Jenn 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
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 !!!
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
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
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
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