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PostSubject: Shamanism   Tue Nov 20, 2007 9:11 am

I thought we should have a thread on shamanism. Below is an article that I hope people might find interesting!

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Shamanic Awakening


Copyright Mellissa Seaman 2004

“What’s happening to me?” and “Am I crazy?” are often the top two questions of a person who is awakening spiritually or shamanically. Now, lots of people right now are awakening spiritually. That category is huge. Yoga, meditation, alternative (actually ancient) healing that effects the energetics of the body directly instead of using medications as a go-between. These are all signs of this time of expanded awakening. Some of the traditional religions are opening their arms wider to embrace this new perspective of energetic awareness, and others are closing their restrictions tighter, forcing the awakening people within to leave their beloved traditions for a more accepting community.

Shamanic awakening is a term I’m using to particularly describe those who have a shift in their life and become intuitively and intensely attracted to the symbols, stories, and rituals of shamanic earth-based traditions. Shamanic traditions include those of the Native nations of North and South America , the Aboriginal people of Australia , the Siberian tribal societies, the ancient Celtic traditions of the British Islands , and many more. Shamanic tradition is characterized by the honoring of the connectedness of all things, beings, and peoples, and the use of all of these animals, plants, ancestors, spirits and personalities to symbolize an aspect of the divine. Natural elements are honored, and natural tools are used – rocks, feathers, found objects are all holy and hold their own specific energetic gifts.

These are ancient traditions, and they are becoming extinct in their traditional practices due to global industrialization and over-population. There are very few shamanic cultures intact in our present age, practicing their own traditional form of shamanism in the context of earth-based living. Yet the symbols and energies that these cultures tend to share are popping up in the dreams and imaginations of modern people everywhere.

It is not rare to encounter someone in this country who would say “I’ve always felt drawn to Native American symbols and rituals.” And with the memories and haunting guilt of the widespread massacre of native people in this country in recent history, many of those who feel drawn to shamanic symbols and ritual feel as if they are stealing more Native property, as if the gifts of Spirit that come unbidden in the dreamtime, or the lessons of other peoples which are crafted and held by Spirit could be owned and stolen. So they quietly attend pow-wows and read books and gather feathers, in the hopes they might find a bit of connection with a community they feel is their own, and yet feel completely disconnected and guilty towards.

Some of the Native peoples see these awakening ones and have a similar sentiment. “Why should a white kid from the burbs get to suddenly take advantage of years of tradition and wisdom tha t m y people have suffered and fought for?” Other Native teachers are completely open in their sharing of wisdom from their cultures, offering teachings up to whomever will show interest and respect in what seem like revolutionary concepts to modern Americans, in the hopes of feeding the opening, the awakening, and the healing of Mother Earth and all her children.

It is no wonder we are all confused, concerned with who owns Wisdom. We have been living in an age of duality, conflict, and violence. We are wounded. We are full of anger and hurt. Our violent past has wounded both aggressor and victim alike, and we have been trading off these roles for centuries.

But the violent age, if we are to believe the prophesies, is dying. And our challenge is to open ourselves to the new energies of forgiveness and openness. We are to truly embrace the concept of All My Relations – the globally held shamanic view that we are all one, that the Earth, our bodies, the plants, the animals, the rocks – all are embodiments of Spirit – and that every thing we choose in our lifetime should take the Highest Good of all these into account at all times.

And so we see the phenomena of young modern people dreaming of being eaten by packs of wolves, or being chosen by a bear, or being followed by hawks - or they find themselves unwittingly drawing ancient Mayan symbols on their notebooks. People of all ages and backgrounds are dreaming the ancient ways into modern life. They are awakening an old memory, but the memory often comes back in new forms – ways that the modern person can connect with.

Nothing is being stolen here. The old ways are being remade – not by any one person, but by Spirit speaking through the modern man – native and immigrant alike. Spirit has returned through the earth, through the feminine, through the elements. And no one can stop this process. Synchronicity is leading the way. There is no way to avoid the awakening when it is time to awaken, except perhaps to go into deep denial and escapism (which we humans are pretty good at, unfortunately). And with the awakening comes deep change – often very fast change – in relationships, in career, in family relations, in Life.

The largest difficulty with the awakening happening thus far seems to be loneliness. People are awakening inside themselves. It is, at first, a solitary journey. Spirit asks the awakening one to follow the signs, to delve deeper, to open to the workings of Spirit. If the person is open, the awakening process can be quite dramatic. Awakening people often get a big upgrade in their psychic vision. All of a sudden, they are seeing spirits – usually just briefly or in a fuzzy way, but it is a surprise, and it can bring up fear and resistance. Sometimes, people who used to hear a vague voice responding to them in prayer may find that voice becoming crystal clear, or they may experience that voice coming to them in the form of a guide or angel. Unlike our days of living in tribal societies, modern society is not so supportive of visionary experiences.

We modern people have been taught that seeing spirits and guides and angels is a sure sign of mental illness – something to be feared and fought. But this time, when the visions come, they are not escapist fantasies, but rather experienced clearly as the presence of the Divine. This is a subjective experience, and hard to describe in detail. But those who have experienced the voice of God or one of God’s helpers find it hard to miss. And no, I’m not saying that everyone who hears voices is perfectly sane and healthy. I am saying that some of the sanest and healthiest people walking the face of the Earth today see visions and hear voices… a lot.

Community becomes crucially important to people in the process of awakening. The dreams, feelings, visions, and messages work their way from the private dreamtime and secret prayer life of the person into a hunger for others who can understand the transformation that is occurring. The awakening person may feel drawn to experience shamanic ritual such as sweat lodge or to travel to holy sites of their land’s native people, to soak up a sense of community and connection. They may connect with others on a similar path and form a circle or group that meets to study and pray together. This is how San Diego Circle Shamanic Healing Arts Center was born. Whether it is meeting with just one friend who is open and supportive of the awakening process, or connecting with a traditional group, or with a magical community that is open to your work, community support is important to an awakening person.

The awakening process is not all visions of roses. Awakening requires a deep clearing of the old restrictions, dogmas, fears, hatred, and imposed rules which no longer serve your Highest Good. Awakening is, in great part, a healing process – led by your Guides. It can be intense.

Our Western Culture is not knowledgeable about the natural processes of healing. Our medicines are designed to treat symptoms, but Spirit’s Medicines are designed to Transform the old into the new. And transformation requires the destruction of the old in order to bring in the new. This often translates into strange physical symptoms such as nausea or headaches that seem to have no “real” cause, and often do not respond to western medication.

Fortunately, modern society now has access to more energetically-aware systems of healing such as acupuncture and Chinese herbology, fasting, nutrition, and homeopathy which see these nausea and headaches for what they are – symptoms of a healing process in motion. And the natural systems know how to support this healing process so the body can release the imbalances that underlie the discomfort. They understand that sometimes discomfort is a necessary and important phase in cleaning and healing the body permanently, and they provide moral and physical support for people enduring such a process. This flies in the face of everything consumerist America is teaching us, but for the Awakening person, there is no other option but to seek alternatives to prescription medications. They just don’t work to aid them in the process at hand.

Emotional and relationship difficulty also often arises during Awakening. As the person awakens, there is often a deep realization of betrayal – a feeling that many of the things they were taught were not true, and not told them in support of their Highest Good. There is a re-examination of Beliefs and Relationships in light of the Truth they are downloading from Spirit. As the awakened person becomes more aware of energy, both negative and positive, he/she becomes more aware of situations and people in life which do not hold healthy energy patterns.

Although the process of awakening can be difficult, lonely, and create upset in relationships, there are not too many awakening people I’ve met who would change their path. Awakening is just a name for a divine process of intense transformation, opening, and empowerment. In a world of illusion and superficiality, the Awakening happening today among individuals is effectuating a greater Awakening of this culture and of the world. We are privileged to be living in this time. May we continue to embrace our Spirit, our Paths, our Awakening – and allow this to bring us closer in connection to All That Is.
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PostSubject: Re: Shamanism   Tue Nov 20, 2007 9:17 am

Shamanism Among the Peoples of Western and Eastern Siberia

Karina Solovyova, Russian Museum of Ethnography
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Shamans played an important role in the lives of their tribal members and were protectors and intermediaries between humans and spirits. The training and development of future shamans required several years. As soon as the clan acknowledged a candidate for shaman and the candidate's right to be a shaman, the ritual of consecration occurred. Ritual actions were also obligatory when the shaman received each special object.

The baton was one of the major shamanic ritual artifacts for the Evenks, Sel'kups, Nenets, and Kets, and it had many symbolic functions. It was used as a striking instrument, and it also represented a special spirit helper of the shaman for the Evenks and Kets. It was also pogonyalka—the tool for driving the "reindeer" or the oar for the "boat," which according to the ideas of the Nenets, Nganasans, Ents, Evenks, and Sel'kups was represented by the drum. The Evenk word for baton, ghis, literally means "talking" or the "object for telling the future," and this emphasized another function. The Evenks used the baton to forecast the future regarding the offspring of the reindeer herd or the loss and the fate of people. The shaman threw the baton towards the interested person, and the future was determined by how it would fall. Some batons of Sel'kup shamans had a cavity with stones inside and were used as rattles instead of as drumsticks. The Sel'kups also used the baton to cure the sick. By touching the place of pain with the baton, the shaman extracted the cause of the disease (the evil spirit), or he or she placed the sought-after soul of the sick person on the end of the handle and then back into the person.


[i]Shaman Khorolkan of the Kambaghir tribe of the Evenk, first quarter of the nineteenth century.


Following a period of instruction, the young shaman received his or her first drum. Rarely were the drum and baton received at the same time. The base of the drum was made of a special wooden hoop and was oval or circular in shape. The hide from a wild reindeer or a moose was pulled over the hoop. The main tool of shamans, the drum enabled the shaman to call spirits by means of sounds. The drum was not only a musical instrument, but it was also symbolic of the universe. The World (upper, middle, and lower), Sun, Moon, and many cosmological elements were depicted on it. Among the cultures of the Evenks, Kets, Sel'kups, and Nenets, the drum was associated with the reindeer, the riding of which enabled the shaman to go on journeys. The drum was the main helper of the shaman and was the symbol of his or her strength. This is indicated by the ritual of animating the drum.

The new drum, the Sel'kups believed, had no powers, and it could not be used for religious rites, or kamlaniye, as it might break. Therefore, the ritual of initiation or animation was conducted so that the drum could come alive. In the spring, as birds arrived, a collective feast was organized where an old experienced shaman who had performed a journey to the country of his or her ancestors was invited. The Kets had a similar ritual.

According to the Evenks, all relatives of shamans were present at the drum initiation ceremony. The ritual of drum animation was conceived as a magical chase, the slaughter of the mythical beast, and its subsequent revival. The ritual ended with a meal during which people ate meat of a reindeer killed the day before. Afterwards, the drum was decorated with drawings, and pendants were attached on the internal portion and to the handle of the drum. The last step in the initiation of the drum was the singing of the shaman's song and the right of every relative to perform a circle dance with the drum that symbolized the joining and becoming a part of the powers of nature. This ritual activity was associated with the ideas of prosperity of the clan, life, success, and the fecundity of humans and animals. The internal part of the drum was the place where helper spirits gathered. During kamlaniye the shaman called for his helper spirit and protectors and went on journeys with their help. The Sel'kups, Kets, and Evenks attached protector spirits made from metal, wood, and leather to the drum.

Pendants on a shaman's costume were also made from metal, leather, fur, wood, and bone. Among the Evenks, metal pendants were forged by a blacksmith. Images of shaman helper spirits were of zoomorphic and anthropomorphic types: beasts, birds, human souls, mother-beast in the image of a female moose, and loon-guide. Images of shamans' ancestors occurred among the Evenks, Nenets and Sel'kups. A group of pendants on an Evenk shaman symbolized the skeleton of the shaman's spirit into which it was reincarnated. Models of arrows, knives, mirrors, and small bells were also used to protect against evil spirits.

After the drum and baton were received by shamans of the Evenks, Sel'kups, and Kets, relatives manufactured an apron to which pendants representing helper spirits were gradually attached according to the shaman's instructions. These were "fed" with ritual foods, such as blood, and asked for advice during kamlaniye. As the shaman became more powerful, the number of pendants on the apron and then on the shaman's costume increased. A caftan, an ankle-length coat-like garment, decorated with pendants was received by the shaman who was already powerful and had an apron, headdress, baton, and drum. By putting on the costume the shaman acquired additional power and vision, could perform kamlaniye, and could go on journeys through the worlds of the universe.

An important ritual object of the shaman among the Nenets and the Evenks was the staff upon which the shaman leaned as he traveled to the other worlds. The costume of a Nenet shaman was very simple. A soft headdress, in the form of a crown with a shred of cloth drooping over the face, played an important role in communication with spirits.

An ancestor of a Nganasan shaman dictated the sequence for receiving the components of the costume, the pendants, and the drum. A future shaman, as he was acquiring knowledge and power, received in sequence the headdress, gloves, apron, shoes, drum with a baton, and the caftan. The development of a shaman in many respects determined his or her fate and shamanic activities.

Shamanic Healing Rituals
By Tatyana Sem, Russian Museum of Ethnography

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During the late nineteenth and early twentieth centuries, healing was the main function of Siberian shamans. They healed many different diseases, such as sterility, protracted childbirth, heart pain, dystrophy, cough, skin diseases, stomach pains, diseases of the throat and eyes, pains in the limbs, and madness. During epidemics they also attempted to cure smallpox and measles, which required much effort.


Carved wooden images of helper spirits at a Khant sacred place.


A single principle was fundamental to shamanic medical treatment: a shaman acted on behalf of spirits and deities, supreme entities more powerful than humans. Disease was associated with spirits' activities. Therefore, shamans had to perform 1) banishment of an evil spirit--the source of disease--from the body of the sick individual, and 2) the return of the soul stolen by evil spirits. To achieve these goals various ritual objects and methods were used.

The most complicated and efficient form of healing practice by Siberian shamans included kamlaniye, a shamanic seance that usually continued for several days. Irrespective of the cause of the disease, the structure of the ritual used by most Siberian peoples (Sel'kups, Yakuts, Evenks, Nenets, Khants, Mansis, Nganasans, and Dolgans) was similar. The shaman summoned his or her helper spirits using the drum, baton, shaman's post, shaman's chum, sacred place, and many other ritual objects. Furthermore, the shaman put spirits inside himself (by swallowing and deep yawning) and treated them to fat, blood of an animal (such as reindeer, dog, or ringed seal), and tobacco. Then the shaman told the victim's fortune on behalf of the spirits and threw the baton in order to learn the cause of the disease. Alternatively, the shaman sent helper spirits into the body of the sick person for the same purpose, and then the means of "healing" was selected. The spirits were dismissed and a thanksgiving sacrifice was made. During the ritual, the spirit that was to blame for the misfortune was revealed, and the decision was reached as to whom kamlaniye should address: spirits of the upper, the lower, or the middle world.

An important part of shamanic ritual was the preparation of the sacred place, drum, shaman's costume, special curative clothes, and ritual objects. Wooden images that symbolized incarnations of disease spirits were used in curative practices by the Sel'kups, Evenks, and the Dolgans. The spirits were called upon for mercy by making sacrifices through helper spirits, which could include tribal spirits, spirits of home and hearth, spirits of locality, mountain, earth, water, image of the first shaman, sacred bird (duck or eagle), reindeer or moose, mammoth, or bear. The disease could be moved from a human's body into the substitute's figure. That was usually the end of the shaman's kamlaniye.


Evenk sacred place in central Siberia, early 1900s

The Sel'kups, Nenets, and Kets depicted the spirit of disease as a worm, stone, blood clot, or lizard. For luring the spirit out of the body of the sick person, shamans transferred the spirit into themselves. Next they made a symbolic piercing. This was practiced to move the spirit of disease into the substitute's figure or into the sacrificial animal. Kamlaniye during which sacrifices were made for supreme heavenly and underworld deities were widespread in Siberian shamanism. The sacrificial animal or object played the role of the intermediary for which the soul of the sick person was exchanged. During kamlaniye over a severely ill person, the Nenets' shaman represented Numu (deity of the Upper World) or Nga (deity of the Lower World). It was through the intermediary that talks about the soul of the sick person took place. Shamans of the Evenks and Yakuts built for that purpose special sacred places symbolizing routes to the heavens. For the Evenks there were images of the shaman's helper spirits, a shamanic tree imitating the world's tree of souls (with nine transverse layers of the Upper World), and a figurine of the substitute of the sick person's soul. The Yakuts had a sacred place represented by a row of trees (three to nine birch and larch trees) connected by a ritual cord of horse's hair with pendants (the symbol of the "route to the heavens") and three poles to which horses are tethered (serge), imitating the world's tree and three worlds of the universe. Tied to the poles was the animal to be sacrificed (horse or cow) that was sent to the supreme deity in exchange for a human soul.

Kamlaniye rites for the purpose of strengthening health occupied a special place in the healing practice of Siberian shamans. During the autumn hunting and fishing feast, Ket shamans collected the soul (ulvei) of each person in the tribe. The weak souls were fixed in the cell of a fishing net, and in the spring the shamans dismissed them when the group left camp for the season. Ket shamans kept men's souls near themselves in the handle of the drum, whereas family protectors (alel) were in charge of women's souls. Kets explained prolonged illness by the departure of the soul, and performed a special rite of "fixing." They made an arrow and wrapped the end of the shaft in clothes (for men), or a button was wrapped in bands (for women). These arrows were kept with other family protectors. The Evenks maintained the health and life of people by preserving umbilical cordssymbols of soulsin special "soul keepers" such as small boxes, nests, or mats.


Evenk shaman with a collection of shamanic objects, including images of helper spirits, early 1900s.

In addition to kamlaniye, the Sel'kups, Kets, Chukchis, and Yakuts talked with spirits using ventriloquism and imitation of the voices of helper spirits depicted in the images of mammals, birds, and insects. The purpose of these talks may have been to reveal the location of evil spirits.

For healing the sick, Siberian shamans also used more-simple magical actions, incantations, and ritual objects, without calling the spirits. Yakut and Evenk shamans touched the sore place with a bunch of twigs. They also used a spoon (for ritual sprinkling over the sick person) and the shaman's baton to remove evil spirits from the body. Other means of removal included blowing of the disease out of the dwelling (Sel'kups), shaking-off (Yukagirs), banishment by ringing of a bell or by fire (Nenets), and transferring to the dead (Chukchis). Various charms were used for protection, and in special cases two-color cloths were made to deceive the evil spirit. During epidemics, barriers against diseases were put on the roads. During kamlaniye the Evenks and Sel'kups surrounded the shaman's chum with a special fence, marylya, which imitated the tribal territory.
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PostSubject: Re: Shamanism   Tue Nov 20, 2007 4:57 pm

I am saying that some of the sanest and healthiest people walking the face of the Earth today see visions and hear voices… a lot. >>>YES!!! And it is time that they stopped getting ridiculed for it. Acceptance would open such fantastic possibilities that we are yet to comprehend.

I was a Native American Indian in a previous life, and I have carried forward some shamanic skills into this lifetime. I think it is strange (and misguided) that when the word 'shaman' comes up it is automatically linked with the Indians. There are many different cultures around the world that have shamans or something very similar. I also think it is sad that the division has occurred between white westerners who are awakening in their shamanic abilities and native Americans who feel they have blood rights to shamanic knowledge. It almost seems ironic - here are these native people with ageold beliefs that all is connected and wisdom is free and earned through experience, not really upholding their beliefs through anger and unforgiveness. Meanwhile, the process necessary for reconnecting all people is going on in the westerner, with no support or clue how to develop it further. Even the buffalo story in the other thread further highlights this - the buffalo allowed itself to be killed so long as it was honoured and made sacred. Wouldn't this also apply to Native Americans? Couldn't sharing their knowledge and encouraging white people to reconnect and respect the earth, its people and the old ways, be more aligned with shamanism than holding on to contempt, rage and blame? Just my thoughts, anyway.

Whether it is meeting with just one friend who is open and supportive of the awakening process, or connecting with a traditional group, or with a magical community that is open to your work, community support is important to an awakening person. Ditto to my above comments. Division will not bring about positive change - community will. Sharing is the beginning. Being awakened is a fantastic achievement. But connecting to other awakened people creates motion and change that spreads like a wave. It is not about forgetting our differences - it is about honouring them and growing from them to create positive change. Holding onto grudges and past pain creates stagnation. It does not heal our souls or allow us to go anywhere. Change comes from within, which is then automatically shared and reflected outwards. This is the ripple effect. Get enough ripples together and you will start a wave.

Hmmm scratch Maybe I should have posted that last part in the Positive Change section.... Wink
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PostSubject: Re: Shamanism   Thu Nov 22, 2007 1:30 pm

Wow, awesome stuff Goth (Raven)! Do you have shamanic abilities/dreams/feelings in this life then? What do you remember of your past life?

I have no memory of a past life, but I have always had attributes which could be called shamanic. In fact, several times after describing some of my spiritual experiences someone has replied, "Shaman!" Laughing (hey, we need a better laughing smilie.)

I know lucid dreaming is attributed to shamans, and I have had dreams which I feel would qualify. I used to have this reoccurring dream where I was running along the road in the country, the woods to either side (very similar to where I grew up.) And after a while I would sort of lose control, but not in a bad way, and as my conscious view would back away I would observe my body bowing down. Then I would hear the voice of God (and no, I am not a Christian.) And as he spoke, I saw the words spelled out in the sky. Each time he would give me another rule of life. For example, "Rule of Life Number Thirteen ... whatever" (I could never recall any of them when I woke up!) But each time I had this dream that exact event would happen, and I would bow down and be given the next rule. And if the last dream ended wit rule seventeen, the next would begin with rule eighteen! I found this unusual for a dream, because usually my dreams aren't this precise with detail. Anyway, I'd keep running down this road (up and down hills.) I was happy to go, yet I never really ended up anywhere. Kinda like life. Laughing

I've also had a dream where I believe I was visited by some sort of shamanic spirit. Have you ever had dreams like this?
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PostSubject: Re: Shamanism   Thu Nov 22, 2007 8:02 pm

Sounds like you do have memory of a past life and it is being brought through so you can continue that journey (running up that path) in this lifetime. You are receiving those rules from either the Source (universal pool of consciousness and knowledge) or from a guide. Don't be confused about it - just let it flow and be open to what you are given. I get alot of guidance in dreams, and also in spontaneous trance. I also have visions, especially involving totem animals or animal guides. And as you know I am very connected with black birds, in particular crows and ravens who bring me messages often.

One misconception about shamans is that they all work the same way. This ties in with the other misconception that all shamans come from Native American Indian tribes. I have seen alot written about rituals and specialised tools needed to perform the duties of a shaman. This is not true. I have been using my shamanic skills all my life - long before I even heard the word shaman or read what they did or how they did it and what they used. I believe this is because the knowledge from my past life was reactivated early on in this life and became as natural to me as breathing - I didn't have to think about how to do it, I just did. And so it is with most of my abilities. Cloud scrying is something I do daily. I don't look for answers or predictions, I just know when to look up because something in me is triggered to read or see what has been put up there for me.

I do have an Indian guide that works with me. He didn't arrive until about 18 months ago. He came through with two totem animals - a stork and a water buffalo. The stork is still clearly visible to me in my backyard. I refer to it as a 'memory bird' although I don't know why. I understand animals quite well and have witnessed some very unusual things. Two things that stand out in my mind involving crows, I will relate to you. The first happened about two years ago. My pet dog had to be put down due to poor health. I felt very guilty and heartbroken over it. A couple of months later, this crow lands on top of the guinea pig box out in my yard. It starts making this strange barking noise and scratching around beside the cage. Then it stopped, flew over to near where I sat and made this funny whimpering noise followed by a snoring sound. I closed my eyes and went into a spontaneous trance, where my dearly departed dog came to me in shining white light. He looked healthy and happy and I realised that he was fine and I didn't need to feel guilty or sad anymore over his death. The crow is a natural psychopomp (a soul who can travel between realms often bringing messages from the dead back to the living). It is my belief that the crow I saw did this. My dog used to constantly scratch and dig around the guinea pigs in life, barking all the time. The crow was doing that to tell me who he had a message from for me. The dog was whimpering alot in pain in his last days, and had to be administered two lots of drugs to put him down - the first lot just put him to sleep and he started snoring. The crow also mimicked this to make sure I knew it was my dog coming through.

The second incident involved a big black dog I saw in my driveway. It looked like it was digging in the dirt, scratching at something. As I got closer, it turned into a big black crow and flew away. I think I witnessed shapeshifting firsthand.

I have no evidence but my own experience to prove any of this. It doesn't bother me if people don't believe me - that is their choice and I respect that. My whole life has been full of these types of experiences - far too many to have written down or kept records of. Am I special? No. I just know who I am in this lifetime and I don't resist it. I have had many previous lifetimes, and in this life I seem to be pulling them all together - Integrating.
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PostSubject: Re: Shamanism   Fri Nov 23, 2007 9:25 pm

The crow thing is interesting. In my novel my hero meets his soul guides, who appear in the shape of crows. Later in the story they follow with him, helping to watch over him and his friends from above as they trek into the dangerous north lands to battle the Dark Empire.

One important point though is that although we must open ourselves up to new things, at the same time we must not surrender ourselves to them. I have had negative 'paranormal' experiences just as I've had positive ones. We have to maintain our personal power always, but be careful not to turn away from something unusual as it might be an offering of some kind.

I am interested in exploring more into shamanism; into the self. I assume that are too, Goth? Maybe together we can give each other support, insight and share notes on these experiences?
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