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.
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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.
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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.
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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

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5 WAYS TO FEEL HIGH WITHOUT DRUGS OR PLANTS

Since the beginning of time, humans have enjoyed getting high. From peyote to fasting, from booze to orgasm, people love to alter their consciousness and feel good. Some argue that addicts and alcoholics crave this transcendence more than the average person, noting that our brains are just  wired differently. I don’t know about you but I like boom-boom big pleasure: Sometimes I just want dopamine, serotonin, endorphins and zippy laugh-riot good times. While I’ve learned that a lot of those big highs come with devastating lows, there are many people in recovery who’ve learned how to get those natural highs without the long-term losses associated with the use of drugs:

1) Meditation

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Getting high off of meditation
Now this is an advanced thing and I stumbled upon it accidentally and was delighted. As I started to meditate for longer, I found out I started to feel like I was getting high (the kind of high you get when you smoke marijuana). And once I stared feeling this way, I got addicted! At first I would meditate only in the nights before I went to sleep (did I mention that this is awesome if you have insomnia?), but after this realization I would meditate every time I had some free time anywhere between 15-30 minutes when I wouldn’t be disturbed.

This is the only way, you have to keep doing it and keep increasing your concentration period. And the more you do it, the easier you’ll find yourself to get into this altered state.

Advantages of getting high off of meditation
This high that you get with meditation is not like marijuana where you are going to be high for hours (but if you can meditate for that long, then why not) but you have absolute control and you can come out of it whenever you want.

You wouldn’t get any of the side effects that you would get with the drugs that induce the altered state of mind (nicotine, caffeine, alcohol etc. all are drugs that alter the state of mind).

On the contrary you will have medical benefits! Now how awesome is that!
Meditation has a bunch of benefits but this article is already too lengthy (and frankly I don’t know the list by heart) so here is a link with a concise list:
http://www.total-meditation.com/Advantages-Of-Meditation.html

2. Ecstatic Dance / Hula Hooping (interesting):

There is something special about moving your body to music you love that puts you in a special state of trance. How you dance and what you dance to has a particularly deep influence on the level of consciousness you will reach during the activity. Any type of movement to music however does get your body producing endorphins that are released during exercise. If you do your dancing consciously or yogicly with hula hoops or some sort of tool that helps you mold your body to intricate geometries repeatedly, it is possible for your body to produce temporary consciousness expanding moments although your state of perception may remain long term.

A meditative state of mind must be achieved to put your perception into a sensitive and moldable state to aid the process. Your state of mind creates the difference between a normal adrenaline / endorphin rush and a full DMT like temporary altered state. I have many times had that experience happen to me where it almost creates a fork in the road, I could either meditate on it and allow a full technicolor geometrical experience to take place or I could simply blink my eyes a few times and it’ll be applied as a happiness rush.


It makes sense if you look on google and see how serotonin in synthesized in the pineal gland to create meletonin and DMT.  Your brain won’t activate the pineal gland during the day unless a meditative state is achieved. Now you understand why the meditative state is required and why so many people never experience what I am speaking of until they start practicing yoga.

3) Kundalini Yoga


Kundalini Yoga supports your Divine Purpose in life, that of becoming an excellent human being. The practice of Kundalini Yoga encourages you to think of yourself first as a spiritual being, inhabiting a body that was designed to contain a portion of Divine Consciousness. Through Kundalini Yoga, you will move, breathe and concentrate in an exceedingly specific manner that encourages the level of consciousness necessary to experience your Higher Self, your union with the Infinite, your ‘Sat Nam’.

4. Breathing Consciously:


 Breathing is such an integral part of life that we tend to take it for granted.  It simply happens day in and day out endlessly, like the beating of our heart.  These automatic processes of the body often fall into the background of our awareness — we typically don’t notice them until we accidentally swallow water ‘down the wrong pipe’ or enter a suana or extremely hot environment in which the air suddenly becomes hot and breathing labored.  Yet, in many ways, the key to expanded awareness lies in first becoming aware of the breath and bringing its pattern under our conscious control, as breathing controls the flow of ‘life force’ (energy) in our body.

The yogi’s and taoists knew that breath was our primary source of Chi/Qi/Prana — all names for the primordial energy which permeates all things and collects in higher amounts in sentient beings.  They also realized that for most people, breathing was largely an unconscious process characterized by its shallowness.  By becoming consciously aware of the breath and deepening it, they found that greatly expanded states of consciousness could be achieved.  They went on to experiment with all kinds of different techniques, thereby refining the art of breathing into a series of known practices which could be used to enhance awareness at will.

5) Conscious Love-Making

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We all know making love in general is by design going to give you one of the most potent natural highs of all time.  However that typical experience we are use to having, has its ups and down related to the quality of the intercourse we experience. Just like manufacturing a drug, the best way to ensure the high is as good as possible is to make the experience as pure and loving as possible.  When we have intercourse full of conscious love, we allow our sexual experience to speak to our entire body rather than just the lower organs.  This results in a huge increase in pleasure and more control of the experience. The sense of control comes from intercourse being practiced from a place of fullness rather than achievement of the orgasm.

I recommend looking out Tao or Tantric practices to get a structured understanding of the process.

Source: http://thespiritscience.net/2014/06/12/5-ways-to-get-high-without-drugs-or-plants/
A
uthor: https://www.facebook.com/Chrshna