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    enn and Aine this session went very well, much better than the first one as we all are new to this, well most of us are
    The first session was emotional for us as things happened and sort of left a stain on the whole thing, understandable.
    This one was amazing, total focus and energy flow, very pleasant, why did we not come up with this earlier, ah ..
    So strong , takes a little practice but than it works well
    I asked for protection in this one, also for other things, but mainly that
    as there is a lot thrown at us, the aware people out there, all of us basically one way or another
    as the planet is pulled from all sides by the cabal
    This one was good, I use only about ten minutes to get the message across
    Protection is a flag that covers a lot , also goes into stability, grounding, balance again
    so we don’t let us become leaves in the nwo wind…
    Call it what you want, call it this call it that
    just words
    but there is a meaning behind it
    Yvonne calls it meditation
    OK, call it that
    does not matter, just words
    the inner goals we want matter
    what also helps , I got that from lady M , my healer, is to drink lots and lots of water during a session, it helps, it just helps
    and sometimes take deep breaths, do deep breathing, not too long, just a couple of times
    it strengthens the whole thing
    Anyway it was a very good session, prepared for it better than the last time
    took my two newest cones and there you go
    this is nothing new
    People like Eric Raines touched upon that much much more early than me
    He is a very good man
    I have to work my way through it all to understand
    physically test these tools of light and feel the manifestations of it all
    than I understand
    Never had to explain much to Eric
    also a healer, such amazing folk
    before I ended the sentences he already made his first broadcaster
    30 meter cable and more than a meter high , just like that
    such people do exist
    he is also a very funny person
    and he helps folk out with these methods
    he helps folk , he is probably also in your affirmation group on FB
    wise choice Jenny
    our weekly happy moment so to speak
    projecting this energy on good things that bring us further
    and we all know we need it more than ever before.

    Maybe a good idea to bring up the topic of shaman, medicine man, again, just words, describing something or in some way what takes place here, each of us working in their own specialized areas
    we feel most comfortable with , have the most expertise in, gained through training and insight over time.
    As Tony mentioned once you work with these methods , the natural methods we prefer, knowledge and understanding will be shown to the searcher of truth as that s basically what we all are
    searchers of truth.

    Nor does it matter whether it is a Celtic healer , druid, shaman, teacher , helper call it what you want, or some sort of Native American, it all comes down to the same topics.

    Maybe in order to brush it up a little definition wont hurt too much
    Also, funny topic, a healer has to be paid !!! :D :D :D
    Because a healer gives you something and you should give something in return, this balance thing again
    in the old days you could give him or her natural things you were into, if you were a hunter you gave him a rabbit or something or fish
    or if you were more artistic and make leather stuff or jewelry you can give him or her a piece of that
    but now , for some time , we live in a world of money , so nowadays you give money to a healer
    as the healer gives you a lot in return, believe you me
    even if a session would cost 500 dollar it would still be , in compare to the gains, ridiculously cheap
    A healer is not in for the money, but things have to be balanced
    it is very important

    Medicine Man or Woman

    The Native American Medicine Man. Discover facts and information about the culture of Native American Indians and their belief in the concept of Shamanism and the role of the Medicine Man

    The Medicine Man and Native American Indian tribes
    Definition of a Medicine Man
    The Medicine Man and religious beliefs
    Interesting facts and information about Medicine Man, Shamanism and the culture, legends and beliefs of Native American Indians

    Native American Culture
    Native Indian Tribes Index

    Medicine Man
    Definition of Medicine Man: What is Medicine Man? A Medicine Man is a priestly healer and spiritual leader of Native American tribes who believed that physical nature might be brought under the control of man, in the person of a Medicine Man. Native American tribes adhered to a range of beliefs, ceremonies and rituals regarding communication with the spiritual world in which their religious leader enters supernatural realms particularly when the tribe is facing adversity or need to obtain solutions to problems afflicting the community including sickness.

    Medicine Man Mystery
    The word ‘medicine’, associated with the Native Indians, means mystery and this word was applied by Europeans to anything mysterious or unaccountable. The Native Indians do not use the term ‘Medicine Man’ but in each tribe they have a word or term of their own construction that is synonymous with mystery or mystery man. Their principle deity, the Great Spirit, is also referred to as the Great Mystery.

    The Medicine Man and Native American Beliefs
    The Medicine Man is believed to have a spiritual connection with animals, supernatural creatures and all elements of nature. Spirits were believed to inhabit the rivers, lakes, mountains, trees, plants, sky, stars, sun, animals, insects, fish, flowers and birds. The belief and practice of Native American Indians incorporates a number of beliefs such as Animism, Totemism, Shamanism, Fetishism and Ritualism. These beliefs, taken as a whole, have strong religious connotations. This belief system, and the role of the Medicine Man, is particularly associated with primitive cultures of hunter gatherers who believed that every natural object is controlled by its own independent spirit, or soul.

    The Medicine Man – Good and Bad Spirits
    There were good and bad spirits. The good spirits helped men and the bad spirits were liable to wreck havoc and harm on people and their tribes. It is the bad spirits that cause trouble, suffering, sickness, death and disease. When a man became ill it was believed that a bad spirit had entered his body and taken his soul away. It is therefore not surprising that the Native Americans would wish to gain power over these spirits. If a Medicine Man had control over the spirits he became extremely powerful. A Medicine Man would know protective chants and words and have a special knowledge of objects which he carried in a Medicine Bag and would disarm bad spirits and protect their owners. This type of knowledge is what the Native Americans mean by “medicine” or “mystery.” The Native Americans who spent their lives in trying to gain such knowledge are referred to as Shaman, medicine people, mystery men, or a Medicine Man.

    The Role of the Medicine Man
    The Medicine Man used appropriate words, chants, objects, dances and rituals to protect men from evil spirits – his role is that of opponent to the bad spirits and of guardian to the ordinary man. The role of the Medicine Man differs from tribe to tribe as there are some regional and tribal variations to their beliefs in Shamanism. There are, however, several common roles that are shared by every Medicine Man. A Medicine Man was a healer, communicator, educator, prophet and mystic:

    The Medicine Man was a strong communicator and provided help and advice to members of the tribe, for which he / she was paid
    He was an educator and historian, the keeper of myths, legends, traditions and tribal wisdom
    The Medicine Man was a healer. He possessed supernatural Spiritual Healing powers and the ability to treat sickness caused by evil spirits – hence the Westernised name ‘Medicine Man’.
    The Medicine Man was a prophet. He had the ability to perform various forms of prophecy
    He was a mystic and possessed the ability to leave the body and communicate with the spirit world

    In many tribes, including the Cheyenne and the Sioux, the Medicine Man also had the role of the head warrior or war chief which made him the most influential man of the tribe.

    Picture of a
    Pawnee Medicine Man

    The Equipment of the Medicine Man
    A Medicine Man was equipped with a number of objects that helped him to communicate with spirits in other worlds. They used dances, gestures and sounds as the symbolic powers of Medicine Man to enter the spirit world. The means and powers by which the Medicine Man practised his role included:

    Knowledge of the Trance State and the use of trance-inducing methods and techniques to go on vision quests and incite tribe members
    The use of symbolic regalia and sacred objects such as the calumet, or pipe, in Medicine Shamanistic ceremonies and rituals
    Wearing ceremonial clothes, such as amazing costumes worn by the Medicine Men Skinwalkers
    The Medicine Man of some tribes also used masks that were believed to hold spiritual powers and would identify them with the spirits in other worlds and activate their powers.
    Symbolic magic, incantations, prayer sticks, feathers, war dances, rain dances and hunting dances with the use of rattles and drums to incarnate the spirits of nature and amplify their power
    Fasting and cleansing rituals
    Rite of Passage Rituals – where he advised on the significance of the Power Animal revealed on a or on a Spiritual Journey or in Vision Quests and provided sacred contents to be placed in Medicine Bags
    War Paint: Medicine Men often chose certain markings and symbols for warriors during the application of the War Paint. This afforded the wearer with ‘Magic’ for power and protection by drawing on natural powers and combining these with the power of the warrior

     

    where-white-men-went-wrong.jpg

     

    What is Celtic Shamanism?

    Shamanism is found across the whole world, and its practice spans many thousand years. Pre-dating all organised religions, it nonetheless has common threads of practice which unite shamans of all nationalities and all times, from the most distant past to the present day. There is some evidence to suggest that humans were practicing forms of shamanism as far back as the Palaeolithic, and certainly evidence for Mesolithic and Neolithic shamanism is widespread and in many indigenous cultures today it not only survives but is experiencing a resurgence. It is a primary and primal form of communicating with spirits and the spirit world, of understanding and interacting with the universe. By becoming a ‘walker between the worlds’ the shaman, acting as messengers and intermediaries between the mortal world and the realm of spirits can bring wholeness, protection, healing and knowledge direct from the spirit realm for use by all their community or tribe.

    There are many traces of shamanism being practiced in ancient Britain, such as the cave paintings in Cresswell Crags which date from 13,000 years ago in the upper Palaeolithic era. Shamanic relations with the spirit world can also be seen in the construction of the many Neolithic barrow mounds, stone circles, standing stones and processional ways that are scattered like gems across Britain and Ireland, and in the additional archaeological evidence that is often discovered at such sites, in the positions of burials and the deposits of ritual offerings, for example. These Shamans were the ancestors of the later Celtic shamans, who wove aspects of the Celtic culture from Europe into their practices and way of life, in turn evolving into the druids, known and feared by the Romans until their suppression in the 1st Century CE. European druidry was said to have is roots and power base in Britain, where the most powerful druids practiced, and after the Romans many British and Irish druids converted, at least in name only, to Christianity and became monks for survival and the recorded preservation of their lore, which was once preserved only orally. Today Celtic shamanism draws from the wisdom, practices and beliefs of our Celtic ancestors, which was recorded by these Christianised druid monks, and by the druid schools themselves which survived in numerous forms until the mid 18th century. In addition to this, archaeology continually provides more and more evidence of Celtic and earlier British and Irish shamanism, as does folk-memory. A great deal of lore, traditional cures, tales and practices have been handed down orally and have survived to modern times where they are now being recorded and form an ever increasing body of knowledge which has its roots in our ancient pagan past.

    Celtic pagan culture and shamanic lore has been both unfortunate and very lucky. Whilst Christianity and the Roman conquest decimated much of Britain and Ireland’s indigenous culture and spirituality, much of what was preserved survived with only obvious and easily removable overlays of Christian sentiment and Roman propaganda. Thus we are left with a lore of two halves, one being the voices of the conquering culture and religion, and the other containing the clear traces of our indigenous ways. These two halves separate easily in most cases, leaving those who try to unearth the ancient knowledge of our ancestors a relatively easy task. Much knowledge and wisdom can be gained by working actively with our native mythology for example, such as the tales of Taliesin, Cu-chullain, Bran, and Cullwch and Olwen, all of which are known to have their roots far back in pre-history. Our ancient indigenous shamanism can in this light be seen as the logical mother of Druidry and the later magical practices of Ireland and the British Isles, through Saxon wizardry, to cunning men and wise women and traditional Witchcraft to influencing many forms of Wicca today. All through these run the practice of communing with spirits, and traversing the Otherworld, of working with spirit allies and elementals, contacting and understanding the powers of the land, and applying these gifts in the mortal world, in a way which is distinctly British and Irish. Whilst no spiritual practice remains unchanged over centuries or millennia, with diligence and clear thinking, as well research and the promptings of spirit, our own Celtic form of shamanism takes shape once again in a useable form that is both ancient and consistent with our heritage, as well as being relevant for our lives today.

    At the heart of all modern magic, is the shaman, and the Celtic shaman, like the ancient British and Irish shamans before them, understood the central importance of good relations with the spirits which surround us. They recognised, like shamans all across the world today, that the mortal soul is a spirit in its own right, in need of sustenance and support form the spirit realm, and sometimes in need of protection and retrieval from it, in times of sickness, trouble or disempowerment. At such times, a walker between the worlds is essential as an ambassador and warrior, as well as a healer, standing for the human need amidst the spirit realm, facing the numinous as a pioneer and guardian of the human soul. Unlike New Age shamanism, or Neo-shamanism as it is sometimes called, Celtic shamanism recognises the dark and perilous side of the spirit world, as well as within human and all mortal nature. Central to the shamans work therefore is the attainment of allies, of guides and guardians from the spirit realm to help the shaman in their work. These are relationships based on trust and mutual assistance, at least in the Celtic tradition, where many allies are called ‘cousins’ or ‘co-walkers’, benefiting from the exchange of experiences. Thus when a shaman works with an ally that is a salmon for example, they experience life as a salmon and learn their ways, and the spirit salmon in turn experiences some of the life of the shaman. This is known as shape shifting. Allies, like any spirits, can be of any form, from animal, ancestor, to weather front, plant or tree, or indeed spirits that have no foundation in the physical world at all.

    Many allies in the Celtic tradition are Faerie allies, and the influence of the Faery tradition and ancient Faerie beliefs in the British Isles shouldn’t be underestimated. Indeed there are clues going back thousands of years that the Faerie races have played a massive part in shaping the tone and flavour of British and Irish spiritual practice, and the Faerie Faith as it is sometimes known, underpins much of our indigenous spiritual lore. Today Celtic shamanism also revives many of these ancient and largely forgotten or hidden practices, like a yew tree re-growing and finding renewal from its roots. As our modern culture is changing, more and more genuine seekers are discovering the bones of our indigenous spirituality and are re-membering and reclaiming the remaining knowledge of our old ways so that having survived the lean times Celtic shamanism is once again finding renewal and being practiced by larger numbers than it has for centuries.

    The mythical Milesian shaman-druid Amergin, used shape shifting and an invocation of his allies as the spirit of Ireland in the famous ‘Song of Amergin’ in which he defeated the old gods, the Tuatha de Danann in order for the Milesians to invade and begin the mortal human period of Irelands history, mythologically recorded as 1268 BCE.. The Dananns in turn retreated to the Otherworld, to become the Faery race, known in Ireland as the Sidhe. The ‘Song’ was written down in the 9th century as part of the Lebor Gaballa Erenn, the Irish ‘Book of Invasions’ although it is likely to be far older. It is thought to have been recorded from the oral tradition where it was known in proto-goidelic as a fragmented form of an even older magical spell which went back an additional thousand years, and maybe even further

    Am gaeth i m-muir
    Am tond trethan
    Am fuaim mara
    Am dam secht ndirend
    Am séig i n-aill
    Am dér gréne
    Am cain lubai
    Am torc ar gail
    Am he i l-lind
    Am loch i m-maig
    Am brí a ndai
    Am bri i fodb fras feochtu
    Am dé delbas do chind codnu
    Coiche nod gleith clochur slébe
    Cia on co tagair aesa éscai
    Cia du i l-laig fuiniud gréne
    Cia beir buar o thig tethrach
    Cia buar tethrach tibi
    Cia dám, cia dé delbas faebru a ndind ailsiu
    Cáinte im gai, cainte gaithe

    in English

    I am the wind on the sea
    I am the stormy wave
    I am the sound of the ocean
    I’m a stag of seven tines
    I am the hawk on the cliff face
    I am the sun’s tear
    I am the beautiful flower
    I am the boar on the rampage
    I am the salmon in the pool
    I am the lake on the plain
    I am the defiant word
    I am the spear charging into battle
    I am the god who put fire in your head
    Who knows the secrets of the Unhewn Dolmen ( lit. Who make smooth the mountain’s stones )
    Who knows the age of the moon
    Who knows where the setting sun rests
    Who took the cattle from the house of the warcrow
    Who pleases the warcrow’s cattle
    What bull, what god created the mountain skyline
    The cutting word, the cold word

    Image

    or there are many sacred songs, but one above all, the first one to be sing on the Emerald Island.
    Years after the Tuatha Dé Danann establish their kingdom in Éire, a new invasion takes place. The elders talk about the Milesians, the first Gaelic people who put a foot in that island.
    Amergin was his leader; he was the dreamer, the wisdom one, a Bard, a Druid, a man of the forest and knowledge.
    When this new invasion take place, The Dagda invokes his powers to repel the strangers, he sunk the ships, he pray to the winds to don’t let this people in.
    So, within the waves, within the ocean and the mists, Amergin sail, sail to the new lands, he departures from the coast of Hispania, where the time for his people had passed. Amergin invokes the elements and the words mark the start of the battle over sovereignty of the Land.
    The magic of the Druids take its most powerful form when came in the form of a song, a song who invokes the forest, the sea, the sky. The words of wisdom, the words of power, the cutting word, the cold word.

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