Tag Archives: shamanic journey

Drumming for the Shamanic Journey CD: Downloadable MP3


Drumming for the Shamanic Journey: With Leo Rutherford & Howard G. Charing. It is a CD specifically made for shamanic journeying. It comprises; two 20 minutes solo and 40 minutes double drumming on CD. The drumming on this CD by the use of primary rhythms with rich overtone patterns induces a trance state perfect for shamanic journeys or meditation.  Now available in high quality MP3 (320 kbs) for download.

The Shamanic Journey is a technique which facilitates a visionary experience into expanded awareness. This activates our imagination and creativity, and allows us to bypass linear, familiar and rational thinking. In this state of expanded awareness we can find new insights, perspectives, and ways to resolve problems.

It is a CD specifically made for shamanic journeying, and to do this, the drums maintain a consistent beat between 205 to 210 beats per minute. At this specific rhythm, the brain is stimulated to synthesise natural beta-endorphins which facilitate a person to move into an expanded awareness. This state of consciousness facilitates the shamanic journey or deep meditation.

The drumming was recorded live directly onto digital tape at Sync City recording studio in London. The drumming was played in the ‘live-sound’ studio and no sound modification process was used. Both drums were single headed frame drums. For the double drumming track, both drums were held facing each other in a position to optimise the natural reverberation. The recording engineer was Wan Hewitt, himself a professional drummer. He has been dubbed the ‘drummers darling’ due to the great live sound he gets.

“The First stroke on the drum is the first sound that brings all beings into existence. It is the Big Bang that brings the universe into manifestation. It is human consciousness coming into physical manifestation. The sound of the frame drum with its rich overtones represents the first sound we ever heard, the sound of our mother’s blood pulsing through her arteries. This is why the drum is so magnetising and trance inducing – it actually entrains our consciousness on the most primordial level of memory.”

Layne Redmond: When the Drummers were Women.

Download Link

 

 

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Shipibo Ayahuasca Shaman – Benjamin Ochavano


Shipibo Ayahuasca Shaman -  Benjamin OchavanoConversation with Benjamín Ochavano, Peru 2002

Howard G Charing & Peter Cloudsley interviewed Shipibo Ayahuasca Shaman Benjamin Ochavano in the Amazon Rainforest of Peru, who is in his mid seventies to discuss how Ayahuasca can help those Westerners who are seeking personal growth and who have embarked on the great journey of self discovery and exploration.

The uses of powerful hallucinogenic plants such as Ayahuasca have been developed by indigenous peoples and early civilizations over thousands of years, and their effects are highly dependent upon the context of the ceremony, the chants and the essential personality of the shaman, all of which can vary with surprising results.

Diverse urban uses have emerged recently and a few of these are spreading, while some traditional shamans travel the world, thus Ayahuasca is gaining recognition in Western civilization. But what really is the potential of these ancestral plants, and how can we get the most out of them?
I first started taking ayahuasca at the age of 10, with my father, who was also a shaman. When I was 15, he took me into the selva to do plant diets, nobody would see us for a whole year, we had no contact with women, nothing. We lived in a simple tambo sleeping on leaves with just a sheet over us. We dieted plants: ayauma, puchatekicaspi, pucarobona, huairacaspi, verenaquu.

I would take each plant for 2 months before moving on to the next, a whole year without women! The only fish allowed is boquichico – a vegetarian fish and mushed plantains made into a thick drink called pururuco in Shipibo, or chapo without sugar.

Then I had about a year’s rest before going again with my uncle, Jose Sánchez, for another year and 7 months of dieting on the little Rio Pisqui. He taught me alot and gave me chonta, cascabel, hergon, nacanaca, cayucayu. He was a chontero, a kind of shaman who works with darts (in the spiritual world) – so called because real darts and arrows for hunting are made from the black splintery bamboo called chonta. A chontero can send darts with positive effects like knowledge and power too, and he knows how to suck and remove poisoned darts which have caused illness or evil spells.

To finish off he gave me chullachaqui caspi. Then I began living with my wife and working as a curandero in Juancito on the Ucayali. Later I went to Pucallpa where I still live some of the time when I’m not in my community of Paoyhan, where my Ani Sheati project is.

The most important planta maestra is Ayauma chullachaqui. Then Pucalo puno (Quechua) the bark of a tree which grows to 40 or 50 meters. This is one of a number of plants that is consumed together with tobacco and is so strong, you only need to take it two times. It requires a diet of 6 month. You drink it in the morning, then lie down, you are in an altered state for a whole day afterwards.

Another plant is Catahua whose resin is cooked with tabacco. You must be sure that no one sees you while you take it. It puts you into a sleep of powerful dreams.

Ajosquiro is from a tree which grows to 20m, with a penetrating aroma like garlic. It gives you mental strength, it is very healing and makes you strong. It takes away lazy feelings, gives you courage and self esteem, but can be used to explore the negative side as well as the positive. You can be alone in the wilderness yet feel in the company of many. It puts you into the psycho-magical world which we have inherited from our ancestors, the great morayos (=shamans in Shipibo) so you can gain knowledge of how to heal with plants.

The word ‘shaman’ is recent in the Amazon, (coming from Asia via the Western world in the last 10-20 years). My father was known as a moraya or banco, or in Spanish curandero. A curandero could specialize in being a good chontero or a shitanero who does harm to people.

Virjilio Salvan, who is dead now, dead now introduced me to a plant which he said was better than any other plant – Palo Borrador, maestro de todos los palos (master of all plants). You smoke it in a pipe for 8 days, blowing the smoke over your body. On the eighth day a man appears, as real as we are, a Shipibo. He was a chaycuni – an enchanted being in traditional dress… cushma, or woven tunic, chaquira necklace, and so on, and he said to me ‘Benjamin, why have you smoked my tree?’
‘Because I want to learn’ I said. ‘Ever since I was little I wanted to be a Moraya’

‘You must diet and smoke my tree for 3 months, no more’ he said. ‘And you can eat whatever fish you like…it won’t matter’ … and he listed all the fish I could eat. ‘But you must not sleep with any woman other than your wife’ he said. And I’ve followed this advice until today.

Three nights later, sounds could be heard from under the ground and big holes opened up and the wind blew. Then everyone, all the family began to fly. And from that day I was a moraya.
Today I still fast on Sundays .

What do you think about Westerners coming to take plants in the Amazon?

It is a good thing for them to come and learn, for us to share and for there to be an interchange. This is what I would like to do in my community of Paoyhan. But the Ecuadorians stole our outboard motor.

How could the plants of the Amazon help people of the West?

It can open up the mind so we can find ways to help each other. It can help them find more self-realization in life. If a person is very shy for example it can help warm their hearts, give them strength and courage.

You have a different system in your countries, when we travel there we feel underrated just as when you come here you have to get accustomed to being here. When we get to know each other and become like brothers, solutions emerge. To get rid of vices and drug addictions, for example, there are plants which can easily heal people.

Pene de mono is a thick tree, which I have used to cure two foreign women of AIDS. The name means ‘monkey’s penis’. I saw in my ayahuasca vision that they were ill and diagnosed them as having AIDS. I boiled the bark of the tree and made 6 bottles which they took each day until it was finished. They had to go on a diet as well. No fish with teeth, salt, fruit or butter. The fish with teeth eat the plant so it cannot penetrate into the body. After this you get so hot that steam comes off the body. In the selva there is no AIDS, only some cases in the city of Pucullpa.

visit our website for info on our Andean San Pedro and Amazon Ayahuasca Yoga Retreats

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The Shamanic Path Workbook by Leo Rutherford


The Shamanic Path Workbook by Leo Rutherford Shamanic Path Workbook by Leo Rutherford – Ancient Wisdom for Today’s World

A reader review posted on Amazon re Leo’s Book;

By Karen S. Blair-imrie (Scotland) – See all my reviews
Shamanic Path Workbook by Leo Rutherford.
Publishers: Arima Books.
Pages: 249.

I’ve looked forward to this book ever since reading Principles of Shamanism by the same author (now renamed The Way of Shamanism). Leo Rutherford founded Eagle’s Wing Centre for Contemporary Shamanism in 1987 after training with such respected teachers as Hyemeyohsts Storm, Harley Swiftdeer, Prem Das, Gabrielle Roth, and Joan Halifax. More recently he has trained with Don Eduardo Calderon, an Inca shaman in Peru. His teachings are rooted in Native American (North, Central, and South) traditions, with particular emphasis on the medicine wheel of the ancient Mayans.

Although there is much ancient wisdom here, Leo believes that, to act effectively and with integrity (as a shaman must), a person must first heal the wounds suffered in the past “so the present and future can be free of ancestral burdens, shame, guilt,” etc.. To this end, his teaching begins with the self. “How we see ourselves is the root of how we experience our world.” Much of this book is about uncovering and putting into perspective key events in life’s great journey – “chaos, catastrophe, magic moments, love and loss, successes and surprises”. Traditional methods such as the vision quest, sweat lodge, trance dance, and of course the shamanic journey are employed to help the student reach inner truth and harmony, and, by so doing, “contact the timeless reality that exists parallel to and just out of sight of the world we so mistakenly call the `real world’. It is here in the everyday that we experience the reflections of who we are, of our actions, our deepest beliefs, our `dreams’, but it is in the non-manifest world of the spirit that the hidden causal interactions take place. Hidden, that is, until we begin to open the doors and `see’. That is the ultimate purpose of the path of shamanism.”

Leo describes the non-ordinary realities of the shaman, the upper, lower (or under) and middle worlds to which he/she journeys. He gives examples of how shamans heal. The use of illusion, ceremony and ritual, how to journey, the similarity of the medicine wheel to stone circles and how to work with one are also covered. Each chapter has exercises that anyone can do, although I can tell you from my own experience with these exercises that you get out of them what you put in! In fact, that is one of the most important messages in the book. To grow and change, to understand and face the truths about ourselves, takes tremendous courage. We have to want it, for otherwise nothing happens.

But this isn’t a dry DIY manual for trainee shamans, although it holds a wealth of information. Leo Rutherford writes from the heart. His own personal struggle to reach these truths has given him the knowledge to guide others. This is not just a book about what shamans do, or how they do it. It is a book about how to open ourselves, and, by so doing, to open to the universe – to other people and other realities -, to the magical child within us all. And, as Leo says, “The magical child can only use power for the good of all, and would not know a manipulation if it fell over one.” What a recipe for life.

COVER PAINTING: Howard G. Charing

Visit Eagle’s Wing Website www.shamanism.co.uk

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Soul, Spirit, Shaman, Shamanism, Soul Retrieval – Part 2


Soul another name for our life force, is the power which animates our being. In our lives we can lose or become dissociated from our soul due to difficult and traumatic circumstances. The second part of this article explores the traditional shamanic practice of restoring well-being, balance, and powerful healing. This body of practices is called Soul Retrieval.

Soul, Spirit, Shaman, Shamanism, Soul Retrieval - Part 2Life After Soul Retrieval

When the soul-fragments are returned, the memories and emotions associated with the departure of the soul fragment may also return. Although this may not always be a comfortable experience, it is a sign that healing is taking place. The experiencing of the emotions and feelings although they may have not been felt prior to the Soul Retrieval , the effects are still working, but at a deeply unconscious level i.e. a place of the not known. The person may have been experiencing a chronic and pervasive depression, yet not able to come to grips with this.

Soul Retrieval works very well with other therapies. A therapist can only work with the parts of the person which are there, it is an encouraging development that people are now coming to Soul Retrieval sessions accompanied by their therapist.

The most common immediate response after a Soul Retrieval , is that the recipient feels that they are more ‘full’, that there is more of them. They may even experience the density of the body to have changed.

It is important to recognise, that each person is different and everybody will react differently after a Soul Retrieval. Some may feel heavier, bigger, happier, angry, sad, laughing, or perhaps nothing for a few weeks. My observation is that most people will experience a change within a two week period, two weeks seems to be the magic number when the person really feels the effect. It is important to trust the persons psyche completely.

The only role that the recipient has is to receive the healing. It is important that they keep open, and concentrate on staying open to receive this energy – that is their only task.

After Soul Retrieval , recipients should allow themselves space to be with the returned life-force. For some it may be quiet reflection, others may want to be in nature, in the countryside , in the parks. Nature is a wonderful healer, being in nature, enjoying the beauty of the outdoors, of the Earth, will help the soul-parts to integrate with the recipient.

Visit Eagle’s Wing Website www.shamanism.co.uk

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