Issue 30 Indie £2.50 ISSN 2050-568X (Online)

Shamanfor independent spirits A Buryat Shanar Revealing Shamanic The Green Initiation Man Hallucination: River A Shamanic Way Stewardship: of Seeing Working for people, working for nature

Greeting the . The indigenous Shamans of Britain

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EDITOR June Kent Indie Shaman is committed to minimize the effects of its activities on the environment. Indie Shaman Magazine CONTACT is printed by Minuteman Press, Bristol, whose products [email protected] are Forestry Stewardship Council (FSC) www.fsc.org 01246 251768 certificated and meet the requirements of the Programme for the Endorsement of Forest Certification Schemes (PEFC) Chain of Custody wwwpefc.org. All articles and images are © Indie Shaman 2009-2016 or to the artist, photographer, writer where named Indie Shaman is committed to aiming towards equality of unless otherwise stated. All rights accessibility. For this reason this magazine uses a book reserved. rather than traditional magazine layout, with clear print size and spacing. The views expressed in the articles and advertisements in the Indie We carried out research with the help of our subscribers Shaman Magazine are those of the to make sure we are providing the service you want and authors and are not necessarily those we value your feedback. If you have any comments or of the editor/Indie Shaman. questions on any of the above please contact us:

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7 Cover Features: 15

A Buryat Shanar 9 Shamanic Initiation

Greeting the Revealing The Cailleach Green Man

13 17 River Hallucination: A Stewardship: Shamanic Way of Seeing Working for people, working 2 for nature Contents Contributors Features Articles 5 Greeting the Cailleach Danu Forest Eoghan Odinsson 9 A Buryat Shanar Shamanic John Tarrow Initiation Kevin Turner Mark Olly 13 Hallucination: A Shamanic Way of Rochelle Kent-Ellis Seeing Robert Owings

15 Revealing The Green Man Artwork Dan Goodfellow: ‘Goddess Cailleach’ Front 17 River Stewardship: Working for Cover; ‘Cailleach Breath’ p 7. people, working for nature http://www.dangoodfellow.co.uk/

21 Northern Plantlore: Elder Pauline Marshall: ‘Green Man’ p 15

27 The Secret Lies Within; Talliston Columnists Brenda El-Leithy 30 The Raven’s Tale Yvonne Ryves

Poetry and photography(Back cover) Regulars & Snippets Chris Roe

4 Community News Additional Photography Jem Burrows, Nightscape Photography: 34 Community Spirit: Oak Spirit ‘Branwen’ p 30. Photo editor: Simon Harding 36 The Spirit of Reviewers 38 Shaman Moon June Kent Wendy Stokes 39 Shay Mann ‘Shay Mann’ 40 Book Reviews Simon Harding

44 Events Calendar Storyteller Martin Pallot

Editorial and Production Editor, Design & Production - June Kent Not yet a subscriber? Proofreading - Moonmad Antlerman Printing - Minuteman Press, Bristol Magazine subscriptions are available at www. Distribution - www.indieshaman.co.uk indieshaman.co.uk. Only £10.00 a year for pdf subscriptions via email and from £20.72 a year (UK subscription price) for print editions. www.indieshaman.co.uk Subscription includes other benefits and offers www.facebook.com/IndieShaman plus 50p from all subscriptions go to support https://twitter.com/JuneKent wildlife charities! 3 Community News

NEWS Editor’s Letter Welcome to Issue 30 of Indie Shaman magazine. New Facebook Discussion Group! This edition brings two new features: our new Indie Shaman has a new Facebook discussion Community Spirit section in the magazine and group at https://www.facebook.com/groups/ shamanic stories. indieshaman/ I was contemplating how it may be a nice idea to It was suggested that Indie Shaman have a include a regular article celebrating community discussion group on Facebook providing a space spirit and those that put this into action when, where people can discuss shamanism and share synchronicity working as it does, I heard information in a safe and supportive environment. about Oak Spirit. So the first article is about a Like our original website discussion board, the community coming together to celebrate and Facebook group is open to everyone who would support practitioners in Derbyshire. Which also like to join but is a closed group meaning posts seemed very timely and appropriate as Indie can only be seen by group members. So if you Shaman is now registered as ‘Made in Derbyshire’! are on Facebook please do join us! And do please tell anyone else who you feel would benefit or be I’d like to thank Martin Pallot, who I hope is interested in joining. sitting comfortably, having agreed to be our new ‘resident’ storyteller. The previous magazine Proud to be Made In Derbyshire! issue featured one of Martin’s tales which went down wonderfully well, so please do sit around the fireside for future issues as Martin continues to enthrall with his shamanic storytelling and the Raven’s Tale on page 30 of this issue. In addition a big thank you to Branwen, courtesy of Wendy Winstanley and Ravenswell, for allowing her photo to be used for ‘the Raven’.

Many thanks also to Dan Goodfellow for allowing me to use his amazing artwork ‘the Cailleach’ for the front cover of this issue. Wonderfully appropriate for the season. As is our first article ‘Greeting the Cailleach’ by Danu Forest’. Enjoy!

Samhain blessings June

Indie Shaman magazine is now registered with ‘Made in Derbyshire’, a partnership of public, private, voluntary and community organisations working together to promote and improve the cultural life of the county. For more information visit http://www.madeinderbyshire.org/

4 Greeting the Cailleach

Danu Forest Artwork: Dan Goodfellow

5 In the endless cycles of life and death, winter and summer, dark and light, there is a constant...that the wheel will always turn. To the Celts all life started with darkness, with the cold season at , now celebrated on October 31st or the full moon nearest to it. This acknowledged a secret; that within the dark winter nights, beneath the frozen soil, new life stirs. It needs that time within the land, within the body, to grow strong. It develops, quietly burrowing through the darkness before the dawn of its journey. Roots and seeds nestle into the cold earth; sleeping badgers and hedgehogs, foxes, rabbits, and once even bears, pregnant with possibility, slept beneath the British hills. And to this day ewes’ bellies swell in preparation to birth lambs in the cold February still months ahead. So as the year tips into the dark cauldron of winter, the soul sets forth into the underworld - seeking transformation, seeking birth and rebirth - into the darkness, into the barrow mounds of our ancestors, into the cave, into the womb, into the soil...trusting that truly there will always be life and light ahead.

But who guides and befriends the weary traveller through the dark? The indigenous Shamans of this land have gone by many names: the cunning men and wisewomen; the awenyddion; the gelta; the fili and druids. And they are but a few. But they always knew if they reached out, called in their allies, She would take their hand on the long road. She appears in dreams and visions, on the edge of sight, and stares you in the eye when you come face to face with your fears and your power. She is as old as the hollow hills, palms tough, rough and dirt caked, smelling of moss, dark water and barrow mound dirt. The wise old woman, the Cailleach, knows the way through the winter, through the soul’s dark night, and will tend you if you let her - as gently as she’d hold a new born babe or washed the body of our ancestors long ago, holding them softly in her strong and ancient hands, anointing their bones with ochre by firelight and shadow.

Each year, on the wild remote hills of Perthshire in the Scottish highlands, the Ancient One is remembered in a simple shrine that has continued in use well back into folk memory. Tigh na Cailleach, hidden in the remote Glen Lyon, is a small turf roofed ‘house’ which shelters a collection of ancient river worn stones. These are known as the Cailleach and her family. Their shapes rounded and shaped long ago, several of them are reminiscent of Ice Age and Neolithic goddess figurines, featureless but powerfully evocative; the old woman and her family, the bodach (the old man), the nighean (the daughter, the lass) and other ‘children’. Each Beltane (May 1st) a local resident takes the family out of the shelter, placing them on the grass outside to oversee the flocks and the wellbeing of the land and each October at Samhain (Oct 31st) they are placed back inside, in an ancient continuous practice that’s been going on for hundreds, if not thousands, of years and is easily the oldest working pagan shrine in the British Isles.

There are many, many places across Britain and Ireland named after or dedicated to the Cailleach. Cailleach means old veiled or hooded one and later it was taken to mean hag or witch - someone who lives at the edge of things, a woman of power, feared and needed in equal measure. The last sheaf of corn at the harvest was also known as the Cailleach, harking back to a time when the cycles of life were more consciously honoured than they are today.

In Scotland She is known as the Cailleach Bheur, the old woman of winter who makes mountains and lochs. Washing her plaid brings the snow and she herds deer through the highest hills. Banging her stick on the ground freezes the land, and when winter is done, she renews herself, drinking from the well of youth or a great cauldron, growing younger again day by day. In other tales she battles the goddess Brighid who brings on the thaw and many suggest these are two faces of the same goddess.

In Ireland the Cailleach is also associated with mountains and craggy outcrops. The famous Neolithic burial complex at Loughcrew in is atop a hill known as Slieve Na Calliagh, the hill of the witch. Cairn T, the main barrow, has a strange carved seat or throne upon it known as ‘The Cailleach chair’. On the Isle of Man She is the Cailleach ny Groamagh, ‘the old gloomy woman’ and She sometimes takes the form of a giant bird, reminiscent of the ancient bird goddesses of the Neolithic.

The Cailleach also relates to other figures on our old lore, the asherw at the ford who is seen washing the shrouds of the soon to pass, the bean nighe, the soul midwife, the layer out of the dead. Keeper of the mysteries, She is the old initiatrix goddess, She who greets us when we die. Owls, long associated with Her, are called Cailleach oiche in Gaelic, the hag of the night, revealing their role as otherworldly guides and omens.

Call upon the Old One, the Cailleach, as a guide and as a psychopomp, to ease the passage of newly dead souls and ghosts, as well as help with shamanic extractions. She can also be called upon to

6 receive negative energies and entities; attending to them often when we cannot from our human mortal perspective, transforming them with compassion as well as knowing what to bring back to life in due course and what to recycle in the great cauldron of creation. She is also a guide when exploring the underworld, Annwn, ‘the deep place’ in the Celtic tradition. She is a wise teacher and a kind ally who assists in the grieving process. As an ancient mother goddess and creatrix of the land She can also help us understand the Genius Loci, the powers of place, local gods, ancient ancestors and nature spirits when working with landscapes - especially remote wild places and ancient sacred sites. She can help us to develop our relationship with our own power and authority; learning the deep wisdom of age, when to rest and let the ice and snow cover us for a while and when to bring on the thaw and set our dreams into action. She will be there still when it is time to leave this mortal life, calling to us to fly with Her on owls wings deep into the night.

Author’s Bio Danu Forest is a Celtic Shaman and Wisewoman, as well as an Ard BanDrui (archdruidess) in the Druid Clan of Dana. She lives in the wild marshes surrounding the legendary Glastonbury Tor and is the author of Celtic Tree (Llewellyn), The Magical Year (Watkins) and The Druid Shaman (Moon Books). For more info, courses and consultations go to www.danuforest.co.uk

Artist’s Bio Dan Goodfellow is an internationally published artist and illustrator, working and living in Glastonbury UK. He has illustrated for LLewellyn Worldwide, Watkins Publishing and Bloomsbury, and has recently drawn the first two issues of the comicbook Highlander 3030 for Emerald Star Comics. Dan runs Mens Mysteries shamanic workshops in the UK and when not drawing furiously, can be found with his drum on Glastonbury Tor. For more information and to buy artwork please visit http://www.dangoodfellow. co.uk/.

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8 A Buryat Shanar Shamanic Initiation

Kevin Turner

It is said that one needs only four items to make it through a day in Mongolia: a knife, a sheep, a fire and a bottle of vodka. These items were in no short supply on this morning, as scores of friends and relatives of the initiates rushed about preparing for the big event. Offerings to the spirits—mountains of sacred white foods (sagaan idee), bread, sweets, vodka, milk and fermented mare’s milk (airag)—were piled high within a tent at the north end of the designated sacred space.

To the east, the direction of the Black Spirits, stood a tall pine tree covered with ongon banners and khadag scarves. For Buryats, the birch is the most sacred tree, but this shanar was for two Khalkhs. To avoid offending the Buryat spirits of shanar initiation, compromises had to be made: a pine would replace the birch tree; the shamanic costumes would contain both Buryat and Khalkh elements; and the full-day ritual would reflect a mixture of both cultures.

The master shaman, dressed in her blue brocade gown (deel), beat her drum before the tent of offerings, singing songs to call in the spirits for a successful initiation. She paused to talk on a cell phone and joke with the group, and then continued her spirit songs. The shanar had begun.

Gerelma then rose, and with a cry demanded a white sheep. Four burly men carried the struggling beast forward and laid it on its back. The sheep silently surrendered to its fate. An assistant neatly sliced an entry into the solar plexus, reached in, and mercifully squeezed a primary artery coming from the heart to kill the sheep. Its head slowly dropped back to the ground, its eyes open, staring skyward.

Now the breast-mirrors, costumes, and drums of the new shamans-to-be were brought forward. Under incantations from the master shaman, these were passed, time and again, over the dying sacrifice to imbue the spirit power of the animal into them. The drum and costumes were now charged with raw life-force.

The sacrifice was then promptly butchered. Nothing would be wasted; even the few inedible organs were marked and set aside for ceremonial purposes. The organs would be offered to the spirits and the meat would be enjoyed by the community. Only the two initiates would have to abstain from the feast, as the sacrifice represented a gift from them to the spirits.

A mobile distillery was set up nearby and choice cuts of the fresh mutton were laid on a wooden grill over the boiling brew. The spirits of shanar initiation will drink no common moonshine! New vodka (arza, or arkhi) must be brewed with the steamed flesh and spirit of the sacrifice. The master inspected it and was satisfied with the arrangement. The fire was stoked and an attendant assigned for the day.

Gerelma now approached a nearby collection of rocks, where flames danced beneath a pan of steaming water full of herbs—thyme, juniper, and pine bark. The master shaman sang over the boiling waters for a long time, finally bending over to empower the purifying herbal brew by brushing through it hertoli , or bronze breast mirror—a shaman’s most precious tool for power and protection.

The herbal brew was now blessed water (arshaan) and ready to purify the neophyte shamans and the entire community. The spirits would come only if the community has been purified. One after another, they lifted their shirts and blouses as Gerelma shouted and scald-whipped their bared torsos with the steaming juniper branches to drive impurities away. After about half an hour, the baptismal purification (and suffering) is deemed sufficient; the shanar members are nowariun —spiritually cleansed. The community’s intention is pure and clear: they want two new shamans!

9 Now in full shamanic costume, with tassels representing two great serpents (mogoi) and many lesser ones hanging down their backs, the neophytes began to make offerings to the master shaman. Gifts of silk and fine metal cups and bowls were presented, and much vodka and fermented mare’s milk poured and offered to Gerelma. The initiates also took oaths not to harm others with the power the spirits would give them. Traditionally, the Buryats take ninety-nine oaths (boogei yuron yuhon tangarag) to prevent them from causing any form of harm.1

The two great mogoi serpent tassels on the back of the Mongolian initiates’ costumes may represent more than meets the eye. The serpent, because it sheds its skin and grows a new one, symbolizing death and rebirth, is a fitting partner for a journey of transformation. The very form of the serpent, with no limbs (or branches), could also represent pure undifferentiated knowledge transmitted directly from transcendent realms—a Tree of Pure Knowledge, with no divergent limbs.

Circumambulating the Tree

All eyes now turned to the decorated pine tree. This was no ordinary tree today; it was the Gol, the World Tree, the axis of creation. This stage would be the final and most important test—at least in this first of nine or twelve initiations (depending on which Buryat one asks).

Gerelma now donned her full headdress, crowned by metal antlers festooned with khadags, complete with eye-curtain and shamanic armour. The master shamaness circled the tree, drumming and singing with powerful, almost tangible intention, pausing only to pour vodka offerings to the tree. Offerings of sacred herbs were also made to the tree by her assistants.

1 Mátyás Balogh, Shamanic Traditions, Rites and Songs Among the Mongolian Buriads: Meeting a Shamaness and her As- sistant, Shaman: Journal of the International Society for Academic Research on Shamanism 15, nos. 1–2 (Spring/Autumn 2007): 89. 10 The two initiates bowed deeply before the tree, and prayed for a successful initiation—a journey to the top of the tree while merged with their new and possibly primary helping spirits. A fall in the heavy shaman’s costume was still a possibility; not falling would demonstrate the presence and support of the spirits. The two initiates circled the tree with purposeful sincerity, drumming and bowing to the initiating spirits of the shanar.

The master shaman’s senior students—those who had already gone through this process—now circumambulated the tree, beating their drums and calling the spirits with increasing intensity. One was suddenly electrified into a drumming frenzy— he fell beneath the tree, shaking uncontrollably, before being assisted to his feet; others followed.

Now it was time for the first neophyte’s attempt. He must have been roasting in the afternoon sun in his full costume! He began to circle the tree hesitantly, possibly frightened. He drummed and sang, drummed and sang, going around and around, followed by assistants who might be needed to hold him up should his ancestor spirits come to him too forcefully.

Without warning, he was suddenly empowered, his torso thrusting backward. His supporters pushed him forward to stand. He shook, beat his drum madly—and then dashed away into the nearby forest. His first attempt at ascending the tree had been a failure! The spirit had not brought the initiate up the tree; he was not yet ready to contain its power. Preparations were begun to assist him in a second attempt.

The Ascent

Discovered not far away in the high grass, the initiate was brought, by assistants, back to the sacred ground to rest up for another attempt. More drumming from senior students lifted the atmosphere. The neophyte rose, and circled the tree again and again, drumming powerfully. He was now fully merged with his helping spirit, which led him, spiralling inward, to the base of the tree.

Up he went, climbing slowly in his heavy shamanic regalia. Two great serpent tassels running the length of his spine dangled and swung as he ascended. The initiate, now high in the sacred tree, paused and hung a long time with his arms outstretched in the treetop. Cheers led him on to greater heights; precautions were taken below with a round tarp like those used by fire-fighters to catch jumpers.

The initiate was shaking, clearly in an altered state of consciousness. His soul may have been journeying to the Upper World to meet his ancestors or helping spirits. Onlookers cannot know precisely what occurs in this breakthrough experience but Buryat master shaman Bair Rinchinov offers a description of the climax of his firstshanar.

I became very frightened and thought I was dying. I had the feeling that my soul flew out. I saw the whole region, the local area below me, as if I were flying in a very fast plane. When I came to, everyone was crying…. I ran up the Father Tree. My robes and instrument themselves weighed over sixty kilos, yet I became weightless in those moments.1

1 Virlana Tkacz, with Sayan Zhambalov and Wanda Phipps, Shanar: Dedication Ritual of a Buryat Shaman in Siberia, as conducted by Bair Rinchinov (New York: Parabola Books, 2002), 149. 11 The Return

The shanar initiate descended, spiralling around and down through the branches, seemingly headfirst at times. More cheers encouraged him not to pass out and fall. When he had nearly reached the bottom, he dropped in a flurry of leaves and sweat, and was caught by admiring arms.

The second neophyte ascended next. The shanar was a success!

Still wearing her headdress, the master shaman now sat uphill from the tree and invoked a rare spirit. Gerelma and the spirit together guzzled cup after cup of the freshly distilled, mutton-infused vodka, giving cheerful (mereglekh) of power and good fortune for the new shamans. The shaman’s interpreter (khelmerse, or tulmaa) assured that the spirit’s mysterious language was understood by the public, now leaning close to catch each utterance. Smiles abounded. The community was blessed.

The spirit had spoken, and had declared the shanar a success. Gerelma removed the headdress from her sweating brow with a broad smile. She smoked a pipe and held court, discussing the progress of the shanar with great animation. The community was thankful, and she was poured more vodka and given more offerings.

A red sun slipped behind the peak of the western hill. A feast was being prepared but my companions and I did not desire to brave the forest roads in the dark. We returned to the capital, assured that shamanic continuity in Mongolia lives on. Two new shamans had been born!

Author’s Bio A Buryat Shanar Shamanic Initiation is an extract from Sky Shamans of Mongolia by Kevin Turner (all article photography © Kevin Turner).

Kevin Turner is the director for Asia of the Foundation for Shamanic Studies (FSS) and lives in Bali, Indonesia.

For more information visit http://www.shamanism-asia. com/.

Editors Note: Sky Shamans of Mongolia was reviewed for Issue 29 of Indie Shaman. This review can now be found online at http://shamanismbooks.co.uk/sky- shamans-of-mongolia/.

12 Hallucination: A Shamanic Way of Seeing

Robert Owings

If you look up the word “hallucination,” most dictionaries will define it in a typically pejorative context, suggesting something that isn’t real, an illusion, something not in alignment with rational thought—or worse, some form of psychosis.

While some individuals may experience hallucination in a manner that reflects the above definition, there is another way in which hallucination can be experienced and understood and that is within the shamanic context.

So allow me to assert a different definition. Hallucination: a sensory experience of seeing with an expanded consciousness, seeing in a manner that allows the viewer to perceive the presence of other realms and beings not recognised in ordinary reality.

There are numerous methodologies employed to obtain shamanic hallucination, to enter a state of non- ordinary reality, ranging from intense levels of to the ingestion of psychoactive substances. There are those individuals, through their own ability or training, who can enter these states naturally. And there are occasions when such states just occur without being sought, which can be quite disconcerting unless one is accustomed to understanding the ways of shamanism.

It is within this form of experience, this form of seeing, that the shamanic practitioner is empowered not only to see other realms and beings but also to engage the experience with a vastly more expanded consciousness. Such a consciousness opens the experiencer to a wealth of information, which can be used with all the classical applications of shamanic practice and help one gain extraordinary access to other potentialities that operate in the Universe.

Here is where the world can become animated as well as highly populated with an assortment of spirits: power animals, ancestors, classic archetypes, deities, gods and goddess of every form and level, alien beings, exalted teachers, guides and so on. It may also reveal beings of an unwelcome nature, such as psychic parasites, hungry ghosts and various agents of harm. Any of these forms of Spirit can and will engage the experiencer in conversation, which typically is taken as some form of teaching. And all of this may be unfolding within an array of exotic domains and realms that resonate with more intelligence and complexity than our ordinary world. This is shamanic hallucination.

For people not grounded in shamanic practice or supported by a responsible practitioner, such an engagement can be terrifying. However, there’s often a kind of fool’s mercy in play that limits access to higher forms of hallucination to those not ready or able to navigate such domains. And there are beings referred to as Gatekeepers, who tend to regulate such access.

But the point, the value and utility of shamanic hallucination, is not just to acknowledge through experiencing that there’s another kind of reality active in the Universe but to explore what this Otherness is, what it means, how it affects our everyday lives and mundane world.

Shamanic hallucination is experienced in myriad forms that suggest seemingly infinite possibilities. Here are but some of the classic ones:

• Kaleidoscopic geometric patterns that transition with three-dimensional action, often at an early stage of psychoactive journey.

• Shape-shifting of objects into other things and/or people changing into someone else or other beings. 13 • Traveling through strange worlds with exotic forms of nature and/or extraordinary architecture that suggest lost, ancient kingdoms or futuristic cities.

• One’s nominal understanding of space and time seem to dissolve, allowing past, present and future to merge into the same construct and the expanse of space seems navigable at will.

• Encountering and engaging in conversation with guides and teachers who may appear as animals, ancient gods, mythological creatures or forgotten ancestors of one’s bloodline. These forms will appear in the mind’s vision but may as well be viewed in a type of physical presence.

For the shamanic practitioner, this is where the higher truths and teachings are obtained. The hallucination is received with deep gratitude and an honouring—a direct download from Spirit through highly personal contact—blessings from the Divine.

When asked about my own experiences of shamanic hallucination, I hardly know where to begin. So bear with me here; this is challenging to put into words.

My typical reaction to a hallucination is twofold: First, just flat-out awe! And second, a wave of deep humbling that I’m being allowed access to this realm or being. The visual can be so extraordinary that it can overtake one’s thoughts and emotions but I strive to stay mindful of what I’m being shown. In effect, I’m seeking to obtain information or meaning from whatever Spirit is granting me access to and that takes discipline, something I had to learn over years. It’s easy to be swept away by the phantasmagoria of the vision. What dialogue or monologue may be taking place is typically done through a telepathic format. One of the most fascinating aspects of these teachings, or downloads, is that what’s being conveyed is information inadequate for the simplicity of words; as if there’s a higher form of communication that’s more evolved than our understanding of language. I can only describe these moments as some cosmic form of data streaming. Nearly always, I won’t grasp the whole of the teaching. It takes time to translate it into my form of knowing and when it surfaces, I get that feeling of, Oh wow, I didn’t know that. It must have come from that encounter. I enjoy those moments.

Describing entities I’ve encountered is even more challenging. They usually appear in some version of an anthropocentric body type, yet attired in the most stunning of outfits. Initially, these chaps would terrify me as their very presence was so —in effect, a direct encounter with a god or goddess, their aulic presence beyond a place I, a mere human, should be encountering. But after years of encounters, I came to feel reassured when they would show up, or more accurately, I would be allowed again into their company. And one of the most delightful experiences was discovering their outrageous sense of humour. These entities, while taking themselves so seriously on one hand, bring a cutting fresh humour with them.

When one of these encounters closes, I always make an honouring in the farewell, thanking them for allowing me to have the encounter—the hallucination. I’m humbled, astonished by every one of these encounters.

One of the questions that gnawed in my mind for years is, why? Why am I allowed into these realms and have the privilege of encountering these beings? I’ve entertained multiple explanations and yes, including suffering from bad brain chemistry. I’ve come to accept it’s a something I’ve been blessed or arguably burdened with, yet hold in profound gratitude.

Needless to say, such understanding of hallucination is not accepted well outside shamanic spheres. And the purpose of this article is not to attempt to resolve this disconnect but rather to bring to light a different understanding of what it means to hallucinate. It’s one of the great applications in the shaman’s toolkit, not only to engage with Spirit but also to learn from it. And yes, such experiences require reflection and inner processing for the practitioner. Here, again, is where one’s work must be applied to fully integrate the meaning and significance of the hallucination. These things can often be loaded with multiple meanings, some contradictory, so time and processing is essential.

In a time when our science is tending to reveal a more mysterious and complex Universe than Newtonian logic would have previously allowed, the application of shamanic hallucination doesn’t seem that far from mirroring a greater understanding of what it’s all about. Perhaps this ancient way of seeing reality is closer to an expanded truth as to how things really are. Author’s Bio 14 Robert Owings is an explorer of consciousness and the author of the novel Call of the Forbidden Way, the first book in a forthcoming trilogy published by Cosmic Egg. Learn more, receive the first chapter for free, or order the book at www.robertowings.com. Revealing The Green Man

Mark Olly

In Shamanism there are only two considerations; that which is within us and that which lies without. Those who gaze deep inside themselves to find the power, resources and enlightenment that dwells inside every spirit-being find the substance of themselves. But what happens when we gaze outwards beyond our mortal shell into our environment?

Now we fall into a vast universe, an infinite realm that reaches far beyond our limited ability to see it all as it really is. Here in this one emotion is a cry that has echoed down the millennia, a cry made by every living human being that has walked upon planet earth since the beginning of time. We are a tiny speck of sand on a vast living universal ‘beach’ and it all seems far from our reach. Or is it? Maybe, just maybe, there is a bridge?

As time has passed we have grown further and further away from the natural environment around us, retreating back into safe home environments of our own making. In the British Isles we almost fully disconnected at some point two thousand years ago when we left the earthy and organic sphere of smoke-filled round houses, fashioned from materials found in ancient oak woodlands, to the civilized angular rooms of brick and stone houses and villas designed to keep us safe inside and the rest of the world out. When the European Celts embraced the luxuries of Rome they unwittingly waved a long goodbye to the gods and spirits of the natural world which had served them so well for so many generations. Ages which then had no name, ages of stone, bronze and iron, came to a close and humankind drifted into advanced domination, warfare, and material culture. But the earth remained.

Few things can truly be said to be common to the whole of humanity but the life-force or ‘earth spirit’ found in nature can clearly be identified in every culture of every age and every place. Yet we know far

15 less about this subject now than at any other time in human history, principally due to the paths we have chosen in modern times. Almost universally this power, which pervades our entire environment, is represented as the face of a man surrounded by leaves.

Once we know of the existence of such a large and ancient magical force we are compelled at some stage to reach out and investigate and that is the purpose of my book Revealing The Green Man - The restoration of the oldest religion on planet earth. Sometimes we can learn more about a personality through the stories and actions associated with that person and this is the starting point from which the book slowly reintroduces the deep and ancient magic diluted by two thousand years of ‘civilization’. What those distant characters did far in the past to honour and understand their world restores the lost fragments of a planetary ‘gospel’ which civilization has emphatically tried to ‘sweep under the carpet’ for centuries. If ever there was a true conspiracy of the 21st century then this would be it. What would powerful money-seeking materialists suggest we do when they have made the planet uninhabitable? Is the Green Man a relevant symbol for us here and now – hell yes!

Is it hard to find the power of the Green Man around us? There are still small pockets of isolated natural environment here in the UK, some as rare and precious as the Amazon rain forests. At times you may be aware of the sounds of nature all around you or realize that the very place you sit is alive, teaming with millions of forms of life from deep underground to high in the sky above. No part of our world is without life.

A breeze moves the plants and you realize they are also every bit as alive as yourself. Then you slowly get the feeling that through it all someone is watching you!

Where you go from here is entirely up to you. How you see this visitor and what you say to him is your business. You are not just talking with the spirit of planet earth, you are talking ‘in’ the spirit of planet earth which is all around you, and there is no escape. This is equally true whoever you are and wherever in the world you are.

Should there be fear? Possibly not in the way nature has been feared in the past. The worst that can probably happen nowadays is that you suffer a mosquito bite, the days of wolves, bears and wild cats are long gone for us here in the UK.

Should there be respect? Absolutely! In the past the spirit of nature has claimed many a human sacrifice. Fortunately you are safe, since now we are civilized. Where once we sacrificed ourselves for the environment, now we sacrifice the environment for ourselves, that’s why there are no wolves, no bears, no wild cats, here any more.

So how should this conversation end? There are many individual examples from human history and geography that build to show the identity of that ‘earth spirit’ with which you communicate. This is not a conversation simply about birth, life and death; this is a conversation about what we, as a tiny but powerful part of the greater life-force on planet earth, are going to do with our time in-between? There are no opinions, politics, religions, factions, societies or power struggles here. Humankind will inevitably reap what it sows without mercy under the ‘axe’ of the Green Man.

True practitioners of magic and shamanism acknowledge that there are things, many things, which are beyond the reach of humankind, things which should be given the utmost respect, things which have usually already been identified by those who have gone before us. Truly this is a forgotten god worth getting to know again – before it is too late.

Author’s Bio Revealing The Green Man: the restoration of the oldest religion on planet Earth is the latest book from Mark Olly for John Hunt Publishing (Moon Books). Other titles include The Life & Times of the Real Robyn Hoode (Chronos Books / DVD on Lomax Pictures) and The Disappearing Ninth Legion (O-Books). There is also a 60 min live PowerPoint presentation available for all these publications - to book please contact Mark Olly by e-mail at: [email protected] or message through FaceBook.

Artist’s Bio Green Man artwork courtesy of and © Pauline Marshall.

16 River Stewardship: Working for people, working for nature

Rochelle Kent-Ellis “...the care of the earth is our most ancient and most worthy and, after all, our most pleasing responsibility. To cherish what remains of it, and to foster its renewal, is our only legitimate hope.”

Wendell Berry, The Art of the Commonplace: The Agrarian Essays

It is no secret that with growing urbanisation and an increasingly unpredictable climate, our natural spaces are becoming fewer and farther between. We have all seen a beautiful green space disappear shortly before a new car park or housing block pops up in its place, or our local stream clogged up with shopping trolleys and litter. Unfortunately, there is only so much that nature can do for itself in such circumstances and so it is imperative that we intervene in order to restore what has been lost. 17 From hypodermic needles to oil drums to a rusty World War 1 grenade (live, I might add), I have seen a whole host of harmful items within UK rivers which our fellow citizens have donated. Sadly, the scale of inorganic debris and blockages within British rivers is astonishing, placing pressure on the delicate species that depend on particular water qualities to survive. This is where River Stewardship Company (RSC) steps in and lends a helping hand to the environment. RSC is a Sheffield-based social enterprise working to improve and restore waterways for both people and wildlife. Their primary aims are: taking a holistic approach to reduce the risk of flooding; protecting and enhancing biodiversity and aesthetics; and engaging with the local community who live, work or recreate by the river. Whilst the company is primarily based in Yorkshire, they can be found leading effective clean-up operations throughout northern England and wherever else duty may call. As a social enterprise, RSC is big on community involvement and holds regular volunteer days which provide the opportunity for people of all backgrounds to get stuck in and make a huge difference to their local patch whilst learning useful practical skills and meeting people with similar interests. Enormous pride comes with knowing that you are contributing to the health of nature and seeing the results of their efforts is very rewarding for local people. The RSC have been using their highly effective ‘little and often’ approach to conservation for over 8 years now, with flood prevention, community engagement, invasive species management and the protection of biodiversity at the heart of the business.

Their current flagship project – the river channel maintenance element of the Lower Don Valley Flood Defence project – has built on previous maintenance and engagement work and continues to drive improvement of the River Don in Sheffield.

Working alongside the Environment Agency and similar groups, RSC have helped to develop and deliver a number of projects including various volunteer day programmes in Castleford, Rotherham, Chesterfield, Leeds and of course Sheffield. The aims and benefits of such work in these areas include heightened community flood resilience, improving employability prospects for NEETs (young people aged 16-24 not in education, employment or training) and young offenders, providing opportunities to improve health and wellbeing and social inclusion and essential waterway/habitat maintenance.

Current project River Aire Care is driving a huge clean- up effort around Leeds following the devastating Kirkstall Boxing Day floods last year. Fortnightly, the RSC joins forces with other stakeholders, including: the Environment Agency; Open Source Arts; Leeds City Council; Groundwork; Canal and River Trust; Aire Rivers Trust; Yorkshire Water and Leeds Community Foundation, with one common goal - riverbank clean ups and long- term stewardship. The project is being promoted through Riverlution, a network established by River Stewardship Company to share ideas and resources for improving Yorkshire’s waterways. As a facilitator, RSC provide the necessary equipment for a good day’s debris removal including life jackets, tools and Personal Protective Equipment as well as getting stuck in (often literally!) themselves. The events are always fun-fuelled and well- attended with up to 50 volunteers coming along to join in with the good work each session. As well as debris removal, helpers get to enjoy plenty of ‘balsam bashing’ … which isn’t as violent as it sounds!

Himalayan Balsam is just one of the Invasive Non- Native Species (INNS) that the RSC help to tackle, along with destructive Japanese Knotweed, harmful Giant Hogweed and others. Introduced by the Victorians for its ornamental qualities, Balsam has firmly established itself on UK riverbanks spreading as quickly as the wind blows. Unfortunately, the plant does not belong here and causes a monoculture environment whereby it colonises an area so Complimentary hot drinks and biscuits for densely that other species are outcompeted and our native volunteers! varieties decline. It is absolutely necessary to intervene when it comes to INNS because the less we see of our own

18 native plants, the less we will see of our precious insects, birds and so on.

Many of the volunteers have been helping out for a number of years and have seen a big change in their local environment as a direct result of their passion and dedication.

For some, voluntary placements with RSC have provided an opportunity for employment within the field. In addition to unrivalled professionalism within their sector, staff are very much community- focussed and therefore nurture those who devote themselves to the hard work that conservation entails.

As we know, being in nature is beneficial to both physical and mental health, so it is no wonder that volunteers get so much out of conservation work. Factors such as better air quality (being away from high levels of pollution found in city centres) and cardiovascular exercise through manual work are examples of the physical ways in which volunteering can be good for a person. Additionally, most people value the relaxation and feeling of peace which can often be obtained just by being in nature.

One of the RSCs longest standing volunteers Paul Winks shares with Indie Shaman exactly what dedicating his spare time to environmental conservation means to him.

“After leaving work I needed to fill the big social gap that work provided. I literally knew hundreds of people at work but I knew a little bit about them and they knew a little bit about me. Retirement could have been depressing and isolating but I looked upon it as a new chapter in my life and a chance to do something that I was interested in. I didn’t know a lot about conservation so learning whilst picking up new skills and not being bored was a great thing. Also volunteering attracts nice people who do it for various reasons, which are perhaps different from my own.

I’ve always been an outdoor person who enjoys walking, camping, boating and fishing. However, I think I didn’t always appreciate the environment I was in and how it was managed and altered. Volunteering several times a week doing practical work has made me look closer at our surroundings, nature and why it needs to be managed with consideration, or in some cases left alone. At the end of a volunteer day I can look back and see my litter picking, habitat pile and the clear pathway that I built and how it will attract more people to enjoy the countryside. That gives me satisfaction. It’s a thrill to know that otters are now back in our local rivers and this didn’t happen by accident, volunteers played a part in cleaning up and improving their habitat.”

Hard at work making the river a beautiful place for all 19 It is not only people that RSC are helping but also nature. The River Don in Sheffield was once referred to as the most polluted stretch of water in Europe yet today we are seeing big changes. Recently, Sheffield and Rotherham Wildlife Trust have been successful in obtaining ground-breaking video footage of otters on the Don, confirming their presence in the Steel City. Otters were scarcely found from the 1950s; however breeding programmes and increasing river restoration have meant that they are slowly returning to our ecosystems. To say that species such as otters, salmon and trout are now able to make a home in the Don is a huge credit to conservation groups such as the Wildlife Trusts, RSC and their volunteers for playing an integral role in restoring such habitats over the years.

A grey wagtail enjoys hunting for insects along the river in the warm evening sunshine

More information For more information about RSC, volunteering opportunities and more visit http://www.the-rsc.co.uk/, or find them on Facebook, Twitter and Instagram!

A warm thank you to Adam Rollitt and Paul Winks for their input and to all of the staff and volunteers of RSC for their tireless dedication to river conservation.

Author’s Bio Rochelle Kent-Ellis is a zoologist who is passionate about wildlife and environmental issues. She has participated in a diverse range of conservation work including: tracking wolves and lynx in Poland; working as a conservation assistant at a fishing cat research and conservation project in the wetlands of Sam Roi Yot, Thailand; working on the Mankwe Wildlife Reserve in South Africa and initiating a project erecting barn owl nest boxes in Wiltshire, England! Rochelle is also a keen wildlife photographer and some of her portfolio of wildlife photography can be found at https://www.flickr.com/photos/ tesauphotography/. When not writing for Indie Shaman she can currently be found working on waterway maintenance and restoration in South Yorkshire.

20 northern plantlore: ELDER

Eoghan odinsson

21 Quick Facts - Herb and Leaf

Latin/Linnaen: Sambucus nigra

Family: Adoxaceae

Old English: Ellen

Synonyms: Dwarf Elder, Danewort (different species), Elderberry, Black Elder, European Elder, European Elderberry, European Black Elderberry, Common Elder, or Elder Bush, Pipe Tree, Bore Tree, Bour Tree, (Fourteenth Century) Hylder, Hylantree, (Anglo- Saxon) Eldrum, (Low Saxon) Ellhorn, (German) Hollunder, (French) Sureau.

Action: Diaphoretic, Increase bronchial secretion

Part Used: Flower

Indicated For: Colds

Dosage: Unless otherwise prescribed: Average daily dosage: 10 -15g drug; 1.5 - 3g fluidextract (according to Erg. B. 6); 2.5 - 7.5g tincture (according to Erg. B. 6); equivalent preparations

Preparation: Whole herb and other galenical preparations for teas, 1-2 cups of tea sipped several times daily, as hot as possible.

Cautions: None

Other Uses: The dark blue/purple berries can be eaten when fully ripe but are mildly poisonous in their unripe state. All green parts of the plant are poisonous, containing cyanogenic glycosides (Vedel & Lange 1960). The berries are edible after cooking and can be used to make jam, jelly, chutney and Pontack sauce. Also when cooked they go well with blackberries and with apples in pies.

The flowerheads are commonly used in infusions, giving a eryv common refreshing drink and commercially sold as elderflower cordial, etc. The flowers can also be dipped into a light batter and then fried to make elderflower fritters. In Scandinavia and Germany, soup made from the elder berry (e.g. the German Fliederbeersuppe) is a traditional meal.

Both flowers and berries can be made into elderberry wine, and in Hungary an elderberry brandy is made that requires 50 kg of fruit to produce 1 litre of brandy. In south-western Sweden, it is traditional to make a schnapps liqueur flavored with elderflower. Elderflowers are also used in liqueurs such as St. Germain and a mildly alcoholic sparkling elderflower ‘champagne’.

In Beerse, Belgium, a variety of Jenever called Beers Vlierke is made from the berries. 22 Description

Sambucus nigra is a species complex of elder native to most of Europe. It is most commonly called Elder, Elderberry, Black Elder, European Elder, European Elderberry, European Black Elderberry, Common Elder or Elder Bush when distinction from other species of Sambucus is needed. It grows in a variety of conditions including both wet and dry fertile soils, primarily in sunny locations.

It is a deciduous shrub or small tree growing to 4–6 m (rarely to 10 m) tall. The bark, light grey when young, changes to a coarse grey outer bark with lengthwise furrowing. The leaves are arranged in opposite pairs, 10–30 cm long, pinnate with five to seven (rarely nine) leaflets, the leaflets 5–12 cm long and 3–5 cm broad, with a serrated margin.

The hermaphrodite flowers are borne in large corymbs 10–25 cm diameter in mid summer, the individual flowers white, 5–6 mm diameter, with five petals; they are pollinated by flies. The fruit is a dark purple to black berry 3–5 mm diameter, produced in drooping clusters in the late autumn; they are an important food for many fruit-eating birds, notably Blackcaps.

This plant is traditionally used as a medicinal plant by many native peoples and herbalists alike. Stembark, leaves, flowers, fruits, root extracts are used to treat bronchitis, cough, upper respiratory cold infections, fever. A small double blind clinical trial published in 2004 showed reduction in both duration and severity of flu-like symptoms for patients receiving elderberry syrup versus a placebo.

In a placebo-controlled, double-blind study, black elderberry (Sambucus nigra) was shown to be effective for treating Influenza B. People using the elderberry extract recovered much faster than those only on a placebo. The study was published in the Journal of Alternative Complementary Medicine. A small study published in 2004 showed that 93% of flu patients given extract were completely symptom-free within two days; those taking a placebo recovered in about six days. “This current study shows that, indeed, it works for type A flu”, reports lead researcher Erling Thom, with the University of Oslo in Norway. However, the study that showed these results was sponsored by an Israeli company that produces various black elderberry extracts.

Elderberry flowers are sold in Ukrainian and Russian drugstores for relief of congestion, specifically as an expectorant to relieve dry cough and make it productive. The dried flowers are simmered for 15 minutes, the resulting flavorful and aromatic tea is poured through a coffee filter. Some individuals find it better hot, others cold and some may experience an allergic reaction.

Cultivation

Hardiness Zone: 4-10

Soil type: Fertile, moist soil, tolerant to some standing water.

Soil pH: 5.5-6.5, tolerant of a wider range

Cultivation: Hard or softwood cuttings, root cuttings or suckers.

Sunlight: Full sun to part sun.

Habitat: Native to Europe, grows in ditches, grasslands and near water.

The elderberry is a hermaphrodite plant that can self pollinate.

23 Historical Notes

The Elder, with its flat-topped masses of creamy-white, fragrant blossoms, followed by large drooping bunches of purplish-black, juicy berries, is a familiar object in English countryside and gardens. It has been said, with some truth, that our English summer is not here until the Elder is fully in flower and that it ends when the berries are ripe.

The word ‘Elder’ comes from the Anglo-Saxon word aeld. In Anglo-Saxon days we find the tree called Eldrun, which becomes Hyldor and Hyllantree in the fourteenth century. One of its names in modern German - Hollunder - is clearly derived from the same origin. In Low-Saxon, the name appears as Ellhorn. Æld meant ‘fire,’ the hollow stems of the young branches having been used for blowing up a fire: the soft pith pushes out easily and the tubes thus formed were used as pipes - hence it asw often called Pipe-Tree, or Bore-tree and Bour-tree, the latter name remaining in Scotland and being traceable to the Anglo-Saxon form, Burtre.

The popular pop-gun of small boys in the country has often been made of Elder stems from which the pith has been removed, which moved Culpepper to declare: ‘It is needless to write any description of this (Elder), since every boy that plays with a pop-gun will not mistake another tree for the Elder.’ Pliny’s writings also testify that pop-guns and whistles are manufactures many centuries old!

A wealth of folk-lore, romance and superstition centre round this English tree. Shakespeare, in Cymbeline, referring to it as a symbol of grief, speaks slightingly of it as ‘the stinking Elder,’ yet, although many people profess a strong dislike to the scent of its blossom, the shrub is generally beloved by all who see it. In countrysides where the Elder flourishes it is certainly one of the most attractive features of the hedgerow, while its old-world associations have created for it a place in the hearts of English people.

In Love’s Labour Lost reference is made to the common medieval belief that ‘Judas was hanged on an Elder.’ We meet with this tradition as far back in English literature as Langland’s Vision of Piers Plowman (middle of the fourteenth century, before Chaucer): ‘Judas he japed with Jewen silver And sithen an eller hanged hymselve.’

Why the Elder should have been selected as a gallows for the traitor Apostle is, considering the usual size of the tree, puzzling; but Sir John Mandeville in his travels, written about the same time, tells us that he was shown ‘faste by’ the Pool of Siloam, the identical ‘Tree of Eldre that Judas henge himself upon, for despeyr that he hadde, when he solde and betrayed oure Lord.’ Gerard scouts the tradition and says that the Judas-tree (Cercis siliquastrum) is ‘the tree whereon Judas did hange himselfe.’

Another old tradition was that the Cross of Calvary was made of it, and an old couplet runs: ‘Bour tree - Bour tree: crooked rong Never straight and never strong; Ever bush and never tree Since our Lord was nailed on thee.’

In consequence of these old traditions, the Elder became the emblem of sorrow and death, and out of the legends which linger round the tree there grew up a host of superstitious fancies which still remain in the minds of country folk. Even in these prosaic days, one sometimes comes across a hedge- cutter who cannot bring himself to molest the rampant growth of its spreading branches for fear of being pursued by ill-luck. An old custom among Gypsies forbade them using the wood to kindle their camp fires and gleaners of firewood formerly would look carefully through the faggots lest a stick of Elder should have found its way into the bundle, perhaps because the Holy Cross was believed to have been fashioned out of a giant elder tree, though probably the superstitious awe of harming the Elder descended from old heathen myths of northern Europe. In most countries, especially in Denmark, the Elder was intimately connected with magic. In its branches was supposed to dwell a dryad, Hylde-Moer, the Elder-tree Mother, who lived in the tree and watched over it. Should the tree be cut down and furniture be made of the wood, Hylde-Moer was believed to follow her property and haunt the owners.

24 In Cole’s Art of Simpling (1656) we may read how in the later part of the seventeenth century: “in order to prevent witches from entering their houses, the common people used to gather Elder leaves on the last day of April and affix them to their doors and windows,” and the tree was formerly much cultivated near English cottages for protection against witches. Green Elder branches were also buried in a grave to protect the dead from witches and evil spirits and in some parts it was a custom for the driver of the hearse to carry a whip made of Elder wood.

Historical Medicinal Uses - For Entertainment ONLY

Medicinal Action and Uses The bark is a strong purgative which may be employed with advantage, an infusion of 1 oz. in a pint of water being taken in wineglassful doses; in large doses it is an emetic. Its use as a purgative dates back to Hippocrates. It has been much employed as a diuretic, an aqueous solution having been found very useful in cardiac and renal dropsies. It has also been successfully employed in epilepsy. An emollient ointment is made of the green inner bark, and a homoeopathic tincture made from the fresh inner bark of the young branches, in diluted form, relieves asthmatic symptoms and spurious croup of children - dose, 4 or 5 drops in water.

Leaves: Elder leaves are used both fresh and dry. Collect the leaves in June and July. Elder leaves are used in the preparation of an ointment, Unguentum Sambuci Viride, Green Elder Ointment, which is a domestic remedy for bruises, sprains, chilblains, for use as an emollient and for applying to wounds. It can be compounded as follows: Take 3 parts of fresh Elder leaves, 4 parts of lard and 2 of prepared suet, heat the Elder leaves with the melted lard and suet until the colour is extracted, then strain through a linen cloth with pressure and allow to cool.

Flowers: Elder Flowers are chiefly used in pharmacy in the fresh state for the distillation of Elder Flower Water but as the flowering season only lasts for about three weeks in June, the flowers are often salted, so as to be available for distillation at a later season; 10 per cent of common salt being added, the flowers being then termed ‘pickled.’ They are also dried, for making infusions. Elder Flower Water is employed in mixing medicines and chiefly as a vehicle for eye and skin lotions. It is mildly astringent and a gentle stimulant.

Elderflower Water in our great-grandmothers’ days was a household word for clearing the complexion of freckles and sunburn and keeping it in a good condition. Every lady’s toilet table possessed a bottle of the liquid and she relied on this to keep her skin fair and free from blemishes. The flowers were used by our forefathers in bronchial and pulmonary affections and in scarlet fever, measles and other eruptive diseases. An infusion of the dried flowers, Elder Flower Tea, is said to promote expectoration in pleurisy; it is gently laxative and aperient and is considered excellent for inducing free perspiration. It is a good old fashioned remedy for colds and throat trouble, taken hot on going to bed.

Berries: The Romans made use of Elderberry juice as a hair-dye, and Culpepper tells us that ‘the hair of the head washed with the berries boiled in wine is made black.’ English Elder Berries are extensively used for the preparation of Elder Wine. They were held by our forefathers to be efficacious in rheumatism and erysipelas. They have aperient, diuretic and emetic properties. The inspissated juice of the berries has been used as an alterative in rheumatism and syphilis in doses of from one to two drachms, also as a laxative in doses of half an ounce or more. It promotes all fluid secretions and natural evacuations. For colic and diarrhoea, a tea made of the dried berries is said to be a good remedy. Elderberry Wine has a curative power of established repute as a remedy, taken hot, at night, for promoting perspiration in the early stages of severe catarrh, accompanied by shivering, sore throat, etc. Like Elderflower Tea, it is one of the best preventives known against the advance of influenza and the ill effects of a chill. A little cinnamon may be added. It has also a reputation as an excellent remedy for asthma. Author’s Bio Canadian born Eoghan Odinsson is an award winning journalist and author with a lifelong passion for the knowledge of our Northern forefathers – or “folk lore”. Literally, the knowledge of our people. Graduating from the University of Aberdeen in Scotland with his Masters of Science degree, he subsequently taught for the University and was a dissertation advisor for graduate students. In addition to his academic background, Eoghan also holds a Black Belt in Chito-Ryu Karate, and has taught Martial Arts in Canada and the USA. Eoghan is now back in his native Ottawa Valley where he lives with his wife, son and three dogs. Eoghan is a professional member of the Canadian Authors Association. 25 26 The Secret Lies Within

Artist John Tarrow explores how he took an ordinary house and gardens and reimagined them into the first oracular temple to be built in 3,500 years.

What is Talliston? Talliston House & Gardens is a unique interior design and art installation project that took the UK’s most ordinary dwelling (a three-bedroomed, semi-detached, ex-council house in Essex) and reimagined it as Britain’s most extraordinary home. Each of the original rooms and gardens has been lovingly and painstakingly transformed into thirteen stunning locations, set across more than six-thousand years of history, from 4000 BC to 2228 AD. Each is infused with a rich story, incorporating more than 1,800 antiques, objects, furniture and fittings sourced from 27 different countries across the globe.

Finished in October 2015 after a 25-year journey, the project explores the concept of the extraordinary within the ordinary and shows how we all have inside us the power to be whatever we want or can imagine. Accomplished by one man and his growing team of artists, craftspeople and volunteers – all inspired by the project’s unique vision – Talliston imagines each location as the site of the last magical places on Earth, embodying five core motifs that link the disparate areas together:

• Butterfly [AIR] ransforming:T Creative Focus on Producing Not Consuming • Bumblebee [FIRE] Challenging: Encourage Continuous Improvement • Oak [EARTH] Inspirational: Ideas for Building a Better Now • Labyrinth [WATER] Magical: Pursuit of Dreams and Adventures • The Ship [SHADOW: The Secret Lies Within: With Inner Belief We Can All Achieve Extraordinary Things

27 When an acorn is planted it holds within it everything required to grow into a mighty oak and it was with this firmly in mind that I approached my . For a number of years I have developed an “Embrace All, Follow None” ideal towards sacred practices, feeling that while every form of faith, creed and philosophy has merit, my personal belief is that each religion should contain just one person – and the divinity or divinities they venerate.

While many faiths come from a viewpoint of providing the key to a specific mortal issue, shamanism and other indigenous religions instead link directly to the source and align with that inner idea that we already possess everything we need to make this journey.

The idea of finding your True Self seems everywhere these days, but living an authentic life and finding one’s inner flow are key to how I approach my spiritual path. Expanding upon the original at Delphi quote, I began working with three core tenets: Know thyself, Trust thyself. Be Thyself.

What I was seeking was a life filled with health, happiness and harmony. I wanted this path to be as uncomplicated and simple as breathing. And I knew that everything I needed was already there, I just needed the key to unlock these inner secrets. Living a life you love is not especially difficult, though many imagine it to be an impossible ideal. Like water finding the sea, you need to find your flow. The stream has no concept of the ocean, but it still find its way there. And to find it we must let what we love draw us. Without this, I knew that life will just happen to me, rather than living a life that flowed from me.

Having studied Native American Shamanism in the Lakota Sioux tradition for a number of years, I have also travelled extensively in Nepal, Tibet, Europe and the Americas. What was created from these disparate sources was a weaving of the many countries and cultures into what became the roots of a personal Life Tree. These travels also influenced the building of a sacred space within an entire house that eventually came to be a full-blown oracle temple.

28 Oracle temple as ex-council house

Talliston House & Gardens is an astonishing setting for a visit let alone a new oracle. Launching on 6th October 2017, marking the first anniversary of the completion of Talliston (and the 26th anniversary of the beginning of the project), The Talliston Oracle uses the labyrinth of the house and gardens as a fully immersive environment for seekers to explore, chart their Life Tree and open doors that lead to discovering their True Self. Like the oracle, the house is built around the Wolrd Tree or axis mundi, from the roots of its gardens to the Cambodia bamboo treehouse in its attic.

The purpose of the Oracle tokens is to categorise core features of life and everyday experiences, such as our and others’ personalities, emotions, finances, health and relationships. These core features of life are inevitable and inescapable for every human. The tokens fall into three core areas:

• The Moons: representing outer influences, especially regarding personalities affecting the situation • The Doors: representing the challenges or obstacles that must be overcome • The Rooms: representing the inner influences of our selves and how they affect the situation

Through the traits and archetypes of the tokens we can delve deeper into understanding ourselves and others, especially when mapped upon the psyche of the Life Tree.

Tokens are drawn from a leather bag, and placed and read on the location map – while travelling through the house. And through this I have discovered a new way to open my eyes to the inner landscape and find the answers within.

Author’s Bio John Tarrow is an English wizard, shaman and bard working within many magical and religious practices. He is also creator of The Talliston Oracle which resides in “Britain’s Most Extraordinary Home” [The Times]: Talliston House & Gardens.

The Talliston Oracle launched on 6th October 2016 and can be visited weekday and Sunday evenings. Booking is essential. Full details can be found online at www.tarrow.co.uk | www.talliston.com. Contact [email protected], 07760 171100.

29 The Raven’s Tale.

Martin Pallot

The Raven was waiting for death.

Kutkh had been gathering healing plants and roots in the forest when he caught sight of the dark and ragged shape laying on the ground a few footsteps away. He’d stared for a moment before realizing what he was seeing and had then moved quietly to the bird intending to either help or at least offer a prayer for its spirit.

The Raven moved slightly as he approached so he quickly knelt and took a firm but gentle hold to stop it doing further damage; he examined the bird, all the while talking quietly and making reassuring sounds, much as he did when dealing with a human infant. His expert fingers soon found the broken leg and damaged wing while the bloody mess where one eye had been was obvious to anyone, including the flies that were already beginning to gather. “I think you have been fighting Eagle”, said Kutkh softly, “was he after your young I wonder”. It was the right time of year and he had seen two of the great hunters circling above the trees at last sunset. “Well, we must do what we can for you my warrior”. So saying he took some dried fish from his bag and was pleased when the Raven accepted it.

The Raven had tried to escape but was too weak and pained from his fight with the great winged killers that had taken his young to do much. Although he could not understand the sounds this strange two leg was making he was beginning to realise that it meant him no harm; this was confirmed when it gave him food. True, he felt slightly uncomfortable having to take food like a fledgling but food was food however it came and it was welcome, so he ate it and lay quiet to see if there would be more while the two leg continued to do what it did, all the while making its strange but oddly soothing sounds.

Talking to himself as much as the Raven, Kutkh took a couple of thin pine twigs from the ground and a strip of hide from his bag and quickly bound the Ravens leg, giving it another piece of dried fish to settle it again; he took some moss and wiped the mess from its face and neck feathers, there was nothing he could do for the eye but the other wounds were few and not too deep so would hopefully heal in time. The damaged wing he carefully re-positioned and straightened, removing some badly broken feathers as he did; all the while keeping the bird quiet with offerings of fish. Finally he sat back on his heels and looked at his patient; the Raven twisted its head and looked back at him with its one good eye.

“Well my friend, you can’t stay here. You’re too much in the way of other hunters and if I leave you alone you’ll just peck the binding off your leg anyway. So, I suppose you’d best come back to my lodge; forgive the further indignities to your person”. So saying, he gave the Raven more fish and while it was busy with that, he took a piece of leather from his bag and gathered the bird into it, wrapping it firmly so it could not move. Then placing his precious cargo firmly in the crook of one arm and holding its vicious beak still with his free hand, Kutkh began a hurried return to his village.

The Raven had indeed objected when he had been confined in this soft shell like covering but the lack of freedom brought a reduction in pain and discomfort and he was still weak and hungry, so he stayed quiet and waited to see what life would bring to him next as the strange two leg rose and began its jolting, jarring journey through the trees.

The village sat above the high water line in a small bay that faced the setting sun. Each end of the bay curved into a low rocky headland that gave some protection from the winter storms. In the centre of

30 the bay at the end of the plain, single storey, wooden houses a Whales jaw bones had been set upright in the sand as a marker of sacred ground, they formed an echo to the curve of sky and stars above; this was where the people welcomed the brief return of summer and prayed for the end of the long winter. It was also where Kutkh made the sacred bundles of fish bones, bound in seaweed and herbs, that the fishermen offered to Sassuma Arnaa so She would send more living fish to their nets and spears. In the space between high and low water, the people built low, walled areas where Crabs, Clams and other shell fish found a refuge and could be harvested along with the other bounty of the sea. Behind the village was a forest where they also foraged but their main life giver was the ever changing Ocean and in its honour they called themselves “The People of the Tides” and had done so since the beginning of their story. This was where Kutkh brought the Raven; to his lodge next to the Whale bones; where he continued to care for it over the days and weeks of its healing and where a bond of trust grew between them.

The Raven’s face and leg healed well but his wing was never fully straight or strong and the lack of an eye was a distinct disadvantage; besides, by the time he was healed, he and Kutkh were firm friends and the villagers had grown used to him following the healer around, flying from tree branch to roof beam and even riding on Kutkh’s shoulder which is how he spent his days. Except when the fishermen returned to shore, then he would be down on the beach begging and cajoling scraps and more if he could get it. Kutkh had even given him a name; ‘Hoarr’ which meant ‘one eyed’ in their language and also because it sounded a bit like the Raven’s call

The whole village was amused by his antics which benefited all since they helped to keep other scavengers away from the catch but they were also amazed by his intelligence. The first time the Raven ‘spoke’, the whole village was agog. Kutkh smiled at this, he already knew of Hoarr’s uncanny ability from his time of healing. Although the people lived among the creatures of forest and shore, this was the first time that one had lived among them and their surprise was absolute; it seemed as if Hoarr could understand and speak their words!

Then, as time passed, instead of waiting for the fishermen to land their catch, the Raven started gliding out on the sea winds to welcome them as they returned and to their incredulous relief even guided them safely home a few times when the sea mists rose up from nowhere to confuse them. Slowly and gradually, the whole village came to regard Hoarr as their ‘luck bringer’, all would call a greeting when they saw him each day and would feel happier when he responded and no one thought it odd or wrong when he started to survey the world from the top of the Whale bone arch. He was watching over them, it was as simple as that.

And it was because Hoarr had chosen the jaw bones as a favourite perch to view his world that he was the first to see the raiders’ boats coming over the water.

He barely gave them a second glance at first, he was well used to the two leg habit of journeying upon the wet and moving world in their strange floating nests by now but then, as the craft lifted on a wave crest, his one good eye (and it was very good) widened in anger and alarm; for on the prow of the first boat was painted the image of a swooping Eagle and that was a shape Hoarr knew well; he knew it meant pain and loss and he could think of only one who might be of help.

He dropped in a flutter from his perch to where Kutkh sat fashioning sacred bundles. Down here the boats were almost invisible against the grey breathing of the ocean. Hoarr hopped from claw to claw and cawed in agitation but Kutkh, thinking he was after scraps ignored him. Hoarr wanted the two leg to stand and see so he lunged and grabbed and took off with the bundle in his beak, heading down the beach. Kutkh came angrily to his feet, never had the Raven done such a thing, he watched him flying towards the waves then his eyes caught a movement; at first he thought it was the fishermen returning early but then he saw the high prow of the leading boat and knew differently.

Quickly he looked around; a boy was passing with an arm load of wood, Kutkh grabbed him, “Tell everyone to get to the trees, there are raiders coming; tell them Hoarr told me. Go!” He ducked into his lodge and emerged with his bag and carved staff, the emblems of who he was and what he did. He straightened his back and took a deep breath; with the old chief sick and his son out at sea, it would fall to Kutkh to do what he could to negotiate with these men. As he started down the beach, he felt a familiar weight settle on his shoulder and the Raven made gentle sounds, almost of apology. He raised a hand and stroked the birds chin, “It’s alright my friend, you did well, thank you.”

Kutkh reached into his bag and took out a small seal skin pouch; from it he tipped some dried kelp 31 and bit off a piece. It was normally only eaten when someone passed to the ancestors for it contained a powerful spirit which worked on the minds of the people and helped them share their grief and loss but now he wanted the connection for another reason; even in hiding many would be angry and ready to fight and Kutkh needed to touch that shared strength if he was going to prevail upon the raiders to leave in peace.

As usual when Kutkh ate something Hoarr begged for a share and, his mind on other things, he broke off a piece and gave it to the Raven who immediately flew to his favourite perch with it. Savouring, as he always did, the saltiness of the dried weed and opening his mind to the helper within, Kutkh walked out onto the beach to await the boats. Hoarr, up on the Whale bones, also enjoyed the taste of the kelp but its effect on him was quicker and more potent since, as a wild being, his mind was already open to the spirits of the world around him. It suddenly seemed as though many Ravens were trying to see through his good eye and even, strangely, where there was no eye. He felt anger, he felt love for mates and fledglings that joined and strengthened the feelings he still had for those he had lost to the two great killers. Then, behind all of this, there was suddenly a Raven; bigger than any he had ever seen; a Raven who seemed to merge with the two leg on the beach so Hoarr saw one through the other; a Raven who spread his midnight wings, raised his head and in the ancient way of the Raven kin, told Hoarr what he must do.

There were three skin boats riding the waves in to the beach. Kutkh stood and leant on his staff as they landed and men scrambled out to hold them steady. He mentally counted them; four hands and all well armed with spears and axes, most also carried shields slung over their backs. With the men away fishing, those that were left were outnumbered and besides, fishing spears were no match for these kinds of weapons. Kutkh’s position as healer and elder would give him some protection but he reached out with his mind to those in the trees behind him and tried to keep the fear from his face as one of the raiders, carrying a long, heavy spear across his shoulders, walked up the sand towards him. For the first time in a long time, Kutkh was entirely unaware of the presence of the Raven up on the bones. The raider didn’t give the bird a second glance.

The man stopped a few feet from the healer and slammed the butt of his spear into the ground as if claiming ownership; he was taller than Kutkh but the slope of the beach placed them eye to eye.

There was a pause while only the wind and waves made any sound.

Kutkh took a breath, “This is a small village, we have little to spare and nothing you might want”. “You have food, you have skins, you have women; it is enough; move old man or healer or not I will kill you where you stand”. The raider hefted his spear to back his words and suddenly his eyes were filled with darkness. A darkness that beat at his head, a darkness that stabbed at his face and tore at his throat; he stumbled back dropping his spear and almost falling as the sand seemed to grasp at his heels. Then his vision returned and he saw the old man still leaning on his staff but now there was a Raven perched on his shoulder and as the raider blinked his eyes and gained his balance the bird and man seemed to jump and flicker from one to the other.

Then everything cleared and he saw the Raven gazing at him from an empty eye socket. It raised its wings and as he followed the movement he saw the trees that lined the shore; every branch had a dark shape upon it; a dark shape that looked at him in stillness. The Raven lowered its wings and, as if hypnotized, his gaze came back to the healer. The old man seemed carved in wood, his eyes stared straight through him and his lips did not move but a voice like tree roots creaking in a storm spoke in the raiders mind. “Now leave this place – or I will send my kin to steal your eyes as you sleep” Then the darkness came once more but this time it was complete; and with it came a silence that drowned the wind and waves; a silence that slowly filled with the leathery whispering of wings.

Sight and sound crashed back and the glaring of the sun and the pounding of the eternal waves only seemed to oppress his spirit further; with a last look at the man and Raven he turned and ran back down the beach calling to his men that they were leaving this cursed place. His followers, who knew him only for his cruelty and for the fear he inspired in others and who had seen nothing except the Raven landing on the old mans shoulder and then their leader staggering like a drunkard; saw the look in his eyes and did not question his command.

The people of the tides, watching from the safety of the trees, saw the raiders push their boats into the waves and row them out towards the headland. Slowly they left their refuge and walked down to the beach, to where Kutkh and the Raven still watched the sea. 32 As they began to speak of what had happened, they found there were things in their experience they could not explain. How, for a few moments, they had all seemed to be watching events from among the branches of the trees and not from among the roots. How, for a few moments, the Raven had somehow seemed bigger than the man on whose shoulder he sat. But when they asked Kutkh about these things he had no explanation; for he had heard the voice and they had not.

After that day, the peoples relationship with Hoarr changed somewhat.

Although they still smiled at his antics when the fishermen returned, many people now asked a blessing when they saw him standing on the Whale bones. As time passed, his image began appearing on the prows of the skin boats and above the doors of the houses; and a perch was always made for him at ceremonies and celebrations.

The tale of the healer and the Raven was told around many a winter hearth. As their time passed and became one with memory, so the tale grew in the telling. Shapes shifted within it and strands grew together.

And those who once had lived; became those who would never die.

A note on the names in this story: • Sassuma Arnaa ‘Mother of the Deep’ – one of the names of Sedna, goddess of the sea and marine animals in Inuit mythology. • People of the Tides – English meaning of ‘Tlingit’ – a people of the Pacific N.W. Coast. • Kutkh – a Raven spirit of Eastern Siberian mythology. • Hoarr – Old Norse – ‘one eyed’ one of the many names of Odin.

Author’s Bio Martin lives on the drifting edge of Epping Forest in north east London. He describes what he does as ‘writing pictures’ and uses inspiration from nature, myth, folklore and his animist beliefs to create poetry, short fiction and ‘dream tales’. Having been an actor for many years, he now only inflicts his own material on an unsuspecting public at events and readings in and around the capital. He’s been published both online and in print, here and in America and was recently featured in the anthology, Moon Poets (published by Moon Books). You can read more of his work at martinpallot.wordpress.com and contact him at [email protected]

Photography ‘Branwen’ © Jem Burrows, Nightscape Photography, courtesy of Wendy Winstanley, Ravenswell.

Did you know there is no wildlife hospital in Cornwall? Here at Ravenswell we are fundraising for the big project. We are starting with a purely fundraising project, enabling us to provide a bursary for wildlife carers. Your donations however small will help us on our way. If you are a wildlife rehabilitation unit, please contact us to register. We can bring our owls to enhance your events. Contact [email protected] for details. Tel: 07871985729. Like us 33 on Face book https://www.facebook.com/Ravenswell-1552433135011959/ Community Spirit

Editor, June Kent, talks to Oak Spirit in Derbyshire In August I had the pleasure of meeting the lovely, enthusiastic and very welcoming community responsible for organising the new shamanic event in Derbyshire for 2017, Oak Spirit.

Inspired by the many shamanic practitioners running “That’s the beauty of it. workshops and with their own healing practices in the area, Del Woods was nudged by Spirit to bring them all That’s how people get to together as a supportive community, leading to the idea for this initial Oak Spirit event. Putting a call out on Facebook know people. Which is what he soon found out others were as enthusiastic as he was about the idea and Oak Spirit was born. community is all about. Someone sees something and A great example of community spirit in action, the working group brings together a diverse range of practitioners gets involved.” who, as well as having shamanism in common, come with a broad range of backgrounds, experience and interests including: psychotherapy; ; Goddess work with women’s groups; ; celebrancy services, well- dressing; crafting and artistry; nature, ecology and conservation; and of course drumming circles!

Derbyshire is a beautiful part of the world and the volunteer group believe it tends to get rather overlooked with all the major conferences and events happening in the South of the UK. The group were keen to point out that it’s not a ‘north/south divide thing’ but about community “It’s about the and celebrating the elders in this part of the country. As well as the more well-known elders in the shamanic community, each area has its place as well as the own elders and with a local community support network help is also people.” more accessible for younger people who are struggling with their first spiritual experience. Although Derbyshire also being geographically in the heart of the England and smack bang in the middle of the country there is also potential for the acorn of oak spirit to grow and spread it branches out further into the country.

34 Oak Spirit want to build a community where people can get involved; where people can come and share, learn and take something away to their own area. As some of the volunteers said “Often when you are working shamanically you can get isolated and it can be difficult to get support and find someone you can physically talk to – people you meet in ‘everyday life’ don’t understand and it can be difficult to find people who ‘speak the same language’. When you find the conversations you need your batteries get charged up”. So the seed was sown to offer an opportunity for local practitioners to meet under one roof where they can be celebrated and showcase what they do, in a residential setting where practitioners can be together and learn from each other.

“Not just a group of people who are putting on this event – a community shamanic support group for practitioners – for each other.”

Workshops at Oak Spirit Shamanic Gathering 2017 are based on the ethos of learning from each other; being held by both well-established people and those not so well known, demonstrating that you ‘don’t have to be in awe of people’ and that we all have worthwhile experience to share. The 2017 gathering is based on the element of earth and workshops are formulated to be based on working with earth energies; including a very appropriate and interesting sounding workshop on Blue John - connecting to the ancestors of the land, to the Crone aspect and to Blue John being very ‘holding’, helping people to come home.

So what about the future? Bookings are now open and filling fast for the 2017 event. Oak Spirit is aimed to be a sustainable organic community; it might grow bigger, it might have little off shoots. As the model roles out people may come and go but the heart will stay. There may be more events between the gatherings; people getting together to do one day events, for example, keeping the motion and flowing. Any money raised going into other events so the whole thing becomes self- resourcing.

What is certain is that Oak Spirit has a wonderful open atmosphere of working in partnership with good old-fashioned community spirit – one of aiming for good practice, sharing knowledge and being supportive. Wishing them every success for the acorn to grow into a mighty oak!

More information Oak Spirit Shamanic Gathering is 4 days of ceremony, talks and workshops creating community around the hearth fire and celebrating through journeying, dancing, drumming, sacred ritual and being upon the Earth. Held at Unstone Grange in Derbyshire 1st – 4th June 2017, the Gathering offers a full board retreat with delicious vegetarian food and superb indoor and outdoor facilities, including camp fire and meeting barn. Unstone Grange is set in over five acres of beautiful grounds and surrounded by the granite beauty and the Blue John energies of the Peak District.

The cost of the ‘OAK-SPIRIT’ gathering is £295, which includes full board and all workshops. Camping is available at £275, and also includes all meals. Concessions can be considered on enquiry and subject to circumstances. The gathering has been created for people who already have Shamanic experience and is for over eighteens only.

For more information visit www.oakspiritgatherings.org or on Facebook at 35 OakSpirit@shamanicgatherings. Email: [email protected]. Phone: 07981276154 The Spirit of Shamanism

Brenda El-Leithy

The more I progress along the Shamanic way, the more I realise how limited has been my spiritual ‘training’ over the last 20+ years and how Shamanism can open up a whole new dimension in many spiritual, psychic and healing practices – if not all!

I run a regular group to explore spiritual and esoteric topics and a recent discussion on crystals and their properties explored the question of which crystal to use for which purpose; in particular, which crystals to use for healing and therapy.

Of course, there are well-established teachings on the properties of crystals, which include the particular vibration and effect of each. And these form the basis for personal and professional use, to which is added personal observation and experience.

A very experienced, professional crystal healer was a valuable contributor to the discussion and explained how she would meditate before a healing session to determine which crystals to use. She also happens to be exploring Shamanism and learning about spirit in all things, how to journey and how to connect for guidance.

It suddenly occurred to me to ask, “Do you connect to the spirit of the crystal itself to ask what it could best be used for or if it’s right for that person at that particular time?” She answered, “I never thought of that!”

And so my train of thought started its own journey into the realms of connection and the direct relationship with the spiritual essence of “All That Is”.

A couple of months ago, I took my driving test here in Turkey to get a scooter licence. There were just a few lessons beforehand and I used the driving school’s own scooter which happened to be brand new and red (my own is blue). 36 As the training began and the date of the test drew near I put together a medicine bag to wear around my neck for success in the test and reflected on which spirit guide, power animal or helper I should connect with for this purpose.

Now, my ‘old’ thinking pattern, based on my spiritual training in meditation, healing, reiki, psychic ability, etc., was to connect with a higher power or guide and ask it to be with me during the scooter test. And that’s perfectly fine and demonstrates trust in the process through which a higher power would act. But as my train of thought had already started chugging down the route of ‘direct’ connection, I had an “Aha!” moment that seemed to be so obvious as to appear ridiculous!

My training was on the little red scooter; my riding skills were developed on the little red scooter; my test would be on the little red scooter. So, didn’t it make sense to connect with the spirit of the little red scooter and work together?

And what fun it was to journey to meet the Spirit of Scooter and in particular the Spirit of Little Red Scooter! I did, first of all, have to apologise for damaging the scooter during training by going too fast and falling off! But after making the connection, riding the scooter became an exercise in co-operation and co-ordination rather than an attempt to master it.

The scooter and I became one. Flowing into the ride, I placed my trust in the spirit of the scooter and rode intuitively, allowing my body to sense the best balancing position and synchronising my speed with what felt comfortable for the scooter.

The result was that the tight circles and figure-of-eight test patterns became almost balletic when we performed together! And the test became a game that scooter and I looked forward to winning.

And did I pass? Well, scooter and I passed – with the examiner’s comment that I was the best test candidate he had seen this year! Just shows what a little Shamanism can do!

So what did this exercise teach me? I think it brought the Spirit of Shamanism into the practicality of everyday life. It taught me that ‘connection’ is not just for spiritual work.

Shamanic practitioners will, as a matter of course, connect to the spirit of objects they use in their Shamanic work, such as the drum and the rattle. And, when reading , I now realise it’s not just a question of ‘tuning in’ - there is a three-way connection to be made between the Spirit of the Tarot, the querent and myself.

But connection to the spirit of something we are working closely with outside our Shamanic/Spiritual work is not necessarily something that immediately comes to mind. And it can be a means of receiving practical help, learning new skills and enhancing effectiveness through co-operation and trust.

Following my scooter experience, I remind myself to seek connection whenever I am working closely with something or on something, whether it is an instrument, a tool, a machine or a vehicle, etc.

At the moment this means my guitar, and perhaps later the saz and the two violins that have been gifted to me for some reason! I have been learning to play the guitar over the last few months – something I am working very closely with but never thought to connect with! And perhaps, with the help of Spirit of Guitar, I’ll overcome the resistance to practice and enjoy just listening to its voice!

Biography Brenda El-Leithy has trained and practıced as a Clinical Hypnotherapist, Spiritual Healer, Reiki Practitioner, and Personal Development Coach, finally finding the Shamanic path and incorporating it into her work and lıfe as a Shamanıc Practıtıoner. She has lived in Sweden, Libya, India, Swaziland, Egypt, and Jamaica – finally leaving England three years ago for the blue skies, lakes and mountains of Southern Turkey, where she now lives with her husband. When she’s not walking the mountain paths, or planting and pruning in their garden and citrus orchard, or feeding the wildlife, or chasing chickens, she holds a monthly women’s spiritual development group in Köyceğiz, runs Shamanic workshops and Shamanic gatherings, and conducts the occasional Handfasting ceremony. For more information visit www.mind2mind.co.uk

37 Shaman Moon

Yvonne Ryves

Broad generalisation here but most of us, as we are growing up, absorb our beliefs, values and spirituality from our parents and those around us during our formative years. Some of what we are exposed to is deliberate and planned, some of it quite accidental. When I consider my own spiritual upbringing for example, it was definitely eclectic and I suspect completely unplanned.

My parents were not church goers yet for some unknown reason I was christened in a high Church of England and then sent to a Salvation Army Sunday School. When I was six we moved house, at which point I went to a Congregational Sunday School (later to become the United Reformed Church) for the simple reason that their Sunday school was in the morning and we always went on family outings on Sunday afternoons. As good a reason as any I suppose.

Somehow in all of this, at some point I was exposed to the ethos that even within the church I should hold onto what sat well with me, what resonated with me and leave what didn’t, something I am extremely grateful for and which has come in very handy throughout my life. I also came away from my childhood with a belief in , so strong that I can clearly remember at the age of fifteen telling everyone that next time I was coming back as a cat! A spoilt house cat that lazed in the sun all day I might add. I also managed to develop a clear understanding that this was not all there is, that there are many dimensions and worlds other than this one and that this reality is only one reality, something that came in very handy when I stepped onto my shamanic path.

Either all of this was complete luck, or those guides and allies, who I now know work with me, were minding me from a very early age.

I don’t have children but suspect that if I did I would want them to have a slightly more planned spiritual upbringing than the one I experienced and not just leave things to chance. A spiritual upbringing that allowed them to explore, question, learn experientially and grow in whatever way

38 was right for them.

I know from spending time online and on forums that many parents especially those with a pagan or shamanic background, are asking about how to help their children, how to include them in their own spirituality, how to help them grow up with the knowledge and skills of a shamanic or pagan path.

For a long time there have been books written for children or to be used with children that do help open up paganism in general to them. Books such as: Children of the Green: Raising our Kids in Pagan Traditions by Hannah. E. Johnston, published by Moon Books, for example, looks not just at the festivals, which many other books also cover, but also at the practical side of raising children in paganism.

Now though, there are also books that can support parents in helping their children learn about shamanism and to grow walking a shamanic path.

Shamanism for Teenagers, Young Adults and the Young at Heart by Robert Levy, published by Soul Rocks, is a straightforward “how to’ guide that speaks directly to youngsters, as well as those quite possibly not so young, and aims to help them find their shamanic path in the simplest way possible.

Whereas Natural Born Shamans by Imelda Almquist, recently published by Moon Books, is aimed at anyone working with youngsters up to 18 years of age, as well as looking at ‘shamanic parenting’ almost from the moment of conception onwards.

I stumbled across my shamanic path quite late in life, or at least it was quite late in life by the time I realised it had a name; maybe future generations, with the help of publications such as these, may find their paths sooner and walk them with greater clarity.

Biography Yvonne Ryves is a Shamanic Healer, Reiki Master, Chios Energy Healing Master Teacher and Past Life Regression Therapist as well as being the author of Web of Life published by Moon Books as part of their Shaman Pathways Series. She offers healing sessions as well as running workshops and courses from her home in West Cork, Ireland. Yvonne is currently training as an Ovate with OBOD. You can find out more about Yvonne at www.yvonneryves.com Shay Mann

39 Reviews The Norse Shaman: Natural Born Ancient Spiritual Practices of the Northern Tradition Shamans Natural Born Shamans is about spiritual and shamanic work with children and the guiding principles of ‘shamanic parenting’. Author, Imelda Almqvist, is a Dutch shamanic practitioner, based in London, who has three sons. During her own childhood she learnt how to cope with the difficulties of experiencing premonitions and being called by spirit to do psychopomp work at night. She was called by spirit to ‘start a shamanic group for young people’ and has run the Time Travellers Highly accessible and very well researched; The group in London since 2012. Norse Shaman provides an experiential guide and authentic exploration to the ancient ancestry, Opening with a foreword by Sandra Ingerman, landscape and mythology of Northern Europe Part 1 of the book introduces the concepts of through to , shamanism and Seiðr. the work, the issues that can occur including obstacles and prejudices and how to work As well as the remnants of Norse shamanic with ‘lost’ (spirit) children. Part 2 contains 32 spirituality surviving in myths and folk traditions, session plans from Almqvist’s work with her Rysdyk draws on archaeological evidence and Time Travellers group, including suggestions for surviving written records from Iceland to explore journeywork with children. clues about the ancient European shaman’s world. Evelyn Rysdyk’s parents arrived in the ‘New World’ I must admit I was rather put off by the book in the early twentieth century from Norway. title, Natural Born Shamans (partly as it reminded Fortunately her ancestors preserved as much me of some of the worst aspects of the ‘Indigo/ as they could of their traditions and her elders Crystal children’ belief). The author also states were great storytellers, imprinting the old ways some ‘cosmic laws’/‘guiding spiritual principles’ into Rysdyk’s soul and enabling her to pass on which, in my opinion, are beliefs rather than inspiration to those hearing their own shamanic principles and not necessarily part of a shamanic calling. practice or path. However there is a valid explanation of what a shaman is and where the Rysdyk is also a talented artist as demonstrated term originates from. Plus it is also pretty clear not just by her cover art but further in the the book is related to work with all children so it’s wonderful pen and ink illustrations throughout the worth ignoring the above, if you feel similarly and book. picking the elements of the book that work for you. The Norse Shaman is interspersed with useful practical exercises reconstructing traditional Well worth buying if you are a parent looking for practices of Seiðr for contemporary personal use ideas to work creatively and spiritually with your and also contains a very useful pronunciation own children. Also for any practitioner who would guide. One of the best books on this subject I find the session plans useful as a starting point have read. If you are looking for a book on Norse to spiritual work with young people or is looking Shamanism this is it! for guidance around some of the issues you may encounter. Evelyn C. Rysdyk. The Norse Shaman. Destiny p.s. Reviewers Note: Please don’t use sky lanterns Books (US August 27, 2016) (UK 6 Oct. 2016). in ceremony (p 159). For more information on the ISBN: 978-1620555934. dangers they pose to wildlife and the environment visit https://www.rspca.org.uk/adviceandwelfare/ litter/chineselanterns 40 Imelda Almqvist. Natural Born Shamans. Moon Books (2016)). ISBN: 978-1-785353680 Reviews The Last of the Revealing the Green Man Shor Shamans

From the cave paintings around 30,000 BC and ‘shaman’s horns’ unearthed in South Yorkshire to Authors, Alexander and Lubov Arbachakov, the ‘leafy faces’ for sale in so many places today, are both native to the Shor region of Siberia. Revealing the Green Man explores the evidence Alexander Arbachakov was raised in a traditional of archaeology, mythology and cultural beliefs village in the area and is a photographer, throughout the world, revealing the reasons environmentalist, local conservationist, forestry behind the existence and meaning of the foliate specialist and Vice President of the Shortsi face or Green Man. People’s Association. Lubov Arbachakov, from a remote mountain farming area, is Revealing the Green Man is illustrated with an environmentalist, folklorist and language interesting black and white images throughout specialist. which I think would have been done more justice in colour, particularly the artwork by Anthony The majority of the seven shamans interviewed Potts. But this may be because the book was for this book are no longer alive. Their words produced to be at the ‘affordable end’ of the are caringly recorded as the last of their tribal market and its content is certainly excellent value peoples. Shamans are reciters of revered poems and wonderfully informative. and the book ends with several pages of ritual poetry which has never before been recorded. Author, Mark Olly states that “This book is not The authors were trusted by those who were intended to be a complete and final work in itself” interviewed and we are the benefactors of words but he has managed to cram an amazing amount and actions now recorded for posterity. of well-researched information into a relatively small space. Revealing the Green Man covers a vast amount of ground in a highly readable, ‘Last of the Shor Shamans’ was reviewed interesting format and is well worth buying. by Wendy Stokes. www.wendystokes.co.uk

Mark Olly. Revealing the Green Man. Moon Alexander and Luba Arbachakov. Last of the Books (1 Aug 2016). ISBN: 978-1780993362 Shor Shamans. Moon Books (31 Aug. 2008). ISBN: 978-1846941276

41 Reviews Crystal Skulls Earth Pathways Diary

Earth Pathways have produced yet another stunningly beautiful diary for 2017. In a week to view format with a wonderful selection of Crystal Skulls provides a good introduction to relevant prose, poetry and artwork, one featured the subject for readers, like me, who know little for each week, the Earth Pathways Diary is both about them. As author, Judy Hall, states “Sifting inspirational and practical. fact from fable is a major challenge due to the lack of primary source material”. However she Each date contains fascinating and very useful has presented a wide range of schools of thought information including the moon phrases and signs, together with legends and lore around the world, sunrise and sunset times and relevant festival providing a useful and unbiased overview. dates. At the back of the diary there is also a 2017 calendar, 2018 year planner and a section Does a or ‘evolved entitity’ for your own notes. inhabit or animate crystal skulls? Are they a useful tool to link to the ‘Akashic Record’ or universal Ethically produced on recycled and FSC paper consciousness? Are crystal skulls, as chapter using vegetable ink dyes and wrapped in a fully two of the books asks, an artefact with mystical biodegradable wrapper at a very reasonable price powers or an ingenious hoax? of only £13. Calendar also available for £10.

From the ancient traditions of Mesoamerica A fantastic way to inspire your daily connection through to the legends of , Lemura to nature and the land! Highly recommended – a and extra-terrestrial civilizations; Crystal great resource and would make a wonderful gift. Skulls explores evidence, substantiated and unsubstantiated, as well as myths and research, Do buy direct from their website www. ancient and modern … and allows you to make earthpathwaysdiary.uk as a percentage of profits your own mind up. goes to support projects that benefit the Earth.

In addition the second half of the book provides a useful practical guide to choosing, tending and working with your own crystal skull. Earth Pathways Diary 2017. Earth Pathways Co-operative Limited (2016). ISBN: 978-0- 9565059-7-2. Judy Hall. Crystal Skulls. Weiser Books (25 Sept. 2016). ISBN: 978-1578635948

42 Reviews - Fiction Call of the Forbidden Georgia through Earth, Way Fire, Air and Water

Call of the Forbidden Way is an enthralling adventure taking the reader through one man’s Georgia through Earth, Fire, Air and Water is a shamanic initiation … and much more. collection of Georgian folk tales co-authored by Michael Berman, Manana Rusieshvili and Ketevan After being asked by a committee of Lakota elders Kalandadze, including some which have never to film an intertribal medicine circle, Carson been translated directly into English before. Reynolds returns home where he has problems with ‘something possessing his dreams’. Rather The book focuses on stories associated with the than the routine documentary shoot he was four elements and includes myths, shamanic expecting this is the beginnings of a journey that stories and tall tales. Berman defines a shamanic takes him from initial training with medicine man story as “one that has either been based on Wounded Paw, to working with a ‘mixed tradition’ or inspired by a shamanic journey, or one that shaman, Rhiannon and later, Voodoo shaman, contains a number of the elements typical of Blind Mama. And on top of that he has to figure such a journey” and states that “accounts of out how to work with a wrathful Tibetan deity who memorable shamanic journeys were often turned may easily destroy him, while managing to avoid into folktales”.1 getting killed in physical ‘accidents’ caused by alien ‘Visitors’ who want to take over the planet. Alongside the translated tales Berman writes an interesting introduction to the country, history Call of the Forbidden Way contains adventure, and culture of Georgia as well as including conspiracy and personal spiritual transformation useful relevant explanatory notes and analysis in a tale with a diverse range of characters, interspersed between the stories; therefore cultures and traditions all working together allowing the reader to gain a useful background in the contemporary world to save our Great to this fascinating region which incorporates the Mother earth. An entrancing read I would highly features of both Asia and Europe. A captivating recommend. read.

Michael Berman, Ketevan Kalandadze, Manana Rusieshvili. Georgia through Earth, Fire, Air and Robert Owings. Call of the Forbidden Way. Water. Moon Books (25 May 2012) ISBN: 978- Cosmic Egg Books (1 Aug. 2016). ISBN: 978- 1780992716 1785353666

1 Michael Berman, Ketevan Kalandadze, Manana Rusieshvili. Georgia through Earth, Fire, Air and Water. Moon Books (25 May 2012) ISBN: 978-1780992716. Pages 95-98. 43 Events and Workshops

DRUM CIRCLES Cambridgeshire Wellbeing Drumming Circle. CAMBRIDGESHIRE. Meets on 2nd Saturday afternoon each Month. Raise Your Level of Vibration! Let Your Spontaneous Creativity Flow! Beginners welcome, drums provided. www.sunflower-health.com/shamanicworkshops.htm#Workshops ‘The Buzzard Circles’, Wilmslow Clan. Meets on the first Monday of the month at Friends Meeting House, 1a Bourne Street, WILMSLOW, CHESHIRE, SK9 5HD. Spend the evening creating a beautiful sacred space and connecting with other like minded souls. Contact Nicola and Jason Smalley contact@ thewayofthebuzzard.co.uk. http://thewayofthebuzzard.co.uk/about-our-circles/ ‘Spirit of The Wind’ Shamanic Drumming Group Ings near Staveley, Kendal, CUMBRIA, UK. A monthly meeting to help support shamanic practice and journeying. A chance to journey for healing for yourself and others. Ability to journey is essential. We meet on the third Thursday of the month. https://www.facebook.com/shamanicdrummingkendal?ref=hl ‘The Shamans Drum’ Monthly Drumming circle The Arkwright Hall, Moorside Lane, HOLBROOK, Nr Belper, DERBYSHIRE, DE56 0TW, UK. Unite with the Spirit of your Drum. Journey. Find your Spirit Guides. Designed to connect you with your Drum and Spirits. E-mail: [email protected]: 01332880984. http://dunnwooddrums.com/#/drumming-groups/4533077917 Monthly Shamanic Drumming Circle. TOTNES NATURAL HEALTH CENTRE, TOTNES, DEVON. http:// www.southdevonshamanism.co.uk/workshops/ Kki Sounds - Inspiring Inner Stillness. First Friday monthly 7.30 – 8.30pm exchange £12. Bell House Dance Studio, ST. MARY’S CLOSE, ALTON, GU34 1EF, HAMPSHIRE, UK. A warm welcome. Journeying often with the guidance of Reindeer. Contact: Nikki Marianna Hope, E nikki@kkisounds. net, T 0791 871 5011. http://kkinaturally.net/sounds.html/ ‘Call of the Drums’ Addington Village Hall, Park Road, Addington, nr West Malling, KENT. 4th Thursday of every month.7.30pm - 10.30pm, £6 per person. http://www.woodspirit.org.uk/. Email [email protected]. The Buzzard Circles, Chorley Clan Meets on the second Tuesday of the month in the stable block behind The Bay Horse pub, Heath Charnock, CHORLEY, LANCASHIRE, PR6 9ER, starting 8th March 2016, 7.30pm. Connect in with other like minded souls .Contact Nicola and Jason Smalley contact@ thewayofthebuzzard.co.uk, 01257 233909. http://thewayofthebuzzard.co.uk/buzzardcircles/ The Buzzard Circles, Lancaster Clan Meets on the First Thursday of the month in Halton Mill, Mill Lane, Halton, LANCASTER, LANCASHIRE, LA2 6ND, starting 3rd March 2016, 7.30pm. Spend the evening creating a beautiful sacred space. Contact Nicola and Jason Smalley contact@ thewayofthebuzzard.co.uk, 01257 233909 http://thewayofthebuzzard.co.uk/buzzardcircles/ ‘The Buzzard Circles’, Cuerdan Clan Meets on the second Monday of the month at The Barn, Berkeley Drive, Bamber Bridge, PRESTON, LANCASHIRE, PR5 6BY. Celebrate, share, reflect, journey, drum, sing, chant and deepen into our connection together. Contact Nicola and Jason Smalley contact@ thewayofthebuzzard.co.uk. http://thewayofthebuzzard.co.uk/about-our-circles/ ‘The Buzzard Circles’, Stockport Clan Meets on the third Thursday of the month at The Friends Meeting House, Cooper Street, STOCKPORT, SK1 3QL. Spend the evening creating a beautiful sacred space and connecting with other like minded souls. Contact Nicola and Jason Smalley contact@ thewayofthebuzzard.co.uk. http://thewayofthebuzzard.co.uk/about-our-circles/ Kki Sounds - Inspiring Inner Stillness. Mondays in MIDHURST, WEST SUSSEX, UK, 6 – 7pm or 7.30 – 8.30pm exchange £10 per session. At The Old Town Hall, above Gartons Café, Market Square GU29 9DN. Journeying often with the guidance of Reindeer. Contact: Nikki Marianna Hope, E nikki@ kkisounds.net, T 0791 871 5011. No sessions during August. http://kkinaturally.net/sounds.html/ Evening Shamanic Drumming Circle Monthly from Wednesday 1st July (then every 1st wed in month). £15 7.30 - 9pm Baby Moon Camp, DUNSDALE, NORTH YORKSHIRE, TS14 6RH. With journeys, healing & huge energy raising! Plus, a grounding cup of tea or hot chocolate to close. Please contact me for availability: phone 07933 718368 or via http://www.innerpeacehealing.org/ Monthly Shamanic Drum Circle. Crystal Space, Silsden, WEST YORKSHIRE. All welcome. Second Wednesdays. 7-9pm. https://bearfootconnections.wordpress.com/. Shamanic Journey and Drumming Circle with Sarah Howcroft. Near BRECON, WALES. First Wednesday monthly. Drum, journey, dance, heal, learn and empower yourself – everyone welcome! Contact via website or phone/text 07968 010103. http://www.shamanism-wales.co.uk/ Shamanic Journey and Drumming Circle. KSD Buddhist Centre, CARDIFF, WALES. Monday July 6th, 7pm to 9pm, and monthly. Drum, journey, dance, heal, learn and 44 empower yourself – everyone welcome! With Sarah Howcroft. Phone 07968 010103 With Sarah Howcroft. Phone 07968 010103 http://www.shamanism-wales.co.uk/ Events and Workshops

ONGOING EVENTS Introduction to Shamanism days. with Paul Francis, Therapeutic Shamanism. Various locations in the UK. These one-day workshops run at various times in the year. The day is experiential and covers the basics of shamanic practice. For more information or if you would be interested in organising an Introductory Day in your area email [email protected]. http://www.therapeutic-shamanism.co.uk Shamanic Beginners’ and Development Days or Weekends with Sarah Howcroft - IN WALES OR WHEREVER YOU ARE! Explore journeying, Shamanic healing, guides and power animals, nature spirits, working with tree spirits, the elements, altars and ceremonies, wilderness experiences. I can structure the weekend according to the experience and needs of your group. http://www.shamanism- wales.co.uk/ – or phone 07968 010103. Shamanic Sundays. with Mandy Pullen. FOREST OF DEAN, GLOUCESTERSHIRE. Usually on the first Sunday of every month 10.30am - 1pm. Monthly journeying circle suitable for those who can already journey and beginners. Regular Introduction to Shamanism workshops are held for those who wish to go on and learn the technique. Contact details: Mandy Pullen Tel:01594 541850 or Email: info@ mandypullen. co.uk. http://www.mandypullen.co.uk/Workshops_Groups.html Wander the Wheel Sabbat celebrations with Nicola & Jason Smalley, The Way of the Buzzard. Day long celebrations at , Beltane, Lammas, Samhain, the Equinoxes and the Solstices. West Pennine Moors near Chorley, LANCASHIRE, with time in an old converted stable block, out on the moorlands, in the meadows, woodlands and at ancient sacred sites. Contact Nicola and Jason on contact@ thewayofthebuzzard.co.uk, 01257 233909. http://thewayofthebuzzard.co.uk/sabbat-celebrations/ Drum Birthing Days with Nicola & Jason Smalley, The Way of the Buzzard, near Chorley, LANCASHIRE. There is something really special about crafting your own sacred tool, putting your creative energy into something which you will work with on your spiritual journey. Join us on one of our days to birth your own drum. Cost from £190. Contact Nicola or Jason on 01257 233909, [email protected]. http://thewayofthebuzzard.co.uk/drum-birthing-day/ Reiki Drumming and Meditation in the Woods with Tanya Adams. A series of summer sessions at The Cabin, behind Queens Wood Cafe – 42 MUSWELL HILL ROAD, LONDON, N10 3JP. Relax, Recharge and Re-centre with an hour’s Meditation and Drumming. Please book in advance as places are limited. Email [email protected] or book on line. Please bring your own water, blankets and cushions and/or mats to sit or lie down on. https://pathwayfinder.wordpress.com/home/ Shamanic day workshops & weekend retreats throughout the year in the PEAK DISTRICT, YORKSHIRE DALES, LAKE DISTRICT, FOREST OF BOWLAND and the WEST PENNINE MOORS with Nicola & Jason Smalley, The Way of the Buzzard. Develop your shamanic practice through nature connection, journeying, drumming, crafting, working with spirit guides and tree spirit medicine. [email protected], 01257 233909. http://thewayofthebuzzard.co.uk/workshops/ Monthly Open ‘Warrior’ Soul Rescue Circle with Shirley Flint and Kieron Morgan. St Michael’s Church The Sanctuary, EWELL VILLAGE,SURREY, ENGLAND. 7.00 pm for a 7.30 pm start. An evening for those who have died as a result of war throughout all ages and lands. Enquiries please contact Shirley Flint on 07889 018713 or [email protected]. No charge for the evening but donations to St Michael’s are welcome. http://www.ravens-wing.uk/events-warriors-soul-rescue-circle.html Crystal Space Events. Meet up at ‘Our Space’. Plus events including drum making. SILSDEN, WEST YORKSHIRE. http://www.crystalspace.co.uk/ Open Shamanic Journeying Circle, The Energy Centre, Burlees House, Hangingroyd Lane, HEBDEN BRIDGE, WEST YORKSHIRE, HX7 7DD. Thursday evenings, 7.30pm, weekly from September 1st. An open journeying circle operating on a drop-in basis for anyone with an interest in shamanic journeying, from complete beginners to experienced practitioners. £5. Contact: [email protected] Munay Ki Network. YORKSHIRE http://crystalspaceally.wix.com/munay-ki-network Ayahuasca Apprenticeship Retreats ongoing Ayahuasca and shamanic plant diet apprenticeship retreats with Shipibo Maestra Rosa, in SACHA HUARMI, PERUVIAN AMAZON. 1-26 weeks. Certificate from 13 weeks onwards. http://www.elmundomagico.org/

EVENTS DIARY 2016 Dancing with Darkness with Jayne Johnson at Middlewood Trust, LANCASHIRE, 18th, 19th and 20th November. A shamanic weekend residential workshop preparing for the Winter Solstice. Dancing, drumming, ritual and community. Cost £250 includes food and accommodation. For more information and bookings phone 0785 414 6986 or see website. 45 http://www.shamanismembodied.com/ Events and Workshops

Lucid Living, Conscious Dying with Sergio Magana Ocelocoyotl and Charlie Morley,at The Union Chapel, LONDON, ISLINGTON, 24/25/26/27 November 2016. This ground-breaking workshop will explore the concepts of lucid living and conscious dying within the traditions of the Toltec-Mexhica and Tibetan Buddhism. Fees: any two days £198.00, Four days £360. All enquiries to joanna@ floweringwhirlwind.com. http://www.floweringwhirlwind.com/ Discover Shamanism. With Liz McWatt and Jayne Birkett. A One Day workshop with Jayne Birkett & Liz McWatt at INGS, NR STAVELEY, Saturday 12th December 10am- 5pm. No prior experience is necessary. The course will include the basics of shamanic practice. To book: Cost: £55. Contact: Liz McWatt, email:[email protected] Tel: 01539-72818. Jayne Birkett, email: jaynebirkett@sky. com Tel: 077177 25672. http://www.holistic-healing.org.uk/ The Chess Board Enochian Magic with Sergio Magana Ocelocoyotl, Union Chapel, ISLINGTON, LONDON, UK, 15 and 16 December 2016. The chessboard as a tool comes from the Eastern traditions. You will learn how to do the ‘tonalamatl’, a personal chart, the only study in the world that covers who you are in the tonal and in the nahual. Cost £199, early bird price before end of October only £180. Contact - [email protected]. http://www.holistic-healing.org.uk/

EVENTS DIARY 2017 Stories from Grandfather with Ross Heaven and La Gringa, Jan 27-Feb 2 2017, NEW ZEALAND. A residential ceremonial workshop with three ceremonies from the Andean tradition. Please email [email protected] for full information and to book. http://www.thefourgates.org/ Curanderismo, Andean Healing with Ross Heaven and La Gringa, Feb 4, NEW ZEALAND, Island location. Day time ceremony with Grandfather, night time velada with the Holy Chldren. Please email [email protected] for full information and to book. http://www.thefourgates.org/ Shamanic Healing & Soul Retrieval diploma course, with Ross Heaven, Feb 7-11, NEW ZEALAND. An introduction to the Heaven Method of soul therapy - everything you need to become a qualified shamanic healer. Please email [email protected] for full information and to book. http:// www.thefourgates.org/ Plant Spirit Shamanism with Ross Heaven, Feb 13-14, NEW ZEALAND. An introduction to shamanic healing with plants. Please email [email protected] for full information and to book. http:// www.thefourgates.org/ The Holy Children with Ross Heaven, Feb 15-16, NEW ZEALAND. Ceremonial healing veladas in the style of Maria Sabina. Please email [email protected] for full information and to book. http://www.thefourgates.org/ Advanced Healers Path School with Sergio Magana, LONDON, UK. Dates for 2017: 18/19 February; 29/30 April; 17/18 June; 12/13 August; 14/15 October; 16/17 December. Sergio trained in the Tol Nahualism shamanic lineage that has been passed on in the oral tradition without interruption for 1,464 years. Early Bird discount applies at £ 200.00 per session upon a deposit payment of £ 100.00 by 31 DECEMBER 2016. Contact - [email protected]. http://www.holistic- healing.org.uk/ Stories from Grandfather. A ceremonial healing workshop with Ross Heaven and La Gringa, Feb 28-March 6, AUSTRALIA. Please email [email protected] for full information and to book. http://www.thefourgates.org/ The Sands of Time: Awakening your Shamanic with Sandy Corcoran and Indigo Ronlov, EGYPT, March 17-31, 2017. Tour includes 9 nights on our private dahabeya, 3 nights in the elegant Mena House, and private after-hours visits: night ceremony in the Great Pyramid, sunrise ceremony between the paws of the Sphinx, and sunrise ceremony at the Temple of Isis at Philae. See website link for more details or email [email protected]. http://www.starwalkervisions.com/ Space to Emerge – Woodland Communal Gathering with The Way of the Buzzard. Friday 12th to Sunday 14th May 2017. Fell Foot Wood, CUMBRIA. With views over Lake Windermere we will connect with nature and celebrate life on Earth. There will be a whole variety of workshops, space to relax and simply just be, all included in the one ticket price. Cost £85 adults, £20 children. Contact Nicola or Jason on 01257 233909, [email protected]. http://www.spacetoemerge. com/ For full listings, more information plus more events please visit 46 https://indieshaman.co.uk/events.html 47 Such spirit Knows only freedom, Of light that defies Even your shadow To follow in its path.

Poetry and Image: Chris Roe. .http://silentflightpublications.co.uk/