Land Of The Spotted Eagle By Luther Standing Bear

“I can now see that humaneness is not a thing which can be ordered by law. It is an ideal to be lived.” Luther Standing Bear

I am currently reading this book, and have only read a couple of chapters so far but I LOVE it. It is hard to put down and I have been devouring the pages when I can. It is lovely to read about Standing Bears upbringing – that really is an ideal to live by! I recommend it to anyone wishing an honest glimpse into the lives of but one band of TRUE Native Americans.

About the book:

“A serious and notable contribution to racial understanding.” Saturday Review of Literature.

Standing Bear’s dismay at the condition of his people, when after 16 years absence he returned to the Pine Ridge Sioux Reservation, may well have served as a catalyst for the writing of this book, first published in 1933. In addition to describing the customs, manners, and traditions of the Teton Sioux, Standing Bear, as Richard N. Ellis notes in the foreword, “also offered more general comments about the importance of native cultures and values and the status of Indian people in American society.” With the assistance of Melvin R. Gilmore, curator of ethnology at the University of Michigan, and his niece and secretary, Warcaziwin, Standing Bear aimed to tell the white man “just how we lived as Lakotans.” His book, generously interspersed with personal reminiscences and anecdotes, includes chapters on child rearing, social and political organisation, the family, religion, and manhood. Standing Bear’s views on Indian affairs and his suggestions for the improvement of white-Indian relations are presented in the two closing chapters. Standing Bear’s “My People The Sioux” (1928), edited by E. A. Brininstool, also is available in a Bison Books edition, with an introduction by Richard N. Ellis.

The Shamans Healers And Psychic Surgeons Of The Philippines Part 3 Placido Palitayan

Submitted by Howard G. Charing

A healer and psychic surgeon working in Baguio is Placido Palitayan. He is an extremely confident and skilled psychic surgeon. It was again a privilege to meet, interview, make videos, and work with him. I have a full interview on video with Placido, and this is the transcription following some healing sessions where Placido operated on three people (including me):

Howard: Can you tell me more about the healing and psychic surgery that you have just done which we have just videoed?

Placido: I am not a medical doctor, so it is difficult to provide a medical description or explanation. In the healing process, when I heal, I heal with my total being, my mind, my heart, and my soul is praying that god will help you.

The mystery here is the power, or energy, or what we call god. Our bodies are complex, often having problems caused by emotions. Everybody has that; no one is perfect in health. But our mind in connection (he points upwards) to him, is doing miracles, moment to moment in our life.

Howard: When you start your healing as I have just seen, you say your prayers and you meditate, and this external power enters you, and then you start to make the openings in the person’s body. Is that how you see this?

Placido: Yes it is something like that. I am doing the healing, I am not thinking about myself, or about anything. I just serve, so that the divine power will work through me, the patient just has to relax, and open their mind, not thinking about any problems, so that the divine energy works through and through the whole body system.

Howard: I understand. This is consistent with what I have heard from other psychic surgeons.

Placido: This is how the healing works.

Howard: I was feeling very relaxed with you, feeling very open, and now I am feeling a lot better, much clearer.

Placido: I know.

Howard: I would like to ask you some questions. As we have discussed, I bring groups of Westerners to the Philippines, and they would like to know more about the healer, their background and so on. So can you tell me how you started your healing work?

Placido: I think that it is a divine plan, and beyond my knowledge. I was very young when I broke my fingers. It was after my studies at school, and I was with my friends. I had to leave my friends as it was twilight time, as I wouldn’t be able to see my way home in the dark. The place I used to go was downhill, and I ran home as it was getting dark, I fell and tumbled down, and struck my finger on a big rock. My fingers went completely backwards (he demonstrates this). In my mind, because I was very young, only nine, I had thought that I had destroyed my hand. I only had one thing to do, and that was to pray. It wasn’t what I had learned in church, or what others had taught me. I prayed very deeply in my soul, a very short prayer, I can’t remember what I said even now, but it was from my soul. Suddenly after my prayer, I rubbed my hand, and shook it, and it was perfectly restored.

I went home, I could not, I could not talk, and I was so amazed at what had happened. I did not think that god did it. The next day when I went to school, the teacher asked “Placido, will you answer the question?” I could hear her, but could not speak. I was maybe in what they call a in a trance. A trance which nobody knew where it came from. The teacher came close up to me, and slowly waved her hands a few inches from my face. I knew that she was doing this, but I could still not respond. Only when she touched me, could I reply “yes maa’m”, only then was I aware.

Since that time, I couldn’t go to school anymore, as they said I was crazy! So after that I went in the mountains in solitude. In the mountains there is nobody, only sugarcane. So all I was doing was drinking was the sugarcane, and just thinking. I knew that I must be crazy; I said to myself “what am I doing here, I’m only eating sugarcane”. I could not even urinate as I had drunk too much sugar from the sugarcane. So I knew that I had to drink otherwise I would destroy my health. And that was the beginning of what they now call ‘spiritual awareness’. So after that, when ever I saw people, I was able to tell if they were ill, sick, or unhappy. I also found that I could talk to them in ways that put them at ease or made them feel happy. They said to me “you are not crazy, because you know how to answer our problems”. I said that I didn’t know how, but being young, and having nothing to lose, I said just what I saw, and they started to believe me.

When the Missionaries came, and talked about god, I felt magnetised by their words, and I became close to them. I asked if I could go with them, and when they visited other communities, I would touch people and they would get better. I realised that what the bible was saying about healing was happening to me. Later the missionaries became jealous of me, as when I talked to people they liked me, and would gather by me and not the missionaries.

The missionaries didn’t want me to be with them, and I became alone again, I felt as if no one liked me. Anyway I had to work, as here in the Philippines you have to so you can eat. My work was very hard, digging, breaking rocks, hard work like that. It’s a long story, but then along came the great psychic healer Eleuterio Terte (he was the first psychic surgeon), then Tony Agpoa, Ricardo Gonzales, and they all wanted me to work with them. I said that I couldn’t divide myself into three. Anyhow I decided to work with Gonzales (he made a better offer!). I was still very young and didn’t yet speak English. I travelled with Gonzales to Australia in August 1958. After that I was able to complete my education.

Howard: May I ask how old you are?

Placido: 65

Howard: Listening to your story, it is obvious that your healing has developed over the years, and you perform your work with great confidence. Did you start with ‘magnetic’ and psychic healing?

Placido: At the beginning of my studies with Gonzales, I went to a tribal community of head-hunters. One of them had a big tumour, and I started to manipulate (magnetic massage) the area, and suddenly the body opened and blood spurted up and flowed out. I didn’t know why or how this had happened, as I was only manipulating the body. Then I looked behind me, and the Chief had raised his arm and holding a large bone, he wanted to kill me. He must of thought that when the blood spurted out, that I had stabbed the patient. The Chief wanted to cut off my head (they are head-hunters!), but the bone broke in half, and his arm couldn’t move. Then he saw that there was no more blood and that the wound had healed. The patient was starting to get up and was laughing too. The Chief smiled, and said that I should stay here, be with his family. I said “no thanks, I do not belong here, I belong to all people who need my help”.

Howard: Well at least you made some good friends there. As they say, it’s good to be on friendly terms with the head-hunters!

Placido: Yes, he wanted to kill me, and then he became my very close friend. After that I came to Baguio, and I joined with the healers. I didn’t do any psychic surgery, as I thought that this happened to me just once. In Baguio, I met with Tony Agpoa who was working with hundreds of people. He said “Placido, I am so tired, it is already 5 ‘o clock and I still have many people to heal! I said that I will help, and in 30 minutes, I helped all the people with psychic surgery. I was very organised, I made sure that everybody was prepared, and I just did it. He was very surprised, “how did you do it?” He asked, “All those people in such a short time”.

There are many stories to tell, but all I want is peace. I give spiritual advice, I talk not about religion, as to me religion is man made, ‘Him’ (pointing upwards) in his work is the most important thing for me. I need to train my son to do this work and help me.

Howard: Listening to what you have been saying, it really seems that the most important thing is this ‘feeling’, as a young boy you gad no thoughts about what was happening, but you had a feeling. Well I really want to thank you for your time, and I appreciate you sharing your story and adventures with us, many thanks for that.

Related links:
Healers, Shamans, and Psychic Surgeons of the Philippines
The Enigma of Jun Labo

Howard G. Charing is a partner in Eagle’s Wing Centre for Contemporary Shamanism. His initiation into the world of Shamanism was sudden, which was caused by a serious accident, which resulted in severe injuries and a near-death experience. After many months of physical pain and disability, he had a transformational experience, which started him on a path to healing. If you like to know more about his work, Howard conducts “Plant Spirit Medicine” journeys to the Amazon Rainforest.

Carlos Castaneda S Books Set 3 The Mastery Of Intent

By Ina Woolcott

“The total goal of the shamanistic knowledge that we are handling is the preparation for facing the definitive journey: the journey that every human being has to take at the end of his life. Through their discipline and resolve, shamans are capable of retaining their individual awareness and purpose after death. To collect the memorable events in their lives is, for shamans, the preparation for their entrance into that concrete region which they call the active side of infinity.” The Active Side of Infinity

Once enough superfluous energy is amassed by the warrior-traveller, and sufficient personal power, then they are able to activate the latent second attention. Now dreaming becomes possible. They continue to walk the path with heart, to maintain their impeccability and to wait for an opening to freedom.

The Books and a short description of each

* The Fire from Within (1984) – the extraordinary body of teachings of Don Juan begin to be recounted whereby the gently mocking, often terrifying Nagual don Juan brought Castaneda to the point where he was able to leap off the top of a flat mountain into an abyss. This was made possible by the long apprenticeship he had with don Juan and by a unique state of perceptual clarity during which the Secrets of the Mastery of Awareness were revealed. A glimpse into the stunning world of sorcerers is provided that is clear and dizzying in its far-reaching implications. Making clear step by step the mastery of awareness, The 1st (known) and 2nd (unknown) attention are covered as well as the unknown (outside our luminous cocoons), the assemblage points and the positions, twin worlds of organic and inorganic beings, the eagles emanations, the glow of awareness, great bands of emanations, stalking, intent and the dreaming position, the earths boost, the rolling force, the death defiers, the mold of man, the journey of the dreaming body and breaking the barriers of perception..

* The Power of Silence: Further Lessons of Don Juan (1987) stories centring around mastery of intent, set into what were called sorcery cores.

* The Art of Dreaming (1993) based on 6 years of meditation and study and the teachings of the sorcerer/shaman Don Juan, this is a unique and extraordinary and exciting adventure of the psyche. Castaneda uses powerful and ancient techniques to alter his state of consciousness embarking on journeys into new worlds (realities JUST as valid as ‘ordinary’ reality) meeting remarkable but dangerous entities. He unites his energy body with another dreamer, Carol Tiggs who is also an apprentice of Don Juan, in order to dream and explore. Thus new knowledge and understanding of our multi layered world is gathered. This profound book enables you to fully take part in Castaneda’s eye-opening and thrilling discoveries and endeavours. After reading it, you will find it hard to view the world in the way you used to. There are also techniques to help master and control consciousness in dreaming.

* The Wheel Of Time : The Shamans Of Mexico (compilation)(2000) this is a recollection of the mood in which each previous book was written. Significant quotes from each previous book are provided. This is written in the style of summary and most pages are no more than a paragraph) long. Very good for finding wisdom, guidance and inspiration. The main theme is the warriors way, not recommended if you have never read a Castaneda book before. It is best to start at the beginning, and to leave this book till last, like the icing on the cake so to speak.

To find out more about set 1 of Castaneda’s books please go to:
Carlos Castaneda‘s Books Set 1 – The Mastery of Awareness

Leonard Peltier Statement

Posted By Ina Woolcott

Leonard Peltier, born 12th September 1944, is a Native American activist and member of the American Indian Movement, AIM. In 1977 he was convicted and sentenced to 2 consecutive terms of life imprisonment for the murder of two FBI Agents who died during a 1975 shoot-out on the Pine Ridge Indian Reservation. His conviction sparked great controversy, and there has been considerable debate surrounding Peltier’s guilt, and the fairness of his trial. Some supporters and organisations, including Amnesty International, consider him to be a political prisoner. Numerous lawsuits have been filed on his behalf but so far none have succeeded. Peltier is currently incarcerated at the US penitentiary in Lewisburg, Pennsylvania.

Peltier is considered by some to be a political prisoner and has received support from individuals and groups including Nelson Mandela, Rigoberta Menchú, the U.N. High Commissioner on Human Rights, the Zapatista Army of National Liberation, Tenzin Gyatso (the 14th Dalai Lama), the European Parliament[5], the Belgian Parliament[6], the Italian Parliament, the Kennedy Memorial Center for Human Rights, Archbishop Desmond Tutu, and the Rev. Jesse Jackson.[

The following statement from Leonard Peltier was read at the Oglala Commemoration. June 26, 2008

Greetings my relatives,

I say relatives because you are all my family. I am honored, greatly honored today that you would listen to my words and come together in this way so that our future generations’ will not forget what happened here in this land.

You can’t imagine how much I miss walking on the bare earth. Or brushing against a tree branch or hearing birds in the morning or seeing an antelope or deer cross my path. I have been here in federal prison for 32 years; if you could imagine being in your own home stuck in one room for one year without leaving it, multiply that by 32 and you might have some idea of how imprisonment plays on your feelings. I really get tired sometimes living here in this cell, this prison. Yet at times I feel really good because for some reason I know that there are those out there who have prayed for me in some way. And it helps me because there are moments when a peaceful feeling will wash over me in my solitude.

I try to keep up with world events like the war in Iraq, where those people are going through the same thing our Indian people went through and over the same things. The US wants their resources and they have divided those people against each other. Those children over there and families for generations will still feel the effects of that onslaught of destruction.

When I look at our own people’s situation I see a people who have not recovered from the destruction put upon them in the past. Today, the greater society of America doesn’t want to accept us for who we are because we will always stand as a reminder of the immoral wrongs that they do and have done all over the world, all in the name of technology and progress. Our people have told them from the very beginning about the consequences of mistreatment of individuals and mistreatment of Mother Earth. There are history books that quote our chief headmen and medicine people cautioning them about their destruction of the earth and nature.

We know the first concentration camps America ever had held Indian prisoners. The first biological warfare was used on our people with poisonous blankets. The first atomic bomb dropped was dropped on Indian land in Nevada. Today there are abandoned uranium quarries in Navajo country that cause genetic defects on a lot of their people. When you look into the past, America has used us Indians as their social experiment. They tried to destroy us with boarding schools, relocation, and even the first slavery practice was with American people. However Indian people would fight or commit suicide than to become slaves, and so they imported Africans.

Forgive me if I am repeating things you already know, but I just wanted to bring these things up because these are the reasons behind the Wounded Knee takeover in 73 happened and the shootout at Oglala happened. Our people were not just taking a stand against this government for themselves; they in essence represented Indian people all across the Americas. Our resistance wasn’t to kill anyone; our resistance was to remain alive while we let the world know what had been and what was being done to us, the Indigenous people.

I know for a fact from communication all around the world, that we Indian people inspired many other indigenous people to stand up and defend themselves because of our actions. I have gotten letters from all over the world where people said “if the native Americans can stand up to people like that being in the belly of the beast, surely we can do likewise in some way.”

I recognize that my being here isn’t all about me; my continued imprisonment in essence serves as a warning to others willing to stand up for their people. The US has violated their own constitution they violated the treaties we had with them, they violated all kinds of moralities to bring about my conviction. The average non Indian American either doesn’t know or couldn’t care less. As long as they can keep their high standard of living our struggles mean nothing to them. Most recently other nations have raised the issues of America’s mistreatment of the people in the concentration camp in Guantanamo; issues of lack of a fair trial, issues of physical, mental abuse and of sanctioned torture of prisoners. I want to also mention that our people were the first to be tortured by this government and we were the first to be victims of scalping by the Europeans. The colonizers were paying for our men, woman and children’s scalps.

I may sound angry in what I am saying, but all this goes back to why we are here today. We must not forget what has happened in the past but we must also find a way to heal from those things that have happened and be stronger in the future. We need to heal our families; we need to heal our family’s structures so that what happened to our people in the past can’t happen to us again. For several generations our children were shipped off to boarding schools which destroyed their understanding of family and family responsibilities, and you think of the statistics today facing this, they don’t have to kill us anymore with guns, our children and adults both are killing themselves.

Again, like I said before we have not healed from the destruction that was put upon us, I know each one of us can be better than what we are, it takes effort, it takes getting back to our ceremonies, it takes getting back to our respect for one another, the earth, the Creator and our respect for our brothers’ and sisters’ vision. It takes men being men and being strong fathers and uncles and grandfathers and brothers, not just as a matter of birth but as a matter of responsible behavior. It also takes our women to stand as the strong mothers they were meant to be and the sisters, grandmothers and aunties.

We need to repair ourselves and not wait for some grant from the government to tell us or guide us in our recovery. We need to take that responsibility ourselves and mend the sacred hoop.

Again I want to say as I have said many times in the past, though my body is locked into this cell, my heart and soul is with you today. In closing I would like to acknowledge the great loss of my brother Floyd Westerman, a tireless advocate for Indigenous rights. I’m sure that he as well as many others, who like him devoted their time and energies to better the conditions our people face, are here with us today in spirit. We have no guarantees of the time of our own passing but until that time or my time I will miss them greatly as I miss you my family. Be kind to one another, and remember my words; for I have spoken to you from my heart of hearts. And you will always be in my prayers.

In the spirit of Crazy Horse and every Indian man or person that stood for their people, Doksha
Leonard Peltier
# 89637-132

USP Lewisburg
US Penitentiary
P.O. Box 1000
Lewisburg, PA 17837-1000

The Visual Music Of The Shipibo Tribe Of The Amazon

Submitted by Howard Charing

The Shipibo people of the Upper Amazon in Peru have a unique and complex form of visionary art. Underlying the intricate geometric patterns of great complexity displayed in the art of the Shipibo people is a concept of an all pervading magical reality, which can challenge the Western linguistic heritage and rational mind.

The Magical Art of the Shipibo People of the Upper Amazon

Underlying the intricate geometric patterns of great complexity displayed in the art of the Shipibo people is a concept of an all pervading magical reality, which can challenge the Western linguistic heritage and rational mind.

These patterns are more than an expression of the one-ness of creation, the inter-changeability of light and sound, the union or fusion of perceived opposites, it is an ongoing dialogue or communion with the spiritual world and powers of the Rainforest. The visionary art of the Shipibo brings this paradigm into a physical form. The Ethnologist “Angelika Gebhart-Sayer” calls this “visual music”.

The Shipibo are one of the largest ethnic groups in the Peruvian Amazon. These ethnic groups each have their own languages, traditions and culture. The Shipibo which currently number about 20,000 are spread out in communities through the Pucallpa / Ucayali river region. They are highly regarded in the Amazon as being masters of Ayahuasca, and many aspiring shamans and Ayahuasqueros from the region study with the Shipibo to learn their language, chants, and plant medicine knowledge.

All the textile painting, embroidery, and artisan craft is carried out by the women. From a young age the Shipibo females are initiated by their mothers and grandmothers into this practice. Teresa a Shipiba who works with us on our Amazon Retreats tells that “when I was a young girl, my mother squeezed drops of the Piripiri (a species of Cyperus sp.) berries into my eyes so that I would have the vision for the designs; this is only done once and lasts a lifetime”.

The intricate Shipibo designs have their origin in the non-manifest and ineffable world in the spirit of the Rainforest and all who live there. The designs are a representation of the Cosmic Serpent, the Anaconda, the great Mother, creator of the universe called Ronin Kene. For the Shipibo the skin of Ronin Kene has a radiating, electrifying vibration of light, colour, sound, movement and is the embodiment of all possible patterns and designs past, present, and future. The designs that the Shipibo paint are channels or conduits for this multi-sensorial vibrational fusion of form, light and sound. Although in our cultural paradigm we perceive that the geometric patterns are bound within the border of the textile or ceramic vessel, to the Shipibo the patterns extend far beyond these borders and permeate the entire world.

One of the challenges for the Western mind is to acknowledge the relationship between the Shipibo designs and music. For the Shipibo can “listen” to a song or chant by looking at the designs, and inversely paint a pattern by listening to a song or music.

As an astonishing demonstration of this I witnessed two Shipiba paint a large ceremonial ceramic pot known as a Mahuetá. The pot was nearly five feet high and had a diameter of about three feet, each of the Shipiba couldn’t see what the other was painting, yet both were whistling the same song, and when they had finished both sides of the complex geometric pattern were identical and matched each side perfectly.

The Shipibo designs are traditionally carried out on natural un-dyed cotton (which they often grow themselves) or on cotton dyed in mahogany bark (usually three or four times) which gives the distinctive brown colour. They paint either using a pointed piece of chonta (bamboo) or an iron nail with the juice of the crushed Huito (Genipa americana) berry fruits, which turns into a blue- brown-black dye once exposed to air.

Each of the designs are unique, even the very small pieces, and they cannot be commercially or mass produced. In Lima I met with a woman who had set up a government funded community project, which amongst other matters established a collective for the Shipibo to sell their artisan work and paintings. She tells that a major USA corporation (Pier 1 Imports), enamoured by these designs ordered via the project twenty thousand textiles with the same design, this order could never be fulfilled, the Shipibo could simply not comprehend the concept of replicating identical designs.

The Shipibo believe that our state of health (which includes physical and psychological) is dependent on the balanced union between mind, spirit and body. If an imbalance in this occurs such as through emotions of envy, hate, anger, this will generate a negative effect on the health of that person. The shaman will re-establish the balance by chanting the icaros, which are the geometric patterns of harmony, made manifest in sound into the body of the person. The shaman in effect transforms the visual code into an acoustic code.

A key element in this magical dialogue with the energy, which permeates creation and is embedded in the Shipibo designs is the work with ayahuasca by the Shipibo shamans or muraya. In the deep ayahuasca trance, the ayahuasca reveals to the shaman the luminous geometric patterns of energy. These filaments drift towards the mouth of the shaman where it metamorphoses into a chant or icaro. The icaro is a conduit for the patterns of creation, which then permeate the body of the shaman’s patient bringing harmony in the form of the geometric patterns, which re-balances the patient’s body. The vocal range of the Shipibo shaman’s when they chant the icaros is astonishing, they can range from the highest falsetto one moment to a sound, which resembles a thumping pile driver, and then to a gentle soothing melodic lullaby. Speaking personally of my experience with this, is a feeling that every cell in my body is floating and embraced in a nurturing all-encompassing vibration, even the air around me is vibrating in acoustic resonance with the icaro of the maestro. The shaman knows when the healing is complete as the design is clearly distinct in the patient’s body. It may take a few sessions to complete this, and when completed the geometric healing designs are embedded in the patient’s body, this is called an Arkana. This internal patterning is deemed to be permanent and to protect a person’s spirit.

Angelika Gebhart-Sayer, Professor of Ethnology, University of Marburg writes that “Essentially, Shipibo-Conibo therapy is a matter of visionary design application in connection with aura restoration, the shaman heals his patient through the application of a visionary design, every person feels spiritually permeated and saturated with designs. The shaman heals his patient through the application of the song-design, which saturates the patients’ body and is believed to untangle distorted physical and psycho-spiritual energies, restoring harmony to the somatic, psychic and spiritual systems of the patient. The designs are permanent and remain with a person’s spirit even after death.”

Whilst it is not easy for Westerner’s to enter and engage with the world view of the Shipibo which has been developed far away from our linguistic structures and psychological models, there is an underlying sophisticated and complex symbolic language embedded in these geometric patterns. The main figures in the Shipibo designs are the square, the rhombus, the octagon, and the cross. The symmetry of the patterns emanating from the centre (which is our world) is a representation of the outer and inner worlds, a map of the cosmos. The cross represents the Southern Cross constellation, which dominates the night sky and divides the cosmos into four quadrants, the intersection of the arms of the cross is the centre of the universe, and becomes the cosmic cross. The cosmic cross represents the eternal spirit of a person and the union of the masculine and feminine principles the very cycle of life and death which reminds us of the great act of procreation of not only the universe, but also of humanity, and our individual selves.

The smaller flowing patterns within the geometric forms are the radiating power of the Cosmic Serpent, which turns this way and that, betwixt and between constantly creating the universe as it moves. The circles are often a direct representation of the Cosmic Anaconda, and within the circle itself is the central point of creation.

In the Western tradition, from the Pythagoreans, and Plato through the Renaissance music was used to heal the body and to elevate the soul. It was also believed that earthly music was no more than a faint echo of the universal ‘harmony of the spheres’. This view of the harmony of the universe was held both by artists and scientists until the mechanistic universe of Newton.

Joseph Campbell the foremost scholar of mythology suggests that there is a universe of harmonic vibrations, which the human collective unconscious has always been in communion with. Our beings beat to the ancient rhythms of the cosmos. The traditional ways of the Shipibo and other indigenous peoples still reflect the primal rhythm, and their perception of the universal forces made physical is truly a communion with the infinite.

Howard G. Sharing is a partner in Eagle’s Wing Centre for Contemporary Shamanism. His initiation into the world of Shamanism was sudden, which was caused by a serious accident, which resulted in severe injuries and a near-death experience. After many months of physical pain and disability, he had a transformational experience, which started him on a path to healing. If you like to know more about his work, Howard conducts “Plant Spirit Medicine” journeys to the Amazon Rainforest.

Carlos Castaneda The Profound Insights

‘Intent is not intention’ Don Genaro, Journey to Ixtlan.

By Ina Woolcott

Castaneda’s works offer us views into a revolutionary and deeply spiritual outlook on the world. One of his most profound insights is that we have a latent awareness that continues once we are dead. The main aim of a warrior is to maintain this awareness when one dies physically. This is also known as darting past the Eagle and being free. The eagle embodies the force which devours the awareness of ALL beings when they die. All of the discipline that encompasses a warriors way of life needs to be mustered up to defy death in this way.

As Don Juan said in Journey to Ixtlan, chapter 11 (The Mood of a Warrior) “to seek the perfection of the warrior’s spirit is the only task worthy of our manhood.” Shamanic practises are designed to maximise a warriors personal power, or experience. Within the books are easy to follow transformational exercises. Practitioners and book readers the world over are incorporating Castaneda’s ideas individually or through consultation with Castaneda affiliates. An example of one of Castaneda’s exercises is the art of recapitulation, where one reviews ones life in order to successfully master detachment and heighten awareness and energy.

When you have enough personal power, which is achieved by gathering energy though the techniques outlined by Castaneda, you are led to the mastery of Intent, primarily the controlled manipulation of what is termed the assemblage points, the centre of a bundle of energy emanations/filaments that come out of the body. Castaneda, like those trained before him, found that we all have luminous cocoons surrounding us like a big ball of light.

When babies our assemblage points are fluid and free moving throughout our luminous cocoons. As we develop into adults our cocoons become rigid because we become set in our ways and have our rigid perceptions of the environment around us. The cocoons are crisscrossed with the emanations that create our perception, as we get older and our views of the world are set and filtered through these emanations, we use only a small amount of them. This limits our awareness. The waking ordinary reality we perceive, what we feel and the way we perform in our day to day lives is predisposed by the rigid fixture of our assemblage points. When we are able to move our assemblage points then we can tune into the realities that surround us (non-ordinary reality), that are just as valid and real as ‘ordinary’ reality. The only time when ‘ordinary people’ are able to manipulate their energy points is when they are dreaming (which is the easiest and most used way by a warrior), after an accident, by use of hallucinogens or plant allies, meditation, love, or through Intent. Castaneda thoroughly describes the methods to master awareness through dreaming, and outlines the exercises used by him for this in his book “The Art of Dreaming”. (an excellent book, I highly recommend it!)

Minute manipulations of the energy points results in minute changes in perception, large manipulations result in large changes. When we live with intent, we send out psychic energy of a magical and glowing disposition. Our energy bodies are non physical and composed of Intent. Through using the techniques Castaneda learned from Don Juan Matus such as developing the warriors mood, dreaming and ascension, and stopping the world to name but a few, the warriors goal is to recapture the luminosity that has been lost through the ‘ordinary awareness’ of day to day life, and in the end have direct influence over Intent. The warrior aims to achieve totality of self by illuminating all of the emanations intersecting the cocoon surrounding them at once and thereby aligning them with all of existence and experience.

“Think about this,” he urged us. “Perhaps this is exactly what is happening to all of us in the world of daily life. We are here, and the fixation of our assemblage point is so overpowering that it has made us forget where we came from, and what our purpose was for coming here” Don Juan Matus, The Art of Dreaming

The Way Of The Shaman Michael Harner

Posted By Ina Woolcott

This book offers a comprehensive, compelling insight into Shamanism and it’s ways, teachings and the lessons to be learned from their simple yet structured lives. Beautifully written by Harner, conveying true empathy for the subject and making every situation and occasion seem as though happening before your very eyes. This is a book for those either already interested in shamanism, and yet it is also simple enough to follow for the uninitiated. A hard-to-put-down book. A nice accompaniment to Carlos Castaneda’s books!

Carlos Castaneda What Is A Nagual

By Ina Woolcott

The term Nagual has several definitions – one who is good in talking, shape shifter, witch and animal co-essence. Co-essence is the name of a being, which has its origins in ancient and widely accepted Mesoamerican beliefs that one part of our soul (or figures baring resemblance to humans i.e. gods) uncovers itself as a kind of animal, or a remarkable occurrence such as a loud clap of thunder or a strong gust of wind, of a spiritual nature. This belief is still current today in a lot of parts of Mesoamerica.

Shape-shifting can be perceived as a change in the physical form or shape of a person or animal. Sometimes this is referred to as metamorphosis, morphing, transformation, transmogrification, Therianthropy, mimic or by other terms.

Witches allegedly have supernatural or magical powers. They are of either sex and practise witchcraft. Male witches are generally called sorcerer, wizard, warlock or most commonly magician.

Carlos Castaneda used the term Nagual in his books to depict a person who has the skills to guide people to new areas of awareness and alternate realities just as valid as ours. Don Juan Matus, the shaman teacher of Carlos Castaneda often called himself the Nagual of his apprentices. Don Juan, describes the Nagual in one of Castaneda’s books to “… Turn everything into what it really is: the abstract, the spirit, the Nagual.” The Nagual is something hard to define or even name. It cant be known through words alone, it must be experienced to understand the true essence of what Nagual is.

The Nagual is also a state of awareness, where an alternate dimension of everyday reality is experienced. Some say Nagual is All That Is, and that it is concentrated into a shape known as the Tonal. The Nagual and Tonal being dual expressions of reality and existence, are seen either in the First Attention, where we experience the Tonal, or the Second Attention where we experience the Nagual.

Nagual’s in Carlos Castaneda’s system are a direct line to All That Is, and pass their knowledge on to their apprentices helping them obtain what some call ‘total freedom’. The apprentices goal is the Second Attention or Nagual awareness. In some traditions psychoactive plants are used to induce this state, and other states, of awareness. When able to perceive the Second Attention, one is regarded as a ‘seer’.

Modern beliefs based on Castaneda’s work see reality as multi-dimensional. It can be said that people only see a limited view of the multi dimensional reality for the duration of any given experience.

My People The Sioux Luther Standing Bear

When it was first published in 1928, Luther Standing Bear’s autobiographical account of his tribe and tribesmen was hailed by Van Wyck Brooks as “one of the most engaging and veracious we have ever had.” It remains a landmark in Indian literature, among the 1st books about Indians written from the Indian’s point of view by an Indian. Born in the 1860’s, to a Lakota chief, Standing Bear was in the first class at Carlisle Indian School, he witnessed the Ghost Dance uprising from the Pine Ridge Reservation, he toured Europe with Buffalo Bill’s Wild West show, and devoted his later years to the Indian rights movement of the 1920’s and 1930’s. The introduction is written by the Winner of the National Humanities Medal, Virginia Driving Hawk Sneve (Lakota Sioux), who is the author of 20 books, including “Completing the Circle” and “The Trickster and the Troll”, both available in Bison Books editions.