How To Profit From The Capricorn New Moon Energy Field

12by Edith Boyer-Telmer

Dear Friends,
on December 29th we will experience the last New Moon of the year 2016, and it is at 8 degrees in the zodiac sign of the Capricorn. We are talking about another earth sign, that will help us grounding what we learned during the passing year. This year collectively transmitted to us the energetic divine blueprint for wisdom and authenticity. The chance to understand and shift dynamics relate to the abusive side of our personal and collective use of all energies. So one of the things you might be confronted with, is a profound feeling for planet earth – for sensing the needs she has – for tapping into the healing power of nature for the human soul – and for aligning with the changes in behavior humanity needs to face right now.
There is Mars and Neptune conjunct this Capricorn New Moon, which gives this moon event a kind and compassionate touch. At the same time we are in the middle of a Mercury retrograde phase, so us this moment for a kind-minded review of your past and you can start from a place of elevated purity into 2017. Doing so, might even bring some hidden talents and abilities of yours to the surface.

The moon will trigger us to understand deeper layer of structure versus flexibility and the importance of the right timing in life! So make sure you are listening to the inner waves of your soul, and follow the guidance without a doubt. The Christmas holidays have just passed and your home might be overfilled with material goods you do not really need!? Well this Capricorn New Moon is also a perfect moment to get rid of all the overweight you have collected on material level. Make a good big donation of cloth, household goods or toys to the next charity store, and in case you had a big Christmas bonus – put some cash on top of it too!!!

Because when we are in Capricorn, we are also dealing with the meaning of money in our life. At this moment of our collective evolution, money is loosing its power and attraction as a focus for human productivity. Over the last few years, more and more souls are breaking free into entrepreneurship and alternative life forms, in order to use their passion and creative powers for positive changes on this magical planet. Still we need to shift a lot of details in our understanding of abundance and the appropriate use of money, before we can let go of its importance collectively.

Here are some of the most beautiful quotes on money and abundance that fit the understanding for the new golden paradigm:
Don’t think money does everything or you are going to end up doing everything for money.
Voltaire

Money is only a tool. It will take you wherever you wish, but it will not replace you as the driver.
Ayn Rand moonsantaMoney is like love; it kills slowly and painfully the one who withholds it, and enlivens the other who turns it on his fellow man.
Kahlil Gibran

A kind man who makes good use of wealth is rightly said to possess a great treasure but the miser who hoards up his riches will have no profit.
Gautama Buddha

Capital as such is not evil; it is its wrong use that is evil. Capital in some form or other will always be needed.
Gandhi

Remember, money is here to serve. You do not want to serve it. Money is a resource to be employed. It is here to serve. You do not want to become its servant. What does money serve for you? How do you use money?
Living the Way of Knowledge

If money is your hope for independence you will never have it. The only real security that a man will have in this world is a reserve of knowledge, experience, and ability.
Henry Ford

Not he who has much is rich, but he who gives much.
Erich Fromm

Live simply. Only own that which you need and perhaps a few little things for your personal enjoyment. Fundamentally, own only what you truly need and there will be no confusion, and you will not have to work too hard for money. Give money to support those things that inspire you. They require support, and you need to support them to experience your relationship with them.
Living the Way of Knowledge

The power of force, the power of wealth, the attractions of beauty and charm ultimately cannot compete or compare with God’s Power and Presence.
The Power of God in the World2Dear Ones, I hope you feel inspired, empowered and encouraged by this lovely Capricorn New Moon energies. Hope the information helps you open your mind for profound transformations and for the creation of a new relationship with money, abundance and sharing. Be generous with all the good things that life has given you, and you can always trust to have enough for yourself.
Love & New Moon Blessings!
Edith

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Discovering Shamanic Spiritual Sexuality

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by Edith Boyer-Telmer

Dear Friends,
many times by now I have talked about our human sexuality and how the paradigm we have been living so far, is clearly changing right now. More and more people experience a new connection to their own body and the truth of their own personal authentic sexual expression. At the same time more and more people are awakening to their inner truth of spiritual guidance, and get in touch with the other world behind the veil. What that means is that collectively we are creating inner harmony between our spiritual essence and the root of our human existence, our sexuality.
Around the Sagittarius New Moon on December 11th last year, our collective spiral dance of creation, the memory field of all human beings ever incarnated on the planet, has been cleared from a deeply low vibrating frequency field. The collection of former misuse of our divine, human, masculine and feminine energetic powers. And this transformation effected our natural expression in sexuality, our deep personal commitment to the creation of a peaceful world for the collective human family; our ideas, concepts and traditions around family building including our definition of that term; co-operation between equals, and our conscious relationship with or confusion around money.
By now these energies have settled in and we are invited to keep an open mind, for we are about to combine and transcend two of the most controversial topics in this world, “Enlightenment” and “Sexuality”. This melting and merging of the seemingly opposite contradictory subjects, will open us collectively to discovering the vast free spirit dwelling inside our true being.mAnd this is why today we are looking into the world of Shamanic Tantra.. into the spiritual, sexual practice of Quodoushka. Based on ancient Mayan, Olmec, and Toltec teachings passed down through the generations by the Twisted Hair Nagual Elders of the Sweet Medicine Path, the practice of Quodoushka offers practical guidance on human sexuality, intimacy, and sacred relationships as well as how to reach higher levels of orgasm and sexual ecstasy. At times throughout history the magical mystery schools all over the world were forced to take their teachings and knowledge into the underground for safekeeping, as they were being misused by outsiders for personal power and domination, or perverted by religious hierarchies.
Working with the healing power of sexual union and orgasm, the practice of Quodoushka offers a path to repair emotional wounds and sexual insecurities, revive monotonous relationships, and discover the true medicine that our human sexuality can be. The insightful teachings give practical directions on how to heal the past and move forward as a sexual, spiritual being. The technique of Quodoushka fire breath is a way of clearing, cleaning and heating the body to transformation, which over time leads to the experience of full-body orgasms. This full-body orgasms confirm, that the practitioner reached a union with the universal field of oneness, which allows him/her to feel the orgasm as a physical experience as well as a universal event within the energetic body. Therefor it is a powerful way of connecting to our inherent sexual potential, and to activate our natural ability to experience deep pleasure. According to Quodoushka teachings it is the lack of healthy sexual expression in human society today, that is the root cause of abusive, addictive, and violent behaviors.
When we collectively transform our sex life into the sacred and healing practice it is meant to be, harmony and world peace will naturally emerge in the world. In order to be capable of such a change in behavior, we need to free blocked energies of the first chakra, and live in alignment with our authentic human aspects, authentic animal aspects, and guiding spiritual aspects.  Sensual-202-300x225So if you are in general rather attracted to shamanic ways of transformation and healing, and you sense since a little while that its time to raise your consciousness around the theme of sexuality within and out, the practice of Quodoushka might just be the right tool to make a quantum shift in the way how you feel about intimacy and sexuality. But what ever tools we choose, collectively it is our time to understand the magic in human sexuality, to dive deeper into the release of our survival pattern, and create space and freedom for our authentic sexual inner being.

Dear Ones, have you ever heard the phrase one and one makes three? It is expressing the fact that two energies merging with another, are creating a field that is more than the sum of the two individual parts. And that is what its all about. When we detach from our physical bodies during the sacred act of sexual unification, our divine essence can step forward and show us the whole universe in one single, magical moment of absolute union. I hope you feel motivated now to go beyond the limits of the physical body, when you feel the magical fire of desire rising in you the next time!
Love and Sacred Sexuality!!!
Edith

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Woman is by nature a shaman…

This is a brief summary of a visual presentation, first shown in 1986, which was given in September 2005 at the Shamanic Studies Conference in San Rafael, California.

A Chukchee proverb declares, “.” (1) Yet the female dimension of this realm of spiritual experience has often been slighted. Mircea Eliade believed that women shamans represented a degeneration of an originally masculine profession, yet was hard put to explain why so many male shamans customarily dressed in women’s clothing and assumed other female-gendered behaviors. Nor does the masculine-default theory account for widespread traditions, from Buryat Mongolia to the Bwiti religion in Gabon, that the first shaman was a woman.
In fact, women have been at the forefront of this field worldwide, and in some cultures, they predominate. This was true in ancient China and Japan, as it still is in modern Korea and Okinawa, as well as among many South African peoples and northern Californians such as the Karok and Yurok. There are countless other examples, including the machi of the Mapuche in southern Chile and the babaylan and catalonan of the Philippines.
images
Images, oral traditions, and historical descriptions show women as invokers, healers, herbalists, oracles and diviners, ecstatic dancers, shapeshifters, shamanic journeyers, and priestesses of the ancestors. The Chinese Wu were ecstatic priestesses who danced to the music of drums and flutes until they reached trance, receiving shen (spirits) into their bodies, healing and prophesying under their inspiration, speaking in tongues, swallowing swords and spitting fire. The power of the shen gathered around the whirling dancers was said to cause objects to rise into the air, to prevent wounds from forming when the dancers slashed themselves with knives.
Similar descriptions were recorded by Greco-Roman visitors to Anatolia: “At Castabala, in Cappadocia, the priestesses of an Asiatic goddess, whom the Greeks called Artemis Perasia, used to walk barefoot through a furnace of hot charcoal and take no harm.” (2)
Shaman
Certain female burials from ancient Central Asia have been designated as shamanic priestesses by archaeologists Natalia Polosmak and Jeanine Davis-Kimball. The priestess of Ukok (fifth century BCE) was buried in a three-foot-tall framed headdress adorned with a Tree of Life, with gilded felines and birds on its branches. Similar finds have been excavated at Ussun’ in south Kazakhstan, and from the Ukraine to the Tarim basin, with recurrent themes of the Tree of Life headdress, amulets, incense, medicine bags, and sacramental mirrors. Such mirrors are also seen in the Bactrian region of Afghanistan, held facing out against the body, and they still figure as initiatory devices wielded by female adepts in Tibet. The overwhelmingly female mikogami of Japan also kept the “sacred mirror” of the sun goddess Amaterasu.
My visual presentation Woman Shaman includes a sequence of women shapeshifting into animal form or riding on the backs of shamanic steeds. These themes recur in many shamanic traditions, and are vividly illustrated in modern Arctic carvings. An Aleut ivory (circa 1816) shows a woman shaman wearing an animal mask. Other examples from the mid-20th century include “Woman Riding a Bear” by Cecilia Arnadjuk, Repulse Bay, Canada; “Woman/Polar Bear” by Odin Maratse, Greenland; a walrus-tusked “Woman Shaman” by Nancy Pukingrnak of Baker Lake; a half-woman, half-walrus piece titled “Woman Shaman Transforming Herself”; and “Medicine Woman” by Kaka of Cape Dorset.
shaman-tree
The darwisa or maraboutes of North Africa bear Islamic titles, but practice much older North African customs. Among the Tunisian cave-dwellers, the darwisa cures sick people from possession from the jnun. In the ritual, she plays drum rhythms to discover which jinn caused illness; when she hits the right one, the person begins to dance. Then the darwisa talks to the spirit about what caused the illness and what is required to cure it. (3)
Codices produced by Aztec artists shortly after the Spanish conquest show women presiding over the temescal (sweat lodge). One of the invocations sung by such a priestess was recorded: “Mother of the gods and us all, whose creative and lifegiving power shone in the Temezcalli, also named Xochicalli, the place where she sees sacred things, sets to right what has been deranged in human bodies, makes young and tender things growing and strong, and where she aids and cures.” (4)
curanderaInvocatory chants have remained an element of Mexican Indian shamanism. One of the great master was Maria Sabina, “the woman who knows how to swim in the sacred,” whose incantations seem to have acted as a means of entering into deep states of consciousness. Laying on of hands was part of her healing practice. Further north, in California, Bernice Torrez of the Kashaya Pomo, healed by touching and removing spirits of illness from the body of the sick person. She was the daughter of Essie Parrish, the great yomta, a title which means “Song.” This prophet-seeress carried chants for ceremonies, healing, and control of the elements.
Chant and shaking a sacred rattle are important elements in the practice of Katjambia, a Himba medicine woman in Namibia. As she shakes the rattle, she calls out Njoo, Njoo, in a “secret language from Angola.” After absorbing the negative energies into her own body, Katjambia returns to the sacred fire of her ancestors, who release them. A song by the Chilean composer and folklorist Violeta Parra celebrates the powers of the Mapuche machi, describing how she presides over the guillatún ceremonies and how her shamanizing cures the sick and brings a crop-threatening rain to an end.
The healing power of female shamans was occasionally stated to have been so far-reaching that they were described as being able to restore life to the dead. So it was told of Pa Sini Jobu, great Tungutu of the Bosso people in the middle Niger region. Her method of dancing to ecstasy and shifting into the form of a great bird echoes the story told of Isis. Both the goddess and the Tungutu are described as beating their wings over the dead (a ram, in Pa Sini Jobu’s case) and bringing them to life. (The Colchian sorceress Medea is also pictured bringing a ram to life, using a cauldron, herbs, and incantations.) In western Africa, the sorceress Kulutugubaga has the power to heal all and bring the dead to life. She is the last of the legendary Nine Sorceresses of Mande.
drummer
Reviving the dead was one of the marvels performed by Yeshe Tsogyel, a foundational figure of Tibetan Buddhism. In Lady of the Lotus Born, she says, “… In Nepal I brought a dead man back to life… My body journeyed like a rainbow in celestial fields…” (5) This 8th-century poem is loaded with shamanistic content, recast in a Buddhist mold. The shamanic Bönpo religion is known to have contributed many elements to Tibetan Buddhism.
A Manchurian epic, Nishan Shaman, turns around the story of a woman who is the most powerful shaman in the country. She is called upon to revive the son of a rich man after countless others had failed. She beats her drum, chants, and sinks as if lifeless herself while journeying to the Otherworld, where she meets up with Omosi-mama, the “divine grandmother” who “causes leaves to unfurl and the roots to spread properly,” who is the giver of souls and protectress of children. It was she who ordained that Nishan would become a great shaman.
Of course, Nishan finds the soul of the dead boy. But she is pursued by her long-dead husband, who demands to be saved as well, but she calls for a great crane to seize him and throw him back into the city of the dead. The shaman is hailed as a heroine when she comes back to the upper world and showered with riches. Later she faces repression from Confucian authorities who accuse her of not being an obedient wife, and they burn her shamanic regalia and drum. (6)
KAKAO BILD
In much the same way, Spanish colonials persecuted women shamans in the Philippines, calling them “devil-ridden old women” and “witches,” and destroying their shrines and sacred objects. (7) Maya oracles and shamans faced the same treatment; the Tzoltzil priestess María Candelaria raised an insurrection in Chiapas in 1712 to resist the repression of the indigenous religion.
Several hundred years ago, the Jesuit Acosta wrote that Peruvian witches were shapeshifters who could journey through the skies and foretell the future “by means of certain stones or other things they highly venerate.” He and other Spanish sources agreed that the witches were mostly old women.(8) The colonials imposed their own preconceptions on Peruvian shamans, notably that of the devil and flying ointments, and persecuted these Quechua and Aymara women shamans as witches.
The Peruvian Inquisition forbade seeking knowledge through dreams or signs in the sky or through vision quests: “the said women other times go out to the country by day and at night, and take certain brews of herbs and roots, called achuma and chamico and coca, with which they deceive themselves and numb their senses, and the illusions and fantastic scenes which they experience there, they think and claim afterwards as revelations, or certain news of what will happen.” (9)

Inquisitors tried the curandera Juana Icha for healing with the power of the old Quechua gods. She had offered corn meal, coca and chicha to the mountain spirit Apo Parato. An Indian informer told the monks that she “worships the earth and the stars and cries to the water.” (10)

Source: http://www.suppressedhistories.net/articles/womanshaman.html