Study of Shamanism, 10th Conference




The Empowered Mind


A Modern Mystery School


Ritual of Hatun Karpay


When Science and Religion Intersect


Two Shamanic Healers in Oregon


Hawai>ian Concept of Mana


Discussion on "Cosmic Shaman"


Abstract Visionary Art


Mythic Challenge Therapy


The Nazca Lines


Opening the Heart, Clearing the Vision


Embracing Spirit and the Shamanic Path


Transforming the Wanderer


Communications with Non-humans


Wayan Kulit & Noh


Dance and Shamanism



pp. 66-75 Gini Graham Scott : "The Empowered Mind".

pp. 66, 68 books

p. 66

"I ... present ... techniques, drawn from my new book, The Empowered Mind (which will be published by Prentice-Hall next year)."

p. 68

"these techniques ... I first described in Mind Power : Picture Your Way to Success ... (1987)."

p. 69 undergoing hypnosis in achieve intuitional inspiration

"a friend suggested hypnosis to encourage me to come up with even more ideas, rather than just waiting for random dreams. He led me on my first guided tour into the intuitive part of my mind. At first, I used the formal technique of going into an altered, hypnotic state, with him guiding me, then doing it myself."

p. 72 "Drawing on the Energies of the Universe" (adapted from Mind Power)

"Imagine the earth is pulsating with energy, and feel that energy flowing, like rushing river of energy. Then, notice how this energy is concentrating in a radiating ball right under your feet. And now feel that energy rising up through the earth and surging into your feet and into your body. Notice how it rises through your feet, through your legs, to the base of your spine. You can feel it warming and charging you as it rises. Then, it expands through your torso, into your arms and head. You can feel it giving you its strength and power, as it spreads through you.

Then ..., notice that the energy of the universe or atmosphere around you is focusing in a ball of bright, radiant, pulsing energy at the top of your head. ... Then, experience that energy traveling through your head into your spine, into your arms, and spiraling down your torso. ... Then focus on the two energies meeting at the base of your spine. ... Now, notice how they merge and blend and spiral around together".


pp. 129-40 Elizabeth Zinck Rothenberger : "Moving toward the Planetary Person : a Modern Mystery School".

p. 136 Jean Houston’s Mystery School in upstate New York

"participants have enacted the Mystery Play of Quetzalcoatl, including his pilgrimage to the underworld;

been schooled in Zu Qi Gong exercises; ...

sat in the Star Maidens Circle and been witnesses to a Medicine Pipe Ceremony;

thread though the Dromenon labyrinth;

stood in the Calling the Spirits Posture (Goodman # 4) and Bear Spirit Healing Posture (Goodman # 2, Berkowitz and Goodman, 1990) and

made soul retrieval journeys".

Berkowitz & Goodman 1990 = Belinda Berkowitz & Felicitas D. Goodman : Ecstatic Trance : a Handbook of Ritual Body Postures. Santa Fe` : Cuyamunque Institute.

p. 140, n. 2 books by Jean Houston

"Jean Houston ... is co-director of the Foundation for Mind Research;

has written thirteen books on the journey of consciousness, including The Possible Human, Life Force, Godseed, The Search for the Beloved and The Hero and the Goddess".


pp. 148-58 Elizabeth B. Jenkins : "The Ritual of Hatun Karpay : an Initiation into the Andean Mystic Tradition".

p. 149 Andean shaman

"The altomisayoc performs the role of ... shaman."

p. 150 the 3 worlds

Hanak __ (__ world)

world’s animal-power

Hanak (superior)


Kay (material)


Unku (interior)


pp. 150-1, 153 sacred stone egg

p. 150

"In the sixteenth century, Juan de Santa Cruz Pachacuti drew a diagram of the main altar of the Incas, showing the pantheon of the Inca gods. In the upper central portion of the diagram is an egg ..., it is the third icon with which we do the ritual today. This large stone egg ... is called a cuya. Cuya is passionate love. A stone

p. 151

that a master gives to a student is called cuya. It gives the power of the master to the student. ...


Finally, we leave our heavy energy or hucha in the stone egg. ... The stone egg knows how to eat heavy energy, it is called hucha mijo heavy energy eater.

{The Ka<abah stone at Makkah is said to imbibe sins.}


... However, if one practices the art of eating another’s heavy energy, that is called healing. ...

p. 153

I prayed to the egg to pull my heavy energy out ... . As I turned away from the egg, I felt a tremendous sucking sensation coming from the egg. ... After each group member had his/her time with the egg, we shared our experiences ... . Others reported the same feeling of sucking or pulling from the egg."

p. 153 platform of luminance

We got ... to the next ritual site. This site is called Illia Pata, the platform of light ... . ... My master ... taught me that this site is considered equal to the Koricancha (the central temple of the Incas in Cuzco) and that ... this site ... is very ancient and may even have been the primary temple used to make offerings before Korichancha was built. The rock of the altar is called huinioch rumi or ‘growing rock.’ ... The feminine part of the ritual we will do with the rock. The masculine part of the ritual we do with the apus ... masculine deities that inhabit the highest mountain peaks. ...Through the ritual of the apus and in working with the stone, you will learn to exchange personal power through your belly, or Qosqo. ... Qosqo, the Quechuan name for the city of Cuzco, means "navel of the earth.""

p. 154 myth about Q>enti Siwar (‘hummingbird’)

"The condor told the other birds that he had taken a big flight ... and had arrived at the very gates of Hanak Pacha. ... The condor raised his great wings and flew to the border of Hanak Pacha. When he stopped there to rest, out from his feathers came the hummingbird and few to the very throne of God."

"There is a kind of red flower called lluqcho, it is what the humming bird most loves. We say that when we have gathered in our hearts enough nectar like the lluqcho, the humming bird will come and drink from us. It is a metaphor my people have for what you would call enlightenment."

p. 158 the 3 kinds of power

"In Andean mysticism there are three kinds of power.

Yatchay (intellectual knowledge),

Llanqay (the power of doing physical work), and

Munay (the power of affectionate love and charisma)."


pp. 158-72 Larissa Vilenskaya : "When Science and Religion Intersect".

p. 159 remote viewing

"shamanic practitioners among the Sauteaux Indians (... of the Gerens River in Manitoba, Canada) ... possess clairvoyant powers which enable them "to secure news about people who are hundreds of miles away, or learn of events that are taking place in another part of the country, [or] ... discover what is going to happen in the future" (Hallowell, 1942:12).

Shamans in Siberia are ... "consulted to find men or animals gone astray in the tundra or the snow, to recover a lost object, and so forth" (Eliade, [1964]:184)."

Hallowell 1942 = Irving A. Hallowell : The Role of Conjuring in Salteaux Society. U of PA Pr.

Eliade [1964] = Mircea Eliade : Shamanism.


pp. 172-6 Stanley Krippner : "Two Shamanic Healers in Oregon".

pp. 172, 174 Nicki Scully

p. 172

Nicki Scully "traces her legacy to the "huna" tradition, not only of the Hawaiian kahunas but of ... Egyptian".

p. 174

"Scully has written a book, The Golden Cauldron : Shamanic Journeys on the Path of Wisdom (1991)".

pp. 174-5 Graywolf

p. 174

"Fred Swinney was traveling ... to James Bay in the wilderness of Ontario, Canada. One night he ... had a dream in which animal predators emerged from the woods and devoured him. ... (Graywolf, 1985)."

p. 175

"Swinney ... discovered that his dream was a typical shamanic initiation dream ... . Gradually, Swinney introduced shamanic elements into his counseling practice and changed his name to "Graywolf" (Villoldo & Krippner, 1987). ...

Treatment in Graywolf’s terms draws on ... such Native American approaches as the vision quest and the sweat lodge."

Graywolf 1985 : "Beyond Medicine and Psychology : Journey into Healing". SISKIYOU COUNTY (Oct-Nov 1985):22-5.

Villoldo & Krippner, 1987 = A. Villoldo & S. Krippner : Healing States. NY : Fireside Bks.


pp. 193-5 Laura Kealoha Ehulani Yardley : "The Hawai>ian Concept of Mana".

p. 193-4 transmission of authority while dying

"when a kahuna made the transition ... and left the body behind, the last thing s/he did was to blow his/her breath into the mouth of his/her chosen successor."

{This was likewise an antient Roman custom.}

pp. 194-5 mind & thought

p. 194

"unihipili ... is ... our "unconscious" mind. ... Our unihipili sends some of the mana it generates to our conscious mind, to our uhane, to produce thoughts ... .

p. 195

This mana is called manamana to distinguish it from the mana used by the physical body. ... We also send mana to our higher conscious mind, our aumakua. ... Our unihipili generates and sends this mana only at the request of our uhane, our conscious nature. This mana is called manaloa".


pp. 196-201 Discussion on "Cosmic Shaman".

p. 201 Closer to the Light

"Melvin Morris wrote a book, Closer to the Light. ... . he got ... to do ... research of near-death experiences of children. ... But he became a believer of the light experience coming from the outside. He put out another book last week."


pp. 204-21 Rowena Kryder Patteee : "Polarity of Light and Ch>i in Abstract Visionary Art".

p. 205 the 2-phase process

"Ronald K. Siegel and Murray E. Jarvik (1975), reported ... a two-phase process of visionary trance in which the forms changed increasingly until the geometric forms became faces, objects and landscapes."

Siegel & Jarvik 1975 = Ronald K. Siegel and Murray E. Jarvik : "Drug-Induced Hallucinations in Animals and Man". In :- R. K. Siegel & L. J. West (edd.) : Hallucinations. NY : Wiley.


pp. 227-37 Peter M. Skaife : "Mythic Challenge Therapy and the Shamanic Ego".

p. 232 symbols of the Basic Energies

symbols clockwise, starting at the top





Black hole

Rainbow circle


Birds [flying]

symbol in the centre

2 hearts within a heart; 3 feathers below


pp. 242-57 Panel on Healing Interethnic Relationships

p. 248 soul-destroying psychologists

"psychologists who were in charge of working with the soul were the most destructive people I ever met. They are destroying the soul ... because they are the agents of cultural genocide."

p. 253 artistic repraesentation of Negroid richesse

"a black came in and had his art reviewed ... . I was on the panel of judges and his art turned out to be ... showing black men who were wealthy and in tuxedoes. ... There was a black woman, ... she said, "... We don’t want to ... look at the walls and see poverty.""

p. 256 Yurok creation myth

"The Creator was the sun before he create the earth and put humans on the planet. He asked all the spiritual beings in the world what they wanted to be. ... And so it was. ... The Creator ... said, "I love you ... . ... I am sending some spiritual helpers ... to take care of this earth, to take care of your children, to deal with things that keep us together."

Those helpers are here ... . We are all spiritual beings and we have to help each other ... . That’s what the creator wants from us. ... Father Sun acknowledges that".


pp. 262-9 Felicitas D. Goodman : "The Nazca Lines : a New Hypothesis".

pp. 262-3 archaic landscaped figures

p. 262

"The Nazca lines, enigmatic patterns of enormous dimensions laid out on the vast tablelands in the high altitudes ... between the small towns of Nazca and Palpa in Peru, were first seen and researched by Dr. Maria Reiche, a German ... living in the area. In 1956, she called them to the attention of the English author Alden Mason, who was the first to discuss them in print (1957)."

p. 263

"Since earthworks of similarly gigantic size have also been found elsewhere in the Western hemisphere, for instance in the Olmec area, where one bird measured nearly one kilometer ..., Marlene Dobkin de Rios suggests that such monumental works "were constructed to ... shamans of the powers that were controlled by the psychopomp ..., reaffirm supernatural contact ..." (1976:247)."

Mason 1957 = Alden J. Mason : The Ancient Civilizations of Peru. Harmondsworth, Middlesex.

de Rios 1976 = Marlene Dobkin de Rios : "Plant Hallucinogens, Out-of-Body Experiences and New World Monumental Earth Works". In :- Brian de Toit (ed.) : Drugs, Rituals, and Altered States of Consciousness. Amsterdam : Balkena. pp. 237-49.

pp. 263-4 archaic figurines and shamanic activities

p. 263

"In the course of our research into ritual trance postures and their relationship to religious experience (Goodman, 1990a), we came upon a posture ... seen in a female figurine found at

p. 264

Galgenberg, near Krems on the Danube in Austria, about 32 thousand years old (Goodman 1990b). ... it seemed ... that what happened during this posture was a complex spirit journey, during which the practitioner, the shamaness, reached the area of the "consciousness of the heavens," a region of "multidimensional patterns" in the Upper World and repaired the torn web. ... According to a Zuni myth (Cushing, [1901]:150-174), for instance, a young man ... has to undertake a spirit journey along the same lines".

Goodman 1990a = Felicitas D. Goodman : Where the Spirits Ride the Wind : Trance Journeys and Other Ecstatic Experiences. Bloomington : IN U Pr.


Cushing [1901] = Frank Hamilton Cushing : Zuni Folk Tales.


pp. 270-82 Ellen Helga Weiland : "Opening the Heart, Clearing the Vision".

p. 275 ecstasy via synaesthesia {synaesthesia is likewise advocated, with a suggestion on how to attain it, by Val Valerian (in his Quest of the Spirit, p. 14).}

"A synaethesia ... appears to facilitate ... associations within out storage well of images. ... One journeys through the levels of the psyche ... into the place of story/myth. As one is actively engaged in mythic imagery, one may suddenly ... be transported into the integrative level of the psyche. This is the place of union where one may experience rapture and ecstasy."

p. 278 spiraling out of the cosmos {" spiraling out" of the universe is likewise a technique even more intently suggested by Val Valerian, in his Matrix books series.}

"And spiral up and up and out now, out from the center of the crown of your head, up, up, through the ceiling of this room, this house, community, state, country, atmosphere, beyond our moon, beyond the planets of our solar system, beyond our galaxy, out to the far reaches of the universe, through ... into yet another universe."


pp. 285-94 Suzanne Palmer Lovell : "Embracing Spirit ... and the Shamanic Path".

p. 290 examples of cross-cultural healing tradition

"an Otomi shaman in Mexico (Dow, 1986), ...

a healer among the Xhosa, Africa (Buhrman, 1986)

are other examples of this cross-cultural healing tradition."

Dow 1986 = James Dow : The Shaman’s Touch : Otomi Indian Symbolic Healing. Salt Lake City : U of UT Pr.

Buhrman 1986 = Vera Buhrman : Living in Two Worlds : Communication between a White Healer and Her Black Counterparts. Wilmette (IL) : Chiron.


pp. 311-9 Jana Rivers : "Transforming the Wanderer : Laughing at the Shadow Within".

pp. 313-4 Hupa sacred dance

p. 313

"rituals such as the White Deerskin Dance or as the Hupa name it, xontachitdilya, "along the river dance" ... is held ... in order to re-establish equilibrium in the world. The dance, which was first established by the kixunai, or spiritual beings, ...

p. 314

recounts a sacred journey along the river of Hupa existence and continuance as an effort by the primordials .. (Lee, 1988:30)."

Lee 1988 = Davis, Lee : On This Earth : Hupa Land Domains. Berkeley : U of CA Pr.


pp. 327-33 Shelley Thomson : "Sorcerer’s Apprentices : Communications with Non-humans".

p. 330 elemental spirits

"had conjured up a fire elemental and installed it in his ring. The effect was spectacular. ... By the time .., I had already conjured a fallen angel and put it into a necklace. The ring gave ... the power to evoke the fire elemental any time he wished. ... . ... negotiation with the salamander (... fire elementals ...) was successful."

p. 332 Tlingit [southeastern Alaska] myth of Kats

"As Kats fell, he touched the female bear who suddenly appeared as a woman to him. ... Kats became husband to the she-bear and they had offsprings. ... Kats ... had a wife at home who missed him ... .One day, he visited the village ... . When he returned home to his bear wife, she knew what had happened ... . On seeing this, the cubs, his children, leaped on kats and killed him (Garfield and Forrest, 1989:31-35)."

Garfield & Forrest 1989 = Viola E. Garfield & Linna Forrest : The Wolf and the Raven : Totem Poles of Southeastern Alaska. Seattle : U of WA Pr.


pp. 345-52 Mark Levy : "The Javanese Wayang Kulit and the Japanese Noh".

pp. 347, 349 wayan kulit

p. 347

"At the Wayang, the gamelan orchestra, consisting of horizontal and vertical knobbed gongs, kettles, cymbals, xylophones, zither, flute, rebab (a two-stringed instrument that is played like a cello) and a chorus of three female voices, induces trance states".

p. 349

"Semar, a friend and helper of the hero, ... with his red chili pepper ear rings, ... possesses supernatural powers and ... killed a horde of giants with a succession of farts."

pp. 349-50 noh drama

p. 349

[According to Blacker,] "In the No play Aoi no Ue we are shown ... the prostrate form of Princess Aoi, lying mortally sick of a malignant possession. To cure her condition two figures are summoned. The first is a woman called Teruhi, a sibyl gifted with the power of causing the spirits of both the living and the dead to manifest themselves and speak. She beats on a small drum, twangs her bow of catalpa wood, and recites ... . Compelled by the magic {cajoled actually, flattering the spirit by repeatedly designating it as "pure"} words and by the sound of the bow string, the spirit molesting the sick woman appears at the far end of the bridge which gives access to the stage. ... Further compelled by the twanging of the catalpa bow, she begins to speak and name herself. ... .

... they remember ... not far away ... the Saint of Yokawa, a holy man celebrated for the austerities he has performed in mountains.

p. 350

Reluctantly he leaves his hermitage and confronts the spirit. ... A mallet in her hand, she now reveals the face of a demon with horns, golden teeth and long hair. Rubbing his rosary of red wooden beads, the Saint recites the Lesser Spell ... . At the sound of his holy words the phantasm shrinks, drops her mallet and retreats across the bridge to a realm where, we are given to understand, her hatred will be turned into compassion ... (1975:19-20)."

Blacker 1975 = Carmen Blacker : The Catalpa Bow. London : George Allen & Unwin.


pp. 356-63 Gabi Vettermann : "Dance and Shamanism".

pp. 357-8 whirling dance

p. 357

"There is the dance of the whirling dervishes, known as a spiritual dance ... . ... All orders dance, i.e. the whirling is not limited to the Mevlevi Order ... . ...

p. 358

The whirling (metaphorically, rising from the grave) ... . ... The eyes ... are fixed on the left hand’s thumb or on the left shoulder, so that the dancers don’t get dizzy."

p. 357 S.ufi contemplating of the sun (Shah [1964], pp. 272sq)

During the __ phase,

the dancer is __ .


"searching for the guidance of the beauty and the heat of the sun."


"seeing the sun’s body."


"extending the light of his eyes to the sun’s light."

Shah [1964] = Idries Shah : The Sufis. Garden City (NY) : Doubleday, 1964.


PROCEEDINGS OF THE TENTH INTERNATIONAL CONFERENCE ON THE STUDY OF SHAMANISM held at San Rafael (CA) in 1993. Independent Scholars of Asia, 1994.