lady' s Mant le
An herb of alchemist s, lady's mant le has many powers. As a spirit medicine, it connect s you t o
t he Eart h Mot her and helps you manifest and amplify your magick in t he real world. Lady's
Mant le medicine is t he healing power of t he divine feminine. It de velops int uit ion and emot ional
expression. It aids wit h all issues of fert ilit y and heals all issues relat ed t o feminine sexualit y
and a woman's reproduct ive syst em.
Lavender
Lavender medicine is alt ernat ively soot hing for t hose who are agit at ed or st imulat ing t o t hose
who are t ired or depressed. Lavender spirit medicine helps you see t he good in a sit uat ion,
looking for t he blessing or lesson.
Lemon Balm
Lemon Balm medicine brings a soot hing light ness t o t imes of difficult y. It lift s t he mood and
soot hes emot ional pain, and is very helpful when you t ake t hings t oo seriously or carry t oo
much responsibilit y.
Lobelia
Lobelia is a powerful respirat ory herb also known as Indian t obacco. It s spirit medicine helps us
communicat e, but also helps us breat he easier when afraid or t ense. Use only wit h professional
supervision. Lobelia causes nausea and is pot ent ially t oxic in large doses.
Loosest rife
Loosest rife, part icularly purple loosest rife, grows wild, oft en t aking over an ent ire area. It s
medicine is t he power t o funct ion and flow wit h chaos when life seems overwhelming.
Mandrake
Mandrake is a powerful amplificat ion herb. Mandrake spirit medicine helps wit h fert ilit y issues,
act s as an aphrodisiac, and grant s visions, prot ect ion, and power. Mandrake medicine can act
as a spirit t eacher it self in t he ways of t he craft , manifest ing in your spirit vision as a doll-sized
person made from t he root of t he plant . European folk t ales said t hat mandrake only grew
unnat urally, on t he spot where a man was hung, supposedly where his ejaculat e st ruck t he
ground, creat ing t he associat ions as a fert ilit y charm, aphrodisiac, and gat eway t o t he land of
t he dead. Do not ingest poisonous.
Milkweed
The milky sap of a milkweed plant is said t o cure wart s and skin condit ions. It s spirit medicine is
symbolized in t he milky liquid, as milk is a nourishing subst ance associat ed wit h t he divine
feminine. Milkweed medicine helps us learn t o nourish and care for ourselves. It also helps heal
digest ive issues. Those wit h problems around weight , eat ing disorders, and oral addict ions can
be aided t hrough Milkweed spirit . Do not ingest -t oxic.
Money Plant
Money plant is also known as lunaria, as in "lunar," because it s seeds are in a flat , circular,
paperlike capsule resembling a full moon. Also known as silver dollar plant , Money Plant
medicine helps you creat e and accept prosperit y and blessings in your life.
Mugwort
A t radit ional magick herb sacred t o t he moon and Art emis, Mugwort 's spirit ual healing
propert ies help develop psychic abilit ies in t hose who desire t o, and int egrat e such abilit ies in
t hose who have great psychic abilit y but lack t he abilit y t o adequat ely cont rol t heir t alent s.
Mugwort aids in dream work and in finding harmony in emot ions. Cont act wit h mugwort may
cause dermat it is. Do not t ake if pregnant or lact at ing.
Mullein
The mullein has bright yellow flowers on a t orchlike st alk. Tradit ionally dried mullein st alks are
covered wit h wax and set alight on Samhain as hag's t apers. Mullein brings light and
awareness int o consciousness t o see and underst and one's higher purpose. Cont act wit h
mullein may cause skin irrit at ion. Do not ingest .
Night shade
The variet y of night shade plant s are st eeped in magickal lore. Their spirit medicines are used
t o get in t ouch wit h your spirit ualit y, open t he chakras, and expand consciousness. Herbally
most night shade plant s are poisonous. Do not ingest -t oxic.
Pennyroyal
Pennyroyal oil was t radit ionally used in init iat ion ceremonies t o raise t he vibrat ion and open t he
individual spirit ually. It s spirit medicine does much t he same. It helps cleanse t he aura and
subt le bodies. The oil is also prot ect ive, bot h spirit ually and physically, against insect s.
Pennyroyal should never be used by pregnant women. Ingest ing pennyroyal oil can be let hal.
Peppermint
Peppermint medicine clears and refreshes t he mind, bringing great er awareness and
percept ion. Peppermint creat es a bet t er sense of communicat ion and clarit y bet ween people
and groups. Cont act wit h peppermint can cause dermat it is. Pregnant women should use only
in moderat ion. Peppermint essent ial oil should be used wit h caut ion-dilut ed and in small
amount s.
Queen Anne' s Lace
Known as wild carrot , Queen Anne's Lace opens t he t hird eye and physical eyes, helping us
see what we need t o see, which is not always what we want t o see. It s deep root helps us
remain grounded t o use t his new informat ion. Do not confuse wit h poisonous hemlock.
Rose
The power of Rose is very spirit ual. It is used t o elevat e t he consciousness of t hose who
receive it , t o know t he power of uncondit ional love and healing. Rose is sacred t o all love
goddesses.
Rue
Rue is known as t he herb of grace, and is hist orically known t o prot ect t he user from curses
and malicious magick. It prot ect s when we shamanically journey and aligns t he user wit h t he
higher self. Rue safely opens spirit gat eways and is sacred t o t he moon goddess. It s spirit
medicine is used t o accept yourself, your body, and your t rue desires in t he mat erial world
wit hout conflict wit h your spirit ual values. Cont act wit h rue can cause dermat it is. Pregnant
women should avoid cont act wit h rue.
Solomon' s Seal
Herbally t his root resembles t he spine and t endons, and is used t o heal t hem, encouraging
t ight t issue t o relax and loose t issue t o t ight en. Energet ically t he medicine of Solomon's Seal is
used t o help us adapt , relaxing and t ight ening t he energy bodies as needed. It helps t he
recipient change and adapt when feeling rigid or st uck. It is also magickally prot ect ive.
Spiderwort
Spiderwort is a plant of sensit ivit y, helping t hose who are overly sensit ive t o environment al
fact ors. Also known as Widow's Tear, t his medicine can be used t o heal grief and sadness of all
kinds.
St . John' s Wort
St . John's wort is a powerful and sacred plant used for prot ect ion. It illuminat es t he soul in
t imes of darkness and depression. It prot ect s t he spirit when dreaming or doing shamanic
journey. It elevat es t he mood and heals all manner of shock and t rauma. St . John's Wort is
divine light in a five-point ed flower. Avoid prolonged exposure t o t he sun if ingest ed.
Toadflax
A t radit ional flying-oint ment herb associat ed wit h t oads and wit ches, t he spirit medicine of
t oadflax is used t o help one underst and and accept ot her people's views, part icularly ot her
spirit ual or religious views. It gives a higher perspect ive and bigger pict ure. Tradit ional lore says
it at t ract s t oads, but I'm not sure I believe it .
Vervain
Vervain is t he wit ch's herb, used for many t ypes of magick. Though t he spirit medicine is used
for clearing t he mind and get t ing cent ered when you feel worried and concerned, it can also be
used for prot ect ion, relat ionship healing, purificat ion, and t o promot e psychic abilit y. Vervain is
sacred t o t he faery folk and Druidic t radit ions.
Vet ch
Vet ch is a binding weed not orious for get t ing caught in farming equipment . As a magickal herb,
it is used for binding and prot ect ion magick. It s spirit medicine is for t hose who feel st uck or
bound.
Vinca
Also known as Periwinkle or Sorcerer's Violet , Vinca opens t he t hird eye, but as a lowgrowing
vine keeps us grounded in realit y, t o use our abilit ies in a pract ical and helpful way. Vinca has
been used in t radit ional love magick. Do not use if pregnant or lact at ing.
Wat er Lily
The shape of t he wat er lily is much like t he blooming of a chakra lot us as it spins open. Whit e
Wat er Lily spirit medicine is used t o open t he crown chakra t o great er levels of awareness or
enlight enment . Large doses are t oxic.
Wit ch Hazel
By it s very name, wit ch hazel is magickal. It is used medicinally as an ast ringent , and spirit ually
it brings balance t o t he energy bodies. When you look at it s leaves, one side is larger t han t he
ot her. Wit ch Hazel brings harmony when yin/yang, male/female, or logic/ emot ion are out of
balance. It also helps t hose who feel different t o accept t heir individualit y.
Wormwood
A main ingredient in absint he, wormwood is t he power of purging. It kills off parasit es in t he
int est inal t ract , but can be somewhat dangerous t o use medicinally. Spirit ually, Wormwood
purges parasit ic energies, clearing t he aura and subt le bodies, but it can be emot ionally harsh. I
only call upon t his spirit medicine when necessary. Small doses may cause nervous
disorders/convulsions. Wormwood is t oxic.
Yarrow
Yarrow spirit medicine is t he gift of t he warrior. The warrior est ablishes and defends
boundaries. Yarrow helps us est ablish energet ic and emot ional boundaries in our life. It
st rengt hens t he aura and heals old energet ic wounds. Large, frequent doses over a long period
of t ime could be harmful. Cont act wit h yarrow may cause dermat it is. Do not use if pregnant or
lact at ing.
lact at ing.
Alt hough each spirit medicine might have corresponding at t ribut es t o t he plant 's physical and
medicinal qualit ies, you should always check wit h a qualified medical herbal resource, book, or
pract it ioner t o know how t o use herbal medicine safely and effect ively. This is only a guide t o
spirit medicine. To draw on more t radit ional lore, you can explore t he spirit medicine of t he
t rees found in t he ogham script . Their magickal correspondences fit quit e well wit h t heir
healing qualit ies.
Figure 32: Poem of Nine Woods
The t radit ional Wiccan Poem of Nine Woods can also give us more clues t o t he magick of
t ree medicine (figure 32). Nine woods show up in a lot of European folklore, t hough depending
on t he locat ion and t ime, t he list of woods might be different . The common element t hat I see
in t he folklore is t he number nine. Nine, or somet imes seven for t he seven planet s or chakras,
shows up again and again in references t o t rees and herbs. Here we have nine t ree spirit allies,
for t he nine direct ions of our spirit mandala, whet her such an image was consciously worked
wit h or int uit ively known. I encourage people t o work wit h t he number nine in spirit medicine,
finding nine t rees, nine herbal allies, nine animal spirit s, and nine st ones.
Like animals, plant s can come in and out of your life as messengers. If ot hers ment ion a plant
name or give you a plant , or you find yourself fascinat ed wit h a part icular plant , eit her in it s lore
or perhaps craving t he t ast e of an herb, t hink about it s spirit medicine. If you have a yard,
cert ain plant s will be at t ract ed t o your home and will spring up unbidden. In a t ime when I
needed prot ect ion, common night shade, a plant medicine I associat e wit h prot ect ion and
purging, popped up in my garden. Think about how prevalent dandelions are, at least in my
neck of t he woods, and how well our societ y in general deals wit h anger issues.
I3SING SLANT ~PIRIT VEDICINE
Plant spirit medicine is used much t he same way as animal spirit medicine. You can ret rieve it
for yourself or for ot hers by journeying t o t he ot her worlds. Transfer t he spirit medicine t o
anot her as you would t ransfer animal medicine, using breat h and rit ual, following your own
int uit ive guidance and t he plant spirit 's direct ions.
You can learn more about it s medicine by communicat ing wit h t he plant spirit , let t ing it
reveal it s secret s t o you. Inst ead of having an animal fet ish, you can make a plant charm,
carrying a small bag or bot t le of t he plant . If you desire, you can t ake a small amount of t he
plant daily as an herbal essence, flower essence, t inct ure, or t ea for as long as you are working
t o int egrat e t he plant spirit 's lessons int o your life. Make sure t he plant is nont oxic and can be
administ ered safely (see t he sect ion "Safe Ways t o Work wit h Powerful Plant Spirit s" lat er in
t his chapt er).
Some shamanic pract it ioners of plant spirit medicine believe you must journey wit h t he living
plant before you can call upon it s medicine. You eit her medit at e wit h it physically present or
shamanically journey t o somewhere in t he Middle World where it is physically present . Though I
believe having a direct relat ionship wit h t he spirit is best , I have had some plant allies make
t heir presence known before I had an opport unit y t o meet wit h t hem physically.
I have also found plant allies in t he ot her worlds, in t he Lower and Upper Worlds. I've found
specific locat ions t hat have called t o me t o be areas of healing. At cert ain t imes I've
encount ered an Underworld moon, and on t he dark side of t his moon is a magickal garden filled
wit h eart hly and uneart hly plant s. Wit h t he garden's guardian spirit 's permission, I am allowed
t o part ner wit h and t hen pick t hese plant medicines, somet imes singly and ot her t imes in
combinat ion, t o bring healing t o anot her, wit hout having formed relat ionships wit h t he plant s
prior t o picking t hem. My st udent s have report ed finding plant s t hat have no equivalent in t he
Middle World. They worked wit h myt hic plant s t o harness unusual and ot herworldly medicines.
While many beings have t hree selves, some spirit medicines exist in only one or t wo realms.
Cert ain special plant s can play a pivot al role in your spirit ual development , t hrough your
choice or t heirs, somet imes manifest ing as a simple affinit y for t he plant . They become your
plant t ot em guides.
EXERCI SE 27
Plant Spirit Medicine Ret rieval journey
Just as you ret rieved animal spirit medicine in exercise 25, apply t he same t echnique but wit h
t he int ent ion of finding plant spirit medicine. Prepare yourself for t he journey by creat ing sacred
space and st art ing your journey music. Hold t he int ent ion for t he "plant spirit medicine t hat is
correct and good at t his t ime for me." Usually you will connect first wit h a t rust ed animal guide,
who will t hen lead you t o your plant spirit medicine. Communicat e wit h t he plant as if it were
physically present , much like you did in exercise 26.
If t he plant agrees, and your guidance urges you t o do so, t ake t he plant spirit medicine int o
your body. When you ret urn, feel t he energy of t he ally int egrat ing int o your physical body.
Thank t he ally as you ret urn t o normal consciousness. Close your sacred space. Record your
experience in your Book of Shadows. Explore t he plant 's medicine in t he resources you have,
and see how it applies t o your current sit uat ion. Wat ch how it s lessons play out in your daily
life, and not ice any changes occurring wit hin you.
INTOXICANTS AND 'LYING OINTMENTS
Any discussion of shamanic plant medicine and herbal wit chcraft would not be complet e
wit hout ment ioning psychedelics, rit ual sacrament s, and t he wit ch's flying oint ment s. The use
of mushrooms and ot her hallucinogenic plant s t o aid in t he journeying process is a classic part
of wit chcraft and shamanism.
Nat ive t radit ions across t he world have had t he rit ual use of hallucinogenic plant s t o aid in
init iat ion and shamanic journey. The main difference bet ween Nat ive t radit ions of psychedelic
use and many modern users of psychedelics is a full underst and ing and relat ionship wit h t he
psychedelic plant ally. In Nat ive t radit ions, t hese subst ances are not used recreat ionally, as
many use t hem in t he modern West ern world. Tradit ional Wicca, as one of t he eight ways of
power and inducing alt ered st at es, includes a met hod of "opening t he gat es." Opening t he
gat es refers t o opening our percept ions t o t he unseen world, t o pierce t he veil bet ween t he
physical and t he spirit ual. It usually involves t he sacrament al use of wine, incense, oils, smoking
herbs, and pot ent ially a wide array of mind-alt ering subst ances. Some versions of t he
Gardnerian Book of Shadows have inst ruct ions on using cannabis and mushrooms, as well as
formulas for part icular incenses and oils.
The t erm "flying oint ment " conjures up images of wit ches lit erally flying t hrough t he air on
brooms, on t he backs of fant ast ic creat ures or simply t hrough levit at ion, but t he realit y is quit e
different . The flying induced by subst ances known as flying oint ment s, also called wit ch's salve
or unguent um sabbat i, refers t o ast ral flight or shamanic journey, not lit eral, physical, gravit y-
defying flight . During t he persecut ions, t he medieval wit ches were said t o fly t o t heir sabbat
gat herings. Perhaps t hey did, but in spirit , not body. The name flying oint ment and it s use have
creat ed much of t he confusion and misinformat ion associat ed wit h wit chcraft .
In t he classic magickal t ext The Book of t he Sacred Magick of Abramelin t he Mage: as
delivered by Abraham t he Jew unt o his son Lamech (dat ed 1458, but t ranslat ed int o English in
t he modern era by S. L. MacGregor Mat hers), Abraham t ells t he reader of his experiences
before meet ing Abramelin, including an encount er wit h an Aust rian wit ch. She used an
oint ment wit h him, and he experiment ed wit h various forms of ast ral t ravel. Ult imat ely, like in so
many st ories of t hat era, t he wit ch reveals t hat t he oint ment was a gift t o her from t he devil,
and Abraham leaves her t o seek out t he more pious magick of Abramelin. The t ext does show
t hat magickal seekers of t hat era knew about such oint ment s, and did not confuse t hem wit h
lit eral, physical flying, but rat her a soul flight . Our modern drug cult ure uses similar words t o
describe psychedelic experiences, wit h t he words "get t ing high" or "t aking a t rip."
The European wit ch's flying oint ment s were concoct ions of herbs t o aid ast ral t ravel, such
as poplar and cinquefoil, along wit h more poisonous herbs such as mandrake, monkshood and
belladonna, t o help "propel" t he spirit out of t he physical vessel. In cert ain doses t hey are
hallucinogenic, but wit h very t oxic side effect s, and t here is a razor-t hin line bet ween ast ral
flying and deat h. Some propose t hat prolonged use, part icularly of t he European plant s, even
under ideal circumst ances can cause derangement , giving us t he archet ype of t he crazed
wit ch.
The various t ranslat ions of folk names for plant s make it difficult t o decipher which exact
herbs are given in t he old formulas. Folk names differ from region t o region, and somet imes
herbalist t o herbalist . Ot her ingredient s in bot h t radit ional and modern versions of flying
oint ment include henbane, sweet flag, poppy juice, foxglove, wild celery, fennel, saffron,
wat ercress, and parsley. Wat er hemlock is oft en a list ed ingredient , and some use an infusion
of it t o consecrat e t he at hame. I believe it 's a highly t oxic and dangerous plant t o work wit h on
any level and don't recommend it s use. Though I've used a weak aconit e t ea t o anoint t ools
myself, I recommend safe subst it ut es, such as washes of vervain or frankincense and myrrh.
Records from t he Burning Times have formulas wit h sensat ional ingredient s as well, most
not ably baby fat , from children eit her unbapt ized or dragged from t heir grave. Wit ches most
likely used animal fat . Modern wit ches use beeswax, lanolin, and various veget able oils. Bat 's
blood is a popular ingredient t oo, which may have referred t o a plant folk name, as some call
holly leaves bat 's wings, but it 's possible it could have referred t o act ual bat 's blood, using t he
power of correspondence wit h flight in a flying oint ment . Frogs and t oads are also pot ent ial
ingredient s, possibly referring t o t he psychoact ive secret ions of some species of frogs. Perhaps
t his is why t he t oad is one of t he classic animal familiars of t he medieval wit ch. Ash is also used
in t he oint ment t o darken it . Modern wit ches use ashes from spells and sacred wood fires from
t he fire fest ivals such as Belt ane and Samhain, if using ash at all.
The herbal oint ment was smeared on t he bare skin, face, t emples, brow, armpit s, palms,
soles of t he feet , and, some people conject ure, on broom handles so t hat in broom fert ilit y
rit uals, t he broom bet ween t he naked legs could be used t o apply oint ment t o t he t hin,
sensit ive, blood-rich skin of t he genit alia, ent ering t he bloodst ream quickly and possibly even
act ivat ing t he chakra column wit h st imulat ion t o t he root . This pract ice could be t he source of
t he t it illat ing image conjured up by t he inquisit ors of t he devil using t he broom handle as an
init iat ory dildo for Sat anic wit ches.
The broom, or besom, usually used t o sweep t he t radit ional Wiccan circle and for fert ilit y
rit uals, is hint ed at in t he myt hology as a t ool for shamanic flight , act ing as a mount . Along wit h
t he broom, t he st aff, t he t wo-pronged st ang, and t he dist aff (a t ool used for spinning and
weaving) are also considered t o be flying st eeds in classic wit ch t ext s. The wood of such t ools
is a connect ion t o t he World Tree. Unlike most modern images, t he classical wit ch's broom had
t he brist les in t he front of t he rider. Some t hink t his is because flight in t he spirit world is
backwards, keeping wit h our reversed mirror image for t he ot her side of t he veil. Ot her
t radit ional visions give us t ot em animals and myt hic beast s as shamanic st eeds. In Mongolian
shamanism, a shamanic "st eed" was craft ed out of broom mat erial.
The pat hs t he wit ch's shamanic flight t akes are linked t o t he pat hs of power connect ing t he
sacred sit es, t he ley lines. These ley lines creat e a net work of pat hways known as "royal
roads," "deat h roads," or "second roads" t hrough t he ast ral plane. Traveler gods bet ween t he
worlds, such as Odin/Wot an, Holda, and Hel, are associat ed wit h such pat hs. When viewed
from above, t hese pat hways can be perceived as st rands of a great web, in t he hands of t he
weaver goddess. The various pat hs and gat eways open and close corresponding wit h t he
seasonal holidays, and link t he t raveler t o t he various lands above, below, and bet ween.
POWER ?LANTS
The range of many plant medicines, bot h physical and spirit ual, can be loosely cat egorized in
t hree ways. Some plant s infuse life force wit hin us, bolst ering our nat ural syst ems and
energies. Ot her plant s push t he life force out , and can fend off unwant ed energies and
infect ions wit hin us. These plant s are t oxic and cause a purging react ion wit hin us. Pot ent ially
t hey can be let hal t o us in t he wrong amount .
Hallucinogenics are t he t hird group, ranging bet ween t he first t wo. Technically we should
refer t o t hem in a magickal sense as psychedelic. The word hallucinogenic refers t o a dist ort ing
of normal percept ions of realit y, while psychedelic means an alt ering or expanding of
consciousness, not necessarily an illusion or delusion. It 's a fine line for some, but for our
purposes, we believe in t he possibilit y of expanding int o new worlds. From t his perspect ive,
t hese plant s push part of your life force out , bringing your awareness t o anot her level of
consciousness beyond t he physical. They can have healing effect s at t imes, and are not
necessarily t oxic, but again can be pot ent ially let hal in t he wrong dose. There is a fine line
bet ween pushing your energy part ially out of t he body and complet ely out of t he body.
Much of t his informat ion regarding life force and plant magick came t o me via my t raining as
a flower essence consult ant , from my inst ruct or at Delt a Gardens, but I lat er found similar
informat ion in t he art icle "The Twelve Windows of Plant Percept ion" by Richard Kat z and
Pat ricia Kaminski of t he world-renowned Flower Essence Societ y. The focus of t he informat ion
I learned was not only on life force, but on t he geomet ry of flowers, specifically on five-pet alled
flowers. Many flowers wit h t he fivepet alled geomet ry act as a gat eway for energy and life
force. These flowers open a gat e and can invoke or banish life force from t he physical plane.
The healing plant s draw in life force t o st imulat e healing, while t he poisonous plant s banish life
force. Some range bet ween t hese t wo ext remes, helping banish a port ion of t he life force, t o
aid in shamanic journey, t hough t hey are not necessarily let hal when used properly.
To a wit ch or magician, t he power of t hese five-pet alled flowers should immediat ely bring t o
mind t he rit ual use of t he pent agram. The pent agram act s as a gat eway, drawn t o open a
sacred space t o cert ain energies and drawn in ot her ways t o banish and close a sacred space
t o cert ain energies (OTOW, exercise 7). When t he gat eway is closed, it is t he pent agram of
prot ect ion. Even t he human body, wit h t wo arms, t wo legs, and a head-t he geomet ry of t he
pent agram-is a gat eway for life force t o incarnat e. Energy comes int o t he world, grows,
manifest s, and t hen ret urns t o t he spirit world. Flower geomet ry is import ant in spirit medicine.
As five pet als are t he gat eway of life force in or out , six point s, based on t he hexagram, have a
pat t ern of int egrat ion. Four pet als indicat e balance. These pat t erns are anot her example of
t he Principle of Correspondence in act ion (ITOW, chapt er 8).
The five-pet alled flowers can be found in wit chcraft and shamanism (figure 33). Five-pet alled
flowers are sacred t o t he Goddess, part icularly Venus, as t he number five is associat ed wit h
bot h t he goddess Venus and t he planet Venus. Inanna was one of t he first goddesses linked
t o t he planet Venus, and she is a shamanic goddess, descending int o t he Underworld t o ret urn
again.
Figure 33: Five-Pet alled Flowers Night shade, Dat ura, Vinca, Cinquefoil
The use of belladonna in flying oint ment is one of t he most popular uses of fivepet alled
flowers in medieval wit chcraft . A variet y of plant s in t he Solanaceae family cont ain what are
known as t he belladonna alkaloids. Belladonna, or deadly night shade, is t he best known of
t hese plant s, t hough many of it s cousins are associat ed wit h wit chcraft and magick, including
mandrake, henbane, and dat ura.
Deadly night shade's Lat in name, At ropa belladonna, has many feminine, goddess
associat ions. At ropos is t he fat e goddess who cut s t he t hread of life at t he moment of deat h,
one of t he t hree weavers in Greek myt hology. Her name lit erally means "inevit able" or
"unalt erable." Belladonna means "beaut iful lady," coming from a t ime period when women in
It aly used night shade t inct ures t o dilat e t heir pupils for sexual allure. The energy of t his plant
has a st rong, dark, sexual element t o it , much like t he Dark Goddess herself. The less
poisonous plant s common night shade (Solanum ameri- canum); bit t ersweet night shade, also
known as climbing night shade (Solanum dulcamara) or woody night shade (Celast rus
scandens); and black night shade (Solanum nigrum) can be used as a subst it ut e for t he more
deadly belladonna. Herbalist s disagree on t he t oxicit y and danger level of bit t ersweet and
common night shade, but I feel it is best t o err on t he side of caut ion and never t ake it int ernally.
Enchant er's night shade (Circaea quadrisulcat a), named aft er t he sorceress Circe and a
member of t he evening primrose family, is not an adequat e subst it ut ion, being a t wo-pet alled
flower, not five.
Mandrake's Lat in name, At ropa mandragora, has t he same root s, since t hey are relat ed. It 's
import ant t o not e t hat t radit ional European mandrake is ent irely different from American
mandrake, or May apple (Podophyllumpelt at um), even t hough t hey may look similar and have
similar propert ies. I use it oft en as a subst it ut e for European mandrake because I can grow May
apple in my garden more easily. Though May apple root is somet imes list ed medicinally, it t oo is
pot ent ially t oxic and should not be t aken wit hout a doct or's or experienced herbalist 's
supervision. All t he herbalist s I know don't use eit her form of mandrake medically. Mandrake
was known as an abort ifacient , as well as a charm for love, sex, and flying, so pregnant women
should be very careful even when using it s energies, it s spirit medicines, and should perhaps
avoid it alt oget her during t he t erm of pregnancy.
In t he same vein, t he name dat ura comes from t he Sanskrit dhat t ura. Dhat t urea, meaning
dat ura poisoner, is a word applied t o t he Thug sect . This cult of assassins holds t he Hindu
goddess Kali, t he dark mot her of dest ruct ion, as t heir sacred pat ron. Many modern wit ches
have adopt ed Kali as a pat ron goddess. It 's anot her link of dat ura t o t he wit ch and t he
Goddess. The t radit ions report ed on by Carlos Cast aneda use dat ura, among ot her plant s. He
called dat ura "devil's weed," t hough t he Zuni and Navaho call it sacred dat ura. Bot h usually
refer t o t he species Dat ura inoxia, t hough Dat ura st ramonium is also used in shamanic rit es. All
plant s of t he Dat ura genus have a very wit chy, dark goddess qualit y t o t hem. Most West ern
male recreat ional users of it report negat ive experiences wit h it , t hough shamans and wit ches,
t hose wit h a healt hy respect for t he goddess energy, have t ransforming experiences. Some
call it angel's t rumpet , grant ing messages from t he gods. Ot her folk names for dat ura include
t horn apple, devil's apple, mad apple, jimson weed, st inkweed, and wit ch's t himbles.
Fly agaric, or t he Amanit a muscaria mushroom, colored red wit h whit e dot s, is t he preferred
plant ally of Eurasian shamans. Amanit a muscaria looks quit e close t o Amanit a pant hera, a
very t oxic mushroom common in Nort h America, t hough t here is enough conflict ing dat a on t he
Amanit a muscaria t hat many consider it a poison as well. The muscaria mushroom could be
t he source of red and whit e-capped fairies and gnomes found in t he European t radit ions. Such
visions are most likely manifest at ions of t he plant spirit t o t he int oxicat ed pract it ioner. Modern
pract it ioners have experienced shapeshift ing "space elves" t hat are somet imes faerylike, and
ot her t imes reminiscent of sci-fi gray aliens, as a part of a modern myt hology. The mushrooms
growing on t he t ree are like t he st eps or st airs on t he great World Tree in t he climb t o t he
ot her worlds. For shamanic use of mushrooms in Nort h America, t he psilocybin mushroom is
more common.
Sout hwest ern t radit ions use t he popular peyot e cact us, while t hose in Peru use t he San
Pedro cact us, bot h empowered by t he chemical mescaline. In t he Amazon, t he sacrament al
int oxicant is known as Ayahuasca. Not a single plant , but a mixt ure of t wo different species,
Ayahuasca is a powerful psychedelic. The formulas differ from shaman t o shaman, but t hey all
cont ain a mixt ure of similar plant chemicals. Alone, t hese plant s are not t ypically psychoact ive.
It is t hrough t he mixing of plant allies t hat a powerful chemical and spirit ual synergy occurs.
Forms of "t ree" dat ura, from t he Brugmansia genus, are used in cert ain Ayahuasca brews.
A variet y of ot her t rance-inducing plant s, including morning glory seeds and Syrian rue, are
used across t he globe. Some are measurably psychoact ive according t o modern science's
underst anding of such chemicals, while ot hers seem t o induce t rance t hrough t heir inner
spirit ual qualit ies.
This pat h of power, "opening t he gat es" wit h power plant s, is bot h rewarding and dangerous,
part icularly when working wit h t he more poisonous European plant allies. In Carlos Cast aneda's
work The Teachings of Don Juan, his t eacher, Don Juan, st at es t he following when referring t o
dat ura rit uals: "To t ame t he devil's weed int o an ally is one of t he most difficult t asks I know" (p.
49). I t hink t he same can be said of all t he psychedelic plant allies. The det ailed t raining,
preparat ion, and responsible use of such subst ances goes beyond t he scope of t his book.
Random experiment s wit h power plant s can end in sickness and deat h, so I don't
recommend you experiment wit h t hem wit hout a st rong background in medicinal herbalism or
t he assist ance of an experienced t eacher. It only t akes a small mist ake t o end your life. The
legalit y of some of t hese subst ances is suspect in much of t he West ern world because t hey
can be dangerous, and as Wicca claims it s place as a respect ed world religion, we can honor
t he past and our hist ory but find appropriat e t ools for t he world in which we live.
~AFE WAYS TO WORK WITH POWERFUL PLANT ~PIRITS
There are many safe ways t o work wit h powerful and poisonous plant s. You can pot ent ially ally
wit h t he spirit of t he plant and not necessarily ingest or apply it t o have t he same effect , as my
yarrow ally demonst rat ed t o me. Use of t hese t echniques wit h any plant , poisonous or benign,
will deepen your underst anding of your green allies.
Cult ivat ion
Grow t he plant s in your garden. By cult ivat ing t he plant s and simply being around t hem
energet ically, you can t ap in t o t heir spirit wit hout danger of poisoning. Such cult ivat ion,
part icularly of dat ura and aconit e, is a part of shamanic wit chcraft t raining. Make sure t hese
plant s are guarded from small children who might t ake t hem orally. A gat ed wit ch's garden is
ideal.
Charm
Carry t he dried herb wit h you in a pouch, like a fet ish. You can feel it s power working on your
energy body, helping you journey and do magick, but you are prot ect ed from all t he pot ent ial
harms of ingest ing t he plant . Make sure t o wash your hands t horoughly aft er working wit h
t oxic herbs, t o be absolut ely cert ain of your safet y.
Flower Essences
Flower essences are dilut e solut ions of flowers soaked in wat er. They have very lit t le chemical
cont ent , if any. Primarily t hey are energet ic and vibrat ional. Flower essences of poisonous
plant s are made wit hout act ually soaking t he flowers in t he wat er, but by connect ing t he
energy t o t he wat ery infusion.
To make a flower essence, sit and medit at e wit h t he flowering plant . Ask permission of t he
plant spirit , and when you feel you have it , follow your guidance when preparing t he essence.
Tradit ionally a few flowers are picked and float ed on spring or dist illed wat er in a clear, clean
glass bowl wit h no markings. Clinical essence makers will say t o use st erilized scissors and
t ongs t o cut and pick t he flowers, t o keep your energy out of it , but t o t he shamanic wit ch, our
energy, our relat ionship t o t he plant , is int egral t o t he process, so use your hands! For
poisonous flowers, just put t he bowl of wat er next t o or under t he plant . Even soaking a few
flowers in wat er can be fine. I, and many ot her flower essence users, have consumed flower
essences of poisonous plant s like monkshood wit h no ill effect s because t he solut ion is so
dilut e.
Leave t he wat er in t he sunlight , near t he plant , t o solarize. Three hours is usually sufficient ,
but you can let your int uit ion t ell you when it is done. You can also use moonlight , eit her alone
or in conjunct ion wit h t he sun. Each process brings out different qualit ies of t he plant medicine.
Moonlight essences are more ast ral, emot ional, inward, and spirit ual. My most powerful
essences were made during t he daylight hours of t he full moon, left in t he sun all day and
under t he moon all night , and ret rieved and bot t led before dawn.
Figure 34: Flower Essence Creat ion
This essence wat er, like a solar t ea, is appropriat e t o use as is, for rit ual work and medit at ion,
or you can bot t le and preserve it for fut ure use. If you go t hat rout e, use dark glass bot t les and
st ore t hem in a cool, dark place. Exposure t o sunlight will ruin t he essence.
Fill t he main st orage bot t le i full of a preservat ive, such as 80 proof or higher alcohol, cider
vinegar, or glycerin. I prefer vodka or brandy due t o t heir long-t erm preservat ive propert ies, but
if you have alcohol sensit ivit y, you can use eit her of t he ot her preservat ives. Pour t he bowl
wat er int o t he bot t le, st raining out t he flowers. This is now your mot her essence. Though you
can t ake a few drops of t he mot her essence rit ually or add it t o your rit ual chalice wat er, most
clinical essence pract it ioners t ake a few drops of t he mot her essence and put it int o a solut ion
of % preservat ive and wat er in a smaller dropper bot t le, creat ing what is known as a st ock
bot t le. This is t he solut ion you buy at healt h food st ores. Dilut ion makes t he energy more
pot ent . Then you can dilut e a few drops of your st ock solut ion int o a bot t le wit h t he same
proport ions of % preservat ive and h wat er, now called a dosage bot t le, and t ake your essence
direct ly from it . The solut ion in t he dosage bot t le has t he st rongest spirit ual, emot ional, and
ment al effect s on t he user.
Herbal Essences
Herbal essences are anot her way t o work wit h plant spirit medicine. An herbal essence, as
opposed t o a flower essence or flower remedy, is a vibrat ional remedy of a medicinal t inct ure. If
you have a t inct ure of t he herb (see next paragraph), place one t o five drops in a large glass of
wat er or rit ual chalice. Medit at e wit h it and t hen drink it . This rit ual imbues t he wat er wit h t he
plant 's vibrat ion, wit hout a large amount of chemical cont ent . It can be very effect ive when
working wit h plant s on a shamanic level. If you wish t o meet t he spirit of a plant -say, for
example, lemon balm-make a lemon balm herbal essence from a lemon balm t inct ure, drink it in
rit ual, and t hen perform your journey. Through t he Principle of Correspondence you will have
your link t o t he spirit of lemon balm. By put t ing just a drop of t inct ure from a pot ent ially t oxic
plant in your rit ual wat er, you are t aking a homeopat hic dose of t he plant , but wit hout any risk
of harm. For t oxic plant s, I use just one drop in a large amount of wat er.
To make a t inct ure, st art wit h a canning jar. If you are using fresh herb, fill t he jar wit h t he
herb. If using dry herb, fill it % full. Fill t he jar wit h alcohol as t he menst ruum (solvent ). Again, I
prefer 80 proof or higher and usually use vodka or brandy. Ot her menst ruums include vinegar
or glycerin, but vodka gives you an almost indefinit e shelf life. If t he cap is met al on t he inside,
use plast ic wrap bet ween t he liquid and t he cover. Opinions vary as t o how long t o keep t he
herb in t he alcohol. I was t aught t hat six weeks guarant ees a full ext ract ion. I keep t he jar near
my alt ar and shake it every day, asking for t he blessing of t he plant spirit in t his mixt ure. Then
st rain t he herb out and st ore t he t inct ure in a dark bot t le.
Flying Oint ment
Here is a recipe for flying oint ment t hat I have used in my own pract ice. It can be very st rong. I
t est ed it out on a shamanic Wheel of t he Year celebrat ion. People who resonat ed wit h it s
energy had amazing journeys. Ot hers ended up wit h fragment ed journeys and headaches. The
formula can be complicat ed, but safer t han t radit ional poisonous oint ment s. I've experiment ed
wit h different proport ions and mediums, but t hese are t he herbs and ingredient s t hat I've used
consist ent ly.
Modern Flying Oint ment
St art wit h an infused oil base. To make an infused oil, you have t wo opt ions-sun infusion or
double boiler infusion. I prefer t he sun met hod. Get a dry canning jar, since any moist ure will
cause mold. Fill t he jar wit h fresh herb, if available. Make sure t he herb is dry. Collect it during
t he middle of t he day, on a warm, sunny day. Or you can dry it on a screen for t welve t o
t went y-four hours. If fresh herb is not available, fill t he jar i full of dried herb. Fill t he rest of t he
jar wit h ext ra virgin olive oil. Make sure t here is no space or bubbles in t he jar. Then seal it and
leave it in t he sun, in a garden preferably, for t hirt y days. If t he cap is met al, put some plast ic
wrap bet ween t he cap and oil before you seal t he jar. The oil will seep out of t he t op and down
t he sides of t he jar, due t o a vacuum effect , and t hat 's fine. Then st rain t he herb out of t he oil,
and st ore t he oil in a labeled and dat ed jar. Put in one dropper full of vit amin E oil for every
quart of olive oil you use. This will help preserve it for roughly four years.
If you don't have t he t ime t o make nat urally infused oils, you can use t he same amount of
herb t o oil, but heat it in a crock pot on a low heat for one t o t hree hours. If you don't have a
crock pot , t ry making a double boiler by float ing a Pyrex measuring cup of olive oil in a
saucepan filled wit h wat er. These processes will infuse t he medicinal and magickal propert ies
of t he herb int o t he oil. You can use t hese infused oils alone, rit ually, or as t he base for
oint ment s.
To make t he oint ment , heat t he oil t o be used in t he oint ment in t he aforement ioned double
boiler unt il it 's t oo warm t o put your finger in comfort ably. Shave t he beeswax wit h a grat er, or
cut it int o small pieces, and put it int o t he oil, let t ing it melt . Add t he t inct ures t o t he hot oil and
wax mixt ure. St ir. The doses of t inct ure seem like t oken amount s, but t hey have a magickal
pot ency. Much like homeopat hy and flower essences, somet imes less is more, at least
energet ically.
If you don't resonat e wit h t he t inct ures I've suggest ed, t ry using your own flying herbs for
t his mix. You can also t ry using flower essences inst ead of t inct ures. If you are making infused
oils specifically for t his oint ment , you can add t hem t o t he infusion oil jar or double boiler/ crock
pot process. Try using a few drops of gem wat ers as well (see t he next sect ion on st one spirit
medicine). Be creat ive. I've experiment ed wit h all t hese t echniques and had great result s. Each
recipe works, but works slight ly different ly.
At t his point , I also put t he acorn in, t o connect t o my World Tree, but I usually t ake it out
before I pour t he mixt ure int o an oint ment jar. If you can't get an acorn, you can use a cleansed
and charged cryst al point . You can also use t he seed, bark, or leaf of any kind of t ree you
associat e wit h t he World Tree.
Add t he essent ial oils according t o your preference. I usually use t welve drops of lavender
because it is easily available, but if you have mugwort essent ial oil available, t hat would be
ideal. Mugwort essent ial oil is powerful and pot ent ially t oxic, so only use one t o t hree drops at
t he most . You could also use rosemary, lemon, orris root , or sandalwood, alone or in various
combinat ions according t o your scent preference. Remember, essent ial oils are st rong, so st art
wit h a small amount .
Cover t he oint ment jar t o prevent t he essent ial oil from evaporat ing from t he hot liquid. Let it
cool, and t hen t ight en it . To use t he oint ment , anoint your t emples, wrist s, t hird eye, or ot her
chakra point s before a journey or rit ual. You might want t o experiment wit h t his oint ment
before you use it for an import ant rit ual so you know how it works for you.
I ncense
If you prefer t he smoke of incense t o t inct ures, oils, and creams, you can use t he following
recipe.
Jo urneyi ng I ncense
St ore t he ingredient s in a t ight glass jar for at least one moon cycle, and t hen burn on charcoal
disks in a censer. This recipe is not always pleasant -smelling compared t o commercial brands
of incense, but it can really aid t he journey. I once added a dried dat ura leaf t o t he mix, and it
smelled worse, but seemed t o have a powerful energy t o it . Broom flowers are not always
commercially available, so unless you know t o harvest t hem when t hey are in bloom, you might
be out of luck. If so, feel free t o subst it ut e anot her herb.
Plant s for Flying Oint ment s and Incenses
The following is a list of plant s t hat can be used in flying oint ment s and incenses, along wit h
t oxicit y warnings. Experiment wit h your own safer flying oint ment s, using minut e doses or safe
alt ernat ives.
Aconit e (Poisonous.)
Anise
Apple
Benzoin
Broom
Cat nip
Cinquefoil
Cloves
Damiana
Dogwood
Elder (Elder bark, root , leaves, and unripe berries are t oxic. The flowers and ripe berries are
okay.)
Foxglove (Careful-ask physician before using.)
Frankincense
Hemp (Illegal in many places.)
Lemon balm
Mandrake (Poisonous.)
Morning glory seeds (Pot ent ially t oxic.)
Mugwort (Cont act wit h mugwort can cause dermat it is.)
Myrrh
Night shade (Poisonous.)
Orris root
Parsley
Poplar
Rue (Cont act wit h rue can cause dermat it is. Do not use if pregnant or lact at ing.)
Saffron
Sandalwood
Solomon's seal
St ar anise
Toadflax
Tobacco (Pot ent ial healt h hazard if inhaled regularly.)
Vervain
Vinca (Pot ent ially poisonous. Do not use if pregnant .)
Wild celery (Pot ent ially poisonous.)
Yarrow (Cont act wit h yarrow can cause dermat it is. Do not use if pregnant or lact at ing.)
Herbalist s and scient ist s oft en disagree on t he t oxicit y warnings of many plant s. If in doubt , err
on t he side of caut ion. Consult a qualified professional before using any herb t opically or
int ernally, part icularly if you have any prior medical condit ions, are on medicat ion, or are
pregnant or nursing.
TONE ~PIRIT VEDICINE
In t he same way animals and plant s carry a vibrat ion, st ones, minerals, and cryst als carry a
healing vibrat ion, a medicine t hat can correct imbalances. Based on color and st ruct ure, t his is
t he fundament al principle guiding all forms of cryst al healing. Though many assume it t o be a
New Age phenomenon, t he use of minerals for spirit ual and physical healing is act ually a very
old pract ice from bot h t he ancient cult ures of Egypt and Greece as well as shamanic cult ures.
The power of st ones was well-known in magickal t imes. They became t alismans of magick
and medit at ion, as well as helpers in healing. Simply carrying a st one can make a difference in
your energet ic balance, but having a living relat ionship wit h t he mineral can bring out many
powerful qualit ies. Shamanic st one healers focus on a small number of st ones t o be t heir allies.
Each holds t he healing power and magick of a powerful spirit .
Cert ain st ones are under t he dominion of a part icular goddess or god. Lapis, for example, is
sacred t o Inanna, Queen of Heaven. Amber, t echnically a fossilized resin and not a st one, is
sacred t o Freya, t he Norse goddess of fert ilit y and magick. The magick of t he st one resonat es
wit h a deit y, planet , or ast rological sign, giving rise t o t he popular lore of birt hst ones and
mineral spellcraft .
St one magicians bring out t he nat ural power of t he st ones, t heir magick and medicine. Just
as plant spirit healers don't necessarily need t o ingest t he act ual physical plant t o receive it s
benefit s if t hey have a relat ionship wit h it , a shamanic pract it ioner can ret rieve st one spirit
medicine from allies in t he ot her worlds, and t ransfer it t o t hemselves or anot her t hrough a
healing rit ual wit h or wit hout t he st one's physical presence.
The following is a list of pot ent ial st one allies for t he shamanic wit ch.
Amet hyst
Amet hyst brings t he medicine of peace and clarit y. Used for t hose wit h addict ions or escapist
issues, amet hyst means "not drunk" and can bring sobriet y and cent eredness.
Bloodst one
Flecked wit h red specks on a green background, bloodst one energizes t he self and purifies t he
blood. It s medicine brings st rengt h and courage.
Carnelian
Carnelian has many healing benefit s. It brings out our int uit ive and creat ive abilit ies, and grant s
a great er abilit y t o express t hem.
Cit rine
Cit rine is a shower of golden light used for healing, prosperit y, and insight . Abundance and
blessings, linked wit h t he solar sphere and t he Upper World, are it s gift s.
Emerald
The power of t hese prized green st ones opens t he heart , brings prosperit y, and physically and
spirit ually aids t he eyes in seeing t he t rut h.
Fluorit e
The st ruct ure of fluorit e promot es order, cleansing t he energy bodies of unwant ed forces and
st rengt hening t he auric boundary for prot ect ion and t o creat e a sense of personal space.
Garnet
Garnet is a fire st one t hat is bot h energizing and grounding. It helps you manifest your
passions in mat erial form.
Jasper
This st one's medicine grant s st rengt h for t he long haul and det erminat ion t o complet e
project s. It connect s t o t he eart hy wisdom of t he planet and aids in ret rieving past -life
memories.
Kyanit e
Kyanit e removes blocks from t he t hroat chakra and ment al body, grant ing you access t o t he
powers of t rut h, communicat ion, and creat ivit y.
Lapis Lazuli
Sacred t o t he goddess Inanna, t he blue lapis st one embodies t he medicine of richness,
prosperit y, and luxury, as well as spirit ual riches, creat ivit y, and magick. Some use lapis as a
st one of prot ect ion, while ot hers use it for communicat ion. Lapis lazuli is also used t o alleviat e
depression.
Malachit e
Malachit e is a st one of prot ect ion and grounding on it s most basic level. When used as a spirit
medicine, malachit e not only aids in grounding, but also helps us fulfill our life's purpose in t he
physical world. Known as a st one of prosperit y in magick, t he spirit medicine helps us succeed
and be prosperous while fulfilling our purpose.
Moonst one
Moonst one medicine is t he power of t he moon goddess, aligning one wit h t he moon cycles,
psychic abilit y, int uit ion, t he dream world, and emot ional balance.
Obsidian
The black mirror, obsidian is a powerful st one of prot ect ion, int rospect ion, and manifest at ion. It
is said t o grant wishes and is held sacred by t he Underworld deit ies. Obsidian reflect s t he
shadow self.
Onyx
The medicine of onyx is t radit ionally used t o deal wit h grief and suffering. It helps one
assimilat e new roles and responsibilit ies for t he highest good. Onyx helps us int egrat e our
karmic lessons.
Opal
Opal cont ains all colors, and is used t o increase t he flow of dazzling whit e light and open t he
crown chakra. It brings t he subt le bodies int o balance, aiding medit at ion and shamanic journey.
Quart z
Quart z is t he st one of t he shaman. Quart z medicine and magick can be used for lit erally
anyt hing, since quart z amplifies all int ent ions. When given as a spirit medicine, it amplifies and
revit alizes personal energy, purging all t hat doesn't serve our highest good.
Rose Quart z
Rose quart z is t he st one of uncondit ional love, gent leness, and creat ivit y It is soft , soot hing,
and healing t o t he emot ional and ment al bodies. Self-love and accept ance are encouraged
wit h t he st one medicine of rose quart z.
Ruby
Fire is t he element embodied by ruby. Ruby spirit medicine grant s power and prot ect ion, and
helps wit h issues of sexualit y, anger, and t he appropriat e use of power. Ruby bolst ers t he root
chakra and immune syst em, and st imulat es blood flow
Tourmaline
Tourmaline comes in many colors, and t he colors will influence t he medicine energy it carries,
based on chakra or element al associat ions. Tradit ionally, black is prot ect ing and purging.
Green/pink/wat ermelon are for healing t he heart . Blue is for communicat ion and abundance.
Turquoise
Turquoise is anot her powerful shamanic st one wit h many uses. It can be used for all medicine
and magick, and is known as a st one of healing, peace, prot ect ion, t ranquilit y, and
communicat ion.
Ideally it would be great t o obt ain a small sample of t he st ones you ally wit h t o t ruly feel t heir
medicine, t o use in medit at ion, or t o place in your wit ch bag. Though t he t endency t o run out
and gat her large numbers of cryst als is st rong in many wit ches, myself included, I suggest t hat
you st art wit h a small number of st ones, and build a deep relat ionship wit h t hem. Think of your
relat ionships wit h your st one spirit allies, and all allies, as pot ent ially deep friendships, not short
acquaint anceships. The st one people work slowly but deeply. Learn pat ience t o work wit h
t hem.
You don't even need t o seek out exot ic st ones from faroff locat ions. Whit e beach or river
st ones are most likely quart z, depending on where you are. Such nat urally polished st ones are
excellent for healing work. You would be surprised at t he number of powerful st ones hiding in
your own backyard, park, or beach, wait ing t o build a relat ionship wit h you.
EXERCI SE 28
St one Spirit Medicine Ret rieval journey
Just as you journeyed for animal and plant medicine, do anot her journey t o find a st one spirit
ally. St one medicine works much t he same way as t he ot hers, so follow t he t radit ional format
of creat ing sacred space, asking for "t he st one spirit t hat is correct and good at t his t ime," and
t hen cont inuing your journey. St one spirit medicine can be gat hered for ot hers, and t ransferred
like animal and plant medicine t hrough breat h and rit ual.
GEM-ELIXIRS
One powerful way of working wit h st one medicine is t hrough gem elixirs. Like flower essences,
gem elixirs, also known as gem essences, are vibrat ional remedies. Though t hey, t oo, are oft en
seen as modern New Age cont rivances backed only by "channeled" informat ion, t he use of
similar vibrat ional remedies can be found in shamanic t radit ions. Aust ralian aboriginal
pract it ioners have a rit ual of init iat ion where quart z cryst als are soaked in rainwat er, and t hen
t he init iat e consumes t he wat er t o infuse himself wit h t he cryst al energy.
East ern shamans believe t hat each t ekt it e (an ext rat errest rial st one formed from a met eor
st rike) brings a new spirit ally t o eart h. If a shaman wishes t o bond wit h a spirit from such a
st one, t he st one is soaked in wat er, and t hen t he wat er is drunk t o connect t he shaman wit h
t he spirit journeying wit h t he st one.
Modern wit ches and cryst al healers follow a similar pract ice. A st one is rit ually cleansed,
Modern wit ches and cryst al healers follow a similar pract ice. A st one is rit ually cleansed,
consecrat ed (OTOW, chapt er 13), and placed in a glass of wat er in sunlight for physical
effect s, or in moonlight t o bring out t he psychic/ spirit ual qualit ies. Aft er a few hours, t he wat er
is drunk t o infuse t he qualit ies of t he st one in your body. This has a deeper and more
immediat e and int imat e effect t han simply carrying t he st one wit h you. The process evokes
t he spirit ual healing propert ies of t he st one in an int ense way.
Before you use t his t echnique, make sure your mineral is neit her wat er-soluble, like selenit e,
nor pot ent ially poisonous when soaked in wat er, like unpolished malachit e. Research your
st one t horoughly. When in doubt , t he quart z family of silicon dioxide cryst als-clear quart z,
whit e quart z, rose quart z, smoky quart z, amet hyst , cit rine, agat e, avent urine-is always safe
and nonsoluble.
Such st one elixirs can be used in rit ual, as t he wat er in t he chalice, for bat hing and cleansing,
t o consecrat e rit ual t ools, t o heal t he land from environment al damage, and t o creat e sacred
space. Wat ers can be placed in an at omizer bot t le,and used t o fill t he room wit h a part icular
energy. They can be mixed and mingled wit h flower essences, herbal t inct ures, floral wat ers,
and essent ial oils.
Commercial preparat ions of gem elixirs, flower essences, and ot her vibrat ional remedies use
alcohol, cider vinegar, or glycerin t o preserve t he original wat er. If you wish t o preserve your
gem wat er as a gem elixir, use t he same process as you would a flower essence, generat ing a
mot her essence and dilut ing it t o st ock and dosage levels. Rit ualist ically I prefer t o make fresh
elixirs and essences when possible. They help build an immediat e relat ionship t o t he st one
spirit medicine.
Remember t hat having t he st one physically present is not absolut ely necessary when you
have a shamanic relat ionship wit h t he st one. You can evoke t he power of a st one int o t he
wat er if you cannot afford t o purchase t he mineral.
~PIRIT ZcONG AND }ART VEDICINE
Sound is a powerful form of spirit medicine. Our medicine allies, from animals t o plant s, st ones
t o st ars, are said t o carry t heir own song. Their song is t heir vibrat ion, t heir energy. Each ally
holds a specific song, and even a dance, t o creat e healing. Shamans t ap in t o t he power of
song and dance in t heir rit uals. All our magickal uses of sound ult imat ely come from t he
myst ics' shamanic relat ionships wit h t he ot her worlds and t heir inhabit ant s. Cert ain scholars
suggest t hat t he word shaman is relat ed t o t he Sanskrit word saman, meaning "song." Many
shamans heal t hrough song and chant .
The power of sound is an incredible way t o magickally t ransform consciousness and build
bridges t o t he spirit world. It has been harnessed formally in mant ra, chant , and sacred song.
The sounds heard in deep alt ered st at es of consciousness become t he seed sounds for t he
t radit ions of sacred song and chant . Sound is used when working wit h spirit s. Old medieval
manuscript s have t he names of angels, demons, and spirit s t o be summoned by magicians.
The name carries t he vibrat ion-t he shape, pat t ern, and energy-of t he spirit . By int oning it
properly, you summon t he spirit . The power of vibrat ion is inherent in t he makeup of t he
universe, physical and nonphysical (see t he Principle of Vibrat ion, ITOW, chapt er 8). Sound is
t he easiest way humans can t ap direct ly int o t he power of vibrat ion and know it s effect s.
Music, along wit h art , dance, poet ry, and st ory, are magickal evocat ions originat ing from t he
shamanic t radit ions. The first st ories and myt hs were t he t ales of t he ot herworld, t old by t he
shaman aft er a journey. The first poems and songs were t old t o t he shamans by t he spirit s.
The shamans t hen learned t o use words, songs, and poems in rit ual t o call t he spirit s. Our first
dances were rit ual dances, mimicking animal shapes used in ceremonies t o connect wit h t he
power of our animal allies. The first art was t he rit ual cave paint ings and mandalas used t o
connect wit h and commemorat e t he spirit s. From t hese first yearnings grew our modern art s,
just as our medicines and sciences grew from our magickal t radit ions.
Our magickal words, found in many magickal t radit ions, grew out of t he shaman's journey.
The use of words is st ill t ied st rongly t o t he way we describe magick t oday. We use t he t erm
spell for a magickal int ent ion, but spell also refers t o t he arrangement of let t ers wit hin a word.
To cast a spell, we must arrange let t ers and words t o convey our meaning t o t he universe.
Some wit ches t urn t heir spellcraft int o verse, chant , and song.
Shamanic wit ches use sacred sound in a variet y of ways, from t radit ional songs and chant s
t o self-creat ed melodies and words. In t rut h, t he inspirat ion comes direct ly from our spirit allies,
for each of t hem holds t heir own spirit song. The vibrat ions of sacred song align our t hree
selves. Our songs call t he spirit s and let t hem know we are willingly working wit h t hem. The
vibrat ional power of sound carries our int ent ions t hrough t he cosmos. Sacred sound is a way t o
work deeply wit h our spirit allies and t he creat ive spirit . Why else would t he use of sacred
sound be found almost universally across so many different regions, t radit ions, and belief
syst ems?
Power Words and Songs
Shamans receive in t heir journeys part icular words or songs of power t hat resonat e wit h t heir
own personal power and vibrat ion. Chant ing t hese words or songs focuses t he shaman's
at t ent ion, releases her power, and can creat e incredible change. The words are somet imes
nonsensical. My own primary power words sound Middle East ern in flavor, t hough t hey
correspond t o no common magickal phrases I have encount ered, and I don't consciously have
a st rong connect ion t o t he Middle East . If I had chosen my power words t hrough my ego, t hey
would have been Gaelic, Sanskrit , or Lat in, but what my highest guidance gave me was
somet hing different , and is very effect ive. When you feel guided, do a journey t o receive your
power words/songs. You may get t hem direct ly in a journey, receive t hem in a dream, or be
spont aneously inspired during a rit ual or healing.
Medicine Songs
Medicine songs are t he songs of your medicine allies. Singing t heir songs, which can be
anyt hing from a st range t one t o a full melody, wit h or wit hout words, evokes t heir power in t he
Middle World when you do not have t he t ime or space t o do a full journey and cont act t hese
medicine allies in t he ot her worlds. Rit uals can involve t heir medicine songs t o bring t heir power
t o us wit hout t he deeper t rance inducement . Such evocat ions require a st rong connect ion t o
t he medicine spirit . The ally is said t o lit erally put it s song in your heart , and you become a
sacred keeper of t he song. I always worry about remembering t he song, and have t ried
unsuccessfully t o concoct a special musical script t o not at e it . But I have found t hat I don't
need a syst em of not at ion. I don't remember all t he songs and t ones consciously, but when
t hey are needed, t hey rise from my heart . They may be variat ions from t he versions I first
heard, but t heir spirit and effect are just as powerful.
Medicine Dance and Art
Dance and art also have vibrat ional qualit ies t o t hem, t hough t hey do not involve sound. Just
as you can be gift ed wit h a medicine song from an ally, you can also receive a sacred dance or
pict ogram t o be used in rit ual. Medicine dances aid in shapeshift ing exercises by impart ing t he
animal's spirit medicine upon you when you dance. The animal-mask dances of pagan and
t ribal people originat e from medicine dances. The symbols, movement s, and songs became t he
core seeds of lat er formal rit uals. They carry power in many different forms, but if you receive
t he song, dance, or art as a gift from an ally, your personal connect ion t o t he energy will make
it s effect all t he more powerful and healing for you.
Power Languages
Our sacred languages and words of power come from our inner journeys. They are used t o
creat e bot h a change in consciousness and a change in t he physical world. In Norse
shamanism, t he names of t he runes are t oned and chant ed wit h great power. Each is a
gat eway t o a living force. The ogham names can be used in a similar manner, evoking t he spirit
essence of t he t ree. You can find power words in ot her t radit ions as well. If at t uned t o Reiki,
t he Reiki symbol names evoke healing powers. Seed syllables found in Sanskrit chant s convey
magickal changes, as do Hebrew words and let t ers. I've drawn from chant s learned in yoga
class as part of my healing rit uals, when t he sounds and int ent ion int uit ively felt appropriat e.
Spell Chant s
Much like creat ing a magickal sigil (OTOW, chapt er 13), you can use t he same principles t o
creat e your own symbolic chant s for a specific int ent . Simply writ e down an int ent ional phrase,
like a spell, of what you want t o creat e. Make it as simple as possible. Then cross out t he
repeat ed let t ers. You can play wit h t he t echnique t o make it aest het ically pleasing by keeping
in cert ain let t ers, but basically you want t o convert t he int ent ion int o a symbolic sound,
somet hing t hat is no longer a t rue language. By using t his symbolic sound in rit ual, you can
raise energy t o manifest your desire. For example, your first int ent ion for healing, while working
wit h t he goddess Cerridwen, could be t his:
HEAL ME NOW CERRIDWEN
Cross out t he repeat ed let t ers:
And you get t his:
HALM NOC IDN
You would t hen chant "Halm Noc Idn" as your energy-raising spell.
A more common spell int ent ion for prosperit y could be expressed like t his:
FINANCIAL FREEDOM
Cross out t he repeat ed let t ers:
And you get t his:
CAL R'DOM
You could use "Cal R'Dom," or being creat ive you could t ake out t he R, if it 's t oo cumbersome,
and simply use "Cal Dom" as your chant .
Sonic Brews
Speak your int ent ions, power words, songs, or any ot her form of magickal verse int o your daily
liquids. Speak your int ent ions t hree t imes over your wat er, t ea, coffee, or anyt hing else, and
t hen drink it in, drinking in t he int ent ions and becoming t hem. This t echnique can be used in
conjunct ion wit h flower essences and gem elixirs.
These are just a few of t he ways you can use sacred sound in a magickal or shamanic cont ext .
They are not t he only ways. Explore your own unique use of sacred sound, song, and chant in
your pract ice.
EXERCI SE 29
Sacred Sound
Explore one or more of t he aspect s of sacred sound present ed in t his chapt er. Try t o regularly
incorporat e sacred sound int o your shamanic rit uals, journeys, and healing work.
ADDITIONAL MEDICINES
Animals, plant s, and st ones are t he most common spirit medicines, but not t he only ones. In
essence, if everyt hing is alive wit h consciousness and vibrat ion, t hen everyt hing has a
medicine, a lesson of wisdom t o share. Ot her pot ent ial medicines include st ar medicine, planet
medicine, element al medicine, weat her medicine, and even t he medicine of specific locat ions
on eart h. Follow your int uit ion about what will bring healing and balance t o a sit uat ion.
NEW ASSI GNMENTS
relat ionships.
RECOMMENDED READI NG AND RESOURCES
Psychedelic Shamanism by Jim DeKorne.
Plant Spirit Medicine by Eliot Cowan.
Flower Essence Repert ory by Pat ricia Kaminski and Richard Kat z.
Healing wit h Flower and Gemst one Essences by Diane St ein.
The Herbal Tarot by Michael Tierra and Candis Cant in.
Sex, Drugs & Magick by Robert Ant on Wilson.
Ti p s
Review t he t ips at t he end of chapt er 12 t hat also apply t o plant , st one, and song spirit
medicine, including "healing awareness," medicine ret rievals for ot hers, and relat ing your
new allies t o your direct ional spirit wheel mandala (figure 4).
Build a living relat ionship wit h plant s. Find t hem in t he wild, being careful t o make an
accurat e ident ificat ion. When you walk or hike, t ake a plant ident ificat ion book wit h you.
Cult ivat e t hem in a garden or windowsill. Seek t hem out in public gardens, parks, and
shops. Many "herbal" wit ches only recognize herbs as dried powders in t iny bags in t he
racks of wit ch shops. They couldn't ident ify t he same herbs growing wild in t heir front yard
or st reet corner. I was one of t hose wit ches for a long t ime, I'm sorry t o say. Then I t ook a
great er int erest in medicinal herbalism and lat er complet ed an apprent iceship course t hat
forced me t o go out and ident ify, cult ivat e, and harvest a variet y of plant s. The experience
absolut ely t ransformed my magickal and shamanic pract ices.
Think about any plant s you remember from your childhood. They may be herbal allies,
wait ing t o reclaim a relat ionship wit h you. As a t een, I was given slippery elm bark t ea t o
soot he a sore t hroat . Though I hat ed it at t he t ime, t he elm has become my ally. I also
vividly remember playing in fields of red clover and picking lily of t he valley, foxglove, and
lilac, which have also become herbal allies for me.
If you st art ed a mat eria magicka from your Out er Temple of Wit chcraft t raining (OTOW,
chapt er 13), add your knowledge of plant and st one spirit medicine t o t he t radit ional spell
lore.
Never consume a plant just because a plant ally spirit t ells you t o do so, even if it says it 's
safe t o do so. Always refer t o a reput able herbal medicine book t o see if t he plant is
poisonous. Poisonous plant s can have t rickst er spirit s. Though t hey have good
informat ion, it is in t heir nat ure t o poison.
Don't feel self-conscious about using sacred sound. Make your voice known. Play wit h
sacred sound, and develop your own voice. All voices are sacred, no mat t er how non-
sonorous or musical you t hink you are.
If you have t he opport unit y, eit her make or obt ain some black-eyed Susan flower
essence, blackberry flower essence, or obsidian gem elixir. Using t hese essences during
t he last few lessons when you are learning t o face t he shadow will help you cont act your
shadow self in a safe and effect ive manner.
LESSON fEN
BAST-FIFE DEALING
So much of our spirit work goes hand in hand wit h honoring t he ancest ors. Even if you don't
direct ly work wit h t he ancest ral realm as your primary allies, your ancest ors, genet ic and
spirit ual, are your root s, your foundat ion for your present and fut ure work.
When we t hink of t he pagan and shamanic reverence for t he land, missing in so many
modern spirit ualit ies, ancest or reverence is even more illuminat ed. As we int er bodies and
ashes back int o t he land, our ancest ors merge wit h t he land, which is t he visible "roof" of t he
Underworld, t he ancest ral home from which spring healing and power.
What we forget , however, is our ident it y in t he chain of t he ancest ors. We were dead once,
and were someone's ancest ors. Now we are being reborn. We, t oo, have a soul hist ory t hat is
t he foundat ion upon which we live in t he present and build our fut ure. Wit hout an
underst anding of bot h our ancest ors' and our soul's ancest ry, we might never have t he
cent eredness we seek.
BELIEF IN REBIRTH
Most modern pagans subscribe t o t he idea of past lives, reincarnat ion, karma, and rebirt h,
t hough it doesn't come from any "official" pagan doct rine. You don't have t o believe in
reincarnat ion t o be a pagan. Many don't . But st rong convict ions are held by t hose who have
had experience wit h past lives. If you experience t he healing t hat can come from past -life work,
you will be more inclined t o be open t o t he possibilit y. I know I didn't init ially believe in it , but I,
and members of my family, have had st rong experiences wit h it . Then, in my counseling work,
past -life issues would spont aneously arise in session. When handled in t he cont ext of
reincarnat ion, my client s would quickly resolve t he issues, when ot herwise t hey were st uck.
The modern pagan's belief in past lives is an amalgam of several different Old World beliefs
t hat have become commonplace in t he neopagan and New Age worlds. Though many will cit e
t he beliefs of t he Druids, as report ed by Caesar, as t he foundat ion of reincarnat ion t heory in
European paganism (and t here is much t rut h t o t hat t heory), much of our underst anding
comes from East ern sources. Hindu and Buddhist mat erial has made it s way t o t he myst ical
t radit ions of t he West . Through t he push t o bring t he various forms of yoga and t heir
underlying philosophies t o t he Unit ed St at es and Europe, concept s like rebirt h and karma
made t heir way int o what would become a New World, personal spirit ualit y movement .
Concept s of global reincarnat ion moved out of t he t radit ional cast e syst em, and many people
now believe t hey have a soul hist ory across t he globe.
Also responsible for t his worldview in West ern myst icism were t he early seeds of East ern
myst icism plant ed in t he West by t he East ern occult leanings of t he Theosophical Societ y and
one of it s founders, Madame Blavat sky. The esot eric t eachings of t he Jewish Kabalah,
considered t he "yoga of t he west ," were t ransformed int o t he Hermet ic Qabalah by ceremonial
magicians, fusing bot h Jewish and pagan t hought on reincarnat ion in it s t eaching. Cert ain
t radit ions of early Gnost ic Christ ianit y also had t he concept of reincarnat ion. These lit t le-
known aspect s of Judaism and Christ ianit y, along wit h Theosophy and Hermet ic Qabalah,
have been incorporat ed int o West ern myst icism and t he great er New Age movement .
The Druids, and perhaps ot her European myst ics, most likely believed in a form of
reincarnat ion, or rebirt h, but probably believed t hat t he process was guided by t he ancest ors,
following t ribes and bloodlines. The idea t hat a Celt ic warrior who killed a Roman soldier would
be reborn in t he next life in a Roman family t o resolve karma was not likely a common not ion,
but we'll never know for sure since t he Druids didn't writ e much down. Their secret and
esot eric t eachings were t aught orally, so t here is a lot of speculat ion about what t he Druids did
and did not believe. There is some conject ure t hat since bot h t he Celt s and Hindus have a
common ancest ry in t erms of t heir Indo-European root s, perhaps t he Hindus simply codified
and recorded t eachings and underst andings common t o bot h.
Even t hough t hese t radit ions would not necessarily consider t hemselves shamanic, t hey
have st rong aspect s of shamanism and cont act wit h t he ot her worlds cont ained wit hin t heir
t eachings. Shamanic t radit ions t hemselves vary in belief and st yle, and as many cult ures were
lat er influenced by Christ ian missionaries, it 's difficult t o discern t heir t eachings on rebirt h.
In Mongolian shamanism, as document ed in t he mat erial found in t he book Chosen by t he
Spirit s by Sarangerel, we have some of t he clearest concept s of rebirt h. This syst em present s
a clear concept t o reconcile seemingly conflict ing lore of reincarnat ion. Like many of t he
Underworld t radit ions, t he Mongolian Underworld has a guardian who keeps t he souls of t he
living out and t he souls of t he dead in. Cert ain areas are considered t he domains of t hose who
have caused t urmoil in t he Middle World, t hose who are working out t heir "karma," t o borrow
t he Hindu t erm. Like t he Norse shamans, different areas of t he spirit world are designat ed for
t hose who died wit h dishonor, t hose who died as heroes, and t hose who simply died. In
Mongolian t radit ions, each of t he t hree shamanic selves has a different funct ion in t he rebirt h
process. The Upper World self, or ami soul, ret urns via genet ic lineage. The Lower World soul, or
suns, globally reincarnat es. The Middle World self, or suld, does neit her and becomes one wit h
t he nat ure spirit realm.
This shamanic view put s many of my own quest ions t o rest about t he nat ure of rebirt h and
t he conflict ing informat ion and experiences. Pract it ioners have st rong beliefs about genet ic
memory and soul memory. In t his shamanic t riple-self model, we have a t radit ional t eaching
t hat accommodat es bot h worldviews. As we ent er t he New Age, and our t ribe becomes t he
world t ribe, and our village becomes t he global village, perhaps such dist inct ions will not mat t er.
For now, t he t hree-self, t hree-pat h model resonat es st rongly wit h me. In t he end, belief and
t heory don't mat t er. How helpful and healing t he experience is will det ermine if it 's t rue for you.
MASONS FOR ?AST-LIFE REGRESSION
Experiencing past -life memories is t ypically a part of t raining as a wit ch. I included an
int roduct ion t o it , wit h a variet y of ideas on it s t heory, in chapt er 16 of The Inner Temple of
Wit chcraft . The purpose of t he init ial past -life recall is much like a personal init iat ion. It 's like a
t est , a t rial t o overcome, t o prove you have t he abilit y bot h t o relax int o a deep-enough
medit at ion and t o focus your concent rat ion on aspect s of your past t hat are not always
pleasant .
Once you have an experience wit h past memories, your worldview may change dramat ically.
Past -life regression is empowering. As wit ches, we believe in a t radit ion of personal growt h and
evolut ion. Experiencing our past selves and our connect ions t o ot her lands and t radit ions is
empowering. Like any good magickal t raining, regression work can break previously held beliefs
and not ions about life and spirit , assuming you were not raised in a myst ical family.
Beyond t he aspect of init iat ion, of opening your mind t o new possibilit ies, past -life regression
has many more pract ical applicat ions. My focus for regression work is on healing, t hough you
can use it t o ret rieve past -life knowledge and skills t o a limit ed ext ent . Many people who are
drawn t o magick have had past lives wit h magick, wit chcraft , and shamanism, and t hrough
regression work can reclaim powerful t echniques and knowledge t hat serve t hem in t his life.
Many powerful forms of wit chcraft t hat claim a t radit ional or heredit ary lineage have no
hist orical document at ion and seem t o be "made up" by t he modern pract it ioners. Perhaps t hey
are not heredit ary lineages, but are drawn from past -life memories and genet ic memories. In
t his sense, t hey are ancient even t hough t hey are not hist orically document ed or from an
unbroken lineage.
Such regressions are a powerful and personal way t o adapt your rit uals and spells, and find
your own t radit ions, t hough t hey can make group workings more difficult if you don't realize
such changes are personal and are not necessarily meant for every one. They have a degree
of validit y because t hey have been done before. Their pat t erns are et ched in t he ast ral t errain,
yet because t hey are not known in t radit ional occult ist worlds, t hey are like dry riverbeds. Once
you reclaim t hem, your use of t he t echniques is like pouring fresh wat er down t he riverbed t o
creat e a "new" river.
In healing work, past -life regressions t ake on many forms. I st art ed applying t he t echnique in
my pract ice when client s had specific issues t hat appeared t o have no root in t his life. Fears,
phobias, complexes, and pains t hat had no real explanat ion were root ed in past -life
experiences. Somet imes t he regression it self, and t he awareness it provided, was an
immediat e cure for t he sit uat ion. Ot her t imes t he awareness would bring a great er
underst anding of t he issue, giving a reason for t he sit uat ion. Even t hough it wasn't from t his
life, t he client experienced a st rong ment al, emot ional, or spirit ual connect ion wit h t he
present ed lesson, and could work on it wit h t his new awareness. Wit h t hat reflect ion and
underst anding, improvement was made.
At first I wasn't sure if my client s were making t hings up in t heir minds or if t hey were really
experiencing past lives, since some of my init ial t raining said t hat only wit ches were "t wice
borns." I couldn't believe t hat all of t hese people were meant t o be wit ches. They knew I was a
wit ch, and most of t hem did not have a desire t o be a wit ch. So I event ually came t o t he
conclusion t hat all people have past -life memories, but more wit ches act ively pursue recalling
t hem, leading t o t he "t wice born" label.
Even in more t radit ional healing issues t hat didn't seem t o be root ed in past -life experiences,
I facilit at ed healing wit h powerful result s. People would know t hey were t rapped in unhealt hy
pat t erns and would do a lot of work t o underst and and heal t hese pat t erns based on what
t hey had experienced in t his life. Using bot h t radit ional counseling services and spirit ual
t echniques, improvement would be made, yet t he pat t erns st ill held on some level. Regressions
gave t hem t he final push int o a healing t ransformat ion.
CURRENT-LIFE ISSUES
An import ant aspect of past -life healing is t o be aware of and act ively work on everyt hing
experienced in t his life. Many people who want t o avoid t heir current -life issues assume t hat
t hey must be past -life problems and t hat t hey will be easily solved wit h a regression. Their
current issues and decisions are like an elephant in t he room t hat t hey refuse t o see. I insist
t hat current -life issues be examined first and, in many sit uat ions, t hat t radit ional t herapy be
coupled wit h met aphysical solut ions.
Once t he current -life issues are carefully examined and worked on, many people benefit
from diving deep int o t heir soul hist ory and finding t he root , t he first experience t hat
est ablished t his pat t ern of behavior. Once t hat root is found, and a great er underst anding and
accept ance come from it , healing can occur on a profound level. Past -life work is not a quick fix
or placebo. It does involve work. Past -life work requires responsibilit y and awareness, but it has
provided resolut ions for my client s t hat no ot her modalit y has been able t o provide.
DEALING THE BAST
Through regression experiences, it is quit e possible t o heal your past . Those are very powerful
words, but t hey oft en creat e misunderst andings. Myst ics say you can change t he past , but
ult imat ely t hey mean you can change your int eract ion wit h energies from t he past , becoming
aware of t hem and no longer unconsciously react ing t o t hem in an unhealt hy way in your
present life.
Cert ain healers perpet uat e t he idea t hat one can lit erally change t he past . Though t his
concept is t heoret ically possible in t he deepest magickal sense, it is not t he healt hiest way t o
pursue personal t ransformat ion.
Though it may seem impossible t o change t he past , magick does allow a pract it ioner t o
change t he fut ure. The furt her in t he fut ure you project , t he easier it is t o make a change,
because t here is more t ime and opport unit y t o align t he right forces and circumst ances t o
creat e t he change you desire.
Theoret ically we are only in t he present . The present is t he only t hing t hat is real, and
magick works t hrough space and t ime. The sacred magick circle is a space beyond space and
a t ime beyond t ime. The past really only exist s in our records and memories. The fewer people
who know and remember somet hing, t he less "real" it is. Fact s in hist ory are always dist ort ed
by t he point of view of t he person who recorded t hem.
Magicians speculat e t hat you can change t he past much like you change t he fut ure, t hrough
spellcraft and rit ual. Though t heoret ically possible, some have unfort unat ely applied t hat
t hought t o healing past t rauma and abuse. Through t hese t echniques, t raumas from t his life
and ot hers are re-creat ed in t heir mind, wit h posit ive out comes, t hrough int ent ion and
visualizat ion. They at t empt t o forget t he t rauma and visualize t he ideal. An abusive parent
becomes loving and support ive. A violent at t ack is successfully defended in t heir mind's eye.
Though it is fine t o t hink about what could have been or might have been, denial of your
memories and experiences is not healt hy. Visualizing posit ive changes only makes minor
changes t o t he ment al body, but does not erase t he t rauma in t he emot ional, spirit ual, and
physical realms. Those experiences happen for a reason. Even t he most damaging experience
can be healed, but t he lesson and underst anding of t he experience cannot be forgot t en for
t rue healing t o occur.
Healing t he past occurs when our underst anding of t he experience changes. Through
exploring our past memories of t his life and ot hers, we can underst and our pat t erns. It is an
opport unit y t o underst and our mot ivat ions and t ake responsibilit y for our act ions.
Karma is t he t erm we use for t his mechanism of underst anding. An adopt ed t erm from t he
Hindu t radit ions, West ern pract it ioners t ypically have a moralist ic view of karma. People t hink of
karma as a reward-punishment syst em. If you do good, you will be rewarded wit h blessings in
your life. If you do harm, you will receive harm. As a universal "law," karma is not moralist ic.
Karma is like gravit y. Karma is like moment um. Karma is cause and effect . Karma is not moral.
It 's a mechanism for balance. Many have applied it t o t he Wiccan Rede. I am always st ruck by
Aleist er Crowley's renaming of t he just ice t arot card as Adjust ment . The universe makes
adjust ment s t o bring balance, not necessarily just ice, t hough some assume t hat t he t wo are
t he same. Many describe karma as a bank account of credit and debit . Ult imat ely, t o be in
balance, t o be in harmony wit h t he universe, you want t o clear all karma, "good" and "bad."
Karma is t hat mechanism of adjust ment . You don't get what you deserve. You reap what you
have sown. If you don't like t he t erm karma, you don't have t o use it . Just underst and t he
process of balance and how it can lead t o compassion.
When you underst and t hat karma is a mechanism t o bring balance, bot h t o t he universe and
t o yourself, you can get out of moral judgment of yourself and ot hers. We can st ep out of a
vict im ment alit y when we look at t he larger pict ure of our soul and realize t hat we have all
been vict ims. We have all been persecut ors. We have all been heroes. We have all been villains.
When we underst and t he pat t erns of our soul, we have a great er underst anding of t he
issues at hand. We underst and t he cont ext of our relat ionships and our t raumas. We can have
compassion, Perfect Love, bot h for ourselves and for all of creat ion. We can t ruly see t hings
from a space beyond space and a t ime beyond t ime, yet be in t he world.
Though past event s cannot be changed, t he energy of t hose past event s t hat you carry
wit h you can be changed. The act ions and responsibilit y you t ake in t he fut ure can make a
huge impact on your past . If I didn't have any pract ical experience wit h t his, I wouldn't quit e
believe it myself.
In my t een years, before I had any knowledge of magick or wit chcraft , I hit a low point . I had
some st range experiences in my life, but no underst anding of t he met aphysics involved.
Though I don't t hink I was in lit eral danger of commit t ing suicide, it was t he point in my life
when t he t hought of suicide was st rongest in my mind. I remember sit t ing alone in my room
and having what I t hought was a hallucinat ion, t hough I had t aken no drugs or alcohol. I
remember seeing an adult version of me, bat hed in light , radiat ing light out t o me. I felt
surrounded by light , and t hen in a blink it disappeared, and I was alone in my room. Whenever
somet hing st range or significant happened, I wrot e it down in my journal, not underst anding it .
Many years lat er, aft er my init ial t raining in t he craft , I sat down t o medit at e, as I regularly do,
and st art ed by connect ing wit h my guides and asking what I should do for a medit at ion.
Somet imes t hey would lead me on a journey or t hrough an exercise. This t ime my guide said
we should do a healing. She led me t hrough a t unnel of light , and I saw myself, in my old room,
as a t een. She t old me t o send myself healing light and love. Aft er a few minut es she t ook me
out of t he medit at ion.
I had a st range sense of deja vu. I remembered my t een experience but t hought I was
making it up unt il I found it in my journal. I was shocked. My guides lat er ex plained t o me t hat
even t hough I can't change t he past , or t he event s t hat t riggered my depression, I can send
energet ic and spirit ual support t o my past self. They explained t hat I can do t his t o my past
self in t his life and in ot her lives. Having compassion for myself won't change t he hist ory, but it
will change t he energet ic foundat ions I carry wit h me in t he present . From t hat point on, I saw
my t een years in a different way and had a healt hier out look on my perceived past t raumas. I
st opped blaming ot hers in my past and simply accept ed t he lessons and blessings and what
t hey have given me t oday.
As I delved int o t he shamanic aspect s of wit chcraft , working in t he ot her worlds and wit h my
shadow self, my guides cont inued t o move me t oward regression work, bot h wit h regression
t herapist s and spont aneously in my own medit at ions. Through t hat work I discovered past
lives where I was involved in myst icism. I began t o underst and my passion for magick. I brought
back some personal rit uals and ideas t hat I didn't find in t he well-known published t radit ions of
magick, which helped my pract ice and t eachings expand. I also "saw" people in my past lives
whom I recognized in t his lifet ime, and had a great er underst anding of my current relat ionships
based on t hose past memories.
Since my first int ense experiences wit h past -life healing, I have incorporat ed similar exercises
int o my wit chcraft t raining. I found t hat t hey prepared me for deeper shadow healing and
shamanic soul healing. Having a karmic underst anding of t he process helped me shed a lot of
t he psychic "weight " t hat I carried. Lead, t he heaviest met al, is t he sacred subst ance of Sat urn,
t he planet associat ed wit h karma. Much like t he old alchemist s, all myst ics seek t o t ransform
t he heavy karmic lead int o pure, light , illuminat ed spirit gold. Karma is nonjudgment al. It doesn't
care on what level you work t hings out . Things t hat manifest in t he spirit ual realms can be
dealt wit h and more easily overcome t han when t hey manifest in t he physical world. Through
working wit h st udent s and client s on t he pat h of shadow healing, on t he pat h of t he shamanic
wit ch, I've not iced t hat t hose who have st art ed t he process of healing t he past have a more
t ransforming experience at t he culminat ion of t heir first round of shadow work. By experiencing
your past , underst anding it , and having compassion for yourself, you will be bet t er prepared for
t he lessons in t he rest of t his book.
MST-LIFE CONTRACTS
Past -life cont ract s, also known as karmic cont ract s, is a t erm t hat has evolved out of our
underst anding of karma. Though many wince at t he idea, envisioning some t erribly cliche
celest ial law office where souls sign up for t raumat ic relat ionships, t he concept does have
some merit and, more import ant ly, pract ical applicat ion.
The concept of a cont ract is symbolic of an agreement t aking place. Cont ract s t hat are
usually for our highest good occur bet ween our higher selves. Vows we t ake in t he physical
world are cont ract s of our middle selves. Even int uit ive, unspoken agreement s are made by our
lower selves. We t hink such agreement s are not really binding, but t hey can imprint t hemselves
on us and be carried int o fut ure lives. Somet imes deat h and t he river of forget fulness found in
so many Underworld myt hologies is not enough t o release us from t hese agreement s. It
doesn't wipe t he slat e clean, just t he conscious memory of it .
When t he ot herworldly higher selves make agreement s bet ween lives, t hey represent
agreement s t o work out karma, part ners t o help us find balance. Finding souls who will play t he
role of t eacher, spouse, child, sibling, employer, et c., is crit ical t o our development . These part s
of ourselves have sacred agreement s wit h each ot her, t o manifest circumst ances in our life
t hat will bring balance, and wit h ot hers, t o manifest t he necessary relat ionships for balance.
These karmic cont ract s are act ually quit e helpful, creat ing a mut ual support t eam while on our
eart hwalks. Alt hough t hese relat ionships aren't always easy, t hey are not necessarily
t raumat ic eit her. Teachers and st udent s have cont ract s t o meet and share informat ion and
experiences t o creat e change.
The past -life middle-self agreement s are more recognizable and are usually less appropriat e
in t his current life. If you t ake vows or make promises in t his life or any ot her, you can carry
t hem int o t he next life. Such vows explain st range behaviors bet ween people, or
circumst ances t hat individuals seem powerless t o change.
When I see t wo people who have a dysfunct ional relat ionship, part icularly a romant ic one,
and t hey underst and t hat t he healt hiest t hing t o do is t o let go of each ot her, but t hey can't ,
perhaps t hey made a past -life marriage vow t o each ot her. On an unconscious level, t hey are
seeking t o honor it , but t hat relat ionship is no longer appropriat e in t his life.
These lingering past -life agreement s are part icularly not iceable t o a healer or shaman when
someone has done a lot of healing work already but cannot find any prosperit y, romance, or
self-empowerment . Many people involved in wit chcraft have most likely had many past lives
involved in spirit ualit y, including t radit ional mainst ream spirit ualit ies. Past -life vows of povert y,
chast it y, and obedience t o an inst it ut ion can creat e t hese seemingly inescapable
circumst ances. At first I t hought t his all sounded silly. I would see people working diligent ly on
creat ing t he life t hey want ed, wit h lit t le or no success. They always hit a wall. Then I was
guided t o have one of t hese people perform a rit ual t o revoke all past -life cont ract s, and
suddenly t he wall dissolved. The person st ill had t o do t he work t o creat e t he life he want ed,
but t he invisible wall blocking him disappeared. I t ried t he rit ual wit h ot hers, and had similar
result s wit h some people. Revoking past -life cont ract s is not a cure-all for life's problems, but it
does seem t o give moment um t o many who do it .
Even if you don't feel you are bound by past -life cont ract s, t ry t his rit ual. It will release all t hat
is inappropriat e for you in t his life. Personally I didn't not ice any great changes, but just in case
you are not conscious of a past life-limit at ion, renounce what ever doesn't serve your highest
good. In t he classroom set t ing, I've known a few people who didn't consciously feel t hey had
hindering past -life cont ract s, but aft er t he rit ual, t hey did experience a release and
improvement .
EXERCI SE 30
Rit ual t o Revoke Past -Life Cont ract s
Do t his rit ual on t he waning moon, t o release and remove past -life vows and cont ract s. Cast
your magick circle, and creat e a sacred space. As part of your invocat ion, use t his st at ement :
I call upon my higher and lower selves, all my guides, guardians, healers, and pat rons. I call
upon all spirit s perfect for t his work, for t he highest good, harming none.
Writ e down all of t hese revocat ion st at ement s as you would a t radit ional spell, t o be read
aloud in t he rit ual:
I, [st at e your name], ask t he Goddess, God, and Great Spirit , and all spirit s of Perfect Love
and Perfect Trust , t o guard, guide, and wit ness my renunciat ion of all harmful past life
vows.
I release myself from all past -life vows, for my highest good, harming none.
I release myself from all past -life vows of povert y, chast it y, and obedience.
I release myself from all past -life cont ract s, obligat ions, and dut ies-real and imaginedt hat
no longer serve my highest good.
I claim my own power and my own responsibilit y. I acknowledge my higher self, t he
Goddess, God, and Great Spirit , as t he source of my aut horit y. So mot e it be.
Burn t he spell paper in your cauldron, and feel all past vows being released complet ely and
immediat ely. Feel as if all psychic shackles and lead weight s are being removed.
Thank and release all spirit s who are present , and release t he sacred circle in t he usual
manner.
If you desire, change t he revoking of past agreement s t o suit your own int uit ion and individual
needs. I've had st udent s add releases from past -life burdens, illnesses, pain, and unhealt hy
relat ionships, even if a specific vow was not involved.
In one class, my friend Christ ian expressed concern about healing past lives, or renouncing
past -life vows. He felt , right ly so, t hat each of our past experiences helps us arrive at where we
are now, and was afraid t hat t ampering wit h t he past might have an adverse effect on his
current life, which was pret t y good. He used t he lessons he had learned from past difficult ies t o
mot ivat e him in t he present . I t old him t o imagine himself as a child, so fascinat ed wit h a candle
flame t hat he st icks his hand in it and get s burned. I'm sure any child would t hen remember
t hat fires burns and learn t o admire it from a dist ance. The lesson is not diminished if you put
oint ment or a bandage on t he burn. The lesson is not enhanced if t he burn never heals.
Healing t he injury doesn't diminish t he memory of t he lesson.
DEALING REGRESSION
This healing regression t akes t he past -life-regression experience in exercise 34 from The Inner
Temple of Wit chcraft t o t he next level. Inst ead of simply seeking out a past -life experience for
t hat init iat ory awakening, you will be seeking out a past life t hat is in need of healing. Your
experience will not change your past hist ory, but will change your energet ic relat ionship wit h
t he past in your current life.
Using t he gat eway of memories found in your inner t emple, you will first t ravel t o t he past life
t hat is perfect for you at t his t ime. You will t hen use t he healing t echniques you have
gat hered-healing light , prot ect ion shields, spirit medicine, and what ever your spirit s and t ot ems
guide you t o use. When you ret urn, you will int egrat e t his new healed past -life relat ionship int o
your current consciousness and feel a shift in your energy.
EXERCI SE 31
Healing Past -Life Regression
1. St art Exercise 2: The Inner Temple. Go t o your inner t emple, and connect wit h t he
guides and spirit s t hat are appropriat e for t his healing. Reaffirm your prot ect ion shield, and
feel t he prot ect ion and love of your guides.
2. Ask t o find t he gat eway of memories. Ask for t he past -life experience in need of healing
t hat is correct for you. Once you are st anding before t he doorway, open it up. It will lead
you t hrough a long t unnel wit h many doors.
3. One door in part icular will st and out t o you, perhaps because of it s color or a symbol.
This door leads t o t he past life correct for you. Go t o t hat door and open it up. See t he
st aircase descending, and walk it , count ing each of t he t went y-t wo st eps backward, from
t went y-t wo t o one.
4. Jump off t he last st ep, and feel yourself jumping int o your past life. Immediat ely look
down at your feet . What are your impressions? What do you see? Are you wearing shoes?
Scan t he body upward and describe what you are wearing. Are you a man or a woman?
Look up and around at your environment . What do you see? Do you recognize t he t ime
period or locat ion? Access t he memories of t his person. Who are you? Where are you?
What is t he season? What is t he year?
5. How do you feel in t his life, physically and emot ionally? Are you healt hy? Are you
happy? If you are uncomfort able or in any pain, you can st ep out of your body and observe
t he event s like a movie on t he screen of your mind. Try t o remain focused on t he life, yet
det ached. You are experiencing somet hing in t he past t hat can no longer hurt you.
Wit ness and observe your feelings, but do not at t ach t o any unwant ed emot ions or
t hought s.
6. Is t here anyt hing in need of healing here for you? Ask your guides, healers, and higher
self what t o do t o help heal t his sit uat ion. They will guide you t o t he proper t echniques,
from simple compassion t o healing light or spirit medicine. Perform what your guidance
t ells you t o do.
7. When done, release your awareness and go back t o t he st airs leading t o your inner
t emple. Walk up t he st airs, count ing from one t o t went y-t wo as you go. Walk t he hallway
back t o t he cent er of your t emple, and close t he gat e of memories. List en for any
messages your guides have, and ask any furt her quest ions.
8. Once done, ret urn t hrough t he World Tree t unnel and st and before t he World Tree.
St ep back t hrough t he screen of your mind's eye, and let t he World Tree gent ly fade from
view.
9. Ret urn yourself t o normal consciousness, count ing up, giving yourself clearance and
balance. Do any necessary grounding.
As you work wit h your past selves and past issues, remember t hat before t his incarnat ion you
were one of t he ancest ors t hat wit ches and shamans t oday revere for love and guidance. You
have been t here before and will be t here again. You have access t o wisdom and healing when
you remember t hat you are part of t he great spiraling cycle. Always remember t hat we are t he
ancest ors reborn! Act responsibly t o bring balance for t hose who will come aft er us.
NEW ASSI GNMENTS
TI PS
Review t he past -life mat erial in The Out er Temple of Wit chcraft , chapt er 16.
Don't be afraid t o seek out healing facilit at ion if you haven't already. Working wit h a
skilled regression t herapist open t o myst ical experiences can be very helpful t o t he
process. If you feel you need facilit at ion but it 's not available t o you at t his t ime, save
t hese lessons for a fut ure t ime when you have t he support you need. Of all t he exercises,
Exercise 31: Healing Past -Life Regression is an excellent one t o do wit h a friend or part ner
st udying t he craft wit h you.
Be gent le wit h yourself. Take t hings slowly. This chapt er is purposely short because
emot ionally it can be very powerful for t hose challenged wit h past life difficult ies. Don't
push yourself t oo far t oo fast . Don't t ry t o heal all your past t raumas immediat ely. Realize
t hat such healing might be lifelong, and will not be complet e in t he space of a mont h's
lesson. This simply opens t he door t o great er levels of healing, t hough it may make you
aware of wounds t hat you were not conscious of before t hese experiences.
Your regression work might t ake you t o a past event in t his life, not just in a past life.
Remember, it is in t he past and it cannot harm you. If you fear you have unresolved past
t rauma from t his life, it is even more import ant t o seek out healing facilit at ion and
t radit ional t herapy.
Don't get so embroiled in past -life event s t hat you forget your current life. You are in t his
life primarily t o deal wit h t his life. Don't be t rapped in t he past . Be aware, but live in t he
present .
Remember t hat you can't hold people in your current life responsible for event s t hat
occurred in past lives t oget her. The knowledge you gain is for underst anding, not blame.
Though you might be angry at people who hurt you in a past life, t hey are not responsible
for t heir past -life act ions in t he same way t hey would be if t hose act ions were t aken in t his
life. It 's not personal. Energet ically and karmically t hey are responsible, but not personally.
They are different people now, as are you. Be angry if you must , but t hen move on. Use
t he knowledge t o empower yourself, t o underst and and have compassion. You would not
want someone else t o hold you personally responsible in t his life for all of your past -life
mist akes.
LESSON LEVEN
~HAMANIC HEALING
Before you embark on your journey int o t he shadow, t he art s of deep healing must be a part of
your personal t oolbox. Such underst anding will help you as you experience your own levels of
healing. Knowing t he map doesn't always help you when you experience difficult ies wit h t he
t errain, but knowledge of pot ent ially difficult pat hs can give a small measure of comfort t o t he
t raveler.
Many people, wit ches included, have no idea what t o expect when healing t he shadow
Int ense psychic and spirit ual experiences can make you feel as if you have gone insane. Such
seeming madness goes hand in hand wit h t he init iat ion of t he shaman, and cont inuing t he
process brings you t o t he light at t he end of t he t unnel. But first you must know t hat t here is
light wait ing for you.
The majorit y of t he t echniques det ailed in t his lesson are not for you t o experience right now
They are a part of your educat ion, t o become familiar wit h, and t o be armed wit h t he
knowledge should you need it on your healing journey, or if you lat er choose t o work wit h
ot hers. Many of t he sit uat ions described are complex, powerful, and t raumat ic, not t he event s
of everyday life. Realize t hat like much of t his book, such list s and labels of illness and healing
t echniques are t o aid t he modern West ern st udent . Those st udying wit h a t radit ional shaman
would be t aught first hand as various sit uat ions arise, and specific t erms and descript ions from
t hat cult ure or t radit ion would be used. Here are t he healing t echniques dist illed int o core ideas
common t o many t radit ions.
NE-ETHICS OF FIEA.LING
Before you delve int o t he healing art s, you should underst and what it means t o ent er int o a
healing relat ionship, wit h anot her and even wit h yourself. Your own relat ionship is not less
import ant , but simply different . Being a healer involves ent ering int o a sacred cont ract wit h t he
individual seeking healing. You are bot h making a commit ment . The import ant t hing t o realize
is t hat t he commit ment is t wo-way. You cannot do everyt hing for anot her. There must be work
done on bot h ends.
Due t o our modern medical est ablishment 's model of healt h, many people look at t heir
bodies as machines. Doct ors and nurses are like mechanics, all-knowing specialist s who will fix
t he machine. The pat ient is hardly involved in t he process. Personally I find t his model t o be
unt rue. The pat ient 's body is doing t he healing, and hopefully all involved are performing
act ions t hat support t his healing process, bringing balance t o t he nat ural healing dynamic.
Unfort unat ely many people subscribe t o t he same model for spirit ual and psychological
healing. They expect t hat somehow t he t herapist or healer will make it all bet t er, like fixing a
car. They don't realize t hat deep int rospect ive work, self-responsibilit y, and ult imat ely self-
reliance are t he keys t o healing. A healer can only help you on t he pat h, guiding and support ing
your process when you are open t o it .
For t his reason, I dislike t he word healer. Though it is commonly used in magickal circles,
where most underst and t he holist ic model behind forms of magickal and energet ic healing,
t hose out side of t he magickal communit ies hold t he erroneous not ion of healers as miracle
workers. Some seemingly are, and miracles occur when t he client is ready t o heal. The healing
is wit hin t heir higher self's divine plan, and all t he necessary ingredient s are present , including
t heir own int rospect ion and responsibilit y.
I like t he t erms healing facilit at or and healing pract it ioner. They make people more inquisit ive:
"I've never heard of a healing facilit at or. What 's t hat ?" Such quest ions give you t he opport unit y
t o explain t he model of cooperat ive healing, where t he client plays as big a part in t he process
as t he pract it ioner.
In t his model of cooperat ive healing, it is import ant t o underst and t hat shamans t radit ionally
do not go around "healing" everyone wit hout permission. People who profess t o do so are
eit her on an ego t rip or delusional. It 's great t o want t o share your abilit ies wit h ot hers and t o
be excit ed when discovering new t alent s. If you find a healing met hod t hat works for you, it 's
nat ural t o want t o share it wit h t he world, but usually t he whole world is not ready for it and
doesn't want it . To heal people against t heir wishes, even wit h good int ent ions, int erferes wit h
t heir higher divine will. How do you know t hat t he illness is not serving a purpose in t he great er
scheme of t hings? You don't . If you t ry t o heal it t hrough your will, and not t hrough a divine
agreement and a balanced spirit -ally relat ionship, you can do more harm t han good. Here is t he
realm of so-called black magick, and surprisingly it is more commonly found among nonwit ch
spirit ual healers who want t o save people who do not wish t o be saved.
Shamans know t he import ance of t he mut ual relat ionship, and only work wit h ot hers who are
ready t o do t he work. You can make yourself and your services available, but only under rare
circumst ances, such as wit h direct and specific guidance from your allies, should you approach
anot her who has not approached you. All recipient s should give permission for t he healing, and
ideally conscious permission. If you do feel guided t o do shamanic healing work wit h anot her
who cannot give permission, such as someone who is unconscious, you can medit at e and ask
t o connect wit h t he person's higher self, and t ruly be open t o t he answer you receive. If you are
grant ed permission in t hose circumst ances, you can cont inue on wit h t he healing. In cases of
immediat e harm or danger, follow your immediat e int uit ion and hold t he int ent ion t hat t he
healing work be for t he highest good.
Though you have learned healing t echniques t hrough spirit medicine and your relat ionships
wit h your allies, I am not suggest ing t hat if you complet e t his t raining you should go out and
advert ise your services as a healer. If you already do such work, you can add t hese t echniques.
If you are called t o do such work by t he gods, t hen by all means cont inue your t raining as
needed. This book is primarily about personal healing and is not a full course on how t o work
wit h ot hers. Such desires and experiences can arise out of personal healing, and will be
covered in more det ail in t he final volume of t he Temple of Wit chcraft series, where t he role of
a minist er and communit y leader will be explored. The sacred cont ract of t he client and
pract it ioner is much more involved, and requires discret ion, compassion, boundaries, and
exchange t o be balanced and successful.
Nevert heless, as you cont inue on your journey as a shamanic wit ch, people might st art
approaching you, want ing you t o help t hem wit h journey work, animal guides, divinat ion, and
spirit medicine. Family, friends, covenmat es, and acquaint ances seek out t hose wit h shamanic
abilit y. At t imes, it can feel like a beacon has been lit t hat is invisible t o you, but everybody else
can see it . I know I didn't plan on put t ing up a sign on my door t o do healing work, but slowly
ot hers approached me, and my role expanded from t arot t o aspect s of healing. If you feel
comfort able wit h t his role, t hen by all means explore it if your higher guidance and allies
encourage you t o do so.
The most import ant t hing a healing facilit at or or shamanic wit ch can do is t o be working
act ively on self-healing. To be a healer requires a sacred cont ract wit h yourself, t o walk your
t alk. You cannot lead people int o t he dept hs of t heir own souls if you haven't been in your own.
You must embody t he principles of healing in your own t hought s, words, and deeds if you want
t o be credible. We are all human. We all make mist akes. We all have passions and rage, and are
less t han noble, but t aking responsibilit y for such act ions and t hought s set s t he healer apart
from ot hers. Self-healing is a never-ending journey wit h many gift s and many plat eaus, but it 's
not all t alk. There is work you must do, including seeing ot her healers t o help you on your own
pat h. Some of t he most incredible healers, who have done so much for t he ent ire world, never
see a single client . They never conduct a healing session or t each a class. Such healers live
t heir lives out in a conscious way, walking t he pat h of healing and responsibilit y. Such lives add
t o t he consciousness fields of t he human experiences (ITOW, chapt er 7). We can all draw upon
t hese t emplat es. We can all grow, love, and heal, as t he well-worn pat h has been cut for us by
ot hers. We can use it t o find our own way t o self-healing.
ZCOURCES OF ~ICKNESS
One of t he first t hings you learned in t he pract ice of shamanic wit chcraft was t he basic t hree-
plane cosmology and t he t hree selves int rinsic t o each plane. Each self and plane is associat ed
wit h a variet y of spirit ual allies, lessons, gift s, and dangers. Healt h, from t he shamanic
perspect ive, is t he living balance bet ween t hese selves and your allies in each world. Sickness
is somet hing t hat encourages imbalance and miscommunicat ion. Medicine is a force t hat will
rest ore t he proper balance bet ween t he t hree selves.
Shamanic healing complement s all ot her forms of met aphysical healing. In fact , you could
argue t hat such syst ems originally had shamanic root s, which were revealed t o t he seers who
worked bet ween worlds and lat er codified int o a syst em.
Our t hree-world model parallels more mainst ream holist ic t hinking quit e well. Healing is t he
balance of our various selves-our mind, body, and spirit . Illness has an energet ic root .
Imbalanced t hought s and emot ions creat e a slowdown or st agnat ion in t he flow of personal
energy. They, in t urn, cause energet ic buildups t hat manifest as unhealt hy psychological
pat t erns, illnesses, and injuries. Various forms of t herapy, including energy work and East ern
medicine, work on removing t he root of t he imbalance, t he energet ic block, t hereby rest oring
healt h.
From t he shaman's perspect ive, such breakdowns occur due t o miscommunicat ion. The
middle self is not list ening t o t he higher self. Messages are not get t ing t hrough because of t he
blocks. Sickness and injury are t he last -dit ch st rat egies t he ot her selves have t o make t he
middle self list en. The illnesses are coded messages, yet most humans have lost t he decoder.
Met aphysical healers relat e illness or an afflict ed body part t o chakras, planet s, zodiac signs,
and Qabalah in order t o divine it s spirit ual meaning. Heart and circulat ory issues are relat ed t o
love. Throat issues are linked t o communicat ion. Feet problems are connect ed t o grounding.
Aft er a while, t he explanat ions become easy t o see symbolically, t hough t hey are insufficient
for t hose wit h crit ical illnesses. They do, however, provide a good st art ing point in your quest t o
underst and t he message of t he illness. In fact , some would say your ot her selves part nered
wit h sickness spirit s t o bring you t he message.
Blame is oft en misunderst ood in spirit healing. Those wit h a debilit at ing illness or injury are
t old t hat it is a lesson t hey are learning or a message t hey refused t o hear, and feel t hey are
being blamed for t he illness or injury. In t heir experience, t hey had no conscious knowledge of it ,
so how can t hey be t o blame? It 's a very st rong point , and one I've faced again and again in my
own pract ice.
The issue is not so much about blame as it is about responsibilit y. Those who underst and
t he Hermet ic principles, part icularly t he Principle of Correspondence and t he Principle of Cause
and Effect (ITOW, chapt er 8), underst and t hat it 's not about blame. Such changes in your
body, even illnesses and injuries, correspond t o inner t hought s, emot ions, and even karma. One
reflect s t he ot her. It 's not about t aking or escaping blame. It 's about facing t he current realit y
and t hen looking t o what t hought s, emot ions, and act ions can bring corresponding healing
changes t o t he sit uat ion. Though many people init ially feel disempowered, it is a very
empowering pract ice. It t akes you out of t he machine/ mechanic paradigm and int o becoming
t he aut hor of not only your own healt h, but also your own life.
In a shamanic cont ext , such changes are made t hrough t he use of spirit allies and t heir
medicine. Int roducing a new energy int o your syst em brings corresponding changes. By aligning
your relat ionship wit h nat ure, you bring balance. The following are some of t he pot ent ial
sources of illness. Many of t hem might already be familiar t o you t hrough your work on t he
mat erial in The Inner Temple of Wit chcraft . As you cont inue t o read, you might see sit uat ions
t hat st rike a chord wit hin you, a pot ent ial imbalance you carry. Reflect on it before act ing, but if
you decide t o delve deeper, you have a launching point from which t o look at your own healing,
eit her t hrough your own healing work or wit h facilit at ion from anot her shamanic pract it ioner.
Imbalance of t he Three Minds
Fundament al t o all ot her forms of illness, an imbalance of t he higher, lower, and middle selves is
usually a significant part of illness, be it physical or spirit ual. Since so many people deny t he
exist ence of a higher power and ignore t heir own int uit ion, dreams, and spirit allies, such
imbalances become a normal way of life, and t hose living in balance are somet imes viewed as
crazy. Traumat ic experiences, relat ionships, and illnesses manifest as a means for your higher
self and allies t o communicat e wit h you, urging you t o find balance in t he energy you are
carrying. They do not creat e prob lems as a form of punishment , but rat her your own act ions
and inact ions creat e corresponding changes in your life. They simply use t hem as a vehicle for
communicat ion. As you walk a spirit ual pat h, you will not ice t hat anyone, wit ch or not , who
medit at es or journals regularly, who does rit ual and ot her work where t he mind is quiet ed and
messages can be given, seems t o move t hrough t he world more effort lessly, wit h fewer
t raumas, crises, and illnesses. They see t he winds coming before t he st orm hit s, and can t ake
shelt er if needed. Most of us move t hrough life oblivious, unt il light ning st rikes and we wonder,
how did t his st orm gat her?
Loss of Animal Guardian Spirit
Primary t o ot her forms of illness is a loss of power, part icularly your own medicine power in t he
form of your animal guardian spirit . Such spirit s are meant t o guard you and guide you t hrough
t his world and ot hers, prot ect ing you from t he pit falls of misfort une and t he spirit s of sickness
and illness. If you are not connect ed t o your animal guardian on any level, or somehow dishonor
it , you are open t o difficult ies. Likewise, you may evoke forces based on your act ions in t his life
and ot hers t hat at t ract spirit s t hat are more powerful t han your guardian spirit , and t hen you
must deal wit h t he sit uat ion.
Unwant ed Thought forms
A t hought form is a packet of energy creat ed from t hought and will wit h a purpose or program
in mind. Consciously creat ed t hought forms manifest t hrough affirmat ions, and are t he basis of
spellcraft . Unconsciously creat ed t hought forms, creat ed from repeat ed t hought s t hat are
t rapped in t he aura, are considered unwant ed t hought forms. They psychically repeat t heir self-
dest ruct ive mant ras. People who cont inue t o t hink t hat t hey will fail creat e t hought forms t hat
remind t hem of failure. Those who complain about being st uck, regardless of t he place in t heir
life, suffer from an unknown t hought form conduct ing unhealt hy messages in t hat area of life.
To t he shaman, unwant ed t hought forms are like minor sickness spirit s, or "art ificial" spirit s
creat ed by people.
Auric Holes
The energy field around t he body is our sense of personal space and boundary. Those wit h a
st rong aura have a st rong, healt hy sense of boundary, bot h physically and psychically. Many
people suffer from an overly ext ended or cont ract ed aura, causing boundary issues. Ot hers
suffer from what psychics perceive t o be leaks, t ears, rips, or holes in t he aura, where vit al life
force is released. Those wit h many holes are let hargic and drained. This creat es a weak zone
where unwant ed t hought forms and sickness spirit s can ent er, creat ing furt her problems.
Energet ic Cords
Cords are unhealt hy energet ic links bet ween t wo people. Cords can link people t hrough t he
aura, t hrough specific body part s, or most likely t hrough t he chakras. Cords are commonly
found at t he root , belly, solar plexus, heart , back, and back of t he head. These circuit s, creat ed
t hrough inappropriat e relat ionships, allow one person t o drain t he energy of anot her. They
creat e unhealt hy dependencies t hat are based in unhealt hy emot ions. Most people are not
even conscious t hey have t hem. If t here are people from whom you t ry t o break away, yet
can't , you might have cords t o t hem. If t here are people from whom you have dist anced
yourself, yet t hey can "pull" your energy or push you off cent er wit h t heir words and deeds
where you would ot herwise be det ached, t hen you probably have a cord. These people are not
necessarily evil or int ent ionally being a psychic vampire. They are simply in an inappropriat e
relat ionship wit h you.
Past -Life Karma
The consequences of our past act ions can t ravel wit h us. You already learned about t he
effect s of past -life vows in t he previous chapt er. The result s of your past act ions, or karma,
can play a role in t he life you manifest and in your healt h on all levels. Cords can be karmic,
brought int o t his life from a previous incarnat ion.
Magickal and Psychic At t ack
So much of old folk magick involves prot ect ing yourself and loved ones from curses, t he evil
eye, and ot her harmful at t acks. In a world where most everyone believed in magick, such
at t acks were more common. I would love t o say t hat such at t acks have ceased, but
unfort unat ely t hey have not . A wit ch will seek t o rest ore balance t o life, personal or communit y,
and at t imes must deal wit h such at t acks. Somet imes t he at t ack is not direct ly from a harmful
pract it ioner, but from an uncont rolled spirit , element al, or familiar. Such magick and psychic
at t acks, from a human or spirit , can mat erialize as a run of bad luck, sudden illness or injury,
horrific night mares, recurring pains, or even aspect s of soul sickness. Int uit ion and a proper
divinat ion must be followed t o make sure t he source of such a problem is really an at t ack, and
not somet hing self-creat ed. Vict ims of such at t acks would be well advised t o reflect on why
t hey at t ract ed such an experience, and what could be learned from it .
Shadow Imbalance
Your t radit ional t hree selves can be out of harmony, but in more serious cases your shadow
self is overact ive. Due t o lack of self-knowledge, or ignoring shadow issues, part icularly for a
long t ime, t he shadow-self energy manifest s difficult ies in life t o bring your conscious self int o
balance wit h t he shadow
Soul Sickness
Soul sickness is an imbalance or damage of your fundament al core self. Your soul doesn't refer
t o your higher, lower, or middle self specifically in t his case. Each could be considered a soul in
it s own right . Soul sickness is t he injury of any of t hese core ident it ies.
These are not t he only sources of illness, but t hey give you a good st art ing place when t rying
t o det ermine why you or anot her is impaired.
~OUL ~ICKNESS
Beyond t he t radit ional imbalances and issues t hat are a t ypical part of human exist ence lies
soul sickness. Soul sickness is usually charact erized by severe t rauma, in t his life or previous
ones, or cumulat ive long-t erm damage from spirit ually harsh condit ions. Such experiences
might not seem overly t raumat ic in ret rospect , since we become desensit ized t o t hem, but at
t he t ime, t hey creat ed an imbalance at a fundament al level.
In my experience, even if no t raumas have occurred in t his life, almost everybody has some
form of soul sickness. The most t ypical form of soul sickness is called soul loss. Though many
people are not aware of soul loss, t hey can heal soul loss wit h nonshamanic t echniques, wit h
or wit hout a healing facilit at or, t hough t he shamanic t echniques t end t o be t he most direct and
powerful met hods of healing. Tradit ional t herapies, energy work, and spirit ual explorat ion can
be great healing t ools, but a shamanic underst anding of such imbalances makes t he healing
process much smoot her.
I had a client who was personally experienced in using mainst ream psychology and
psychiat ry t o heal severe past abuse. She comment ed t hat it would have been very helpful if
she had underst ood her illness in a shamanic cont ext from t he very beginning. Tradit ional
t herapy was int egral t o her healing, but her t radit ional doct ors and counselors were amazed at
how much progress she made as she incorporat ed shamanic and magickal t echniques int o her
healing.
The following is a range of soul imbalances you may experience yourself or help ot hers wit h
in t heir healing process.
Soul Fragment at ion/Loss
When faced wit h a st ressful or painful sit uat ion t hat your consciousness cannot handle, t he
part of your consciousness t hat feels unsafe can disassociat e from you and leave your core
self. This fragment at ion not only occurs in t his life, but also occurred in past lives, leaving
vacant spaces t hat are filled by ot her, usually unbalanced energies. This occurs when people
are shocked in some way. Their consciousness disassociat es from t he body t o escape pain. It
can be similar t o an out -of-body experience, since t hose in shock regularly say t hey were
aware of t hings, but felt like t hey were looking down at t he sit uat ion from above. When t he
core ident it y reint egrat es wit h t he body and handles t he shock, a part of t he core ident it y
refuses t o ret urn, and will t ravel t o t he ot her worlds in search of solace, healing, and peace.
Many Mongolian shamans don't believe in fragment at ion, but rat her t hat mult iple individual
souls exist wit hin one person, and wit h soul loss, one ent ire soul is lost . My experience has
been more fragment ary, but t hat is what I was init ially t aught , so I t hink t hat subject ive,
ot herworldly experiences will conform t o how you have been t rained. Though my experience
and t radit ion say t hat t hese soul fragment s usually journey t o t he Underworld, ot her t radit ions
find t hem escaping t o t he Upper World. These fragment s can even at t ach t hemselves t o
people who make t hem feel safe.
To heal soul fragment at ion, t he pract it ioner must help t he client creat e a safe space for t he
ret urn of t he soul fragment , and t hen journey t o find t he soul fragment and convince it t o
ret urn. The soul fragment can be personified, somet imes looking like t he client when t he
t rauma occurred, and can communicat e informat ion t o t he healer about why it left . I've had
soul fragment s t ell me about t raumas and abuses t hat happened in early childhood, and t he
client never t old me t his informat ion direct ly. When I ret urned wit h t he informat ion, t he client
was shocked. Then we could work on t he issue and convince t he soul fragment t o come back.
Once ret urned, soul fragment s give a sense of peace, clarit y, complet eness, and personal
power.
Soul Shock
Also known as ghost walking, soul shock occurs when a large part of your consciousness
det aches from your body, usually due t o a t raumat ic incident or long-t erm exposure t o t rauma.
Normally when someone goes int o shock, t heir energy leaves t he body, seeking t o escape t he
pain and t rauma. And normally t he energy will ret urn as t he person recovers from t he shock. In
soul shock, t he person never t ruly recovers and t he energy never ret urns. The person may
become funct ional in day-t o-day life, but not t ruly healt hy. They are like walking ghost s, t aking
lit t le pleasure in life and finding it difficult t o maint ain relat ionships. The remedy is not easy.
First t he sit uat ion t hat caused t he shock needs t o be addressed, t o creat e a safe environment
for t he energy t o ret urn. The shamanic pract it ioner can journey t o ot her worlds t o ret rieve and
int egrat e t he energy, much like what is done wit h soul fragment at ion. The spirit medicine of
t he St ar of Bet hlehem flower helps int egrat e your energy back int o your body aft er a t rauma or
shock. Grounding st one medicine, such as onyx and smoky quart z, can help maint ain t he
int egrat ion of your consciousness in your body.
Spirit At t achment
Spirit at t achment is almost t he opposit e of t he previous imbalances where your own energy is
lost . Inst ead, t he energy of anot her spirit is at t ached t o your own and int erferes wit h your
normal energy flow Soul fragment at ion or shock can creat e a space for t he spirit t o at t ach,
t hough such space is not required. Somet imes t he at t aching spirit s seem t o come from an
out side source, a separat e ent it y. They are eit her accident ally t rapped in your energy, or are
purposely and maliciously t here t o fulfill t heir own wishes or t he wishes of a harmful pract it ioner
who summoned t hem. Ot her t imes, t hey are powerful t hought forms t hat t ake on a life of t heir
own. These "spirit s of t rauma" or "memory demons," as t hey are known t o some spirit healers
of Afghanist an, can mani-
fest as malevolent spirit s. Ot her t radit ions refer t o developed t hought forms t hat t urn parasit ic
or vampiric as larvae. They are human-creat ed, and not necessarily sent ient spirit s, and can be
cleared in much t he same way t hought forms are. Spirit at t achment s can come from t he faery
realm. While most faeries we encount er are allies, or at least neut ral if we t reat t hem wit h
respect , some are malicious. The geirt coimit het h, t ranslat ed as "joint -eat er" or "just -halver," is
a faery t hat parasit ically joins wit h it s vict im. As t he human eat s, t he energy of t he food is
consumed by t he faery while it s host wast es away. Unlike ot her more t ypical energy blocks,
at t ached spirit s will act ively work t o impede your progress because t hey fear your spirit ual
liberat ion will dest roy t hem. The remedy for spirit at t achment is called spirit ext ract ion, a
t echnique t hat will be covered lat er in t his chapt er.
Divine Marriage Imbalance
Each of us has an inner masculine energy and an inner feminine energy. They are described in
various t radit ions wit h key images and are oft en personified. In popular psychology, t hey are
known as t he anima and animus. Wit hin our androgynous soul t hey represent t he unique
balance of male/ female energy wit hin us. The relat ionship bet ween t he t wo energies is like a
marriage, and it is t he first relat ionship we carry wit h us. Due t o our past , our family, or our
societ y, we are at odds wit h one or bot h of t hese energies, embodied as an inner queen and
king or inner mot her and fat her. Their conflict is reflect ive of t he conflict wit hin our own soul.
Our inner king and queen may imprint relat ionship pat t erns we see in our family and friends.
These imprint s affect t he way we have relat ionships-eit her seeking complet ion from ot hers or
lacking any int erest in relat ionships. To remedy such imbalances, we must act ively engage in a
relat ionship wit h t hese beings. A shamanic pract it ioner st art s t he healing process bet ween t he
inner queen and king, init iat ing a healt hy dialogue. The shaman act s as an int ermediary who
brings such issues t o full consciousness, but balancing such a relat ionship is t he job of t he
client .
Element al Imbalance
Element al imbalance is also known as divine family imbalance or medicine shield imbalance.
Just as we have a relat ionship bet ween t he inner king and queen, in a shamanic cont ext we
have a relat ionship wit h t he four direct ions and t he inner powers t hey mediat e-t he four
element s. Different t radit ions t each different manifest at ions of t he four element s. Common
manifest at ions are t he inner mot her for eart h, t he inner child for wat er, t he inner fat her for air,
and eit her t he inner t eacher or lover for fire. Ot her t ra dit ions may simply see your t ot emic allies
as represent at ive of t he four element s, wit hout human personificat ion. The imbalance
bet ween t he relat ionships in t his family can affect your healt h and well-being on all levels. We
each have a unique balance of t he element s. They do not all need t o be equal. Some wit ches
nat urally resonat e wit h one element over t he ot hers, and t hat is perfect ly fine. The ideal is t o
find t he unique balance t hat is correct for you. The remedy for element al imbalance is much
like t hat of t he divine marriage imbalance, t hough t here are added t echniques. Working wit h
t he element s t hrough rit ual, medit at ion, energy work, and even herbs and foods associat ed
wit h t he element s can help bring awareness and balance.
~PIRIT DIAGNOSIS
The met hods of shamanic diagnosis are probably as varied as t he different kinds of shamanic
pract it ioners you poll. Here are some basic t hemes used in many t radit ions, t hough remember
t hat int uit ion is frequent ly your st rongest ally in t hese mat t ers.
Co nsul tati o n
The first st ep is usually speaking wit h t he pot ent ial client and get t ing an underst anding of
what t he problem is and what t he client expect s from t he shamanic pract it ioner. This is
essent ial, because it st art s a dialogue where you can explain bot h your role and your client 's
role in t he healing process. Aft er asking t he more obvious quest ions of why t he client has
come and what t he problem is, some common quest ions asked by shamanic pract it ioners
include t he following:
Have you recent ly had any t raumat ic experiences? This could be on t he physical,
emot ional, ment al, or spirit ual level.
Did you have any significant t raumat ic experiences in t he past , in part icular during your
format ive childhood years?
Have you had any cont act wit h spirit ual ent it ies? If so, what kind? Was it helpful or
harmful t o you? Were t hey spirit s of t he deceased, or ot hers?
Have you had any recent cont act wit h deat h-deat h of a friend, family member, or loved
one?
Do you have any known enemies who wish you harm? Do t hey pract ice any magick, or
have access t o anyone who does? Even if t hey don't pract ice magick, sheer force of will
can be like a psychic at t ack, even if t he person doesn't believe in psychic abilit ies.
Have you killed anyone or anyt hing needlessly or maliciously? I know t hat sounds silly,
but it 's a t radit ional quest ion. It 's about karmic debt and spirit connect ions. The spirit in
which somet hing dies is as import ant as t he act ual deat h. Killing someone who meant t o
kill your family has a different energy, t he energy of prot ect ion, t han maliciously killing a
rival.
These are quest ions you can also ask yourself in t imes of difficult y. Once you have an idea of
t he sit uat ion, t he t ype of imbalance might be glaringly obvious t o you, and t hen t he course of
act ion clear. If not , you can cont inue on t o t he ot her t echniques wit h a clear idea in mind of
what quest ions t o ask.
Divinat ion
Divinat ion can provide an unbiased opinion in psychic diagnosis, part icularly when dealing wit h
issues of psychic at t ack. Use what ever form of divinat ion you favor, including t arot , runes, or
ogham st icks. I learned a met hod of rubbing a raw egg over t he body of my client , and t hen
cracking it open over a cryst al glass filled wit h wat er. Next I scry int o t he egg, looking for
symbols and messages t o guide me in t he sit uat ion, much like divinat ion in t ea leaves.
Psychic Abilit y
Simple int uit ive psychic abilit y can and should be used in diagnosis. The psychic skills
developed in The Inner Temple of Wit chcraft come in handy for t his work.
Explorat ory journey/ Consult ing wit h t he Spirit s
Before doing a healing journey, t he shaman can perform an explorat ory journey. Just like a
medicine ret rieval journey, t he shaman lies down next t o t he client and does a journey wit h t his
connect ion in mind. Quest ions about t he sit uat ion, and how best t o handle it , are in t he
forefront of t he pract it ioner's mind. The shaman visit s her own allies, or t he allies of t he client ,
t o underst and t he nat ure of t he sit uat ion. The explorat ory or con suit ing journey may t urn int o
a healing journey, t hough usually t he shaman ret urns first , and t he nat ure of t he sit uat ion is
discussed wit h t he client before act ions wit h farreaching consequences are t aken.
Once t he nat ure of t he soul imbalance has been det ermined, t he shaman can proceed wit h
t he proper t echniques and allies t o rest ore balance.
BATHS OF DEALING
Wit h an underst anding of t he pot ent ial soul imbalances, you can walk t he pat h of healing. Each
healing is individual and unique. A book or t eacher can give guidelines t o t he process. Some will
give specific formulas, rit uals, and spells like prescript ions, but ult imat ely each healing is as
unique as t he individual experiencing it . Some are inst ant aneous and seemingly miraculous.
Ot hers are long and drawn out , occurring slowly over t ime. Some occur wit h ease and grace,
while ot hers have more t raumat ic t hemes.
Here are several pat hs of shamanic healing t hat you can incorporat e int o your own healing
experience. They are also t ools for your pat h if you work wit h ot hers in a healing pract ice. They
are not t he only t ools. A variet y of modalit ies, t echniques, and rit uals exist , and some can be
easily incorporat ed int o t his work.
The most powerful pat h of shamanic healing is a personal and direct relat ionship wit h your
allies. Ult imat ely t hey will t ell you what t o do in any sit uat ion, giving you advice and opt ions t hat
will suit you. If your allies and higher self and t he allies and higher self of your client t ell you t o
jump around count erclockwise on one foot singing The It sy Bit sy Spider," t hen t ry it . There is
probably a good reason for it , and it will work bet t er t han anyt hing preformulat ed. I've been
asked t o say or do t hings t hat seem st range t o me during a session, such as relay messages
from t he spirit guides t hat I personally don't underst and, or t ry t echniques I've never seen in a
book or been t aught , but when I t rust and follow t hat spirit guidance, amazing t hings happen.
Aura-Healing Techniques
Unwant ed t hought forms, auric holes, and energet ic cords can be healed t hrough medit at ive
and energy t echniques. Through will and imaginat ion, you can release t he energies t hat do not
serve your highest good, and repair damaged energy pat t erns. You can find det ailed
medit at ions on t his t ype of healing in chapt er 11 of The Inner Temple of Wit chcraft . You can
guide a client t hrough t hem, or perform t he empowered visualizat ions yourself, upon t he
client 's aura.
Body Spirit Journey
Your body is composed of many spirit s. The element al and devic forces are a part of your body,
and you can communicat e wit h t he spirit of your body direct ly t o be warned of imbalances and
what t o do about t hem. My first experience wit h "body t alking" was when my doct or t old me
my liver enzymes were way t oo high, t hough I had no major risk fact ors. He want ed t o do a
biopsy, but I had him wait . I medit at ed t o connect wit h my liver. I asked it what t he root of t he
problem was, and it t old me "fear and anger." I was st unned and had no idea what t hat meant ,
unt il a pract it ioner of Chinese medicine t old me t hat t he liver is t he "t hrone of anger" and t he
et heric liver processes our emot ional t oxins just as t he physical liver processes t he physical
t oxins. One can overt ax t he ot her. I realized t hrough counseling and flower essence t herapy
t hat I was holding on t o a lot of fear and anger. Aft er a t hree-mont h int ensive int rospect ion
period of working wit h t hese t ools, my liver enzymes went back down t o normal, much t o my
doct or's surprise.
Healing Chambers
A healing chamber is a zone of sacred space where int ense healings and awareness can
occur. The gat eway of healing, visit ed in t he inner t emple (ITOW, chapt er 14), is one such
chamber. In a shamanic cont ext , such chambers are embodied by caves or, in part icular,
cauldrons. The deit ies will dunk t he journeyer int o a sacred cauldron of healing and awareness.
A healing chamber can also manifest in t he Middle World t hrough rit ual.
Spirit Medicine
Somet imes an infusion of a part icularly healing energy-animal, plant , mineral, or anyt hing else-
can be t he init iat ion of a dramat ic healing process. Once we receive t hat spirit medicine, we
must consciously work wit h it t hrough medit at ions and rit uals. Somet imes receiving an animal
medicine is not t he end of a healing, but t he st art of a new relat ionship wit h t hat animal spirit .
The healing only t akes effect if we consciously choose t o build a relat ionship wit h t hat spirit .
Sickness Spirit Allies
Sickness spirit s are t he embodiment s of illness. Each illness has it s overarching spirit t hat
cont ains t he int elligence and t he experience of t hat illness, including t he knowledge of all of
t hose whom t he illness has afflict ed. Though many shamans see t he sickness spirit s as t he
enemy t o healing, some part ner wit h t he sickness spirit s and learn t heir secret s. Such a
paradigm shift can be quit e dramat ic for t he shaman and t he client . It 's hard t o t hink of disease
as an ally or t eacher, but it can be. I have a friend and fellow wit ch who refers t o HIV as his
t eacher. A shaman who has knowledge of a part icular sickness spirit , has a part nership wit h it ,
will more likely be able t o help someone else heal from it .
Shamanic Combat
Though combat ing an illness is not always necessary t o heal successfully, for t hose on t he
warrior pat h combat ing t he illness in t he shamanic worlds is a viable t echnique. Part icularly in
t he case of psychic or magickal at t ack, shamanic combat seeks not t o dest roy t he ot her
pract it ioner, perpet uat ing t he cycle of violence, but t o be t he spirit ual warrior, act ing as a
prot ect or and simply t ransforming t he unbalanced energy. In an experience where I felt I was
undergoing harm from an out side pract it ioner, a shamanic healer did an explorat ory journey,
not knowing my concern, and found a scorpion fight ing a spider in my t hroat chakra. The
spider, one of my animal t ot ems, appeared t o be losing. She grabbed t he scorpion, gave it t o
her animal guide t o remove and neut ralize, and helped t he spider back int o it s right ful place.
Then she did energy work t o heal any holes in my aura and smoot h t hings over. That broke t he
"curse," and ot her pract it ioners not iced t he change in my energy immediat ely. I prot ect ed
myself from any furt her harm t hrough t he use of t he bot t le spell (OTOW, chapt er 13).
Soul Ret rieval/Balance
The various forms of soul sickness can be healed t hrough t heir specific remedies. The energies
of t he soul bodies can be brought int o balance, and missing aspect s ret rieved. This is
accomplished eit her by t he one in need doing such journeys and medit at ion, and t hen following
t hem up wit h real-world act ions t o maint ain t he balance, or t hrough healing journey and rit ual
by a shamanic pract it ioner, also followed up by real-world act ion on t he part of t he recipient .
Hands-on Healing
Hands-on energy healing is found in almost all myst ical cult ures, from myst ical Christ ians t o
t radit ional shamans. Working wit h refined and dense energies of t he worlds t hrough Exercise 6:
Tree Breat hing, you can harness t hese energies and circulat e t hem t hrough t he hands or a
specific body chakra, and t hen project t hem out int o anot her person or area t o infuse t he
recipient wit h healing, balanced, loving energies. Healing spirit allies, part icularly t hose wit h a
powerful presence, can act as conduit s t o healing energies. The shamanic wit ch can use t he
same t echniques t o infuse wat er, oil, or pot ions t o creat e a healing solut ion t hat can be given
t o a client for lat er use.
Shamanic Surgery
Shamanic surgery, also called psychic surgery in some areas, is t he process of using t hese
healing concept s t o remove unwant ed energies from t he body and aura. Thought forms,
at t ached spirit s, and ent it ies can all be removed and neut ralized t hrough shamanic surgery.
The shamanic pract it ioner energet ically reaches int o t he client and ext ract s t he unwant ed
energies. Shamanic surgery is a wonderful, yet complicat ed form of healing covered in det ail
lat er in t his chapt er.
-EXPLORING THE FIE,ALING ?ATHS
The following are exercises t o put t he various t echniques just described int o pract ice for your
own healing. Perform only t he exercises t hat you feel called t o do at t his t ime, but know t he
t ools are available t o you whenever you need t hem.
Spirit body journeys, or what I like t o call body-t alking medit at ions, can be done in several
ways. Body journeys are done when you feel like t here is somet hing wrong, out of balance in
t he body, but you are not sure what is out of balance, or how t o resolve it . It is part icularly good
if a medical pract it ioner has raised concerns, and you want t o underst and t he spirit ual aspect
of it . If you have had any t raumat ic accident s, you might be holding imbalanced energy in t hat
part of your body. Even past -life injuries can be st ored in your body. They can manifest as
unwant ed, unhealt hy spirit s.
EXERCI SE 32
Spirit Body Journey
St art your journey in t he t radit ional way, as you did in t he previous journey exercises, but
inst ead of journeying int o t he World Tree, st ep out of your body, and view it as t he World Tree.
Then journey int o your body World Tree, where each part of your body is like a different land. If
you'd rat her medit at e wit hout t he drumming, do a t radit ional medit at ion, ent ering an alt ered
consciousness, and imagine your consciousness descending from your head int o t he various
organs and body syst ems. This t echnique usually yields more lit eral experiences and more
direct communicat ion when compared t o t he shamanic version.
If you are not sure where t he problem is, you can "cruise" each organ and syst em, looking for
messages and informat ion. You can also zero in on a specific organ or syst em. Let your allies
and int uit ion guide you t hrough t he process. When you are in a place where you feel t here is
an imbalance, imagine t hat part of your body like an individual ent it y, a pot ent ial ally. Ask it
quest ions. Ask what 's wrong, and what you can do t o heal t he sit uat ion. It is import ant t o
discern what your body is t elling you direct ly, and t hrough sensat ions, as opposed t o what your
mind is ant icipat ing.
Each part of t he body-each syst em, organ, and even individual cell-is like a spirit t o t he
shaman. The overall body may be like a shamanic landscape, but t he land is made of t ree,
plant , and st one spirit s. The body is made of organ, cell, and mineral spirit s. We each have
nat ure spirit s and element als comprising t he physical component s of our bodies. Like a family,
t hose spirit s can get along well, or have miscommunicat ions. Illness occurs when t wo part s of
t he body aren't communicat ing well wit h each ot her. It 's just like when t wo family members are
not communicat ing well, and t he overall healt h of t he family suffers.
Through a journey, you can ent er int o t he sit uat ion and play moderat or, t aking in different
point s of view and different needs, and smoot hing t he lines of communicat ion bet ween your
body spirit s. This in it self can creat e healt h, efficiency, and balance in your bodily syst ems.
When you are done, t hank t his ally, and ret urn t o normal consciousness. Cont inue t o build
your relat ionship wit h t his body ally, and check in regularly t o see if t hings are improving.
I do t his exercise regularly, usually at least four t imes a year, near t he solar holidays. I like t o
really t ake t he t ime t o be open t o my body's message and balance t hings before t hey become
a problem. I also t hink it is import ant t o regularly go t hrough t he ent ire body in a medit at ive
journey, and t hank every part of your body for it s healt h and daily service. Tell your body how
much you love and appreciat e it .
Healing chambers are anot her powerful way t o maint ain healt h and bring about healing
changes. Like t he previous exercise, t here are t wo ways t o approach working wit h healing
chambers-t hrough journey/ medit at ion on t he inner planes, or evocat ion t hrough rit ual.
EXERCI SE 33
Healing Chambers
To work on t he inner planes wit h a healing chamber, you can ent er it consciously, as you
ent ered int o your gat eway of healing in t he inner t emple, but usually a healing chamber will be
present ed in shamanic journey spont aneously, as needed. A spirit ally will guide you t o t he
chamber, and show you how t o ent er it or use it . Most healing chambers will be present ed t o
you by divine figures, usually t hrough t he image of t he cauldron. The Crone goddesses and
fat her gods, figures such as Cerridwen, Dagda, and Bran, are associat ed wit h t he cauldron. The
most famous of t he cauldrons is t he Gundest rup (figure 35). The Gundest rup cauldron is a
Celt ic art ifact t hat was discovered in a peat moss bog in Denmark. The silver cauldron depict s
many myt hic scenes, most not iceably a st ag-horned god believed t o be Cernunnos. Among
t he various divinit ies depict ed in rit ual poses is anot her scene where figures are being plunged
int o a cauldron. Some int erpret it as a rit ual sacrifice, but ot hers look t o t he myt hs of deat h and
rebirt h, as fallen warriors are plunged int o t he cauldron and ret urned t o life, in t his world or
perhaps in anot her. The resurrect ed soldiers of myt hs came back t o life mut e, unable t o speak
of what t hey had seen in t he ot her worlds. This is anot her common t heme of t he myst eries of
t he Underworld-deat h and rebirt h. Many in our modern cult ure who have had a near-deat h
experience find it difficult t o put t heir ext raordinary experience int o words t hat really convey
t heir meaning.
Figure 35: Gundest rup Cauldron-Cauldron of Resurrect ion
I didn't have much personal experience wit h Underworld cauldrons unt il I began t eaching t he
shamanic aspect s of wit chcraft . I had a cauldron on my alt ar, and used it t o burn spells and mix
t hings, but I did not ever envision one in my medit at ions. Over t he course of t eaching, several
st udent s shared t hat a goddess or god would urge t hem t o drink from a cauldron, ent er t he
cauldron, or even dunk t hem or at t empt t o drown t hem in t he cauldron. In t hese healing
chambers, t here is a sense of energy moving, as if cert ain energies are being released and new
energies are being int egrat ed, like what ever is not vit al is being cooked away and t he best
part s of you are being refined. Through t hese experiences, somet imes beaut iful and peaceful
and ot her t imes dist ressing and painful, t hey ret urned from t he journey changed. The changes
were somet imes profound and visible t o t he rest of t he class, while ot her t imes t hey were
subt le and st ill being int egrat ed. But each st udent felt t heir experience in t hese cauldron
healing chambers was a valuable part of t heir healing, so much so t hat I sought out my own
cauldron healing experience.
Each cauldron can be of a different met al or have a different color of liquid in it . I t alked t o
one person who experienced ot herworldly healing cauldrons creat ed from t he seven met als of
t he planet s. The divine figure will bid you t o drink t he healing brot h, or will submerge you int o
t he cauldron. They will put you in, and t ake you out when t he process is complet e. Somet imes
t hey will warn you about what you will experience in t he cauldron, or t hey will explain t he
purpose of t he healing or empowerment . Ot her t imes t hey will not , leaving you t o figure it out
yourself.
Your second healing chamber opt ion is t o creat e a sacred space in t he physical world by
evoking your spirit t eam. I've heard t his called "coning" or a "four-point healing field" by t hose in
more New Age t radit ions, but my shamanic guides have urged me t o do t his nont radit ional
t echnique.
Healing chambers are much like wide-awake medit at ion, where you are connect ed t o your
guides, yet don't have t o do any of t he "work." You don't have t o visualize, journey, or do
anyt hing once you set up t he field. You can creat e t he sacred space wit h a magick circle or
t hrough a shamanic smudging rit ual. It is also helpful t o have a t imer or t imed music t o gauge
t he lengt h of your session.
To creat e t he healing energy field, call upon your healing spirit allies. Ask t o connect t o "all
my healing spirit guides t hat are correct and good for me at t his t ime. So mot e it be." You can
call upon your higher self, and any specific guides you want t o work wit h. You can also call
upon specific divinit ies wit h whom you feel a connect ion t o aid you. Lie down and relax. If you
have a specific issue you want t o work onphysical, ment al, emot ional, or spirit ual-st at e it out
loud. In fact , I find it very helpful t o t alk out loud during t he ent ire session. Speak about your
percept ions of spirit s and what feelings and t hought s come across your mind.
Wit h t his evocat ion, you could feel a shift in t he energy around you. You could sense your
guides moving around you, much like a body worker or energy healer working on your body.
You might be int uit ively "t old" by your allies t hat t he session is done, or simply feel a shift in
t he energy. You can also use muscle t est ing (ITOW, exercise 28) t o ask if t he session is done
or not . You can use such yes/no t echniques t o find out if your allies want anot her session
scheduled, and when. When done, t hank and release your spirit allies. Release t he space if you
cast a circle. Not ice t he shift s in your body and subt le energies.
If you are not sure what t o do for an int ent ion, I suggest t hat your first healing session be on
healing your relat ionships, past and present . Take t ime t o run t hrough t he relat ionships in your
life, ident ifying t hose t hat have an unresolved emot ional charge. Ask t he spirit s t o help you do
t his. St art wit h your relat ionship t o yourself, and t hen go t hrough your relat ionships wit h your
family-current family members, as well as t hose who are est ranged, deceased, or ot herwise not
present . Next go t hrough your significant friends, t hose current ly in your life and all st rong
friendships from t he past . Then go t hrough t he list of people who are in your life but do not st ir
a st rong emot ion in you. Last ly, go t hrough anyone you have considered t o be your enemy.
Hands-on healing is a powerful pract ice t o bring healing energy t o ot hers, allowing t heir own
bodies and auras t o heal. The import ant t hing in any hands-on healing is t o allow t he energy t o
flow, and not force it . Allowing higher divine powers t o guide t he process is highly
recommended for t he higher good of bot h you as a pract it ioner and t he receiver.
EXERCI SE 34
Hands-on Healing
St art by evoking your higher self and healing guides t o be wit h you. Ask t o connect t o t he
higher self and guides of t he recipient . Ask t hat t he healing energy flow for t he highest good,
harming none. St art Exercise 6: Tree Breat hing, and feel t he energy flow t hrough you. Focus on
t he harmonizing int ent ion of Perfect Love and Perfect Trust . Follow any int uit ive prompt ings
you get from your guides. Place your hands on t he recipient , and using your will, let t he energy
flow t hrough your hands and int o t he recipient . Move your hand posit ions as you are int uit ively
guided.
When done, let t he energy flow gradually reduce as you ease your pranic t ree breat hing.
Break cont act , and feel your energy separat e from t he recipient . Thank and release t he
recipient 's higher self and guides, as well as your own. Alt hough t he t ree breat hing should keep
you grounded, ground more if necessary, and help t he recipient ground as well. Such an influx
of new, pure energy can creat e a light headed sensat ion.
For an alt ernat e form of hands-on healing, you can connect wit h a spirit guide as t he source
of energy. Much like absorbing energy from t he upper and lower realms t hrough t ree breat hing,
you draw upon t he energy coming t hrough your healing spirit guide. The spirit act s as a
gat eway, or t ransformer, safely down st epping t he energy t o pass t hrough a human healer,
and int o t he recipient . The spirit 's nat ural divine int elligence helps guide t he process, and may
even give you specific symbols, affirmat ions, or rit uals t o engage t his part icular form of healing.
Speak t o your healing spirit guides for more inst ruct ions on t his t echnique, as each ally will do it
different ly.
Hands-on healing can be used in conjunct ion wit h healing light (ITOW, chapt er 10) or t he
psychic-surgery t echnique out lined next .
PSYCHIC ~URGERY
Shamanic surgery is a powerful yet misunderst ood t echnique. Those wit h no myst ical
underst anding look at psychic surgery as misguided at best , and as a sham at worst . To t he
myst ically inclined, t he premise is simple. If all t hings, including illness or injury, have an
underlying energet ic pat t ern, t hen an energet ic pat t ern can be removed from t he body t hrough
shamanic surgery. The illness can no longer support it self wit hout it s et heric "blueprint ," and
t he body is able t o heal it self more easily. The energet ic pat t ern is no longer blocking t he
healing. Wit h such removals, t he client processes t he underlying t hought s, feelings, or even
karma t hat is involved in t he energet ic t emplat e, consciously or unconsciously.
The rit uals of shamanic surgery involve what looks t o be play-act ing, wit h sweeping,
grabbing, and, popular among cert ain t radit ions, sucking. Ant hropologist s who observed and
report ed on psychic surgery saw medicine men wit h a special t ube over a pat ient "sucking t he
illness out ." As a result , t he shaman would have a small st one or even an insect in his mout h.
The object would t hen be cast away, buried, or st amped on t o banish t he illness.
These out side observers t hought t he shaman was t ricking t he client int o t hinking t he illness
was a rock or creat ure being sucked out , t hough I'm sure t he pat ient underst ood t he process
far bet t er t han t he scient ist s. The object act s as a recept acle for t he unwant ed ill energy t o
ensure t hat t he shaman does not swallow it . The sickness spirit is sucked out , and wit h t he
obst acle removed, t he pat ient 's own allies are t hen able t o help t he healing process along.
The mist rust of psychic surgery was compounded by t he skept icism generat ed from many
ot her less shamanically inclined pract it ioners. Some claimed t o be doing act ual physical surgery
wit h no t ools, cut t ing and mending psychically, and lit erally and immediat ely removing physical
t hings like t umors. Though I have never observed such pract it ioners, I have known people who
swear by t hem. Ot hers swear t hat t hey are charlat ans and t hat such physical surgery wit h no
t ools is not possible. Mainst ream societ y does not dist inguish bet ween physical psychic
surgery and spirit ual psychic surgery. When I speak of shamanic surgery in t his book, t hough it
can have great physical healing effect s, I am not speaking about one lit erally going in and
physically removing t hings from t he body. I am t alking about removing t he energet ic pat t erns,
t he spirit s of illness.
Alt hough different cult ures and t radit ions use different rit uals and t ools t o perform shamanic
surgery, t hese rit uals are all based on t he same principles. The most powerful shamanic-
surgery sessions I have been involved in have also included t he use of invocat ion in t he rit ual,
but t his is not necessary. Though I describe t he use of basic hand movement s, you can t ry
t echniques such as sucking if your allies encourage you t o do so.
Here is t he basic t echnique for shamanic surgery. Though t he inst ruct ions are framed for
working wit h a client , t o act ively engage t he client as a part ner in healing, you can modify t hem
and t ry it on yourself. I have had t remendous success using shamanic surgery t o remove or
alleviat e aches and pains, headaches, t ension, st ress, and nervous st omach. You can even use
it for viral and bact erial removal and t o cleanse t oxins, including alcohol and ot her cont rolled
subst ances. By removing t he spirit of such subst ance, you neut ralize much of it s physical
power.
St ep One
St art by t alking wit h t he client . Discuss t he sit uat ion at hand, and what needs t o be removed.
St art by t alking wit h t he client . Discuss t he sit uat ion at hand, and what needs t o be removed.
Is it a physical illness or injury? What led up t o it ? If not , is it an emot ional or ment al pat t ern
t hat needs t o be released? You can energet ically scan t he aura (ITOW, chapt ers 5 and 11) t o
feel where t here may be energet ic blocks. If t he imbalances are near part icular chakras or body
part s, t his gives you a reference point t o t alk about t hose life challenges. You can use a
pendulum (ITOW, chapt er 13) t o measure each chakra. Tradit ionally, if you get a clockwise
"yes" response, t he chakra is opened and balanced in a healt hy way. If you get a
count erclockwise "no" movement , t here is an imbalance. These are symbolic associat ions, not
lit eral movement s of energy, as some people believe.
St ep Two
Next , ask your client quest ions t o provoke symbols and images t o be used. Try quest ions such
as t hese:
If t his block is wit hin your body, where would it be?
If t his block has a color, what would t he color be?
If t his block has a t ext ure, how would it feel t o t he t ouch?
If t his block has a t emperat ure, what would it be?
If t his block has a sound, what would it sound like?
If t his block has a smell, what would it smell like?
If t his block has a t ast e, what would it t ast e like?
If t his block has a name, what would it be called?
The answers will help you and your client build an image of t he energy you bot h want t o
remove. By assigning it qualit ies from t he client 's init ial responses, you get somet hing close t o
t he t rue energy of t he block. The name is t he hardest and most import ant quest ion. Client s
who answer it wit h t heir init ial, unfilt ered t hought are oft en st art led when t hey give t he name
of a family member or friend who causes t hem st ress. Such responses are t he most honest
and helpful in t he healing world.
St ep Three
Repeat t he descript ion t o t he client . Describe t he block, and ask t he client t o sense it . See if
you can energet ically sense it as you scan t he aura again.
St ep Four
If you have not already called upon higher guidance, do so now. I usually ask for my higher self
and healing guides and t hose of my client as we st art t he session, asking eit her out loud or
silent ly. I would make sure t he space is cleansed before st art ing t he healing. At t his point , if I
was doing a formal rit ual or cast ing a magick circle or healing chamber, I would do so now.
St ep Five
Imagine elongat ing your finger by t aking one hand and "st ret ching out " t he fingert ips of t he
ot her hand. Do t his unt il you feel like t he aura of your fingers has ext ended out ward, able t o
reach deep int o t he body, when your physical fingert ips are rest ing on t he surface of t he
client 's body. This process is much like shapeshift ing t hrough play-act ing, and you may feel
your hands t ake on t he image of claws, scissors, blades, or spoons.
St ep Six
Through a combinat ion of int ent , movement , and visualizat ion, imagine reaching int o t he client
and pulling out t he joint ly creat ed image of t he block. I involve t he client by t elling t hem t o help
me by pushing. I suggest t hey t ake a deep breat h, and when I say "now," t hey blow and push
while I pull. I have even guided client s in doing t heir own psychic surgery, when such client s
need personal empowerment t o know t hey can do t hings on t heir own. Do t his as many t imes
as needed. I usually do it t hree t imes, t hough some pract it ioners do it as many as t went y.
St ep Seven
Neut ralize t he unwant ed energy. Some pract it ioners have a bowl of sea salt or sea salt and
wat er int o which t hey put t he energy block. They t hen dispose of t he salt (and wat er) int o t he
eart h aft er t he session. Ot hers put t he energy int o a cryst al, and t hen cleanse t he cryst al aft er
t he session. If you have direct conscious cont act wit h your healing guides, you can pass t he
energy t o your guides t o dispose of. I usually put t he energy direct ly int o t he floor, willing it int o
t he eart h and imagining violet cleansing light around it . I usually draw a banishing pent agram
over t he spot in t he floor where I placed t he energy, t o banish all harm complet ely. What ever
you do, don't t ake t he block int o your body, or you will absorb it s harmful energy. This is a
common yet usually unconscious error of healers. They t ake on t he illness of t heir client s. Most
do it unconsciously, t hough some int end it , t hinking t hey can banish illness from t heir body
more easily t han from t he client 's. Eit her way, t his causes more problems, such as
unint ent ionally t aking on t he client 's illness, and is easily avoided.
St ep Eight
Fill t he "empt y" space left by t he removed block wit h pure energy, using t he hands-on healing
t echnique in exercise 34. You could also fill it wit h any ot her form of energy or medicine you are
guided t o use. You might visualize light or draw upon a spirit medicine. Do not use your own
personal energy, or you will end up feeling drained and sick yourself. Repeat t he ent ire
t echnique on any ot her blocked point s.
St ep Nine
Cleanse yourself and ret urn t o normal waking consciousness. Ret urn your fingers t o normal by
reversing your "growing" act ions. Next , I like t o fill myself wit h cleansing violet light t o make sure
I have not absorbed anyt hing, and t hen fill t he room wit h t he same cleansing light . You can
cleanse yourself and t he room again wit h a shamanic smudging rit ual (chapt er 3). Ground and
balance yourself, and t ake t ime t o discuss t he experience wit h your client .
One of my st udent s expressed fear in using t his t echnique since he felt using it t o remove a
headache might remove needed brain pat t erns or memories st ored in t he brain. Have no fear.
Shamanic surgery works t hrough int ent ion and symbolism. It 's not lit erally surgery. If you int end
t o remove t he energy of a pain, t he pain is all you will remove.
Psychic surgery involves a cert ain amount of play-act ing, creat ivit y, and pat ience. Be open t o
adapt ing t he t echnique t o suit your int uit ion and guidance. If you are con nect ed wit h your
spirit ual allies and higher powers, you will be guided t o do t he right t hing at t he right t ime,
always.
~PIRIT EXTRACTION
Spirit ext ract ion, also known as soul or ent it y removal, is an advanced form of psychic surgery
and should only be at t empt ed by t hose who have a great deal of experience wit h t he ot her
forms of shamanic healing and a st rong, solid foundat ion bet ween t hemselves and t heir spirit
t eam. I include it because you, like me, might come upon t his sit uat ion wit h no foreknowledge
when doing what you t hought would be more minor healing work.
When you remove an energet ic block, you may find t hat it is a spirit at t achment . Such spirit
at t achment s form aspect s of soul sickness and can be more serious in effect and more difficult
t o remove t han a simple energy block. In essence, removing a spirit at t achment is t he same as
removing an energy block. You use t he same t echnique. The main difference is t hat t his
part icular energy block has a personalit y, usually wit h an ego, and doesn't want t o be removed.
This ego self is in fear, and holds on t ight t o it s parasit ical exist ence because it fears what
might happen next .
The at t ached spirit will not always go easily. The pract it ioner has t o convince it t o go, much
like convincing a lost power animal or soul fragment t o ret urn. Ot herwise, it must be
commanded by your will t o go. For t he warrior-st yle shaman, t his can feel like a bat t le. When
you act ively engage t he client 's aid, and your own allies, most spirit at t achment s will leave
when commanded. Rit ually you can use your at hame or a rit ual sword passed over t he area.
The iron in t he blade can disrupt spirit at t achment s.
Like all energy blocks, at t ached ent it ies are not simply released, but neut ralized. Such spirit s
are eit her guided by your own spirit allies t o anot her plane, sent t o t he Underworld, or sent t o
t he Upper World. Using imagery t o creat e spirit gat es t o t hese worlds, or pillars of light t o send
t hem where t hey need t o go, is a helpful t echnique. Mongolian shamans report edly use
reflect ive surfaces such as mirrors t o absorb t he spirit , and t hen point t he mirror down t o t he
ground, t o send t he spirit t o t he Underworld. Usually when you give a spirit t he chance t o
release and be healed, it will event ually t ake it . Some forms of shamanism t ransform t he
at t ached ent it y int o a new ally, giving it purpose, st ruct ure, and discipline in t he overall t eam of
spirit s.
Alt hough each sit uat ion is unique, t here are some classic sympt oms of pot ent ial spirit
at t achment . They are not t he only sympt oms, nor do t hey all, or even any of t hem, have t o be
present t o indicat e spirit at t achment . In fact , such sympt oms can be caused by a variet y of
ot her fact ors, so if you find yourself let hargic for a bit , don't rush out t o your shaman claiming
you have a spirit at t achment .
Feeling energet ically drained for no obvious reason.
Lack of concent rat ion.
The personalit y is drast ically disrupt ed for no apparent reason, result ing in different ,
unusual, and harmful behavior.
Sudden depression, mania, mood swings, compulsive behavior, verbal or physical abuse,
violence, or suicidal t endencies for no apparent reason or wit h no previous hist ory.
Sudden addict ive behaviors wit h no past hist ory.
Periods of blacking out , or seizures wit h no past hist ory of seizures.
Sudden serious illness wit h no known cause, and no convent ional medical remedy is
working.
Severe argument s in t he int ernal dialogue, beyond t radit ional neurosis, leading t o
disrupt ion in life.
Seeing violent or dist urbingly graphic visions, occurring wit hout warning.
If such at t achment s come in from past lives, you might not not ice new sympt oms. Though
at t achment will usually show up in diagnosis sessions, somet imes it will not . The at t achment
will become obvious when t he client is spirit ually ready t o release t he at t ached ent it y. Ot her
healing work will have t o be done t o prepare t he client before t he det achment can be done.
The following is a range of spirit -at t achment possibilit ies t o underst and.
Soul Int rusion
The spirit is not act ually embedded in your energy, but it is hanging around you. It can int erfere
primarily wit h t he body and mind. Somet imes it manifest s as a sensat ion of being shadowed by
a malevolent energy.
Soul Repression
This spirit is semi-at t ached, int erfering wit h your energet ic connect ion t o t he eart h, sky, and
Underworld realms. Somet imes called soul oppression, t he spirit can suppress t he nat ural
energy level, giving a feeling of heaviness or weight and a sense of being t ired, of losing energy,
but t his ent it y cannot cont rol or influence your personalit y.
Obsession
Obsession spirit at t achment is charact erized by obsessive behavior and a desire t o fulfill
compulsions and addict ions. Many addict s describe t heir addict ion as a separat e ent it y over
which t hey seemingly have no power. The addict 's illness conforms t o t he model of shamanic
healing, yet most addict s are not aware of t his.
Possession
Alt hough popularized in movies, t rue possessions are not always as dramat ic as t hey have
been depict ed. Possessions are rarer t han most ot her spirit at t achment s, and can be ident ified
because t he spirit has a much st ronger cont rol for a longer period of t ime. Such experiences
might be like an involunt ary form of invocat ion. Soul shock can facilit at e t his t ype of
at t achment .
Soul Keeper
Soul keeper describes people who are eit her consciously or unconsciously so compassionat e,
yet lacking t he most basic boundaries, t hat t hey t ake in suffering souls and soul fragment s,
and t he soul get s st uck and at t ached in t he process. This t ype of at t achment is usually
indicat ive of t hose wit h mot her/ child issues. The soul-keeper individual is t ypically very
psychically and empat het ically st rong, but needs t o learn about shielding, grounding, and
boundaries.
There are many sources of spirit at t achment , including t he following possibilit ies.
Soul Fragment
A soul fragment from anot her person in your life now, or from past lives, could seek out your
soul for prot ect ion and safet y. Though you only desire t o provide comfort for your loved ones,
t his creat es an imbalanced relat ionship, since you are unconsciously holding on t o t he energy
of anot her.
Deceased
The soul of t he deceased, or one of t heir subt le bodies, may be at t ached, like t he soul
fragment , seeking comfort from you.
Past -Life Love
A soul t hat is not incarnat e, but is not fully anchored on t he ot her side of t he veil, can be
at t ached t o your soul. In t his case, a soul from an int ense relat ionship or love does not want t o
let go, and upon deat h at t aches it self t o t he lover's soul, coming wit h t he lover's next
incarnat ion. This doesn't have t o be an ent ire being, but can be a soul fragment of a past loved
one. Such soul at t achment s manifest as dest ruct ive pat t erns in relat ionships, not want ing you
t o find love, happiness, or family wit h anot her.
Conjured Spirit
These are spirit s conjured up and sent as an at t ack from ot her pract it ioners. Not only did t he
spirit at t empt an at t ack, but eit her willingly or unwillingly t he conjured spirit is now st uck.
Element al
Element al, faery, and nat ure spirit s, bot h summoned spirit s or t hose disrupt ed in nat ure, can
become at t ached t o your energy and cause problems, such as soul int rusion, soul repression,
and obsession.
Use t he shamanic-surgery t echniques t o remove such spirit at t achment s and heal all involved
in t he sit uat ion. In part icularly difficult circumst ances, consult your wisest and st rongest allies
for advice on how t o proceed.
For difficult spirit s who are not necessarily at t ached but causing difficult ies, t he shamanic
pract it ioner can call upon a prot ect ion spirit and creat e a charm/fet ish/ ongon t o give t o a
client , t o form a bond of prot ect ion. You can make a simple prot ect ion charm by consecrat ing a
piece of t hread as a fet ish, a focal point for an animal ally or spirit guardian, and t ie t hat t hread
around t he neck, wrist , or ankle of t he person you want t o prot ect . The spirit will cont inue t o
around t he neck, wrist , or ankle of t he person you want t o prot ect . The spirit will cont inue t o
guard t hat person. When t he t hread breaks, t he spirit of prot ect ion is no longer needed and
may ret urn back t o it s home.
~INGING THE ~OUL BACK HOME
When a child runs away from home in anger or fear, t he parent can force t he child t o ret urn,
dragging t he young one back wit h no communicat ion and no guarant ee t hat t he sit uat ion
won't occur again, or t he parent can woo t he child, t aking t ime t o reest ablish a connect ion. The
parent can communicat e, and underst and t he fears and anger t hat creat ed t he sit uat ion. The
parent can t ake responsibilit y for t heir role in t he sit uat ion, yet not necessarily accept blame
t hat is not just ified. In t he case of a young child, as I remember my own preschool self, hiding
under t he st airs and "running away" from everyone wit h my t eddy bear and a peanut but t er
sandwich, t he parent can engage t he child, playing games and using rhymes and songs t o
reaffirm t heir connect ion and win back t rust , t o bring t he child back int o t he fold.
Such songs t o coax t he child home have been used symbolically for t he soul child, t he lost
part of our self t hat t he shaman must ret rieve. Known among many shamanic pract it ioners as
"singing t he soul back home," soul ret rieval is a powerful yet subt le t echnique. Like a loved one
coaxing a hurt child back int o t he fold, t he shaman must do t he same t o t he soul fragment s
t hat are lost . You can force t his t o happen t hrough sheer will, but if you have not convinced
t hat part of t he soul t o ret urn willingly, it will leave you again at t he first opport unit y, just like a
fright ened child. You must sing it back home. Most do so figurat ively, but you can use sacred
songs and chant s t o do t his lit erally. Like t he Egypt ian goddess Isis collect ing t he scat t ered
part s of her dismembered husband/brot her, Osiris, we search for t he missing part s of our soul.
Our inner goddess image, our feminine nurt uring side, is reconst it ut ing our whole self aft er a
t rauma. Such woundings are oft en described in t erms of t he wounded inner child, and having
t o nurt ure t he child back t o healt h.
When t he lost part s are ret urned, it is as if t he ent ire soul rejoices. You become closer t o
whole. You are always whole, for you are connect ed t o t he ent ire universe and all is reflect ed in
you, but soul ret rieval allows you t o become conscious of t he part s of yourself from which you
have disassociat ed during t rauma, consciously or unconsciously. Soul ret rieval is an
opport unit y t o become more conscious of your ent ire self. You become more conscious of
personal power and your purpose, your t rue will, in t he world.
From my experience, almost everybody has some sort of soul loss t o reclaim. Though similar
effect s can come by way of more convent ional healing and t herapies, usually t here is anot her
deeper soul level t o heal. Healing is somet imes described like an onion: as we peel deeper and
deeper, we get t o t he core. There are many layers t o go t hrough, and each can bring t ears-
t ears of sadness and pain and t ears of joy.
Some soul losses are from t his life, and t hey are usually t he ones first approached. Ot hers
can be from past lives, or even from experiences bet ween incarnat ions. Many can feel deeply
personal, while ot hers seem very det ached. Aft er a few major soul ret rievals, if t hey are
necessary, a pract it ioner will have an opport unit y for a more complet e soul ret rieval, one t hat is
less personal, but spans across several t imes and places.
Though I've come across one t radit ion t hat focuses on soul ret rieval in t he Upper World,
where your soul fragment is shelt ered by t he higher beings unt il you are ready for it , most
t radit ions believe t he soul fragment s are not evolved and aware enough t o ent er t he higher
realms, so t hey hide in t he Middle and Lower Worlds.
In t he Middle World, soul fragment s can remain in t he et hers around t he place of t rauma t hat
creat ed t he fragment at ion. Though it 's uncommon for t he soul fragment s t o remain in t he
Middle World, it is possible. More likely t hey will at t ach t o a person present at t he t ime of t he
t rauma, or t hey will t ravel t o t he soul of a t rust ed loved one for prot ect ion. The loved one can
be from t his life or anot her.
Most soul fragment s go t o t he Underworld for rest , regenerat ion, and seclusion. Some, due
t o ent ering in a sense of fear, arrive in fright ening lands of t he Underworld. Ot hers find shelt er
and respit e. They can remain fragment ary, or somet imes assume a persona and life of t heir
own, creat ing an independent , albeit incomplet e, exist ence. Many fragment s, once found, will
not want t o go back. They must be healed wit h com municat ion, persuasion, and love. You
must welcome t hem back wit h open arms and t ake care of t he issues t hat creat ed t heir loss if
you want t o ret ain your soul healt h. You must make t hem a part of your soul family again.
Tribal people sing about t heir family and t ribe. Here is your singing. You must welcome your
soul fragment back t o your life's song.
EXERCI SE 35
Soul Ret rieval
Review past experiences from t his life, or any ot hers you might recall, t hat you considered
t raumat ic. These are some of t he point s where you might have experienced soul loss. Know
t hat many t raumat ic experiences can be suppressed by t he mind, so t he experiences you
remember now might not be involved in your soul healing. Your journey might reveal repressed
memories involving soul loss. You can do t his review ment ally or by writ ing t hem down-
whichever you feel will be more product ive.
Prepare for your journey in t he usual way, creat ing sacred space, get t ing int o your medit at ive
st at e, and calling upon your higher self and spirit allies. Focus your at t ent ion on t he int ent ion of
t he journey. Speak wit h your primary animal ally. Ask your ally if you are ready t o experience
soul ret rieval. If you are not , your animal ally will t ell you and bring you t o an alt ernat e journey.
Travel wit h your guide, most likely t o t he Underworld. You may pick up a "t rail" or "scent "
from your soul fragment . I perceive it like a wispy t rail, somet imes like smoke,
and ot her t imes like a spider web. The t rail leads me t o t he soul shard. Ot hers just have a gut
inst inct . Go wit h your int uit ion and your ally's guidance.
When you find your soul fragment , you might find it personified as an aspect of you, from t he
past , or it may simply manifest as a fragment of glass or cryst al. If you can communicat e wit h it ,
do so. Underst and why it left , and explain t he changes you have made t o your life t o prevent
t hat t rauma from occurring again. Welcome it back. Imagine t his piece of your soul reint egrat ing
wit h you. It can fit like a piece of a puzzle, or like liquid light pouring back int o t he glass t hat is
your energy.
Most soul ret rieval journeys focus on one fragment at a t ime, t hough pract it ioners have
report ed being guided t o mult iple fragment s. Follow your ally's guidance.
When done, t hank all t hose spirit s involved. Acknowledge and t hank your soul part s. Ret urn
t o t he Middle World. Ret urn yourself t o normal consciousness. Do t he usual clearing, grounding,
and closing rit uals t o ret urn t o normal life.
If you lat er become a shamanic pract it ioner and perform soul ret rieval for anot her, you will
follow a slight ly different prot ocol. St art t he journey by calling upon not only your allies, but also
your client 's higher self and spirit allies. Then lie down next t o t he recipient of healing, much like
in a medicine ret rieval journey. I usually place a special cryst al, a quart z point t hat has been
consecrat ed as my soul ret rieval vessel, bet ween us t o act as t he recept acle of t he soul
fragment , helping me maint ain my boundaries in t he sit uat ion. Usually I place it bet ween our
heads, or slight ly above us, bet ween t he crowns.
Ask t heir allies if you have permission t o do t his work. If t hey respond affirmat ively, cont inue.
Let t he allies guide you t o t he soul fragment , and communicat e wit h it on behalf of t he client .
Compared t o personal soul ret rieval, you will find t he process more det ached and clear. Your
shamanic journey self-image will be equipped wit h t he image of your soul ret rieval vessel, if you
choose t o use one. It s energy will correspond t o t he physical vessel. Use it t o hold t he soul
part . If you don't use a vessel, hold t he soul fragment wit hin you, like a spirit medicine. Ret urn t o
t he Middle World, rise from t rance, and blow t he soul fragment back int o t he client . I normally
hold my soul ret rieval cryst al bet ween my mout h and t he client , as if I was blowing t hrough t he
cryst al, blowing out t he soul fragment int o t he body. Tradit ionally shamans blow t he soul
fragment int o t he heart or crown, or a combinat ion t hereof, depending on t he t radit ion and
t heir guidance. I usually blow int o t he heart first , come around t o t he crown, and t hen t he heart
again. I ask t he spirit allies involved t o help in t he int egrat ion and healing of t he client .
If you have a friend or st udy group working on t his mat erial wit h you, you can offer t o do soul
ret rieval or ot her healing exercises for each ot her. It builds your experience for working wit h
ot hers, and helps you work t hrough t hings t hat might be t oo int ense t o handle alone.
}ALCHEMY OF THE ~HADOW
Healing t he shadow is not a single ceremony or healing t echnique, but a lifelong commit ment
t o harmony and int egrat ion. As you explore t he various soul sicknesses and imbalances in t he
shamanic cont ext , realize t hat an imbalanced relat ionship wit h your shadow is at t he heart of
many difficult ies, and rect ifying it can bring many ot her aspect s int o harmony.
As you journeyed on t his yearly quest , you could have already been visit ed by your shadow
Repressed t hought s and feelings work t heir way int o your consciousness t hrough t he
prescribed exercises. Now you will conjure up t he shadow wit h int ent ion and rit ual, t o manifest
at t he culminat ion of your year-and-a-day journey.
For t he end of t his lesson and t he next lesson, ideally for t he next four t o seven weeks in
t ot al, unt il you make your year-and-a-day goal, you will focus on dist illing t he shadow Dist illing
t he shadow is a rit ualist ic and psychological met hod of inducing a crisis t hat can result in a
form of shamanic awareness and pot ent ial init iat ion.
This dist illat ion rit ual is int ense, but will manifest your shadow int o consciousness so you can
develop a healt hy relat ionship wit h it . Like t he rit es of alchemy, one must go t hrough a
put refying or rot t ing experience, expressed as a dark night of t he soul, t o reach a new level of
personal power. The decomposit ion is followed by cohabit at ion, t he merging of t wo seeming
opposit es, such as your light and dark sides, int o a new, st ronger, healt hier whole.
Your own pace may be fast er or slower t han out lined, but I suggest t hat you do not prolong
t he experience. In my workshop int ensives, we do t his exercise for seven weeks int ensely.
Twelve weeks is close t o t he limit of t ime I would personally do t his exercise, t o avoid being
overwhelmed wit h t he newly revealed emot ions. I have found t hat four weeks of int ense
dedicat ion t o t his experience is t he minimum required.
In t he final lesson of t his book, you will culminat e your dist illat ion wit h a rit ual journey t o meet
wit h and heal your shadow.
EXERCI SE 36
Dist illing t he Shadow
For t he next four t o seven weeks, unt il you complet e lesson 13, st art a new journal. Keep it
separat e from your t radit ional journal or Book of Shadows, because it will be dest royed at t he
end of t he rit ual, not saved. If you are t empt ed t o keep a piece of it , don't . The shadow is
conjured up t hrough t he dest ruct ion of t he pages. To keep it would nullify t he benefit s of t he
rit ual.
In t his new journal, divide t he paper int o four columns. You can do four columns t o a single
sheet , or t wo columns per sheet and use t wo sheet s t o make all four of your columns. In t he
four columns, make t hese four cat egories:
Then writ e all t he t hings you can t hink of in each column t hat have an emot ional charge for
you. Don't writ e about ot her people's angers, fears, jealousies, or shames. Writ e your own. The
rule of t humb is t hat if it comes t o mind, t hen it is unresolved, so writ e it down, no mat t er how
long ago it happened. These are not det ailed journal ent ries or narrat ives, but list s, much like
creat ive brainst orming list s, but using your emot ions as your foundat ion, not your int ellect ual
ideas. You are not judging yourself, but simply acknowledging t he t hings t hat come t o mind,
t hings from t he past , present , and pot ent ial fut ure t hat pop up when you do t his exercise.
Allow deeper memories t o surface.
Ideally you will do t his exercise every day. At a minimum you should do it t hree t imes a week.
If you can only bear t o do it once a week because it is t oo emot ionally difficult for you, t hen
st art wit h once a week and see where it goes for you. Simply make a commit ment t o it and
st ick t o it . If you miss one day you have commit t ed t o, t ry t o make it up, or simply keep going.
Make it a part of your regular medit at ions and alt ar devot ionals (OTOW chapt er 9). If you have
t o suspend ot her journal writ ing or dream journals t o get t hrough t his, t hen do it . Not hing is
more import ant t han t his exercise.
You may find t hat many t hings will be in mult iple columns, because you might be ashamed of
your jealousy or angry about your fears. That 's fine. Writ e down what ever comes t o mind in
each column. If t he cat egories don't suit you, redefine t hem. You can add t o t hem, but if you
decide t o t ake away a cat egory, perhaps you should simply rename it . If you t ake it away
ent irely, you might be hiding from one of your biggest issues. One way my st udent s have
renamed t hem is like t his:
Those cat egories are close. Some people have added pride, desire, and even self-loat hing. Do
what your allies guide you t o do, but don't dist ill t he shadow wit h more t han five cat egories. If
you feel compelled t o do it wit h more, you should t hink about any masochist ic t endencies you
may have in t erms of spirit ual evolut ion.
Each t ime you do it , NEVER look back at t he previous list s. Don't t ry t o remember or re-
creat e t he previous list s. Let your t hought s flow wit hout much linear, logical t hought . Go on
impulse and feeling. It might be difficult t o st art , but once you open t he floodgat es, it will all
come out . Over t ime you will not ice t hat cert ain cat egories will be short er or longer over t ime.
The groupings will fluct uat e. This is normal. If your cat egories remain consist ent , and, say,
anger is always your longest list , t hat 's fine and normal for you t oo. There is no one way t o do
it . We are all unique.
Along wit h t he prescribed exercises, you can repeat any of t he healing t echniques and
exercises as needed t o help you t hrough t his int ense period. In fact you are encouraged t o use
your int uit ion and allies and t o work wit h t he t echniques t hat suit your individual sit uat ion. Use
t he skills you have learned. Exercise 3: Emot ional Body Training and Exercise 9: Eat ing Heavy
Energy will be part icularly helpful. Again, do not forget t o seek out healing facilit at ion from
ot hers or support from family, friends, and communit y when needed. This is an init iat ion, a t est
of st rengt h and courage, but you do not walk alone. All your allies, in all worlds, walk wit h you.
If you st art t his process and det ermine t hat you are not going t o cont inue wit h it , please skip
ahead t o t he last lesson, t o t he sect ion "St opping Shadow Work Before Your Year and a Day
Is Complet e." If you haven't done any of t he preparat ion work from t he first t wo books in t he
Temple of Wit chcraft series, or have had no equivalent experiences in medit at ion, personal
development , or rit ual work, you might want t o gain great er mast ery of t hose skills before
t ackling shadow work deeply. You can cont inue t o work wit h shamanic t echniques and build
your relat ionship wit h your spirit allies. They will help prepare you, and help you wit h your fut ure
decisions regarding shadow work.
NEW ASSI GNMENTS
Before you complet e t his course, journey t o your most t rust ed guides and ask if you are
in need of soul healing at t his t ime. If so, and t hey inform you t hat it is wise t o undert ake a
personal soul healing journey at t his t ime, t hen do so. If t hey advise you t o get out side
facilit at ion, seek out anot her healer. The most common form of self soul healing is soul
ret rieval of a soul fragment , out lined in exercise 35. If your guides t ell you it is not t ime t o
perform a soul healing, skip exercise 35 for now.
Ti p s
Review t he shadow mat erial in chapt er 4 t o underst and bet t er what you are evoking and
preparing t o heal.
Review your shadow promise from exercise 4.
Do exercises wit h shadows, paying at t ent ion t o real shadows. Play wit h shadow and
candlelight , or shadow and st reet light , and see if it gives you a great er appreciat ion of t he
shadow self.
Give warning t o your spouse, family, and friends t hat you are performing a deep soul
healing t hrough dist illing t he shadow and t hat ent ering t his st at e could bring up difficult
feelings. My st udent s jokingly ask me t o send a not e home wit h t hem explaining t he
process so t heir loved ones will not worry and will underst and t heir mood swings and
st range behavior.
If you feel overwhelmed wit h shadow work, be gent le wit h yourself. One t rick my
st udent s have come up wit h is t o t reat t hemselves t o somet hing fun and pleasant once
t hey have complet ed t heir dist illing-t he-shadow journaling. Some alt ernat e wit h "happy"
list s of t hings for which t hey are grat eful or joyous. Wat er is about love and joy as well as
shadow and reflect ion. Wat er is also about relat ionship wit h yourself, and set t ing
boundaries in relat ionship wit h yourself. Don't overwhelm yourself even when you st rive t o
push your limit s. Only you know what you are t ruly capable of. Let your inner voice guide
you.
Seek out body workers, energy healers, and vibrat ional medicines, as well as t alk
t herapies, if needed. Complement ary t echniques, such as massage, Reiki, polarit y t herapy,
t herapeut ic t ouch, acupunct ure, herbalism, flower essences, cryst al healing, mart ial art s,
and yoga, can help us release emot ional energy t rapped in our physical body t hat we
might not even be consciously aware of during t he process of dist illing t he shadow
If you have access t o black-eyed Susan or blackberry flower essence, or obsidian gem
elixir, st art t aking it . I suggest preparing a dosage bot t le. Place one t o five drops of any of
t hese essences or combinat ions of t hese essences, at st ock level, int o a dosage bot t le,
and t ake t hree drops, t hree t imes a day, or whenever difficult feelings arise. They will help
t he shadow dist illat ion. If t hey are not available, you can do a plant spirit medicine ret rieval
for t heir healing energy.
Singing t he Soul Back Home by Cait lin Mat t hews.
LESSON tWELVE
VASTERING THE tHREE WORLDS
The shamanic wit ch seeks t o mast er vert ical consciousness, living wit h awareness in all t hree
realit ies. Our hist ory, myt hs, and t radit ions connect us t o t he realms of heaven, eart h, and
Underworld. By mast ering our awareness and abilit y t o t ravel in each realm, we reconnect wit h
t he part s of ourselves residing in t hose realms, reweaving t he divine current , t he vert ical line of
communicat ion t hat allows us t o manifest our magickal will.
1'IASTERING THE MIDDLE WORLD
As you begin your walk in shadow, t ake t he t ime t o walk t he pat hs of t he Middle World again.
Underst and t hem bet t er. Feel every st ep on t he second roads. Learn t he myst eries of t he land
all around you. Build a bet t er relat ionship wit h t he element s, nat ure, t he gods of t he land, and
t he Eart h Mot her herself.
IHE FOUR LEMENTAL ?ILLARS OF THE WORLD
The element s are t he four powers of creat ion, reflect ed in many ways, in many realms. In t he
Middle World, t hey are t he pillars t hat collect ively creat e our known realit y. Tradit ional wit ches
and magicians learn how t o summon and work wit h t he powers of t he four element s t o affect
t he physical Middle World t hrough spellcraft . Once a sacred circle is cast , as a t emple bet ween
t he worlds, gat eways t o each of t he four realms are opened, allowing t he element al powers t o
come t hrough and guard t he circle boundary and aid in spell work. The beings t hat regulat e
and animat e t he four energies, known as element als, are oft en considered t o be beneat h t he
not ice of t he cast er. Many pract it ioners command and order t hese beings about , and just
assume t hey will be a part of t he rit ual because it is t he t radit ional way of cast ing a sacred
space.
To t he shamanic wit ch, t he relat ionship wit h t he element als and t heir realms is very
import ant . Your relat ionship wit h t he element s wit hin you is reflect ed in your magick and
journey. Through journey work, spells, and medit at ion, you can creat e st ronger relat ionships
wit h t hese spirit s, and t hereby t ransform your inner relat ionship. The consciousness of each
element al spirit is somewhat limit ed. They are fueled primarily by t heir own nat ure, so t hey can
only offer aid in t heir realm of expert ise. So don't ask for pract ical advice from a fire element al,
and don't ask for love advice from an eart h element al. If you work wit h each element al in it s
realm of expert ise, you can receive many blessings and learn how t o int egrat e t he element al
energy more fully int o your life.
The pat h of t he wit ch asks us t o const ant ly reevaluat e and improve our inner and out er
relat ionships wit h t he element s. As you cont inue onward in your st udies, you will be faced wit h
challenges t o show a great er mast ery of t he element s. At t his point in t he journey, we are
seeking t o underst and what areas are unbalanced, and t ake st eps t o bring t hem more int o
balance.
The process of balancing t hese forces is known as balancing t he shields, or t he medicine
wheel t eaching, in some Nat ive American lore. Each of t he four direct ions of t he medicine
wheel is linked wit h different animals and spirit s. In t his journey of shamanic wit chcraft , we have
assigned animals, plant s, st ones, spirit s, and deit ies t o t he four element al point s of our wheel.
Figure 36: Celt ic Cit ies
Celt ic shamanic pract it ioners look t o t he four cit ies of t he Tuat ha de Danaan, symbolically
linked wit h t he four element s, as part of balancing medit at ions and rit uals. More modern lore
has given us a fift h "cit y" for t he Tuat ha de Danaan. From Fiona Macleod, t he faery lover of
William Sharp, we have t he Glen of Precious St ones, corresponding t o t he element of spirit , and
t he cent er point .
In t hese Celt ic t radit ions, t he gat eways t o t he four cit ies are visualized at t he four cardinal
point s of t he sacred space. Each one is acknowledged or salut ed before doing ot her work.
Journeys t o balance t he element s can occur by moving t hrough t he gat eways, much like going
t o t he element al realms in The Out er Temple of Wit chcraft (Exercises 13, 17, 21, and 25). I look
at t he four great cit ies as pinnacles of t he element al realms, where great er mast ery over each
of t he four spheres can be learned.
Like all West ern magickal associat ions, t he direct ions, and t heir element s and t ools, vary
from source t o source, so feel free t o adapt t he correspondences based on your int uit ion and,
most import ant ly, your own experience. For more det ailed informat ion on t he qualit ies and
correspondences wit h each of t he element s, review chapt ers 6, 7, and 8 in The Out er Temple
of Wit chcraft .
EXERCI SE 37
Element al journey
Journey t o t he four element al realms t o find balance and healing. You can do t his exercise in
four short journeys, or one longer journey where you visit all four realms. Prepare for your
journey in t he usual way, creat ing sacred space, get t ing int o your medit at ive st at e, and calling
upon your allies. Hold your int ent ion t o visit one or more of t he element al realms. You can st art
your journey in your inner t emple, going t hrough a specific gat eway for each element , or you
can st art at t he base of t he World Tree, and let any appropriat e animal guide t ake you t o t he
realm.
While in t he element al realm, ask t o work wit h t he element al spirit t hat is appropriat e for you.
Speak t o t his spirit about your life in relat ionship t o t he element . For eart h, t alk about pract ical
mat t ers, such as finance and healt h. For fire, t alk about mat t ers of passion, ident it y, and drive.
For air, discuss t he ment al realm, t he world of ideas, t hought s, and communicat ion. For wat er,
discuss relat ionships, love, and family. List en t o t he element al spirit as it reveals it s wisdom t o
you.
When done, ask t o exchange energy wit h t he element al. Ask t o exchange your dense
element al energy wit h t he element al's purer, more refined energy. Feel your element al energy
flow out int o t he element al spirit , and feel it s energy flow int o you, in a healt hy, balanced way.
You will know when t he exchange is done. Then t hank t he element al spirit , and ret urn t o t he
World Tree/inner t emple. Eit her cont inue on t o t he next element or ret urn t o normal
consciousness, doing t he usual clearing, grounding, and closing rit uals.
ENDINGS ALONG THE HIDDEN OA-DS
What some call lower-plane ast ral t ravel or remot e viewing, a shamanic wit ch calls t raveling t he
hidden roads of t he Middle World. These roads move t hrough t he land, across space, and
backwards and forwards t hrough t ime. These pat hs in t he Middle World are used t o gat her
informat ion, send messages, meet wit h ot hers, celebrat e, prot ect , and, most import ant ly, heal.
The Benandant i, ast rally flying in t heir night bat t les, t raveled along t hese second roads.
Anybody who connect s wit h dist ant lands uses t he pat hs of t he Middle World.
The wit ch's animal t ot em uses t he Middle World roads t o aid in magick and healing t hrough
a process known as sending. A wit ch sends a primary animal spirit ally t o anot her locat ion. The
animal spirit can bring healing energies and spirit medicine t o anot her who is not physically
present wit h us (see chapt ers 12 and 13). They can act as our eyes and ears t o check out a
locat ion, much like remot e viewing, yet t hey ret urn t o us and give us t he informat ion lat er,
eit her t hrough merging t heir impressions wit h us, or simply by t elling us what ever we need t o
know when we communicat e wit h t hem during medit at ion or journey. Energet ically t hey can
prepare a space for us, arriving at a place before we arrive, part icularly where we do t eaching or
healing work.
Sendings are part icularly helpful when you are ot herwise physically occupied. Odin of Norse
myt h sends out his t wo ravens t o invest igat e t he nine worlds. Sending is a great way of
int egrat ing a magickal view int o your daily life, knowing your guides can help you when you are
at work, school, or ot herwise commit t ed.
It 's import ant t o realize t hat sending occurs wit h mut ual respect . Our allies are conscious
and independent . They are not const ruct s or t hought forms t o be complet ely programmed by
our will. Pract it ioners of cert ain forms of ceremonial magick can creat e a magickal const ruct t o
perform t hese t asks, but in t he case of t he shamanic wit ch, we are part nering wit h a spirit ally.
Our animal spirit s will occasionally perform a sending independent of our conscious
knowledge. Our allies can scout ahead on our pat h wit hout our knowledge, warning us of
upcoming danger. This is one of t he experiences t hat helped "prove" t o me t hat our guides
have an independent exist ence, and are doing t hings, in t heir world and ours, when we are
focused on ot her event s. It t ruly is a part nership. Many psychically sensit ive people report
seeing and feeling part icular spirit s days before a pract it ioner arrives. I've had several people
not ice t he energy of Crow or Spider before I appear for a lect ure, not knowing t hese are t ot ems
of mine. Ot her t eachers I know have had people see t heir very peculiar spirit guides prior t o
class. Ot her t imes, friends, family, and covenmat es will be able t o feel t he presence of your
spirit allies wit h t hem, even if you are not physically present . Through t heir messages, you will
know int uit ively who needs your at t ent ion.
EXERCI SE 38
Sending
Perform a journey wit h a primary t ot em or ally, and communicat e about t he process of sending.
Each shamanic wit ch will have a different way of doing t his. The process is bet ween you and
your allies. Usually I get int o a light t rance st at e and simply ask one of my allies t o go t o a
specific place, and observe and report back t o me, or perform a specific act ion. Ot her
pract it ioners have rit uals, symbols, or signals t hat t heir t ot ems require. Somet imes it involves
t aking t he t ot em's fet ish out of your wit ch bag and using it rit ualist ically. It can be as simple as
t aking t he fet ish out and keeping it on your alt ar while t he sending is occurring. If your animal
spirit does not t ravel easily or quickly in t he physical world, such as a t urt le, t hen visualizing it
wit h wings or passing t hrough an ast ral port al (t hereby short ening t he dist ance t he spirit must
t ravel bet ween t wo point s in t he Middle World) are great alt ernat ives.
Explore your spirit relat ionships, and learn how t o do a sending wit h your allies' help and your
own int uit ion. You can use t he sending t echnique t o help develop your relat ionship wit h your
animal spirit ally. As you become more proficient , you will develop creat ive personal uses for t he
sending t echnique. Such allies can help wit h all rit uals and healing, charms, pot ions, dream
work, ment al communicat ion, art ist ic inspirat ion, divinat ion, and prot ect ion magick for your
home and loved ones.
When doing dist ance healings, shamanic wit ches can send eit her t heir own spirit self out t o
t he recipient , or send t heir own familiar t ot em as a messenger. The process, including obt aining
permission, is much t he same as wit h in-person healing, but t he abilit y t o walk t he middle roads
allows t he wit ch t o work wit h t hose who are not physically present .
EXERCI SE 39
Dist ant Spirit Medicine Ret rieval
In t his exercise, you seek out healing spirit ual medicine for someone who is not present in t he
physical world wit h you. Dist ance separat es you. Except for t his fact , t his is t he same as
Exercise 25: Animal Spirit Medicine Ret rieval journey (chapt er 12) or Exercise 28: St one Spirit
Medicine Ret rieval Journey (chapt er 13), when performed for anot her. You should review t hese
exercises if t hey are not int imat ely familiar t o you. Make sure your recipient is open t o t his
healing, and ask permission direct ly if possible. If you do not have a person who is in need of
healing, your allies could guide you t o use t his t echnique on a part icular piece of land. Follow
your int uit ion.
Before you ret urn t o normal consciousness and bring your awareness back t o t he present
place and t ime, as you t radit ionally would when doing healing work in person, you will send your
recipient t he medicine. You have t hree opt ions when working over t he hidden roads of t he
Middle World.
1. Send a t rust ed animal familiar t o t he recipient . First t ransfer t he spirit medicine you have
gat hered from your self-image t o t hat of your animal ally. Hold t he image of your recipient
in mind, and direct t he animal familiar t o give t hem t he spirit healing medicine for t he
highest good, harming none, and ret urn wit h it s impressions or any messages. Some
pract it ioners will wait at t he base of t he World Tree for t heir quick-moving familiar t o report
back. Ot hers will ret urn and let t he animal spirit do it s job, report ing back during t he next
medit at ion, journey, or dream.
2. Evoke t he personal energy and higher self of t he recipient t o your inner t emple. Go t o
your inner t emple, and call t he spirit of your recipient . Inst ead of evoking your recipient 's
higher self in person, or in a rit ual circle, do it in your mind's eye, in t he inner t emple. Review
Exercise 17: Higher Self Connect ion (chapt er 8) and it s adapt at ions for more informat ion.
There in your magickal workspace, you can give t he recipient t he healing medicine,
imagining t hat you are bot h physically present t oget her. Complet e t he rit ual by blowing
int o t he necessary point s on t he body, just as you would if you were physically present .
The healing is complet ed, and t he higher self and personal energy of t he recipient is
released. The pract it ioner ret urns t o normal waking consciousness.
3. Direct ly send t he medicine t o t he recipient yourself. Ret urn t o t he Middle World while st ill
in your alt ered st at e. At t he base of t he World Tree, t hink about t he person t o whom you
are sending t his medicine. Walk around t he t ree. From which direct ion do you feel t his
person? Then journey-feeling yourself fly, ast rally swim, or even burrow t hrough t he land
t o get t o t he recipient of your healing. When you reach your t arget , you might see t hem
quit e lit erally wherever t hey are in t he physical world, or have a symbolic, idealized image
of t hem on a higher level. Just as if you were present physically, or in your inner t emple,
complet e t he healing rit ual. When done, ret urn t o normal waking consciousness, and close
wit h any necessary grounding or rit uals.
You can adapt t his t echnique for ot her more t radit ional forms of ast ral t ravel, remot e viewing,
and personal sendings, using t he World Tree and shamanic journey as your foundat ion. Soul
ret rieval is usually done in person. I don't suggest using your animal familiar t o send soul
fragment s or t o do soul ret rieval via t he Middle World pat hs at a dist ance unless you absolut ely
have t o. These t echniques can simply be t oo int ense, and t he feelings t hey bring up during
int egrat ion usually require you t o have someone present t o provide comfort and physical
support .
~USTERING THE I3PPER WORLD
Before delving back int o t he cht honic lower realm, walk t he st arry roads of t he Overworld.
Though you may have a preference for one world over t he ot hers, it is good t o be versed in all
of t hem t o be a t rue walker bet ween t he worlds. The upper realm can give you a break from
int ense shadow work and help uplift you, seeing a different side of life.
Celest ial Origins
One of t he import ant aspect s of t he heavenly realms is t hat t hey are a source of light . From
t he generat ing sun, reflect ive moon, and shining st ars, magick is t radit ionally equat ed wit h light .
Our t erm of spirit ual advancement , enlight enment , means "filled wit h light ."
Many t radit ions, from shamans t o magicians, believe we originat e in t he heavenly cosmos.
Some myst ics look t o specific st ars as "home," t he place of t heir inner light 's origin. It is t heir
soul's home. Sout h American shamans st are at t he sky, believing t hat finding "t heir" st ar is an
import ant part of spirit ual t raining. Much like zodiac birt h signs correspond wit h special qualit ies
and challenges in your life, coming from a part icular st ar grant s a range of t rait s, apt it udes, and
challenges. Some New Age wit ches believe t hat all wit ches on t his planet come from a
part icular st ar, t hough not everybody agrees about which st ar. Medieval Christ ian scholars
associat ed wit chcraft wit h cert ain st ars, and t hose st ars were considered t o be "evil" or malefic
by t hese Christ ian st argazers. I personally have an affinit y t o t he Pleiades, but know many
wit ches wit h a connect ion t o t he st ars of Sirius, Orion, Scorpio, and a host of ot hers.
Various nat ive t ribes look t o t he st ar ancest ors and spirit nat ions t hat rest beyond t he st ars.
New Age myt hos reflect s t he same ideas, t hough many people find it hard t o underst and t he
parallels. Those in t he Nat ive American t radit ions might refer t o celest ial spirit s as t he "st ar
nat ions." Modern New Age t radit ions t hink of t he st ar nat ions as ext rat errest rials. Some even
believe t hat t heir own souls are reincarnat ing ext rat errest rial spirit s. The idea seems crazy
when viewed t hrough t he modern lens, but it really parallels some ancient ideas and t eachings.
The concept of celest ial origin is also found in t he t radit ions of wit chcraft and ceremonial
magick. Wit ches would look t o t he t ales of t he Wat chers, Nephilim, or Grigori for some similar
concept s of st ellar beings visit ing, and even mat ing wit h, t hose on t he eart hly plane. The
novels of Dion Fort une impart her myst ical insight s t hrough fict ion, and in her book The Sea
Priest ess, t he hero, Wilfred Maxwell, undergoes experiences wit h t he moon and his priest ess,
Vivien Le Fay Morgan, t hat allow him t o "t race my lineage t o t he st ars." Even t he infamous
Aleist er Crowley, channeling t he Egypt ian st ar goddess Nuit in The Book of t he Law, says:
"Every man and every woman is a st ar ... Come fort h, 0 children, under t he st ars & t ake your fill
of love!"
Part aking in t he myst eries of t he Upper World and st arry realms get s you in t ouch wit h your
st arry essence. Such journeys can balance our work in t he shadows. Only by learning t o hold
t he light can we be t he t orchbearers t o bring it t o t he dark lands.
EXERCI SE 40
Cosmic River and Wit ch St ar Journey
st at e, and calling upon your allies. When you come t o t he World Tree, hold your int ent ion t o
visit t he Upper World. An Upper World guide may appear, or you may need t o journey t here
yourself. Your dest inat ion is t he great Upper World cosmic river. Relat ed t o t he Milky Way, t he
spirit ual analogue is t he life-nourishing river of t he heavens, t hat winds t hrough all t he worlds.
When you find t he st ellar current s, flow wit h t hem. You might find yourself flying alongside
t he cosmic river, riding wit hin it , or merging wit h it . Feel t he st ars around you and t he st ars
wit hin you. Allow yourself t o float in t he celest ial current s, and invit e t he experience t o inform
you.
See if you can journey t o your own special st ar. What does it look like? What colors dominat e
your senses? Do you know it s name? How does it feel?
Allow t he winding of t he river t o guide you back t o t he Middle World. You could even find
yourself in t he Underworld, wit h t he st arry river feeding t he root s of t he great World Tree. Use
your abilit ies t o ret urn t o t he Middle World when done. Ret urn t o normal waking consciousness,
doing t he usual clearing, grounding, and closing rit uals.
GESSA,, yOWS, AND PROMISES
Beings from all t he realms can ask you for a promise or vow. Our medicine allies will require us
t o use t heir powers just ly. Sickness spirit s will make deals, agreement s t o bring healing, as long
as t he recipient is a part of t he healing process. But it has been my experience, t hrough my
own explorat ion and t hose of my st udent s, t hat t hose spirit s at t uned t o t he Upper World are
most likely t o require a vow or commit ment of personal sacrifice or rest rict ion for your highest
good.
A geis ("gesh") is a divine prohibit ion or requirement set by t he gods (t he plural of geis is
gessa, pronounced "gess-uh"). Gessa t echnically come from t he Celt ic t radit ions. A Celt ic hero
or seer is required by t he gods and spirit s t o do or not do somet hing specific, upon pain of
losing his magickal abilit ies. Many look at gessa as curses.
In t he myt hic st ories, t he geis is t ypically t he hero's undoing. The Irish hero Cuchulain had
t wo gessa. One required him t o always accept t he hospit alit y of ot hers. The second prohibit ed
him from ever eat ing t he flesh of his namesake, t he dog or hound. When he was offered dog
meat t o eat , t he seeds of his dest ruct ion were sown.
Thankfully I know of no modern Celt ic shaman wit h a similar set of gessa. Such is t he st uff of
legends, but our own realit y can be quit e different and more down-t oeart h. In t he living
shamanic t radit ions, spirit allies somet imes have requirement s t o furt her develop your
relat ionship wit h t hem. Usually t he requirement is for your highest good. Modificat ions of
behavior in caring for t he body, mind, emot ions, and soul help alt er your energy and facilit at e
cont act wit h t he ot her powers. Rest rict ions in diet or sexual act ivit y and breaking addict ions
are common. If you agree t o such rest rict ions, t hen your word is your bond, and you are held t o
t hem unt il your spirit ally releases you.
A friend of mine wit h great shamanic gift s was t old by his spirit allies t hat he needed t o st op
smoking marijuana. Aft er being addict ed t o t he plant for many years wit hout t he abilit y t o
moderat e his consumpt ion, it int erfered wit h his abilit y t o progress furt her spirit ually and
emot ionally. They t old him t hat t here is not hing inherent ly wrong morally, et hically, or spirit ually
wit h using marijuana, and it can be a pot ent magickal ally under cert ain circumst ances, but his
addict ion was int erfering wit h his magickal clarit y and his personal life. His use of t he plant
st unt ed his emot ional growt h and abilit y t o process feelings and relat ionships. It was solely an
escape, not a recreat ion. Aft er failed at t empt s t o moderat e his consumpt ion, his allies asked
him t o quit complet ely t o progress furt her in his magickal st udies. He agreed and was able t o
quit cold t urkey. He t hen blossomed spirit ually and emot ionally. Today he is an amazing healer
and shaman.
Do not necessarily seek out a geis. Having one doesn't mean you are more or less spirit ually
advanced t han somebody who doesn't have one. If it is right for you, your spirit ual allies will
make it clear, or will have anot her pract it ioner bring it t o your at t ent ion. In t he end, it is your
decision t o accept t he rest rict ion, and t he benefit s from it , or reject it , and face t he
consequences of your decision.
MASTERING THE LOWER WORLD
The myst eries of t he Underworld are int imat ely t ied t o t he myst eries of t he wit ch. Like t he
goddesses of t he wit ch, we are t orchbearers t o t he Underworld. We are explorers of t he
unknown. We bring light , awareness, t o t he dark. We are not afraid of t he dark and t he
myst eries it holds. Like t urning over a rock or looking under t he bed, what our imaginat ion
conjures up is usually more fearsome t han what act ually lies beneat h. By facing t he unknown
shadows wit hin ourselves, we are bet t er prepared t o help ot hers face t he fears of t he dark and
not only survive, but t hrive, once t ouched wit h t he myst eries of deat h. Truly such init iat ions
int o t he art s of t he craft occur in t he Underworld, where we learn t he art of creat ing change in
t he world around us and, more import ant ly, in t he world wit hin us.
The Underworld Cauldron
To prepare for your shadow init iat ion, visit t he Underworld wit h t he int ent ion of receiving a
healing from a cauldron in t he Underworld. Seek out t he pat ron deit ies associat ed wit h t he
cauldron-t he horned one, t he Crone, t he giant s, et c. The deit y might grant you a drink of t he
healing wat ers, or submerge you for a deeper t ransformat ion. The experience will be what you
need most , not necessarily what you want .
I sug g est a j o urney to a caul d ro n o f heal i ng to remo ve any unwanted , unheal thy sp i ri t attachments, enti ti es, and so ul frag ments fro m o thers that are read y to g o .
Enti ty extracti o n b y yo ursel f can b e d i ffi cul t, b ut i n the co ntext o f a heal i ng caul d ro n, yo u can mo re easi l y rel ease unwanted energ i es. Thi s heal i ng wi l l create the
sp ace wi thi n yo u fo r d eep er heal i ng wi th the sub seq uent so ul retri eval j o urney.
EXERCI SE 41
Healing Chamber t o Release Unhealt hy Spirit At t achment s
st at e, and calling upon your allies. Think about t he myt hic pant heon you have st udied. Is t here
a figure associat ed wit h cauldrons, caves, or regenerat ion? It might even be a figure from a
previous journey, giving you t he opport unit y t o work more deeply in part nership. Keep your
int ent ion in mind as you do t his. When you reach t he World Tree, hold t he int ent ion t o journey
t o t he Underworld for healing. Say:
I ask t o journey t o t he healing cauldrons of t he Lower World t o experience healing for my
highest good, wit h ease, grace, and gent leness. I ask t o release all unwant ed spirit
at t achment s and unhealt hy ent it ies. So mot e it be.
Wait for your animal ally or ot her spirit guide t o lead you t o t he Underworld and help you find a
special place of healing. Follow your guide and int uit ion. If a deit y st ands in charge of t he
cauldron, pet it ion t his being wit h your request . The deit y may have ot her plans for you,
however. From t his point you will be guided t o t he most perfect experience for you.
When done, t hank all t hose involved. Ret urn t o t he Middle World. Ret urn yourself t o normal
waking consciousness. Do t he usual clearing, grounding, and closing rit uals t o ret urn t o normal
life.
Remember t hat your cauldron might not be a cauldron at all, but a well, spring, river, or ocean.
Don't be at t ached t o t he form in which it manifest s-look t o t he experience t o inform you. You
might not even journey t o t he cauldron, but have a different journey alt oget her. If t he journey
t o a healing cauldron doesn't work for you, experiment wit h t he t echnique of evoking your
healing t eam in a healing chamber or energy field in t he mat erial world (exercise 33).
Cauldron imagery can also reemerge in your shadow work in t he last lessons, and in deeper
init iat ions int o shamanic t radit ions, where you experience your spirit form's deat h and rebirt h in
t he cauldron of deat h and life.
THE DARK GODDESS AND GOD
One of t he most familiar myt hs of Wiccan lore is t he st ory of t he Goddess' descent int o t he
Underworld. Many versions of t his st ory exist , for t he t heme is universal. The t ales of t he
descent of t he Goddess are t old in Wheel of t he Year celebrat ions, self-dedicat ion rit uals, and
init iat ion rit uals in many t radit ions. We hear t ales of t he maiden Kore descending t o be reborn
as t he Underworld Queen Persephone t hrough her t rial wit h Lord Hades, king of t he lower
realms. The st ory of Persephone has many forms, from a romant ic wooing by t he dark god t o a
violent kidnapping and rape. Though primarily t old as a st ory of t he seasons, t he descent of
Persephone is a st ory of growing up and acknowledging t he darkness, t he shadow, t he ot her
side of life t hat children oft en do not see, but adult s must face. Wit h t his knowledge and new
role, Persephone is known as "She who must be feared" or "She who dest roys t he light ," at
least for half of t he year, when she rules t he Underworld.
Less well-known, but perhaps one of t he oldest myt hic t rut hs in human hist ory, is t he st ory
of Inanna, t he Sumerian queen of heaven and eart h. She t oo descends int o t he Underworld t o
face her dark reflect ion, her sist er Erishkigal. Aft er many t rials at t he gat eways of t he
Underworld, where she relinquishes her symbols of her power, her at t achment s t o her worldly
life and role, she dies in t he court of her dark sist er and is reborn. Through previous planning
and t he abilit y t o surrender t o a higher power, she ret urns t o t he Upper Worlds wit h t he
knowledge of t he myst eries of deat h. She claims power over all t hree realms, not just t he
st ellar and eart hly ones.
The Goddess is not t he only one in descent . We have similar st ories, wit h some slight ly
different t hemes, in t he myt hs pert aining t o t he gods. The st ory of t he double murder of t he
Egypt ian Osiris by his brot her Set , and his resurrect ions by his sorceress wife/sist er Isis, is rife
wit h t he myst eries of deat h and rebirt h. Upon his last resurrect ion, Osiris becomes t he lord of
t he dead. The solar/ agricult ural t heme of t he slain or sacrificed god can be found in t he st ories
of Dionysus, Bacchus, Adonis, Tammuz, Dumuzi, Balder, more modern int erpret at ions of t he
Celt ic god Lugh, t he Oak and Holly Kings, as well as t he New World Azt ec deit y Xochilpilli. You
can also see t he t heme in Christ ianit y, t he st ories of King Art hur, and even t he deat h of John F.
Kennedy.
The gods t hemselves give us t emplat es for t he sacred journey, t he archet ypal pat t erns of
shadow work. Through t heir descent , deat h, and resurrect ion, we find parallels in our own
journey. Though lit erally not as visceral as t he myt hs of old, psychically t he event s of t rue
int rospect ion and healing t he shadow can be quit e powerfully confront at ional. St udy of t he
Underworld gods and t heir journey t o self-discovery and empowerment , no mat t er how difficult ,
gives us great er underst anding of and appreciat ion for t he road before us.
EXERCI SE 42
Journey t o t he Dark Goddess/God
In your final Underworld journey before your shadow init iat ion, you will seek out t he dark
goddess or dark god of t he Underworld. Alt hough for some people meet ing t he dark ones can
be t errifying, t he encount er is cleansing. Like t he Underworld it self, t he dark queen and king
have t he gift t o absorb all t hat doesn't serve our highest good, re newing and recycling our
energy wit h t heir power of change. In Celt ic myt h, t he hero Cuchulain meet s t he washerwoman
at t he ford. The woman is an aspect of t he Morrighan, and t his vision port ends his deat h
because he broke his geis. The dark goddess is not t he murderer, but t he one who washes t he
blood, his past , from his clot hing in t he purifying river wat er. When we volunt arily seek out t he
dark goddess or god, our past can be cleansed and washed away. Our issues can come int o
finer focus, and our pat h be made clear. We need not lit erally die t o be reborn.
Many st udent s report a lift ing of t heir shadow work aft er an encount er wit h t he dark
goddess or god. The Underworld rulers allow you t o release any unnecessary baggage and
direct your at t ent ion t o t he most import ant shadow issues remaining. Underworld experiences
are t ruly blessings.
NEW ASSI GNMENTS
If you feel t he need, you can perform a spirit medicine ret rieval (exercises 25, 27, or 28)
for yourself. It can manifest a new ally, or deepen a relat ionship wit h a more familiar spirit
medicine. As you develop on your pat h, you can t ravel for spirit medicine whenever you
would like, t o help you init iat e, int egrat e and st abilize healing changes. If you feel t oo close
t o t he sit uat ion, and have a friend or t rust ed fellow pract it ioner who is versed in spirit
medicine, you can ask t his person t o do a spirit medicine ret rieval for you, eit her in person
or from a dist ance.
Diligent ly cont inue Exercise 36: Dist illing t he Shadow.
Ti p s
Review lessons 2, 3, and 4.
If you are afraid t o journey t o t he Dark Goddess in t he Underworld for exercise 42, you
can go t o your inner t emple, open t he gat eway of t ransformat ion (ITOW, chapt er 14), and
ask t o meet wit h her in t he gat eway.
The Wiccan Myst eries by Raven Grimassi.
Inanna: Queen of Heaven and Eart h by Diane Wolkst ein and Samuel Noah Kramer.
LESSON THIRTEEN
~HADOW INITIATION
Every light cast s a shadow Each of us cast s a shadow We cannot exist in t his world wit hout it .
Everyt hing in t he mat erial, physical world cast s a shadow When we live in t he mat erial world,
we, t oo, cast a shadow, bot h lit erally and spirit ually. It 's part of t he pact we make when our soul
agrees t o t ake form in t he world. Though many look t o t he shadow it self as somet hing evil, it is
not , no more t han t he shadow of a t ree is evil. At t imes we relax in it s shade. The shadow is a
needed part of nat ure. A t ree could not exist in full noonday sun t went y-four hours a day. It
needs t he darkness and t he night t o rest and rejuvenat e.
The shadow it self is not evil or harmful, but what can cause harm is our relat ionship t o t he
shadow. The shadow consist s of what is not seen, what is hidden and repressed. If a light is
never shown, t hings grow cold and dark. A t ree's shadow moves wit h t he sun. If shadow
always encompassed one part of t he land, t hat part would not grow There must be change
and renewal, and t hat only occurs when one is conscious of t he shadow
People get caught up in t he polarit y of light and dark, equat ing it wit h good and bad, right
and wrong. They look t o t he light and dark as absolut es, but wit ches know t here are no
absolut es. There are cycles and seasons as everyt hing changes. There are rhyt hms and
pat t erns. People st uck in t his harmful polarit y consciousness are like comput ers, funct ioning in
zeros and ones, on/off, not knowing t he richness of ot her pat t erns and syst ems. Light and dark
are not engaged in a bit t er bat t le where only one will survive, as many popular movies, shows,
and even religions would have you believe. Do you see a war in t he sky as day t urns t o night
and t urns back t o day again? I don't . I see beaut iful sunset s and sunrises, an int erplay of light
and dark. They are complement s, just like male and female are complement s, Goddess and
God. They are not in a bat t le t o wipe out t he ot her.
The dark of t he shadow can be fearsome because it is unknown. We are forced t o make
cont act wit h it because somet imes it demands our at t ent ion in some fright ening ways,
desperat e t o make cont act . At t imes it can be raging, but when we look closely, it 's more like a
raging child t han a fearsome monst er. Wit h our at t ent ion, love, and genuine empat hy, we can
t ransform it .
Part nership, not eradicat ion, is t he key. A t ranscended awareness t hat is beyond t he light
and t he dark, yet encompasses t hem, is needed. By accept ing t he shadow, you accept t he
part s of yourself t hat are t he hardest t o swallow You learn t o accept such emot ions as fear,
anger, jealousy, and shame. You do not reject t hem, but also do not let t hem rise up
unknowingly and rule you like a mob. Through t his accept ance, you accept t hese t rut hs in
ot hers, and have a great compassion for humanit y and t he human condit ion.
When your spirit ualit y denies t he shadow, you lose your sense of humanit y and your
connect ion t o t he world communit y. Spirit ual leaders are oft en volat ile people, but t hey know
t he appropriat e use of such energies and are not at t ached t o t hem. For my Christ ian
count erpart s, I t ell t hem t o look t o Jesus overt urning t he moneylenders' t ables in t he t emple.
For t hose in t he East , look at t he prot est s of Gandhi. Neit her man was corrupt ed by his
emot ions. They felt deeply, yet could remain unat t ached. They could be guided by higher will,
not solely by personal desire. The emot ions were t ools t o move forward in t heir missions.
Pagan myt hology is filled wit h angry dest royer goddesses who are using t he energy in an
appropriat e fashion, yet t hey are not vessels of evil or corrupt ion. As goddesses t hey fulfill a
higher will, t o dest roy so t hat somet hing new can be creat ed.
If you make t he shadow an ally, you have a great source of healing and st rengt h. Connect ed
wit h t he lower self and lower realms, you have great er powers of int uit ion, psychic abilit y, and
magick. Aligning t he shadow wit h your highest good in a conscious manner, rat her t han being
unconscious and unaware of it , gives t he shadow proper channels t o work and manifest . Any
coming problems arising in t he shadow are more easily recognized and caught early on, before
t hey manifest as great difficult ies.
INITIATION
To t he t radit ional wit ch, t he word init iat ion conjures up images of t radit ional rit uals and rit es of
init iat ion, where one wit ch elevat es anot her t o a higher degree, a higher st at us hopefully
reflect ing t heir level of awareness, knowledge, and power. Though such experiences are very
powerful, t hey differ from t he shaman's init iat ion. Formal and st ruct ured Wiccan init iat ion rit uals
are a way t o re-creat e key component s of t he shamanic init iat ion of deat h and Underworld
resurrect ion. They are powerful in t heir own right , but different from t he shaman's journey t o
t he ot her-worlds t o receive init iat ion direct ly from t he spirit s.
Shamanic init iat ions are more akin t o what I feel is one of t he most import ant aspect s of
init iat ion-a t ransformat ive experience. Alt hough some shamans go t hrough rit ualist ic init iat ions
not unlike t hose in t he formal t radit ions of Wicca, most have an inner experience of init iat ion
direct ly from t he spirit s. Some undergo init iat ion as t he first real st ep of t raining, while for
ot hers it is a culminat ion of a period of learning.
Many shamans feel t hey are chosen or called by t he spirit s direct ly, and learn t heir art s from
t he spirit s. A t raumat ic experience can induce t he cont act . Some might simply st art seeing and
conversing wit h spirit s. The experience is facilit at ed wit h a vision quest -like rit ual. Shamanism
is somet imes connect ed wit h madness, as pot ent ial shamans go wild and mad, living apart
from t he t ribe. If t hey learn t o list en t o t he spirit s, t hey gain t he survival skills t hey need and t he
magickal skills t o heal and help ot hers, ret urning as a shaman. Those in t radit ional West ern
societ y, rat her t han t ribal societ y, are most apt t o t hink t he spirit worker is complet ely crazy. In
eit her case, spont aneous spirit cont act can be quit e jarring t o one's worldview, and can init iat e
one int o a new world of myst eries and learning.
Ot her t raumas t hat can induce shamanic cont act include illness or accident . When a
pot ent ial shaman is close t o t he spirit world because her body is failing, she can make cont act
wit h spirit s more easily. Infect ions, blood loss, and even light ning st rikes are pot ent ial t riggers.
Some shamans believe a light ning st rike or mult iple st rikes are needed t o empower a shaman.
Is t his lit eral light ning, or t he bolt of enlight enment t hat comes wit h awakening? It is int erest ing
t o not e t hat in t he modern folk t ale of t he Japanese healing t radit ion of Reiki, t he founder, Dr.
Usui, was said t o have been st ruck by light ning while on his own medit at ive quest .
Illnesses wit h ext ended comas are prime shamanic-init iat ion arenas. To heal t he illness, t he
pot ent ial shaman must int eract wit h t he spirit world and learn it s medicine. Upon healing, t he
shaman ret urns wit h great er underst anding, awareness, and power. People who have had a
near-deat h experience, or NDE, have similar awakenings, learning t o not fear deat h and finding
a new place in t heir "t ribe" wit h a sense of peace and wonder, yet t hey seem t o lack t he
magickal t raining a shaman init iat e would get from t he spirit s.
Shamanic init iat ion is much like t he Chod rit uals of Tibet , where t he pract it ioner summons a
goddess t o behead and dismember him, making a st ew of his body for t he spirit s, gods, and
demons t o feast on. Like t he shamanic init iat e, t he pract it ioner of Chod realizes t hat
consciousness survives aft er t he dest ruct ion of t he body's selfimage, and t he pat h t o t rue
liberat ion is begun.
Shadow init iat ion, alt hough shamanic, doesn't have t o be as gruesome or life t hreat ening as
a near-deat h experience, at least not on t he physical plane. In t hese last lessons, as you dist ill
t he shadow of your soul, you are coming t o underst and what t he shadow means for you and
your life. Shadow init iat ion is facing t hat shadow. It is a pot ent ial t est , a t rial. Some t radit ions
call t he experience confront ing t he Dweller on t he Threshold, t he spirit t hat prevent s us from
going forward in our magickal quest s. While many magickal pract it ioners see such dwellers as a
specific and separat e spirit ual ent it y, in essence t hey serve as a safeguard. Most people t hink
of such blocks as unfairly prevent ing t hem from progressing t oward t heir full spirit ual power
and enlight enment , but in t rut h it prevent s t hem from claiming t oo much power before t hey
have dealt wit h t heir unresolved issues-t heir fears, anger, and ego self. If t his self were t o have
access t o great er power, it would be very dest ruct ive. Such issues can rear t heir heads again
anyt ime on t he pat h, but t he init ial facing of t he shadow makes you aware of t hings of which
you might not ot herwise be aware. In t rut h, it 's a wonderful opport unit y t o honest ly know
where you are on your spirit ual pat h and what you should be working on next . At it s deepest
level, t his init iat ion int o shadow is a chance for rebirt h. Like a snake, you shed your old skin and
are reborn int o t he new.
PREPARING FOR ~HADOW INITIATION
There are many t hings you can do t o prepare for shadow init iat ion. Thankfully you have been
doing t hem all for t he last year. Learning healing t echniques forces you t o look at your own
healing and t ake st ock of your life and it s unresolved sit uat ions. Dist illing t he shadow, and t he
previous t wo lessons, have int ensified your work here on t he shamanic planes, and prepared
you for t he deepest level of healing and init iat ion possible for you at t his t ime. Everybody is in
t he perfect place for himself or herself, here and now
To cont inue your preparat ion, I suggest making a spirit shield or mandala of your allies, your
spirit family. The art of t he shield represent s t he shaman's st ory, his allies, guides, and purpose
bet ween t he worlds. The shield is also obviously a sign of prot ect ion, but t he prot ect ion t hat is
grant ed spirit ually, t hrough your own t alent s and allies, rat her t han physically, by t he st ruct ural
st rengt h of t he shield it self.
The rit ual shield is popular in forms of Nat ive American shamanism, but can also be found in
European forms. The Celt ic warriors were known t o carry shields and banners, and t heir lore
and art is rich wit h myt hic and clan symbols. Shields are usually wooden frames wit h hide
st ret ched over t hem (figure 37). You can bend a pliable branch int o a loop, and put t wo more
st icks as a cross handle, all bound by a st urdy piece of t wine or st ring. I find t hat some good
glue helps, t oo. Then t ake a piece of leat her t hat is larger t han your loop, wit h holes and st ring
t hrough t he edge, like you were creat ing a spirit bag. Wet t he hide and st ret ch it over t he loop,
pulling t he st ring t ight for a good fit . Let it dry in t he sun t o make sure it is a t ight fit . You could
creat e a simple shield wit hout t he loop, and just a wooden cross formed from t wo st icks wit h a
piece of leat her wit h four holes in it . Again, some glue can help keep it in place. If you prefer t o
not work wit h any animal hide, you can make variat ions of t his out of canvas, or even make flat ,
t wo-dimensional paper shields.
Figure 37: Building a Shield
Next , wit h paint , ink, marker, or crayon, mark your shield wit h symbols t hat are appropriat e for
your journey (figures 38A and 38B). Use t he images of your allies and t he images of your past
journeys, of what you have learned in t his yearlong t raining. The images can be as simple or as
complex as you would like. It 's your shield.
It would be wholly appropriat e t o sing your spirit song, or creat e a new one, while craft ing
your shield. Shield making at t his point in your t raining will have you reviewing all t hat you have
learned and experienced, helping you build your confidence for t he t ask ahead, and reminding
you t hat you will not be alone in your quest .
Figures 38A and 38B: Shield Design
Unlike t he previous t wo books in t he Temple of Wit chcraft series, t here is no selft est for t he
t hird level. This is ult imat ely not book knowledge, but emot ional int elligence, spirit ual
experience. The t est is in t he doing, not t he memorizat ion. Though wit ches are scholars, t he
experiences here-not t he words on t he page-ult imat ely inform you. The words are just a road
map t o get you t o where you need t o go.
I have t hree remaining preparat ion t ools for your shadow init iat ion.
The first is t o do a divinat ion, using any divinat ion syst em you choose, t o det ermine t he best
t ime for your shadow init iat ion. Tradit ionally, t he full moon, because it height ens emot ion, or
t he new moon, because it embodies t he dark myst eries, would be appropriat e, but for you,
t here might be a different and more specific t ime. You can use t arot , runes, or even t he
muscle-t est ing and pendulum t echniques from The Inner Temple of Wit chcraft . Many prefer
simply t o use t heir year-and-a-day set dat e, from t he st art of t his course, feeling t he fat es
have already det ermined t he most appropriat e t ime for t he journey.
Second, many choose t o fast before t he init iat ion. Fast ing varies from person t o person,
depending on your healt h and const it ut ion. If you have any medical issues, you should consult
your doct or, but pract it ioners have found a juice fast for t he day of t he rit ual very helpful. The
Druids report edly did fast s solely of apples and apple juice t o cleanse t heir syst ems. Apples are
t he fruit of t he Underworld. Some st udent s have even fast ed for t hree days before t he rit ual,
but people's body const it ut ions are different , and t hat might not be right for you. Use common
sense and your int uit ion.
Last ly, t hink about whet her you will be t aking a new craft name aft er t his init iat ion. The
significance of magickal names is det ailed in chapt er 17 of The Inner Temple of Wit chcraft . Not
everybody t akes more t han one craft name. In t his syst em of five element s, five degrees of
t raining, you might not want five names. It is up t o you. In shadow init iat ion, if a name is needed,
a name will be given during t he journey it self, as long as you are open t o hearing it .
Divine your day, prepare yourself, and t hen perform t his self-init iat ion rit ual. In t he end, it is
not your own self t hat will init iat e you, but your shadow and t he spirit s of t he Underworld.
~HADOW INITIATION RITUAL
The shadow init iat ion rit ual is t he culminat ion of your year of st udy. Prepare yourself for t he
rit ual. Set up a shamanic alt ar wit h your t ools of power. Put out your spirit bag, and place any
t ools you feel drawn t o use on t he alt ar. Put out your power spirit shield. If you are making a
belt for t he five levels of init iat ion, have a lengt h of blue cord, for t he wat er element , t o mat ch
your red cord for t he first degree of fire and your green cord for t he second degree of eart h. I
also suggest using a cauldron t o dest roy your shadow journal.
Dress in any rit ual clot hing t hat empowers you. You can use t he hood of a robe or cloak t o
submerge you in shadow by pulling it over your eyes. You could also choose t o go skyclad for
t his rit ual, having no guise bet ween you and t he shadow self.
For init iat ion rit uals, some sequest er t hemselves in a dark place, like a cave or t he crook of a
large t ree. Some t radit ions of wit chcraft have been known t o use t he wit ch's cradle, inducing a
sense of sensory deprivat ion by t ight ly wrapping blanket s around t he body of t he wit ch and
suspending t he bundle wit h ropes from poles or t ree limbs. This device aids in ast ral journeying,
and looks somet hing like a hammock suspended bet ween t wo t rees. Ot her t radit ions place a
blanket over t he shamanic init iat e, like a deat h shroud, and even weigh it down wit h rocks at
t he corners. Voodoo init iat ions have a special hut or room separat ed from t he rest of t he
communit y where an init iat e remains unt il t he process is complet e, and t he communit y out side
prays and emot ionally support s t he init iat e. You don't have t o go t hrough t he t rouble of
creat ing a wit ch's cradle or any ot her sensory deprivat ion device unless you feel called t o do
so.
St art by t hinking about t he shadow. What does t he shadow mean t o you now t hat you have
worked so hard t o conjure it up? Review your shadow journal from your dist illing experiences.
Look over t he pat t erns. See how your list s changed over t he course of several weeks. Look t o
see what remained consist ent and what was a t hread t o somet hing deeper. When you are
done, t ake t he pages of t he journal, rip t hem up, and put t hem in t he cauldron. You can dest roy
t he paper eit her by flooding t he cauldron wit h wat er, which would be appropriat e for t he t heme
of t his course, or t radit ionally by burning t he paper. I burn it and t hen douse t he ashes wit h
wat er. If you are indoors, burning a whole journal could creat e an overwhelming amount of
smoke and set off fire alarms, so be forewarned. If you are out side, t hough, burning can be a
powerful rit ual. Aft er reflect ing on t he shadow and your journal, dest roy it .
When ready, creat e your sacred space. I highly recommend cast ing a t radit ional circle for t his
journey. Play your music or have someone drum for you. It is great t o have someone you t rust
t o support you during and aft er t he rit ual. Get int o your medit at ive st at e wit h t he int ent ion of
journeying t o meet your shadow. Say:
I, [st at e your name], call upon t he Goddess, God, and Great Spirit , all my spirit allies and
t ot ems, t o aid me in t his init iat ion. I ask t o journey t o t he Underworld t o make peace wit h
my shadow, t o know and heal our relat ionship. I ask t hat t his be for my highest good,
harming none, wit h ease, grace, and gent leness. So mot e it be.
Usually t he journey will bring you t o t he Underworld. Some pract it ioners not ice t hat t heir guides
are conspicuously absent . They are present , but unseen, let t ing you walk t o your shadow on
your own. As you descend, you might find yourself facing t est s and t rials, where you must give
up spirit it ems of power, much like t he descent of Inanna, as she was forced t o relinquish
symbols of her power as payment t hrough t he seven gat es of t he Lower World. You might find
yourself seemingly naked and powerless as you face t he shadow, and discover t hat your t rue
power is wit hin.
When you reach your dest inat ion in t he Underworld, you may experience a variet y of t hings.
You will eit her find your shadow in a reflect ion, where your shadow self will come out of t he
reflect ion, int o your world, or you might find your shadow self lit erally in your shadow, which
rises up t o greet you. Your shadow self might be several smaller beings, or even one larger
being defying convent ional descript ion.
Your int ent ion for t he journey is simply t o meet wit h your shadow and hopefully make peace
wit h it . You may converse wit h your shadow, or have a more visceral int eract ion wit h it . Your
shadow int eract ion can include experiences wit h t he dark goddesses and gods of t he
Underworld. Experiencing your fears, anger, jealousies, and shame can occur, as well as
eradicat ion of your self-image t hrough a shamanic deat h experience. In deeper levels of
shadow work, you might have t he shamanic-init iat ion experience of dismemberment and
resurrect ion. At t his t ime, at t his level, don't seek it out unless t his experience comes t o you
nat urally. If it comes, you will be ready for it , even if you don't t hink you are. As you grow in
experience, you can purposely ask for a dismemberment experience from a t ot em or deit y t o
deepen your underst anding and t ransformat ion, t hough it might not be a full divine init iat ion
int o t he role of t he shaman.
Expect t he unexpect ed, including t he possibilit y t hat it might not be as difficult as you t hink.
Remember t hat you have done a lot of healing work t o lead up t o t his experience, and your
shadow should not t ake you by surprise. As you cont inue t o peel t he "onion" of your healing,
you can have deeper experiences wit h it , finding a st ronger sense of part nership and
cooperat ion, or even incorporat ion of t he shadow int o your ident it y.
When I reached a deep place of shadow ident ificat ion, t he image I perceive as my higher self,
a being of bright st arlight , and t he image I perceived as my shadow, a being of darkness, came
t oget her and merged as a being composed of st ars and galaxies, like a humanoid nebula, bot h
light and dark.
When you have come t o an accord wit h your shadow, ret urn t o t he Middle World. Ret urn
yourself t o normal consciousness. Do t he usual clearing, grounding, and closing rit uals t o ret urn
t o waking consciousness. Celebrat e your newfound empowerment and sense of awareness.
Celebrat e your healing. Celebrat e your shadow Take your new name, if you desire. Put
somet hing special int o your wit ch bag t o symbolize your cont act wit h t he shadow I usually give
my st udent s a black t ekit e, a mineral from a met eorit e. It s color symbolizes t he shadow, and it
is very powerful yet alien, much like how we view our shadow. Weave your blue cord int o your
init iat ion belt .
Congrat ulat ions! You have complet ed one of t he most import ant st eps in t he pat h of t he
wit ch-t ruly facing your shadow. Many avoid t his journey wit h all t heir power, yet it is necessary,
t o progress furt her in your magickal underst anding. Only when you know t he shadow can you
t ruly love it , in yourself and in all ot hers. Use your shadow self as an ally. Call upon it for help
and advice. As you build a relat ionship wit h it , you deepen your relat ionship wit h yourself, all
your allies, and your divine purpose.
My friend David was so excit ed for t he last Wit chcraft III class, t o face t he shadow. Doing a
lot of personal work bot h in t he shamanic worlds and in t he physical world, t hrough his
relat ionships, he had been facing t he shadow quit e well. In his Underworld journey from t he last
lesson, t he Underworld gods were not exact ly dismembering him in classic shamanic init iat ion,
but reaching int o him and pulling out t he shadow One reached t hrough his mout h and pulled
out his shadowy gut s. He t hought t he shadow was being banished and removed, while in t rut h,
it was t he process of dist illat ion.
When he came t o t he last class, he t hought t hat by t he end of it he would be rid of all t he
feelings and emot ions of t he shadow. During t he shadow init iat ion rit ual, he faced his shadow
self in a whole form wit hout knowing it was t he shadow, at least not init ially. The shadow
journey consist ed of a conversat ion wit h a shadow, and a pact being made. David promised
not t o abandon t he shadow, but t o work wit h it , and t he shadow promised not t o overly
influence him or cont rol his react ions, but t o allow him t o shine. David realized it was not a
banishment of t he shadow, as he had init ially hoped, but a t ransformat ion of his relat ionship
wit h it . His relat ionship wit h his shadow was changed forever, but it st ill involved daily work. It
didn't necessarily get easier aft er t he shadow init iat ion, but his underst anding of t his
relat ionship became much clearer. The shadow init iat ion rit ual prepared him for a deeper
relat ionship wit h his shadow, and helped him gain great er insight int o his spirit ual life. Shadow
work prepared him, and many ot hers, for t he deeper insight s cont ained in t he art s of
ceremonial magick and Hermet ic Qabalah, which will be covered in t he fourt h volume of t his
series, The Temple of High Wit chcraft .
TOPPING ~HADOW WORK BEFORE YOUR FEAR AND A DAY fS COMPLETE
If you decide t o st art t he process of dist illing t he shadow and t hen det ermine t hat you do not
want t o see it t o complet ion, you must rit ually end t he process. Just st opping t he process
wit hout any closure is like st art ing surgery and t hen deciding not t o finish it wit hout sewing t he
body back up. Dist illing t he shadow is akin t o creat ing a self-inflict ed wound t o draw out t he
poisons so t he healing can be pure.
When t eaching t he class based upon t his book, I've had a few st udent s det ermine it was t oo
t ough, or t heir life was t oo busy, or t hey got sick in t he middle of t he process and didn't
cont inue. Such det errent s are t he shadow self making it s presence known t hey are signs t hat
our fears and pains do not want t o be healed yet . Illness is a manifest at ion of our t hought s and
emot ions, and many st udent s report infect ions, injuries, and, in part icular, flu and respirat ory
complicat ions during t he dist illing-t he-shadow phase of t raining. This is part of t he purging
process and is quit e nat ural.
A few of t hose who didn't cont inue class, and ignored my suggest ions t o rit ually end t he
process and seal up t he psychic "opening," found life very, very difficult for many mont hs
aft erward. They had a hard t ime underst anding why, because t hey were choosing t o ignore
t he shadow t hey had conjured up rat her t han deal wit h it on any level. It was like t hey gave t he
shadow st rengt h, but didn't make peace wit h it , or didn't ret urn it t o t he confines of t heir
unconscious. They simply let it out and ignored it . They opened Pandora's box, quit e lit erally,
and t hen had many difficult ies in personal relat ionships, business, healt h, and spirit ualit y.
If you det ermine t hat t his shadow work is t oo much t oo soon for you, t here is no shame or
danger in st opping t he process, but t he way you st op it is import ant . Do it safely. Those who
have st opped at t ending class, but followed t his process or somet hing like it , have suffered no
long-last ing ill effect s, and some even felt like t hey had t ackled a small part of t heir shadow
work, making t he next at t empt a bit easier. You might decide, or your friends, family, counselor,
or minist er might help you det ermine, t hat t his is not t he t ime and place for you t o do t his work.
Once you have made t hat decision, do t he following rit ual.
Take t he shadow journal pages you have done, and place t hem in a flameproof vessel such
as a cauldron. Make sure t he cauldron is large enough t o hold t he paper. You can rip and t ear
t he paper as much as you want . Since you will be burning t he paper, and it can creat e a lot of
smoke, do t his out side.
Place t hree candles around t he cauldron, in a t riangle shape-black t o t he back and left , t o
absorb and cont ain your shadow energies, whit e t o t he back and right , t o t ransform and purify,
and blue at t he point in front , t o st abilize your emot ions and bring peace. Charge t he candles
wit h t hese int ent ions, and light t hem. Then light t he cauldron fire and burn t he shadow journal.
When done and t he ashes are cool, scat t er t hem in wat er. Like any ot her candle spell, let t he
candles burn. If you must ext inguish t hem, snuff t hem and relight t hem again lat er, cont inuing
unt il t hey are complet ely burned. The shadow process is now complet e, and you can cont inue
onward wit h your personal pat h wit h no ill effect s.
t HE WELL OF 'EMORIES
We are all t eachers. We are all st udent s. We all guide each ot her on t he pat h. One of t he
t echniques I've found so affirming t o my desire t o build spirit ual communit y, bot h physically and
ast rally, is t he use of t he well of memories. The well of memories is how it was int roduced t o
me, but you could just as easily know it by ot her names, such as t he Akashic Records, t he hall
of records, t he t ree of memory, or t he ast ral library. The name doesn't mat t er. In scient ific
t erms, I t hink of it like t he consciousness grids t hat connect t he collect ive informat ion of a
species, as discussed in chapt er 7 of The Inner Temple of Wit chcraft . Here we share our
knowledge and wealt h of experience.
Though t echnically not necessary since all informat ion and experience is recorded in t he well
of memory, what I have found is t hat by going back t o t he shamanic world, usually t he Lower
World, and reviewing our t raining and shadow init iat ion, and t hen consciously sharing t hat
experience wit h ot hers, t o feed t he t ree of t he world as it grows, is quit e powerful and
liberat ing. I had a t eacher who suggest ed t hat consciously deciding t o share t hat experience
makes it more accessible t o all t hose in t he world. As you heal, t he world heals. Use your
experience so t hat ot hers can benefit from your work. When you feel set t led from your shadow
experience, no mat t er how many days, weeks, or even mont hs you need, t ake t he t ime t o
journey wit h t he int ent ion of going t o t he well of memories, and wit h t he help of your allies,
share your experience t here.
WALKING THE WINDING ?ATH
Where does t he shamanic wit ch go from here? Though t here are not a lot of books and
t raining programs t hat recognize t he shamanic element s of wit chcraft , t he t radit ions cont inue
t o grow You will find t he shamanic element s at pagan fest ivals and communit ies worldwide. As
you look back on t he myst eries of t radit ional wit chcraft , you will see t he shamanic lore
int ert wined wit h our rit uals and init iat ions. It was t here all t he t ime, but perhaps not as obvious
t o you. This branch of t he wit chcraft t ree cont inues t o reach out ward t o t he world. You are a
part of t hat growt h. You can cont inue t o add t o t he pat h. Many celebrat ions and even
t radit ional covens are adding drumming and shamanic t rance work if t hey did not already
include t hose element s.
Part of t he resurrect ion of wit chcraft in t he modern era is about making your own t radit ions.
It 's t he hallmark of t he Aquarian Age we are ent ering. My dear friend and st udent Claire, who
was well versed in Nat ive American t radit ions before coming t o st udy Wicca, t old me aft er a
wit chcraft class t hat she couldn't mix t he t wo. Wicca was separat e and had t o be kept pure.
Though some Wiccans feel t hat way, and many Nat ive people feel t hat way, I feel t he essence
of modern wit chcraft was revived from a number of different sources.
The revival of t he shamanic aspect s of wit chcraft , honoring t he Americas, Siberia, and Asia
as sources since t he shamanic t radit ions st ill survive t here, is a way of honoring t he world t ribe.
Though it is t he job of some people t o keep t he t radit ions clear and separat e, it is t he job of
ot hers t o find t he similarit ies and cross-cult ural t hemes. We all have a place and funct ion. As
an eclect ic wit ch, I believe it is my dut y t o see t he t rut hs in all cult ures and bring t hem t oget her
under t he craft of t he wise. When you do somet hing wit h reverence, honor, and love, you are
not corrupt ing it or harming it . It is just import ant t o recognize what sources you are drawing
from, and honor t hem. We are all part of t he world t ribe. I t hink such synt hesis is t he only t hing
t hat will t ake us t o t he next st ep, t he next forms of magick and spirit ualit y in t he New Age.
One of t he most import ant t hings t o remember on t he pat h is t hat t he spirit s will inform you
direct ly. Think of t he first shamans and wit ches. Who t aught t hem? Who init iat ed t hem? Who
brought out t heir t alent s? It was t hrough direct revelat ion from t he spirit world. By maint aining
your connect ion t o your allies, you will develop t he new t echniques and t radit ions t hat are
prefect for you, and be guided as t o when, where, and wit h whom you should share t hem.
The deat h and rebirt h of t he shamanic wit ch changes us forever, and might separat e us for
a t ime from ot her pagans. I associat e t he maxim "To be silent " wit h t he wat er point of t he
Wit ch's Pyramid, for when we experience t he wat ery resurrect ion of t he self, words may fail t o
explain t he meaning behind t he experience. We simply have an int uit ive underst anding wit h
t hose who have been t here and come back. But silence also st ands for t he shadow, for it is
only in our quiet reflect ions t hat we can find t he shadow and work wit h it . Wit h peace, we no
longer hear t he const ant voices of our inner fears, anger, jealousies, and shame. We live freely,
for t here is st rengt h in silence.
Ult imat ely, t he winding road of t he shamanic wit ch is bet ween t he worlds, one foot on each
side of t he veil. Only by being a bridge, a part ner, bet ween t he t wo sides will we find t he magick
of t he next age, and bring t he healing t hat will revit alize ourselves, our people, and t he world.
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Wilson, Robert Ant on. Sex, Drugs dr Magick. Second edit ion. Temple, AZ: New Falcon
Whit comb, Bill. The Magician's Companion. St . Paul, MN: Llewellyn Publicat ions, 1993.
Wolkst ein, Diane, and Samuel Noah Kramer. Inanna: Queen of Heaven and Eart h: Her St ories
and Hymns from Sumer. New York: Harper & Row, 1983.
ONLINE RESOURCES
McCannon, John. Mokos. Encyclopedia Myt hica, 1997.
ht t p://www.pant heon.org/art icles/m/mokos.ht ml.
Smit h, Dr. Ant hony E. Cybele. Encyclopedia Myt hica, 1998. ht t p://www.pant heon.org/art icles/c/
cybele.ht ml.
Sanyal, Sumant a. Prt hivi. Encyclopedia Myt hica, 1997.
ht t p://www.pant heon.org/art icles/p/prt hivi.ht ml.
Wikipedia. ht t p://www.wikipedia.org.
Encyclopedia Myt hica. ht t p://wwwpant heon.org.
Index
tO WRI TE TO THE NUTHOR
If you wish t o cont act t he aut hor or would like more informat ion about t his book, please writ e
t o t he aut hor in care of Llewellyn Worldwide and we will forward your request . Bot h t he aut hor
and publisher appreciat e hearing from you and learning of your enjoyment of t his book and
how it has helped you. Llewellyn Worldwide cannot guarant ee t hat every let t er writ t en t o t he
aut hor can be answered, but all will be forwarded. Please writ e t o:
Please enclose a self-addressed st amped envelope for reply, or $1.00 t o cover cost s. If out side
U.S.A., enclose int ernat ional post al reply coupon.
Many of Llewellyn's aut hors have websit es wit h addit ional informat ion and resources. For more
informat ion, please visit our websit e at ht t p: / /wwwllewellyn.com.
YOUR GUI DE FOR THE ' OURNEY
The Temple of Shamanic Wit chcraft Medit at ion CD Companion consist s of guided medit at ions,
exercises, rit uals, and shamanic journey music designed t o complement t he book The Temple
of Shamanic Wit chcraft . Creat ed by aut hor and t eacher Christ opher Penczak, t his companion
CD series allows you t o experience t he lessons from t he book wit h personal guidance. The first
t hree CDs cont ain a variet y of shamanic journey music, from drumming in various st yles t o t he
rat t le and cryst al singing bowl.
Each journey CD is divided int o four sect ions, st art ing wit h a guided rit ual t o creat e sacred
space before t he journey, a relaxat ion and count down exercise, t he journey music it self, and a
callback t hat guides you back t o normal waking consciousness. The fourt h CD cont ains
addit ional medit at ions set t o soot hing music designed t o aid in t he relaxat ion and healing
process.
Look for The Temple of Shamanic Wit chcraft Medit at ion CD Companion at your favorit e
bookst ore. You can also order direct ly by calling 1-800-THE-MOON, or visit us online at
www.Ilewellyn.com.
The Temple of Shamanic Wit chcraft Medit at ion CD Companion
Table of Contents
List of Exercises
List of Figures
Int roduct ion: What Is t he Temple of Shamanic Wit chcraft ?
Wit chcraft and Shamanism ... 1
Opening t he Veil ... 19
Making Sacred Space ... 39
The Role of t he Shamanic Wit ch ... 57
Lesson One: The Worlds of t he Shaman ... 79
Lesson Two: The World Aside ... 123
Lesson Three: The Underworld Pat h ... 151
Lesson Four: The St arry Road ... 183
Lesson Five: Walking wit h t he Spirit s ... 207
Lesson Six: The World of Dreams ... 249
Lesson Seven: Rit es of t he Shaman ... 269
Lesson Eight : Animal Spirit Medicine ... 285
Lesson Nine: Plant , St one, and Song Medicine ... 311
Lesson Ten: Past -Life Healing ... 357
Lesson Eleven: Shamanic Healing ... 373
Lesson Twelve: Mast ering t he Three Worlds ... 415
Lesson Thirt een: Shadow Init iat ion ... 431
Bibliography...
Index...

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