Shaman Portal Quarterly Review ISSUE 3 - JANUARY 2021
Taita don Jose Shairy Quimbo Condor Medicine – The Teachings of the Seven Feathers – part 1 Ya’acov Darling Khan Shaman - Invoking Power, Presence and Purposeat the Core of Who YOU Are Joan Parisi Wilcox An Andean Prophecy for Our Time Mbali Marais Super Natural James Keskimaki Yagé and the indigenous Secoya of Ecuador Qi Guo Inside the Chinese Metaphysics
S ha m a n P or t a l Q u a r t e r ly R e v ie w
A Note from the Publisher
TABEL OF CO N T E NT ISSUE #3 JANUARY 2021
Welcome to our third issue of SPQR. I hope you will enjoy reading and applying the wisdom of other shamans’ traditions.
Taita don Jose Shairy Quimbo Page 4 Condor Medicine – The Teachings of the Seven Feathers–part 1 Page 9 Ya’acov Darling Khan Shaman - Invoking Power, Presence and Purposeat the Core of Who YOU Are
In Tungus, the language from which the word Shaman derived from, the true meaning of Saman–as told to me by a visiting elder shaman–is “Keeper of the Fire.”
Page 13 Joan Parisi Wilcox An Andean Prophecy for Our Time
Mbali Marais Super Natural
Page 18
James Keskimaki Yagé and the indigenous Secoya of Ecuador
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The person who keeps the embers–a small burning piece of coal or wood in a dying fire. The keeper of his or her community’s emotional, spiritual, and physical well-being. The keeper of their stories, songs, lore, history, wisdom, and medicinal ways for survival. Many years ago, I promised a magical moth during a Natem (Ayahuasca) vision at the Shuar tribe. I promised the spirit of the jungle to help it survive the assault of the Western civilization, to help preserve it’s vast spiritual and medicinal knowledge, and to learn from the keepers of its wisdom.
Qi Guo Page 27 Inside the Chinese Metaphysics
Art by Gabriel Tamaya
SPQR and Shaman Portal website, social media, and other projects are part of my efforts to keep that promise. I am thrilled to share it with you and many like-minded members of our growing global community.
Copyright. All rights reserved by each of the authers. No part of this publication or photographs therein may be reproduced, stored in a retrieval system, or transmitted in any form by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior permission of the author.
Itzhak Beery, Founder & publisher
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A Note from the Editor Dear Reader, However, the mind is not always easily pushed aside. People start to analyze, categorize, and classify. This can lead to a complex system of philosophy and knowledge like in the case of Chinese Divination. As you can see in the article from Qi Guo in this issue, the art of Divination was developed in China from a traditional Shamanic Spirit encounter to a complex set of patterns that require a tremendous amount of mental study to master.
A very initiatory spring and summer lie behind us. Many of us have been forced into a monthlong lockdown, unable to meet with friends or spend time in nature. Travel has been disrupted, workshops and group ceremonies have been canceled. From another perspective, the virus forced us all into a kind of vision quest. Isolated at home, we had a chance to muse over what matters to us in life and what type of future life we want. That could be on a small personal level – like less weekly commuting time – or on a larger social level. Shamanic teachings from all over the world emphasize the importance of coming together as a community, to share a vision and to bring that vision into reality.
Another way of learning is the close observation of nature. This also forms the basis of the Condor medicine that Taita Shairy Quimbo presents in his article and also touched upon by Mbali Marais in her Supernatural article. A step further is the merging with nature like it occurs when taken plant medicine. One type of that plant medicine is Yage of the Ecuadorian Secoya, which Jimy Keskimaki introduces in his article. Another important source of knowledge is the old myths and prophecies of indigenous cultures. In her article, Joan Parisi Wilcox shares with us an old Andean prophecy of the Q’ero people, which holds lots of wisdom for our current times.
The situation also created a surge in online learning opportunities. Whilst obviously not everything can be taught online, the number of online classes brought a well of knowledge for the willing student right into their living room. But it is important to stress that Shamanism is not a mental, bookish discipline. It is about the connection with your inner self, the spirit world, and your community. Ya’acov Darling Khan gives some further inside into the role and practice of a shaman in his book excerpt.
Many blessings, Christian Thurow, Editor
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Condor Medicine – The Teachings of the Seven Feathers–part 1 By Taita don Jose Shairy Quimbo Shamans all over the world acquire a great part of
immense sky is his new home, and he must assume the mission of being the bringer of celestial messages of Pachacamac, the father or mother God (orderer) of life. But his flight was not perfect. He couldn’t open his wings. He was paralyzed by fear. He must learn how to fly, and his parents will stay with him as long as needed until he does.
their knowledge from observing nature. In the High Andes, the condor plays a central role in both – nature and mysticism. First teaching: PACHA PACTAY-Fulfillment of time and place
The life cycles, the changes, the deaths, and the quantum leaps are embedded in our genetic memory. Those are the cycles that I have named fulfillment of place. The times or places for their happening and execution are inexorable. Life is a metamorphosis, and we are the alchemists of these transformations. Change is inevitable.
The parents of the baby condor know when the time is ripe for the Ceremony of the first flight. With great care, they help him leave the nest because it is no longer his vital space. They take him to the edge of the cliff and give him a push towards the emptiness of the future so that their son opens his wings and flies. The flight represents his conscience, and he assumes it to conquer the sky. He must take on the mission of communicating with his mother and father, God. The
The condor takes on this accomplishment with his first flight and then renews his life with the shedding
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of his feathers. The fulfillment of time manifests itself through the signs from the universe. For us, this is manifested through our teeth loss. Teeth deteriorate inexorably, and new teeth grow stronger and better adapted to the necessities of age. There are signs that drive us towards the transition of our lives. If we demonstrate our acceptance and unconditionally move on, this step of our lives can signify a change and a renewal of consciousness in order to connect with cosmic consciousness. My transition experience was traumatic due to my resistance and my fear. I resisted for fear of the unknown, as my intellectual mind questioned everything and manifested on my path proofs to show me the appearance of a path without opportunities for personal advancement or the option of living with prosperity and reaching happiness. I was following the wrong path and wasn’t even aware of it. How could I love and be loved?
is the key that creates the structure of the Andean consciousness. This is the key that structures the Andean consciousness. This is one of the four principles that bring dynamism to the evolution of the Andean world, the principle is to dare. To dare is the consciousness that guides us towards mastery. We can affirm that we are ready to assume that each failure of our intent is a seed to soar high (as in taking flight). Each successful sortie achieved with consciousness is a step towards mastery. How do we do this? I invite you to walk barefoot to connect with the messages of Mother Earth. Remember that there are four periods of time during the day in which the portals to the energetic dimensions are open. The first sacred time is when the dawn comes and night leaves. • Step 1: Walk barefoot outdoors. Feel the grass, the earth, or the sand.
And so the condor must accomplish this inexorable step and initiate his first flight, although he doesn’t know its significance, what the result will be, or the dangers that it may encounter. Fear of the unknown may overcome the young condor. The parents must intervene, but the risks are part of life. The same thing happens in our lives. We must learn the skill of a correct decision and impeccable action. It is vital to know the proper time and to have the determination to execute it, overcoming the fears that constitute the challenges of those life options. The people necessary for the favorable outcome of those options will present themselves. And so they complete the realization of one cycle and the beginning of a new one with new opportunities.
• Step 2: Walk slowly without predetermined direction or purpose. Breathe slowly and deeply; this will free your mind of perturbing thoughts. We must also focus on the solar plexus and the navel. • Step 3: Connect with Mother Earth. Touch, steel, feel. Sharpen our natural sensitivity looking with attention; notice the textures and the sacred geometry of the flowers, dialogue with the plants, and all beings that exist around us. The purpose is to connect with our internal God or goddess and to silence the anxiety, the stress, and the frustration. The recommended time for this meditation is 45 minutes. Second teaching: KUTIN CHAILLAPITI Repetition of the action
Our life’s purposes guide us toward the correct moment. Such purposes allow us to enjoy and love our decisions and actions. Each of our actions is propelled by the power of firm intention; this allows our actions to be in sync -united with- our purpose in such a way that we are not weakened by any conflict of interest. The purpose must be well defined to transform itself into a fixed one. First you must have the intention to do something and then you have to make the decision to make it happen. Such a decision must be immutable and must start from a fixed purpose that nothing can undermine.
My son, you are the condor. To be the master of the heights is the gift of the gods, but you must master the heights, your mission is to learn how to fly. You have the advantage of being the biggest bird; however, you have the disadvantage of being dragged by the wind currents and to get knocked into the walls. You must persist time and again, reiterate your intention to fly, and it will give you the prize of mastering flight. The young condor is closely guided by his parents and other adults. The main principle is to repeat the intention, persist, and repeat the actions until you
The condor learns that each failure of its intent to fly is converted in a seed to achieve mastery. That
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develop the skill of flight. This allows the young condor to know, dominate, and own the infinite space and the geographical space. If you want to fly far, you must have a clear purpose and the intention to realize it. The most important is the determination to achieve your goal regardless of any difficulties. You must not let anyone or anything change your goal. You must do it well. You must do what you need to do so that your apprenticeship converts into mastery. Your parents have the mission to teach you, and then you must develop the perfect plan to know and manage the secrets of life.
Third teaching: TUKUYRIKUY Planning the flight The secret of the flight of the Mallku Condor is its planning. The condor has biggest wingspan and the high flight of any bird. It represents the connection with the magnetic resonance that connects with the quantum energy that constitutes the frequency for the navigation of the cosmic intelligence or the messages from God. The Mallku Condor knows the wind trajectories, its currents and its sudden changes that can affect its trajectory and its speed. The Andean man plans and connects, defines and decides its highest objective. He connects with the immeasurable and indescribable source known as ‘intention’. At the same time, the intention connects to the central source of the universe knowns as ‘point of insertion’.
Your destiny is to be the master of your flight. You have no other option than to attempt it until you succeed. In the Andean culture, repetition of intent is the secret to getting to knowledge. The fear of failure or death may project the idea of impossibility, but repetition allows the acquisition of security. “We are irremediably condemned to be happy,” repeated my teacher. We are beings of happiness. Our nature is happiness.
We are connected to this source. We know that this source animates all life forms. This source energy animates and is manifested in everything. The more we are in harmony - the more likely we are to reach our goals, to have abundance, and to create miracles. We must maintain a connection that is free of contamination, corruption, or oxidation.
Our inner self is our god or goddess and is also our happiness. Happiness is love, and love is the light that illuminates our evolutionary path. We must conquer happiness. No one will give it to us. How to prepare to activate goals? • Step 1: Close your eyes and stand in front of Father Sun with the arms folded on your chest, with the intention of receiving its sacred luminescence. This position has been found in both the Andean tomb and those of the Egyptian Pharaohs.
Shamans are people who are prepared to maintain a clean connection with this cosmic source. To plan is to visualize, to connect with reality in all its diverse dimensions. Reality splits into positive and negative, good and bad luck, hard and soft, cold and hot, night and day, clarity and obscurity. Andean society conceives this form of perceiving as ‘good shoulder’ and ‘bad shoulder.’ It refers to the energy field that can be noticed as a luminous egg situated on the shoulder blades.
• Step 2: Raise your arms to receive the light of the sun and then bring the hand to the crown chakra and then to the heart chakra and then to the navel chakra. This allows activating energy by rotating in a spiral in the direction of the hands of the clock.
It is conceived as a connecting point where we perceive the human being as being connected. With the intention of symbolizing your vision materially, put a handkerchief on each shoulder blade. They should be green, yellow, and blue. This materialization approximates angelic wings. It is the point where the human being can connect with the pure energy of Pachamama or of the universe. The Yumbo (yumbo is a human being who has evolved to be able to be a channel between the feminine and masculine gods) connects with cosmic forces through dance, jumping
• Step 3: Look at the sun with the intention of connecting with its quantum frequency. The solar vibration is a sublime energy. It is a resonance or creative sound that responds to the messages sent as life purposes. To the Andean practitioners, it was known as Wakakues ‘he who looks at the sun.’ They were those who dialogued with the supreme intelligence of the solar light. They get nurtured by their energy and knowledge. It is recommended that beginners look at the first rays of morning.
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from one foot to the other. First, the left foot forward, and then rhythmically with the cardiac rhythm, lean towards the right foot and lift backward. Thought this choreography, the Yumbo creates the cross of the four directions, which - when complete - is the communion between feminine and masculine. The teaching of the condor is to enter our reality without fear or anxiety, to live fully.
• Step 2: Use silence to attract new options into your life. It is possible that you are living a new cycle of renewal in your life, renewal of the cosmic cycle of which we are all apart. It is recommended that you not resist, do not persist in your actual cycle as it is completed. Even though your mind insists on staying your present cycle as earned, be like the waters of the river, which flows over the barriers towards its destiny.
How to connect with the primordial levels of knowing? In the primordial levels of the infinite cosmos, we find the primal materials of the universe, the cosmic matrix, the organizing power of knowing. When we connect with the neural world, we connect with joy and pain. It is about our attitude towards life itself, towards the simplicity of life, and the fact that in each failure, there is the seed for success.
• Step 3: Connect with a new option for your life. Reach into your genetic memory to remember that you deserve to be happy. Remember that if you want to fly far and conquer the sky, you must have a clear purpose and be determined to attain them. To do this, you must reconnect with your inner God or goddess. Remember that everything is created through intention and attention.
• Step 1: Find a quiet spot by a river or near the seashore or simply go to your local park or favorite mountain. Walking carefully, you will find your perfect spot. This is your spot for meditation and connection with the cosmos. Once you have found your spot lie down with arms outstretched to the side as if you were planning our flight, open your eyes and look with the intention of connecting with the small golden particles that flicker over your eyes as if they synchronized a cosmic symphony. These golden particles are the Kuri or the ‘golden aspect of our abundance.’ Look into your inner consciousness and bring it in through your breath, feel that you are deserving of all this infinite abundance, irradiate your body to renew it, and in this way to heal your fears, your frustrations your deceptions and your disillusions. Clean and purify your genetic memory of past lives.
Don Shairy is a Kichwa from Peguche. On a pilgrimage to the sacred mountain of “Tayta Imbabura,” it was revealed to him that his life mission was to help humanity in the process of healing afflictions and dis-harmonies of today. He utilizes Takysamy Healing, the sound vibrations healing system of voice, sacred musical instruments, and plant medicine. He is the author and teacher of Condor Medicine: The Seven Teachings of the Andes Condor. He shares all this wisdom in the form of ceremonies, healing concerts, personal consultations, and workshops throughout the US and Europe. http://www.shairy-quimbo.com/english.html
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Excerpt:
Shaman - Invoking Power, Presence and Purposeat the Core of Who YOU Are By Ya’acov Darling Khan
The universal archetype of the Inner Shaman carries much of the medicine needed to cure the emergent challenges of our times. They are the part of us who knows all the wounds – personal, ancestral, and of the time – that we are carrying. They also know the medicine that will transform those challenges into high‑octane fuel for living life in a way that honors what truly matters to us.
the world to be and how it is. My purpose here is to introduce you to this part of yourself or, if you already know them well, to support you in deepening your relationship. You don’t have to be special to make use of what this archetype can bring you. I am confident that any human being in the modern world, whatever their gender, sexual orientation, religion, color, culture, belief system, or economic status, may benefit greatly from discovering, engaging with, and deepening their awareness of this part of themselves.
Your Inner Shaman recognizes your place in the web of life. They are in touch with the indigenous wisdom of your people and your land. They honor your lineage and ancestors and are aware of your responsibility to the generations that will come after you. They recognize the importance of the cycles of life and understand the connection between how you imagine
The Inner Shaman is a here and now archetype who knows that things of value take time to grow. They know that in order to harvest the fruit of knowing your place and purpose in life, you have to prepare the soil, plant the seeds, and then care for them. In order to manifest a vision, you have to embrace the power you have. And in order to embrace your power safely,
The Inner Shaman
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you have to find your courage and be prepared to meet and work with a few shadows along the way. Worry not. This book will support you in connecting to the resources, creativity, strength, and resilience that the Inner Shaman offers every one of us. The Inner Shaman knows that the Earth is alive and that our destiny is bound up with hers. They know that life is a gift that is not to be taken for granted. They know that working with the dynamic balance of life rather than attempting to control it has become crucial if we are to evolve as a species. Like it or not, we have created a scenario where we must either become caretakers of the ecosystem that sustains all life on Earth, or we must accept that life may have to move on without us, or at least without a lot of us. The evolution of the modern shaman, the return of shamanism to the industrialized world, and the growth of interest in shamanic practice are some of our ways of remembering our place in the web of life, our dependency on it, and our responsibility to it. The Inner Shaman recognizes the importance of becoming conscious of how we are bringing our visions to Earth. We do this in so many tiny ways every day and every night, and we can determine whether we do it consciously or continue to act out the deeply held unexamined assumptions that populate our unconscious. So for the Inner Shaman, our connection to the bigger picture translates into simple everyday choices and actions that are congruent with who we choose to be and what we wish to create. The Inner Shaman also remembers that there is genuinely something missing from modern life. They recognize the loss of soul in themselves and others and the need for healing. They don’t shy away from the loneliness in the human spirit and the lack of inspiring meaning and purpose that is ever more evident in our modern world. They know that this lack, and the ever‑growing number of distractions designed to keep us from recognizing it, is dangerous for the web of life. They see that many of us are imprisoned in the story that our perception of reality is reality itself. They remember that this means we have a choice. More than that, we are responsible for our choices – not about what happens outside us, but about how we dance as creatively as possible with whatever life brings us. The Inner Shaman often weeps, overwhelmed
by the tragedy of it all, but laughs just as often at the searing intensity and paradoxes of life in a body. They are untamed. They remember and embody the magnificent sensuality of life in a body. They are an elemental, solar‑powered blend of animal and human, exquisite sensitivity, and raw power. They know the ecstasy of surrender to a higher power. They know how to surrender to the rhythm, disappear in the dance, and bring back inspiration and strength for the tribe. The Unbroken The Inner Shaman stands on the bridge between what I call ‘the Unbroken’ and the broken. The Unbroken is that spirit in life and in us that remains whole. Whatever your experience of life so far, if your heart is still beating, then the Unbroken is alive and well inside you. At the same time, we all carry the challenges and wounds of what has been broken in us, in our families, and in our cultures. The Inner Shaman reminds us of the one whilst helping us to work with the other so that we can continue to be part of the evolutionary arc of life on Earth. How? Through the practice of ritual. A ritual is a time to expand our view and see the bigger picture our story is part of. It is a time to acknowledge challenges, give thanks, grieve, and celebrate. It’s a time to connect to the Unbroken and surrender to the higher power we trust most so that we can be healed, strengthened, and instructed. In ritual, we remember the things that matter most to us, and we strengthen our commitment to them. Ritual returns us to the core, to the humming intelligence of life within all life, and to the source that powers it all. During our journey, I am going to share with you the principles and practices that I have found useful in developing the art of ritual. Everyday Engaged Shamanism When ritual ends is when everyday engaged shamanism really begins. The Inner Shaman understands how to plant the seeds of their vision in the fertile ground that is the ongoing miracle of everyday life. They understand how past trauma affects us in the present and how potency comes from transforming that past. They know that the future isn’t something that’s going to happen to us but something we’re going to create together. They understand the law of reciprocity and the dynamic balance of giving and taking. They know that our survival depends on
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recognizing and taking responsibility for the effect we are having on that dynamic balance. They know the connection between what we imagine and how things turn out. They recognize the power of the free will we are given on this planet. And they are ready to help us harness that power and use it for the greater good. We humans seem to change when we have to. So maybe our current crisis is the perfect scenario in which to wake up, become aware of the choices we are making and make better ones. We have created the crisis; it is up to us to turn it into an opportunity. Every year, more and more medicine people are emerging from the surviving indigenous traditions of our world to remind us of some of the basics that we are in danger of losing in our rush to ‘progress’. They are also quick to pick up on those aspects of our development that may help them and their communities. Our good friend Domingo Paez, a respected elder of the Achuar people of the Ecuadorian Amazon, has made it very clear that if we are to evolve, we have to make use of all of our human ingenuity. For those in the modern world who are called to this work, shamanism isn’t about hanging out on the margins of society, eyes rolled back in constant trance. Genuine shamans are quietly powerful, down‑to‑earth, humble servants of their communities. They are engaged in the physical world and in touch with the non‑physical world for the benefit of all life. All shamans are human beings, with their own brilliance and shadows. Amongst the surviving indigenous traditions and the growing band of neo‑shamanic traditions, as in all areas of life, there are unscrupulous people who will use their power for their own benefit or do harm. There are charlatans jumping on the bandwagon of shamanism’s re‑emergence. And there are also many people who have studied deeply and are totally committed to empowering those with whom they work. As with everything, discernment is required. Our family and friends in the Amazon rainforest have asked us to stand alongside them as they give their lives to protecting the lungs of the Earth. They have asked as many of us as possible to work in our own cultures to ‘change the dream of the modern world.’ This book is firmly rooted in that intent. To change a dream, you first have to become aware of what
you are dreaming, and the best channel I know for that is to invoke the Inner Shaman. In an age where adventure has been relegated to vicariously living it out on tiny screens, shamanism holds the key to the joy and power of living in a body with heart and soul, engaging passionately with the creative project called a life. Working with the Inner Shaman can help us all to engage passionately with the project of dreaming into being a new chapter for life on Earth, a chapter in which more and more of us learn to work together for the greater good – mystics and mathematicians, shamans and scientists, therapists and surgeons, the apparently rational and the apparently irrational. Each tribe and each perspective holds a piece of the truth. I’ve learned many things along the road, but there really is a simple truth in the cliché that the more we know, the more we realize we don’t know. Apparently, the Mayans had a thing about writing knowledge down and sharing it. They reckoned it was like pouring out the cup of their soul onto the page so that they could become empty again and learn some more. My cup is full. So here I go. You ready? Let’s dance... Ya’Acov Darling Khan, the author of the bestselling Jaguar in the Body, Butterfly in the Heart – the Real-Life Initiation of an Everyday Shaman (Hay House 2017), and the ‘Shaman – Invoking Power, Purpose, and Presence in the Core of Who YOU Are’ (Hay House March 31, 2020), is known for his blend of strength, humility, and humor. He is acknowledged as a practicing shaman by the people who work with him worldwide and by many indigenous elder shamans and communities from the Arctic to the Amazon.Traveling the world to work with groups delivering Movement Medicine, Ya’Acov has spoken to audiences across the globe at some on the most pre-eminent platforms driving the transformation of world culture and sustainability (California’s Esalen organization, The Embodiment Conference), as part of line-ups which include our most influential voices of spirituality today including Marianne Williamson and Ken Wilber. Ya’Acov’s message? Shamanism, and a shift from society’s focus on acquisition to reciprocity, is a powerful key to restoring our universal connection and solving our interpersonal and world issues in the process. After struggling for years to come to terms with a perception of life that only traditional Shamanism could explain, it was being struck by lightning on a golf course that proved to be the awakening, which was to change the course of his life forever. So began Ya’Acov’s three decades of study and practice with spiritual teachers and Elder Shamans from the Sami (European tradition), and Achuar and Sápara peoples of the Amazon. His work is inspiring, contemporary, and practical, and Ya’Acov’s audience includes people from all walks of life. In a time in which western society has become disconnected from ancestral and natural wisdom, much of his work is about education and removing the unhelpful mystique of the term ‘Shaman,’ meaning traditional healer.
https://www.darlingkhan.com
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An Andean Prophecy for Our Times By Joan Parisi Wilcox Many Andean prophecies are not passive stories of
a time to come. They are narrative calls to action. They tell us not only what the future may hold, but what we must do to create that future. A few of the prophecies involve a coming age of a “heaven” on Earth, but whether we achieve this paradisiacal state is entirely up to us and our own behaviors and choices moment by moment. For example, we are in the time of the Taripay Pacha, which roughly translates to “The Age of Meeting Ourselves Again.” A cosmic window has opened, providing us added energetic support (from the kawsay pacha, the realm of living energy or universal consciousness; from whatever the unmanifest God is) to make a leap in our conscious evolution not only as individuals but as a species. Andean mystics,
called paqos, don’t just relate these prophecies; they are actively “working” them. The prophecy that is especially relevant to us and our times is about the Three Children of God, wherein God reveals how humanity can make this evolutionary leap. Before I relate that prophecy, however, I will explain a few core teachings of the Andean mystical tradition: that there are seven levels of consciousness, of which I briefly will explain two; and that all humans have three personal powers that we must learn to harmonize within ourselves and freely share with others. According to Andean mysticism, there are seven levels of human consciousness. Each level has beneficial expressions and detrimental ones. Currently, most people are at the third level, as are the majority of organizations and even nations. In the healthy
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exclusionary nationalism, display religious evangelical fervor, and develop rabid political fealty.
expression of the third level, these are people who have personal autonomy and so take responsibility for themselves and are inquisitive and so open to acquiring diverse knowledge and considering views that may be contrary to their own. They have a sense of curiosity about themselves and others, and so realize there is room for improvement in the quality and clarity of their state of self-awareness and in the dynamics of their interpersonal relationships. They are motivated, and so are not hesitant to commit to a belief or cause. Third-level ideas have universality, and so they are powerful enough to reach across wide regions and diverse groups. Third-level people are adept at non-aggressive persuasion, and they are skilled educators and facilitators of change. While at one extreme third-level people can be fanatics in healthier expressions, they can be tireless champions of causes, exceptional representatives of an idea or movement, bold organizers, superb communicators, reliable leaders, and creative change-makers. In its unhealthy aspects, third-level people generally tend to see differences more than connections and act from competitiveness rather than cooperation. They, therefore, tend to congregate into factions as they become overly attached to or identified with a belief or power structure. They become exclusive, feeling theirs is the one truth, the best and only way, and so they can become intransigent proselytizers, or even bullies, for their cause. As they draw sharp distinctions and delineate dividing lines, they adopt attitudes of us versus them, identifying the “other” as less than and the cause of problems. Fear of “other” comes to dominate their mindset. They tend to practice
Only a small percentage of people, organizations, and nations have evolved to the fourth level of consciousness. At this level, there are few unhealthy expressions, as these are the “healed” human beings, the ones who have done the personal work of harmonizing their psychological shadows and so have heightened self-awareness. If there is a difficulty at this level, it is in sustaining this state of consciousness and not dropping back to a lower level. At the fourthlevel, people do not confuse the symbol for that which it symbolizes, and so they can transcend boundaries and stereotypes of all kinds: of belief, ethnicity, gender, national identity, religious affiliation, economic status, and so on. They see what unites us beneath surfacelevel dissimilarities. The focus is connections rather than differences, and they seek to foster cooperation rather than competition. They are comfortably autonomous but choose to participate in and nurture healthy communities. They know who they are and accept others for who they are—and also allow others to be who they are. While they have clarity about their own beliefs and opinions and will stand up for them, they don’t need to impose those beliefs on others. So, they are open and inclusive rather than closed and exclusive. They are involved at the local and national level but tend to think globally because they realize we are all connected and, in reality, there are no solely local effects. They are the cultural creatives, the global organizers, the inspirational leaders whose message has universal relevance and reverberations. They have a more mystical approach to “reality,” understanding that we are all One and so our fate is collective. They share a deep sense of our common humanity. They tend to be spiritual rather than religious, knowing that the varying names for God point to a singular God. They commonly may experience direct and profoundly personal connections with God and Nature. When we practice Andean mysticism, diving beneath what I call the sweet seduction of outward forms, such as ceremony and ritual, we find ourselves walking a path of personal conscious evolution. An important part of that work involves learning to harmonize
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our three human powers: yachay, our intellect, logic, reason, perceptions; llank’ ay, our ability to put our thoughts into action in the world, to act on our intent and munay, bringing love under our will, making conscious choices for loving-kindness, compassion, joy, and peace. Most of us—and this goes for organizations and nations as well—tend to be overdeveloped in one human power, in balance in another, and underdeveloped in the third. Our task is to be fully conscious of and harmoniously expressing (and sharing) all three of these personal powers.
The Prophecy of the Three Children of God and the Rise of the Runakay Mosoq The Inkas were the first children of God—who is called Wiraqocha—and He bestowed upon them the gift of munay—love. This gave them power: they were tukuymunaynioqs, total owners of love. But even though they lived from their hearts, they experienced difficulty meeting their daily needs and surviving in the physical, material world.
This is the lesson of the prophecy of the Three Children of God. Before I share that prophecy, I will make a few additional points of context. There are many Quechua words in the text of the prophecy, most defined there. However, one of the most important terms is not—ayni. Ayni is the most fundamental energy dynamic of both Andean life and Andean mystical practice. Ayni means “reciprocity.” It is the driving force of nature, an evolutionary force par excellence that maintains the necessary complementary connections between the kawsay pacha (the unmanifest realm of Pure Consciousness/God) and the Pachamama (physical world). Because everything is in continual interchange energetically, everything exists in a feedback loop of relations. Thus, ayni might be thought of as the essential collaboration of physical life and the originating Creator Consciousness. It also operates at varying smaller scales in the material world, for example, among communities, between people, and between a single person and the physical world and that person and Creator. We are always in ayni, although most human beings are largely unconscious of their ayni exchanges. Our human capacity for ayni—the quality of it— improves as we increase our self-awareness and bring integrity to our thoughts, words, and deeds, and to our interrelationships, three human powers, and more. At the end of the prophecy, there is a mention of Qoyllurit’ i. This is the most sacred festival of the year in the Andes. It takes place more than 16,000 feet up a glacial mountain range. More than 80,000 people make the journey to Qoyllurit’ i each year. For paqos, it is a spiritual pilgrimage, and behind the scenes of the festivities, they are working the energies according to the practices of their particular mystical lineage.
Wiraqocha saw this suffering, how they were not thriving materially, so he created the second children of God, the Quechuakuna. The royalty class of this group were called the Inkakuna. To his second children, Wiraqocha gave the gift of llank’ ay, physical strength and the ability to work. They were tukuyllank’aynioqs, total owners of the physical body. They built a great empire and amassed great wealth. But at times, the Inkakuna felt superior to the Quechuakuna, the common people, and did not act with ayni. Wiraqocha was not happy that the Inkakuna were not always following his commandments, the most important of which was ayni, so he went to the other side of the world and created the third children of God. To them, he gave the gift of yachay, of knowledge. They were tukuyyachaynioqs, total owners of the intellect. They were the last children of Wiraqocha, and as such they were the recipients of more of Wiraqocha’s bounty than any of his other children. They learned how to read and write and were very prosperous. When they came to the side of the world where the first and second children of Wiraqocha lived, they dominated them. They became the rulers. However, they, too, began to misbehave, and Wiraqocha took notice. He decided that one day when the time was right, he would invite all three of his children to a party at Qoyllurit’ i. They would sit at the table together there, and they would learn ayninakuichis—to live in harmony through practicing ayni. They would share their gifts—munay, llank’ ay, and yachay—with each other, and as a consequence, the three children of God would unite and give rise to the Runakay Mosoq, the New Humanity. Are we capable of harmonizing our three human powers and sharing them through ayni? Are we capable of living in harmony with each other, seeing
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ourselves and others as indispensable parts of a unified collective? The answers are entirely dependent on our choice and on our will. One of the gifts of the Andean tradition is that it teaches us that all we need to move energy is our intent. The quality of our applied intent, of our ayni, is dependent on several factors, the most important of which is the condition of our energy body. We want to be perfect absorbers of kawsay, the animating life-force energy, allowing it to flow through us to empower us, and then radiate it back out. The highest frequency of life-force energy in our physical world is called sami, or in its ancient Quechua name llanthu kawsay—light living energy. But we human beings have the dubious distinction of slowing down sami or even blocking it. When we do, we create what is called hucha. Its ancient Quechua name is llasaq kawsay—heavy living energy. If we don’t continually attend to our energy body, we accumulate this hucha, and it makes our life feel heavy. We lose well-being.
and grow crops, which facilitated our forming stable communities, and ultimately nations. The third children are those who participated in the explosion of knowledge, which launched centuries of accomplishment in science, mathematics, literature, exploration and invention, and so much more. The prophecy reveals humanity’s increasing mast’ ay. Mast’ ay means to organize and structure, to develop to higher levels of order. It’s the opposite of entropy. The ultimate expression of the human mast’ ay is not the sixth level of consciousness, but the seventh. The Andean mystical tradition doesn’t tell us much about this level, only that it is possible for us to achieve. It is the level of Taytanchis ranti. Taytanchis is another name for God the Creator. Ranti is the perfect harmonization of two similar energies. We are expressions of whatever God is in the flesh. We are ranti with God. When we evolve our consciousness, individually and collectively, we ultimately will be God as Humans, Humans as God right here on the physical plane. We will, as the Taripay Pacha intimates, have met ourselves again as who we really are in the fullness of our capacities. We will have achieved Heaven on Earth.
Hucha is not negative, evil, dark, dirty, or contaminating energy. It is simply slow sami. It is sami that has lost some of its transformative power. Carrying a lot of hucha not only reduces our passion for life and our emotional and physical well-being, it can prevent us from climbing the qanchispatañan, the Stairway of the Seven Levels of Consciousness.
Joan Parisi Wilcox is the author of three books and dozens of articles, a teacher of Andean mysticism, and a transformational coach. She lives in North Carolina, US.
In the prophecy, when Wiraqocha asks his three children to share their powers, he not only is asking them to improve the condition of their personal energy body but to step together up to a higher level of consciousness, to that of the New Humanity, which is the entire human species at the sixth level of consciousness—the level of enlightenment.
Joan’s blog about Andean mysticism is “House of the Hummingbird” at www.QentiWasi.com. To contact Joan, email her at QentiWasi@gmail.com.
It is the Buddha consciousness, the Christ consciousness. It is a person who creates no hucha. As you might have noticed in the prophecy, there is a sense of evolution of the stages both of human personal development and collective cultural development. The first children of God are like humans during our hunter-gatherer stage. The second children like humans after we learned to domesticate animals
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Super Natural By Mbali Marais
We in in the modern world have become divorced from the deep layers of symbolic language, divine interventions and it has led in many ways to the disconnect to our inner life and the unseen world. This often leads to a sense of “searching meaning” in our lives, creating a spiritual homelessness and a deep sense of loss. The constellation, elemental beings, nature, the silent language of animal communication, symbols, animals, the magic, the teachings passed down from elder to older, all play a major part in accessing these deeper layers of our inner and outer life, thereby restoring an alignment with the other worlds. This brings about a balance in the chaos of this world. Ritual calls the chaos into the present to connect us to the ever changing dynamics of the need for transformation, and wholeness. We have come to believe we are all there is and in
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that have fallen into the sleep of the great forgetting. Remedies lie in re -remembering our earth stories, the stories of our great selves and the gifts we carry to bring to our communities. A calling is the big call from the beyond, which when not answered can leave us sickly, with a depressed spirit, the walking dead. There is nothing romantic about having a calling, it can be hard and challenging and humbling, and deeply healing, leading us and our communities to thrive. “The spirit of man is nomad, his blood bedouin, and love is the aboriginal tracker on the faded desert spoor of his lost self.” Laurens Van der post It is in the depths of difficult times that hurl us into an abyss of darkness, chaos and self-evaluation. We are raw crystal, jagged edges, rough stone, black coal until we have been eroded by rushing waters or, cleansed
by earth and cracked open to reveal incredible facets of the alchemical gold we have always had inside. We have though been chipped away at, unmasked, and in that raw state we have forever changed, another part of us has been opened, freed and we feel closer to something real, greater than ourselves, larger than life, the God of our understanding. When we come through, everything is still the same but we are different. Much as Covid19 is showing us in so many deep and profound ways.
of the living dead. I am guided by ancestral wisdom and I listen to their wishes. The relationship is not one of appeasement or worship it is one of honouring and equality. They need our healing as we need theirs this is what brings alignment to our lives, where abundance is not something achieved but is rightly ours. This is what nature has shown me, time and again, there’s a natural law of plentiful if we only take the time to listen and look and witness.
More and more I understand the importance of not romanticising the ancient ways as though it’s a magic elixir that will solve all the world’s problems. It’s not about going back to how we once were; it’s about reremembering what we already know so we can make sense of our changing world. It’s about building bridges of connection and re-connection to the past, to live in the present with the ultimate connection to spirit and leave a legacy in the future. It’s about infusing modernity and indigenous wisdom and culture in order to bring alignment in the world we live. When we do that, we heal past legacies going back so that we and our children and the larger community can go forward. Bringing alignment, the true order of things as per the original peoples was to live alongside nature as a reflection of our own true nature. What we love we honour, protect, preserve. If we don’t love nature, how do we love ourselves, how do we reach a consciousness that matters? We have entered the great forgetting, and all is not lost, when we return to Nature, there we re-remember what is already inscribed in our bones. Children have attention deficit disorder, and elders Alzheimer and the ones in between we have forgotten. Nature, the animals are all trying to get our attention. The messages I hear when I see floods, earthquakes, fires and tsunamis is that we have not paid attention. The children are trying to get our attention, nature is trying to get our attention and the animals are trying to get our attention. The root word of attention is “give heed” or “apply one’s mind to something,” how many more messages do we have to get before we give heed? I have been fortunate to meet a handful of healers of integrity on my travels in South Africa who work in the light. The relationship between the African peoples and the ancestors of the Dagara and Xhosa with whom I have worked is very personal and the true meaning
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Respecting Nature and its beings is an honouring of its gifts and finding ours and for me an understanding that if we are connected then we can communicate, listen, hear and respond. There are many incredible elemental beings in the Wisdom of Indigenous technology, many ways of deciphering our way in this world that we often pass by. When I really consider my work in the world, the initiations and the journey that has brought me to this moment as a diviner and indigenous healer, it has been a slow chipping away at all the ideas I have of how things ought to be, along with expectations, desires, wants and even dreams. In the fleeting moments of true surrender, the on my knees type, what I know now is the reward of fully participating, is that all I have experience. For example on any given day on a wild beach near Cape Town is a whale bone skull, the sighting of 15 ostriches and a lone Bonterbok. It’s the medicine Super natural. Simple miracles that are presented like treasures on the way to finding the gold. But if I cannot find meaning in those magical encounters then I have lost the plot and life to me is meaningless. In those fleeting moments I am whole, vital; I have touched my wildness, my ancient being and known God. It has freed me for a moment and feeling free grants me a reason to fully participate, until the next encounter. My encounter with Oum Gert Khomani San Bushmen tracker from the Kalahari Desert, 2017: A stroke had left my old friend with a twisted face, a limp and one eye open. He had aged in three years. His mischievous unforgettable smile took any the initial sorrow and we hugged. I was excited to be spending three days with him out in the desert. That night the thunder and lightning beings came to
visit. It is a beautiful blessing for the work done the truths spoken and heard. The dry red sands soak up the water from the sky giving nourishment for the insects and little animals who would now, according to Oum Gert be able to eat and lay eggs beneath the surface of the earth. We arise at 5 am to sit with the darkness, in meditation until the darkest hour, and dawn breaks and brings with her new beginnings and possibilities. Nothing has changed and everything has. We pull sustenance through into our bodies, through our bare feet from the wet earth. We are together with the insects the small animals and nature, as Oum Gert says when we connect with the earth in this way, there is no separation. The spirit of the earth inspires the spirit of love, it is our value. We walk lightly on the earth, slowly and focused, where underneath its surface there is so much life, and during the day we walk with the tracks of the animals where we witness Oum Gert transform before our eyes, he becomes vibrant, he is the divine. He gets down to his haunches and leans on his kirrie (stick) “It’s so wonderful to see you,” he is speaking to a tiny beetle, lovingly peering at the tracks it leaves behind, “you are so small but you can find food for yourself and provide for yourself. From there comes the spirit of the lord”. His words are carried by the wind and they reach us with a resonance that only silence can truly honour them. “When you are looking at the tracks of an animal and can see how it goes about its life, it connects you with the spirit of the divine. You feel the love and as you see how the hand of the divine provides for this, you see the truth and you feel the love, and that connects you with the animal and with the divine in that moment. It connects you to the spirit within you. ”
access this place where nature, spirit, love and the divine reside together. And the final jewel from this Bushman, with a lame mouth and arm, half closed eye, and one lung, “I am love and I am nature,” he says quietly, humbly. Isn’t that the highest vibration of consciousness to reach, isn’t that the only point? Isn’t that Super Natural? Mbali is a medicine woman and diviner, and has been a healing arts practioner for the last 30years. Her journey originated in South Africa where she was born. She is a descendant of a Khoi Khoi female healer closely related to the Bushmen as confirmed by Credo Mutwa, and her ancestral heritage also incudes, Xhosa, French Huguenot, Dutch, Portuguese, and Shangan. Her work is rooted in the Dagara tradition from West Africa, which like the Bushmen she also works with, sees the seamless connection to the natural world. She is a bridge to the other world also known as the “invisible world”. Her teachers and guides include the late Dr Angeles Arrien, Michael Meade, Malidoma Some and the late Baba Credo Mutwa. She is a Constellations facilitator with a focus on Land and Nature. She is the founder of Return To Origin NPO an organization that reconnects underserved youth in Cape Town to their origins through ancient indigenous knowledge and nature connection. Mbali is a guide in change and transformation, focusing on homecoming and is also a ritual and sacred journey leader in South Africa. She is a published writer in bodywork and health education. She now lives in Muizenberg, Cape Town. www.ourdivinemedicine.com www.returntoorigin.org.za
Every moment I spend with Gert, gives me answers to the “point”. There was no loin cloth or bow and arrow present in the three days. There was only a fire, his twisted body the vehicle we are given to be here at this time, even what appears to be broken is whole and his wisdom. Love and nature are in us and when all around you is losing theirs hold onto yours, it can never be taken away no matter what. And when we are alone we really never are alone, we can always
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Yagé and the indigenous Secoya of Ecuador By James Keskimaki Most of the world has probably heard of Ayahuasca,
differences of this particular brew and culture. In the following article, I will give you a little background on the Secoya, their traditions, and how their Yagé differs from Ayahuasca.
the mysterious psychoactive Amazonian brew that has been growing in popularity over the last 10 years. The reason for this is it’s ability to help release trauma, connect with the divine, to learn more about ourselves and our connection to the planet. Retreat centers have been popping up all over North and South America along with ceremonies being held all over the world. Comparatively, I’m curious how many know about Yagé.
Siekopa’ai The Secoya, also known as the Siekopa’ai, AKAMulticolored People. “They received this name from an encounter with Ñañē siecopai the Multicolored People of God. Legend says that the Secoya were on a tributary of the Napo and Aguarico river which they called Neaocoya, or blackwater river. One day they found some people there dressed in multicolored, striped tunics. In the same place wild reeds with rainbow- colored stripes grew. Blue birds were being born out of the flowers of these plants and flying away.” “Ever since then, we’ve called that river Siecoya,
If you look it up online it seems as though it is just another name for Ayahuasca but that is far from the truth. Not only are they different brews, but Yagé carries very distinct energy. I have had the honor to be working closely with the Secoya “ Siekopa’ai” for the last four-plus years and have seen first-hand the
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which means Multicolor River.” (The Yagé Drinker by Fernando Payaguaje)
YAGÉ HAO - Sunrise Renewal Ceremony Preparation
It is said that the Ñañē siecopai taught them the ways of Yagé to bring them closer to the heavens. Along with many other parts of their culture and traditions. The elders and other Secoya still adorn the same colorful long tunics, beads, crowns and face paint during ceremony or other important events as the Ñañē siecopai.
It is Secoya tradition to cleanse the body before partaking in a Yagé ceremony. Many different traditions have their own way of cleansing before the ceremony, usually by drinking a purgative plant. Besides cleansing the body, these Renewals are a way of allowing one to purge up all unwanted substances, thoughts, and attachments. It is the Secoya’s belief that purging is best done during these early morning Sunrise Renewals and that it’s best to avoid purging during their Yajérepá, or Proper Yagé night-time ceremonies. Put another way, by intentionally purging during the Renewals, we are less likely to feel the need to purge during the all-night (Yajérepá) ceremonies.
The Secoya are from Northwestern Ecuador and the Peruvian Amazon. They have been living in this region of the Amazon for thousands of years. Their ancestral homelands are located in the mystical black waters of Lagarto Cocha National Park on the border of Ecuador and Peru. In the 1940s war between Ecuador and Peru the Secoya were separated. Around 600 Secoya moved up to the Aguarico river area of Ecuador near Cuyabeno National park and around 900 went downriver into Peru. They did not see each other again until the signing of the 1998 peace treaty between Ecuador and Peru. They speak Paicoca, which is part of the Western Tucanoan language group. Though most of the younger generation now also speak Spanish as they have been slowly assimilating into westernized culture mainly due to evangelical missionary groups and the oil and palm industries that have been encroaching upon their territory for the past 20 or so years. The Secoya are known for their deep knowledge and tradition of working with Yagé. They have been practicing these ways for hundreds, if not thousands of years. It is such a part of their life that it is embedded in their mythology as well as their daily life. Through Yagés visionary power they saw how to emulate the heavenly beings they met, whom they call Wiñapaí. These heavenly beings taught them ways to call in wildlife for food, lead the community, heal the sick, and much more. Below I will give some information on the unique way the Secoya brew their Yagé as well as the types of ceremonial methods and nuances which set them apart from other indigenous approaches. Secoya are unique in both their preparation and approach to the ceremonial use of Yage’.
Some Shipibo retreat centers use a combination of two medicinal plants. One plant is a lily called Azucena, and the other a tree sap called Oje. Some ashrams will drink a very strong tea of licorice or even just copious amounts of saltwater. All these traditions have the same goal in mind, to cleanse the digestive tract, liver, gall bladder, and lungs. This essentially tones the body and gets rid of blockages so one can get to the deeper healing. By doing this and following a strict diet, it allows one to become more present and ultimately will assist us in going deeper with the medicine. For Renewals, the Secoya make a watered-down version of Yagé. Using just the leaves of the Yagé (Ayahuasca) vine and the leaves of Yagé Oco. Yagé is extremely bitter and helps to cleanse the liver and regulate PH in the body. Most westerners, unlike most other cultures, don’t have bitter foods in their diet. The Renewal brew is made in the evening before the ceremony. Then at 3 am everyone meets in the Yagé Wai (Ceremonial Lodge) where hammocks are set up. Each person is called up to get their first gourd of Yagé Hao. Each gourd holds around 1 liter of medicine. They then take their gourd and head to a bench on either side of the lodge and drink the renewal. It is encouraged to hold the first gourd in for about 15-20 minutes. After this time most people start to purge, and one should go and receive their subsequent gourds. Each person is encouraged to drink at least three servings if not five or more. Drinking more allows you
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to go deeper and clean out the bile. Once done purging it is best to lie in your hammock and rest. Even though this brew is watered down, it can have extremely strong effects. It can be quite a shock when it comes on so quickly, though it doesn’t last nearly as long as the evening Yajérepá ceremony. Usually, it will last between one to three hours. Afterward, breakfast is served in the Yagé Wai. Yajérepá – Night Ceremony After cleansing with at least two Sunrise Renewals, preparation begins for the Yajérepá ceremony which will last all night long. These ceremonies start around 8 pm and can go well past sunrise. In preparation for the ceremony everyone fasts for the day, even limiting water intake to the best of their ability. Around 5 pm it is tradition to paint one’s face and put on the proper attire of a clean tunic, beaded jewellery, etc. The Secoya elders believe that for the best absorption and the deepest healing possible we avoid any unnecessary movement during the late-night ceremonies and that by remaining still and quiet (which also includes not purging), we are inviting subtler energies to emerge and ideally inviting in the ‘spirit doctors’ or Wiñapai to join us in the ceremony. Any distraction can make it harder to reach the energetic realms that provide us with our most powerful visions, insights, and healing. Everyone is in hammocks and silent throughout the
night except to go up for more medicine or to go to the bathroom. The first cup is a primer to get the body and mind ready for the rest of the night. Second servings are usually about 2 hours later, and at this point, the elder serving will sing into your cup for you passing the visions and lessons into the medicine. Three or more servings are up to the individual and medicine is served up until dawn. Typically, the first half of the ceremony is silent. The jungle is full of life and the cacophony of birds, insects and animals create a serene yet powerful symphony. In the Secoya perspective, the actual ceremony starts around 3 am, as this is when they say the veil is the thinnest between us and the heavenly realms. At this point the elders will start to sing, calling in the Wiñapai, or spirit doctors. The singing is beyond profound as they can sing for hours, some nights singing the same song deep into the morning. It can feel like you are put in a trance as the songs and medicine work together in harmony. At sunrise, the elders do healings for those interested. After working with the spirits throughout the night they know what is best for each individual. People from the village may show up for healings as well. In my experience, Ayahuasca ceremonies tend to start around 8 pm and end around 3am. I was told that this is because they typically work with the elemental and earthly energies. Calling in the plant and animal spirits to help with the work. The medicine seems to come on quite fast, but can also dissipate after only a few hours. During this time there are typically songs or
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Icaros sung to help guide the experience. Healing work is being done throughout the ceremony. One distinct difference between Ayahuasca and Yagé ceremonies that I’ve witnessed many times is that even after drinking just 2 cups of Yagé, its effects can last very late into the morning, sometimes as late as noon. The Brew One notable differentiation in Secoya Yagé compared to Ayahuasca, is that all the bark is pounded off of the vine and discarded. By pounding off the bark, it makes the brew cleaner and less purgative as the bark is high in tannins. Secoya Yagé is brewed with a combination of three different plants, Tara Yagé vine (Banisteriopsis caapi) and Yagé Oco leaf (Diplopterys cabrerana), and a pygmy Yagé variety called Wai Yagé. All of the plants are grown in the elder’s gardens that have been relocated from the wild and/or passed down from those before them. Only a small amount of Yagé Oco leaves are used per batch. It is said among the elders that the vine is the teacher and the Oco allows it to open up. Yagé Oco leaf contains the psychoactive alkaloids N,N-DMT, trace amounts of Bufotenine, NMT, and MTHBC. Only a small amount of the bark is used from the Wai Yagé, which seems to amplify the medicine. The more that is added the stronger the brew. The brew is prepared fresh each day of ceremony by an Elder and his apprentice. Freshly brewed medicine is smoother and cleaner with no chance to ferment and all the energy that has been infused in the making of the brew is still very alive in the medicine as well in the space. The brew is cooked over the wood of Iron Palm for 4-5 hours at a raging boil. Then it is strained and reduced for another hour or so until it is golden in color with a thick yet watery consistency. When all these plants are cooked together under strict guidelines and in a sacred manner with detailed attention, the medicine can reveal itself in very magical ways. Compared to a lot of Ayahuasca, where they keep the bark on the vine and usually add a lot of Chacruna leaves, (which sometimes can make up to 20% of the brew), Yage’ is considered to be less purgative. From
my experience, Ayahuasca is often cooked really thick and each person only drinks around 1/2 - 1oz of medicine. It also tends to be very sweet and seems to sit more in the stomach making you have to purge. The Secoya occasionally cook a thick “honey” for serious students who are on the path. The student will consume a large gourd of this thick brew as part of their initiation on the Secoya path. This is a very special ceremony where only 1-2 people drink while an elder and sitters drink water Yagé. Doing this work is stepping onto a path that will eventually change the way you perceive yourself and the world. In my humble opinion, it is best to find a lineage that works for you and stick to it. At first, you are going to have to “shop around” to see what works best for you, but be discerning and do your homework. Both medicines are super powerful, so it is best to be mindful and discerning in your work. This work is quite unique and different from a lot of medicine work happening. To be a Yagé drinker (student or practicing curandero) is a very profound and challenging path. It takes a lot of courage and willpower. James discovered his passion for plant medicines back in the early ’90s. He graduated from the California School of Herbal Studies in 2000 and the California College of Ayurveda in 2006. Throughout his adult life, he has traveled extensively around the world. Exploring the wild landscapes, exotic herbal concoctions, ceremonial work, and culture. Five years ago he was introduced to the Secoya where he now spends a couple of months a year studying the sacred path of Yagé, helping create medicinal products from traditional medicines and bringing small groups down for healing. When not traveling, James lives in Oregon. Here he practices plant spirit herbalism and operates a medicinal plant extract company. James can often be found walking in the old- growth forests and alpine areas of the Cascades respectfully wildcrafting plants and mushrooms or checking out the local music scene. Website https://www.apoyapalmcenter.com
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Inside the Chinese Metaphysics By Qi Guo
Haunting curiosity about destiny dominates a vital
place of Chinese culture. There is an over five thousand years history of Chinese tradition of using predictions (divination) to instruct agriculture, marriage, social man-agement, business activities, even baby birth and government policy. The systems of prediction and the related data base are enormous, which can’t easily finish learning in three years. Maybe it need one’s entire life to investigate. River Chart and Book Luo From the very beginning, introducing the River Chart and Book Luo, which shaped the fundamental of the algorithm system in Chinese predictions.
River chart and Book Luo can be conclude into a grid view a mathematical model. Place numbers 1 to 9 into the grids, each line horizontally, vertically, and diagonally summed to 15. E.g. 4 9 2 3 5 7 8 1 6 These grids represent directions: 1 in north; 2 in southwest; 3 in East; 4 in southeast; 5 in the Middle and etc.). Each number represents one of Seven stars of Big Dipper (Tri-ones) with two stars affiliate. These
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numbers rotate daily, monthly, annually. From this modeling, you can derive a pro-DNA double helix structure. It is saying that from this model, the length of existence of human being is 129,600 years. Hereafter, Philosophical Algorithm, I-Qing Trigrams was derived from previous model and drawn into a chart with Six lines shakes with Eight Charts and 384 copulae. That is how to work as follow: By using three coins, you may have 4 outcomes, which are all heads, all tails, two heads or two tails. The result can be expressed as (1*, 0*, 1, 0). All heads and tails can convert into each other. According to Coding theory, is two digits six bits, by obtaining six digits of (1*,1,1,1,1,1,) and (0,1,1,1,1,1,) decoding, the noise medium of which is first digits, then take this noise to search into the 384-copulae as the final result. Certainly, the time of divination and factors of referral elements also need to be considered into this eight Charts decoding work. By using a mathematical view, the mainstream of Chinese predictions is unveiled. Also Palm Reading, Facial Reading, Name Analyses usually are the methods taken into adjusting previous as appendix, which can be comprehended as Statistical Arithmetic. Taoism Philosophy Generally, different philosophy derives different methodologies for perditions. Basically, Chinese prediction system is all about Taoism Philosophy. In short, this philosophy is not sophisticated to comprehend. Everything can be divided into two parts, e.g. good to bad, up to down, white to black, sun to moon, man to woman, and etc. That is all about unity of opposites. The Five elements are Fire, Earth, Metal, Water and Wood. These are only names for the powers and strength from East, South, West, North and Centre. Fire born Earth, be ceased by water, in South, coloured red, represent courtesy, mirror heart. Earth born Metal, be ceased by Wood, in Centre,
coloured brown, represent benevolence, mirror stomach. Metal born water, be ceased by Fire, in West, Coloured white, represent righteousness, mirror lungs. Water born Wood, be ceased by Earth, in North, Coloured black, represent Wisdom, mirror Kidney. Wood born fire, be ceased by Metal, in East, Coloured green, represent Trust, mirror liver. Heavenly Stems This system constructs a closed circle. Since each element has two parts, therefore ten characters in total and every two characters are needed to describe an element. It is called Heavenly Stems. And Earthly Branches consists of twelve characters. This can be understood as numbers on a clock or be expressed as animals, or say zodiacs such as Mouse, Bull, Tiger, Rabbit, Dragon, Snake, Horse, Goat, Monkey, Rooster, Dog and Swine in sequence. Still these twelve animals have their own property in Five Elements. Mouse and Swine belong to Water, Tiger and Rabbit belong to Wood, Snake and horse belong to Fire, Monkey and Rooster belong to metal, Bull, Dragon, Goat and Dog belong to Earth. Here comes another main stream of prediction methodologies. The basic information of abstracts from the Date of Birth which form a system of Four Columns and Eight Characters. Four Columns consist Year, Month, Day and Hour. Each Column consist of two Chinese characters, one from the heavenly stems and one from the earthly Branches. This method seems like a clock, on what occurrence on dot. This method is functionally working very well and received enormous popularities. Religious divination, incense reading, and divination board are orthodox methodology in Chinese predictions, which no data base provided. After burning three incense which vertically stand in the center, pray to the shrine, either celestial gods or buddha, you can find long, or short incense stood
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which means you are told the thing you prayed is good or bad. Similar to the divination board, by using three moonshaped double-side board, after pray, throw these three board in front of shrine, if and only if you have same sides which means you are granted with consent of the god. This is quite popular in Taiwan Province. Besides, there exits supernatural ability, the word witchcraft can be used as well. Often only very few people have such ability to foresee something happening, literally, an image emerged. These people are controlled by some supernatural spirits in five ways, which are foxes, weasels, hedgehogs, snakes and rats. This supernatural way is not recommended by official religious association.
Some of the prediction methodologies could be an entertaining. In most cases, these predictions seems to be a puzzle game, you are only told the right piece at the right time to meet your desire. Any there always a miracle gate to be discovered. Mr. Qi Guo, BSc (Hon) graduated in Maths from University of Manchester, spent the last two decades studying and approaching the Chinese metaphysics as Taoism gave the enlightenment for precise prediction. In practice, the author expressed i—Ching by coding theory and found the mathematical relationship between charts and outcomes. Mr. Guo’s day time job is an insurance broker at Willis Towers Watson. He is also passionate about photography, travelling and charitable activities.
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Gæbriel Tämäya is an animist, shamanic & cræft practitioner, contemporary British artist and luminous cartographer who bridges paintings and maps born through their collaborative work with the Unseen folk & ancestral spirits.Through trance, ceremony, divination, journeying and guided mark-making, Gæbriel bridges teachings, experiences and encounters into luminous maps for the soul, offering signposts to lead us back to our whole, luminous, magnificent selves. Working closely with the land and our undomesticated ancestors, Gæbriel’s work explores many themes including those of remembrance, transformational journeys and re-wilding. Their work is included in exhibitions and private collections worldwide and is considered to be at the leading edge of contemporary animist art. ________________
mystery in the frantic scramble to explain, label and control everything. It is an evocation to those mysteries that sit coiled, waiting, just behind the illusionary veil of the ‘rational’ world. It is a call for them to come forth so that they may once again become part of our story, re-vitalising us in the process.
Artist Statement: “As an animist, the focus of my work and path is the relationships and connections between humans, nature and the unseen – those liminal thresholds where two become three. My work is an ongoing craft of re-enchantment, of casting a light on the truly untamed mystery of the world(s) that surround us. These maps & paintings are important because we’re conditioned to only work with what we can see and touch, with what society at large dictates to be real and worthy of our attention. Our lives are becoming more and more impoverished for it; we have become disenchanted.
When we reclaim our inner wild-fire, we once again find ourselves illuminating the vast, untamed forest of our potential. The place where wild things and magical possibilities exist. Where we have the power to extract ourselves from domestication and reclaim the power-filled potential that is being fully Human. These works are a reminder and a doorway to what we truly are, beyond our mundane lives. Each painting is an altar, an invocation and a call to our untamed selves.” ________________
By trying to explain away the mysterious nature of the world, we destroy the power that is our birthright. We have become reliant on others, the media, our governments to tell us how to think and feel. We have in many ways become domesticated, cowed and tamed, unable to think for ourselves. We dupe ourselves into giving up our living wild-fire for shiny plastic torches, ensnaring ourselves in a cycle of having to buy batteries for a narrow, dim and domesticated light; one that does not warm us, nourish, protect or feed us.
Website: gabrieltamaya.co.uk Email: gabriel@gabrieltamaya.co.uk
This work and my path is to counterbalance this spell of disenchantment that has been cast upon us; the rejection of
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