Study of Shamanism, 12th Conference





Process of Kundalini Experience

Bonnie Greenwell


Kundalini Awakening

Linda Stevens


Outer & Inner Light

Gough & Shacklett


Slavic Wisdom Teachings

Larissa Vilenskaya


Dreaming the Mapuche Tradition

Stanley Krippner


Working with the Stone People

Dupraw Anderson


Third-Eye Healing

Suzanne Myles


Australian Aboriginals

David Kahn


Mushroom of the Oaxacan

Camila Martinez


Alchemical Hypnotherapy, II

Elaine Fellows



pp. 1-9 Bonnie L. Greenwell : "Transformational Process of the Kundalini Experience".

p. 3 praeternatural internal flame

"All at once ..., he found himself wrapped around ... by a flame-coloured cloud. ... The next instant he knew that the light was within himself. Directly after[,] there came upon him a sense of exultation, of immense joyousness, accompanied or immediately followed by an intellectual illumination quite impossible to describe. ... (Bucke, 1969:10).

This ... is the experience of Richard Bucke ... who, in 1882, was president of the Psychological Section of the British Medical Association in Montreal and, in 1890, the President of the American Medico-Psychological Association."

Bucke 1969 = R. Bucke : Cosmic Consciousness. NY : E. P. Dutton.

pp. 5-6 the 7 categories of phainomena in the Kundalini process






"kriyas : Intense, involuntary body movements, shaking, vibrations, jerking, and the sense of electricity, tingling, and rushes of energy flooding the body".



"Yogic phenomena : The body may involuntarily perform yogic postures (asanas) or hand movements (mudras) that the subject have never before seen ... . Inner sounds are frequently heard".

{The posturing and hand movements are caused by a possessing-deity. The sounds emanate from deities in a divine world.



"Physiological ... : These may include ... pseudo illness ..., dramatic rushes of heat and cold, and pain, occurring ... especially along the spine and in the head."

{Pseudo-illness is caused by a deity who one is resisting accepting as personal guardian-spirit. Its function is to compell one to accept that guardian as spirit-guide, so that one can become a shaman.}



"emotional upheavals : There can be intensification of ... fear of death or insanity ..., as well as intense compassion, unconditioned love, and heightened sensitivity to the moods of others."

{The sense of impending insanity would come before accepting one’s spirit-guide; the intense compassion would come after accepting the spirit-guide.}



"Extrasensory experiences : These may include visual input (lights, symbols, ... entities, reviewing of what appears to be other lives ...) or auditory (hearing a voice, music, or phrase) or olofactory (... smelling sandalwood, perfume or incense). ...



Others report ... communication with animals or nature spirits or dreaming of herbs that will be beneficial."



"Parapsychological experiences : ... unusual synchronicities, healing abilities, seeing or feeling auras, ... and psychokinesis are ... reported".



"Samadhi or satori ... : an absorption ... into mystical states of unity ..., often with a clear perception or understanding of ... profound existential truths; ... overwhelming waves of bliss".


Kundalini Signs and Symptoms


pp. 9-20 Linda L. Stevens : "Kundalini Awakening and the Shamanic Call".

p. 12 results from Holotropic Breathwork

"My first Holotropic Breathwork session resulted in an incredible psychic opening during which I ... saw auras and bodies of light. ... After many sessions, during which I experienced dismemberment in several different ways, I felt the presence of various animals, remembered past lives, and moved my body spontaneously."

p. 16 Qi Gon; shamanism

"A close friend said that the movements I had been doing were a form of Qi Gong ... . The Qi Gong master immediately recognized the various postures and introduced me to my own energy, known as Chi."

"A fellow shaman taught me how to listen to my spirit guides and finally ... I began to understand ... . ... Ruth-Inge Heinze defines the art of shamanism very well in her book, Shamans of the 20th Century (1991)."

p. 17 "science" vs. Greater Plan : changing one’s perspective

"Science has given us tremendous ... potential for misuse of knowledge when we lack ... respect for the spiritual nature of whatever it is that we are investigating. We can easily become ... stagnant with our vast accumulation of facts, forgetting that the Creator may have a greater plan which does not coincide with our limited understanding of those "facts."

The esoteric approach is one of going deep inside ourselves ... . It is a difficult approach, because we tend to think we are self-destructing as our mind begins to open and our body energy fields escalate ... . It is a gradual, internal dismantling of our personality to prepare for another purpose which ... we don’t know until it dawns on us that somehow we must radically change our perspective of ourselves and the environment."


pp. 20-42 William C. Gough & Robert L. Shacklett : "Outer and Inner Light".

p. 23 process of creation from the top, downward : holism

"the creation process is a top-down process, emerging from a non-physical aspect of the whole. That is the dominant belief that guides ... shamans, spiritual healers, channelers ... and probably Jungian analysts and transpersonal psychologists. Our [the authors’] model assumes that science ... must shift to a top-down perspective ... . ... However, a science of the whole {holism} will be necessary ... to wisely use this detailed understanding. Such a paradigm shift in our approach to science will provide ... a unifying conceptual framework."

pp. 23-4 transition-boundary between the material and the non-material : emanation of the material from the non-material

p. 23

"Where, in modern science, could there exist a boundary or dividing line between the attributes of the physical world ... and the non-physical world that, from our perspective, would be ... without form, and characterized by non-locality and connectiveness? In our model, this "phase transition" occurs at the Planck length ... . The Planck length is one of the three Planck units (the other two are the Planck time and the Planck mass) that are derived by combining the three most fundamental constants of nature : the Planck Constant of action (h) with the speed of light (c) and the gravitational constant (G). ... .

p. 24

... science does not attempt to explain the basis for the constant speed of light ... . ... In our model, the speed of light represents the rate at which the physical unfolds from the non-physical realm. ...

The gravitational constant is a measure of the strength of the gravitational interaction. It is associated with ... the size of the universe. In our model, we have assumed that the largest EM [electromagnetic] wavelength ... correlates with this dimension and, hence, relate to the gravitational constant."


"As the quantum encompassed the classical, so the science of the non-physical will encompass ... quantum ..., and will incorporate mind into the theoretical constructs."

pp. 25-6 magnetic vector-potential

p. 25

"The theory of electromagnetic waves (light), as developed by James Maxwell ..., contains quantities called the electric and magnetic potentials. These quantities serve as a mathematical convenience in the classical theory and are not regarded as ... "real" ... . The physical implications of the potentials were ignored by physics until ...

p. 26

Aharonov and Bohm ... showed the magnetic vector potential to have physical consequences outside of the conventional, classical field effects (Bohm and Hiley, 1993:50-54). The philosophical implications of the magnetic vector potential ... are discussed by J. R. Brown, in chapter 8, "What is the Vector Potential?" of his book, Smoke and Mirrors ... (1994:142-159)."

Bohm & Hiley 1993 = D. Bohm & B. J. Hiley : The Undivided Universe. NY : Routledge.

p. 26 a specious objection to the quantum-scale of mind

"Your chief idea is that one has to go down through the Planck length to access mind. But our conscious thought have to do with macroscopic patterns ... . ... One needs a comprehension of wholistic aspects, not Planck length phenomena ... ([H. P.] Stapp, [personal communication] 1995)."

{In an.ima (one of the siddhi-s of yoga), the mind may shrink itself to the size of an an.u (‘atom’) : so, therefore, the mind is not always associated with a macroscopic scale. [cf. p. 27 : "mind ... As it progresses into the light ... becomes smaller and smaller."] In another siddhi, however, the mind may expand beyond the size of a planet, indicating that mind is by no means confined to the size of the material body.}

p. 27 mind’s transcendence of the brain

Consider the statement by "Wilder Penfield ... "that there is no good evidence – that the brain alone can carry out the work that the mind does" (Penfield, 1975). For ... the marvels of the human mind and its almost limitless potential, read ... Oliver Sacks (... 1995)."

Penfield 1975 = W. Penfield : The Mystery of the Mind. Princeton U Pr.

Sacks 1995 = O. Sacks : An Anthropologist on Mars. NY : Alfred A. Knopf.

pp. 27-8 beyond the light

p. 27

"We must go beyond the light into the darkness for the source of the wholistic and non-local aspects of the mind."

"The "inner light" experience is the end product of a chain of transduction

p. 28

processes that that originates ... in the archetypal level. The coupling ... connects the physical aspects of the body to its non-physical counterparts".

p. 29 bodily aequipoise-balance is maintained through means of the bodily magnetic field

Our model predicts that the coupling between the human being and the non-physical realm involves the magnetic vector-potential. This coupling is ... provided by the archetypal level. ...

An experiment in which the magnetic field around a human subject was eliminated by special shielding was carried out by Dr. Valerie Hunt ... in the Physics Department at U.C.L.A. ...

If ... the magnetism was decreased, gross incoordination occurred. ... Subjects could not balance their bodies; they had difficulty ... performing simple coordinate movements. ... Contrariwise, when the magnetic field was increased beyond the normal state, subjects could ... lean to previously impossible angles without falling. ... (Hunt, 1995:31)."

Hunt 1995 = V.V. Hunt : Infinite Mind : the Science of Human Vibrations. Malibu Publ Co.

p. 39 universalist purposivity

"Could it be that the human species is ... mysteriously connected to the entire universe and it evolution? ... Our model speaks to these implications ... . When the universe ... has purpose, then ... an individual’s life in the physical universe can be viewed ... also as having a purpose."


pp. 71-96 Larissa Vilenskaya [born in Riga, Latvia (p. 73)] : "Healing, Divination, and Initiation in Slavic Wisdom Teachings and Practices".

p. 72 parapsychology research in Russia

"In ... experimental parapsychology ... Russian researchers primarily focus on studies of "distant mental effects" or "distant influence," in other words, psychokinesis (PK) and bio-PK phenomena ... . These studies are carried out in ... Moscow State University, St. Petersburg State University, and several research institutions of the Russian Academy of Sciences".

p. 73 trees contain spirits

"a researcher and enthusiast of planetary transformation ... described his experience on Mt. Tam, calling it "a sacred and forbidden place for ... Indians" (Leonard, 1972:8) ... .

... I experience the tree’s being ... . ... There is room in it for spirits (Leonard, 1972:9-10)."

Leonard 1972 = G. B. Leonard : The Transformation. NY : Dell.

p. 74 alleged homeland of the Slavs

"about 800 B.C., Slavic tribes were scattered in a region east of the Carpathian Mountains and west of the Don River".

{Actually this area was occupied by Uralic-speaking C^UD-s (whom the Hellenes designated SKUTHai). The Slavs were apparently then still in northern Dalmatia.} {By deliberately misidentifying tribal names, the modern-day Russians conceal their arrant theft of Uralic tribal lands.}

p. 75 origin-myth from Belarus

"Bog, ... Father of the Gods .. was confined in an egg ... . When the time was right,

[Bog] appeared from the egg

{Erot-/Phanes was likewise hatched from an egg.}

and created Lada, Goddess of Love. ...


Then the three worlds ..., Nav’, Yav’, and Prav’, were created.

Nav’ represented the Kingdom of Darkness where the God of Death, Vlas [/Veles/ in Great Russian (p. 89, n. 4)], and Baba Yaga, his faithful servant, had their hearth, and where the souls of the dead dwelled;

Yav’ was the name for our world ... with ... plants, animals, and people; and

Prav’ was the Kingdom of Light ... where higher Gods abode."

pp. 75, 77 spiritual power of lightning

p. 75

[in Oryol province, an old znah^raka ‘woman of knowledge’ stated :] "my grandmother .. was born in Byelorussia and, in her teens, ... She was nearly hit by lightning ..., but Perun, the god of thunder and lightning, rewarded her with power to travel in the Skies and to heal in his name. My grandmother was also able to summon spirits in time of need, and they never failed to come to her aid. They helped her to vorozhit’ (predict a person’s fate) and to heal. She was friends with rusalki (water spirits) dwelling in lakes and rivers, beregini-zashchitnitsy (spirit protectors) living close to water, and lesoviki (forest spirits) who inhabit the woods. ... But the real power my grandmother gave me is from thunder and lightning."

p. 77

"Like the Buryat and Native American "lightning shamans" (Kalweit, 1991:46-51), she draws on the power of lightning in her healing work."

Kalweit 1991 : H. Kalweit : Shamans, Healers, and Medicine Men. Boston : Shambhala.

pp. 79-80 love-magic

p. 79

"a girl ... requested to "charm" a boy so that he would marry her. ... [She was] to gaze at the flame of a candle and, at the same time, roll a small ball of thread ... over a blue table plate ... .

p. 80

... the body’s image would appear in her mind’s eye. ... . ... when the client rolled the ball toward herself, the inner picture was supposed to indicate a scene from the past; if it were rolled forward (away from the client) these were pictures of the future.

... by changing these pictures in her mind’s eye, the client could change the events of her life. There were some indications which situations or events could be changed and which were immutable ... . Surprisingly, changing past events was supposed to alter the person’s present."

p. 81 the 9 Circles of Life & of Death

"Nine Circles of Life and Death, with four cycles in each circle, thereby making a total of 36 cards. ... Each card depicts two symbols, one being common to each of the circles and the other unique for each cycle."

p. 82 trees are sentient

"people in Russia, including folk ... healers, view plants as living creatures which ... communicate with one another and with those people who are capable of understanding their "language." ... Birch is ... capable of catching the mood of a person who approaches it ... and to be able to "grant" healing and luck ... ... (He who is loved by a birch tree will always be healthy beside it) is a popular Russian saying.

pp. 82-3 goddess Baba-Yaga

p. 82

"Baba Yaga" : "An aged, ugly crone, she is emaciated like a skeleton. Indeed, she is sometimes called Baba-Yaga Bony Leg. Her nose and teeth are long and sharp. She is depicted as living in the forest, riding in a mortar, rowing herself along with a pestle and brushing her traces away with a broom. ... . ... the fence and gates of her house are built of human bones, along the top of which are stuck human skulls with glaring eyes. Some ... (e.g., Propp, 1986:73, 77) say this house and its mistress guard the frontier between the territory of mortals and the spirit world.

p. 83

... In virtually all Baba-Yaga legends she offers the hero something to eat and/or to drink. ... more often than not Baba-Yaga’s visitors are treated to special, magical foods, intended for the dead and not for the living (Propp, 1986:66-67). Of these magical foods, mushrooms seem to be the most common ... . ... In one of the legends, Baba-Yaga ... finds a hedgehog sitting on top of a big mushroom eating a mushroom. ... . ... the hedgehog is ... allowed to finish eating the mushrooms. Suddenly, he turns into a boy ... who possesses the power to find a mythical black sunflower (Small, 1966:28-41)! In another legend, Baba-Yaga puts the hero in touch with magic ... (spirits), Lesovik and Borovik, who live under a mushroom and provide the hero with magical gifts ... (Shuklin, 1995:237)."

Propp 1986 = V. Ya. Propp : Istoricheskiye Korni Volshebnoy Skazi. Leningrad U Pr.

Small 1966 = E. Small : Baba Yaga. Boston : Houghton Mifflin.

Shuklin 1995 = V. Shuklin : Nify Russkogo Naroda. Yekaterinburg.

p. 85 ergot in the Eleusinian Mysteries

"Wasson, Ruyck, and Hofman (1978) ... In their book, Road to Eleusis, collected impressive evidence suggesting that the sacred potent kykeon, used in Eleusis[,] contained ergot derivatives".

{Ergot, a non-mushroom fungus growing on rye, is a more psychoactive drug than Amanita muscaria (besides being far easier to grow); but it must be filtered to eliminate the insoluble poison. That Soma required being filtered (as oft-mentioned in the R.c Veda) would indicate that it, too, was ergot.}

Wasson, Ruyck, & Hofman[n] 1978 = The Road to Eleusis. NY : Harcourt Brace Jovanovich.

pp. 86-7 As the result of a "sacred mushroom initiation ceremony in Moscow suburbs, ... I would like to share some of visions and dreams".

p. 86

"1. I saw three spheres, one golden, one white and luminous, and one purple/violet, semi-transparent, and I realized that these ... two ... and I, ... were together for several lifetimes ... . Then the three spheres became nine, of various beautiful colors, and there was a realization again that nine {ten?} of us had worked together in ancient times ... . Then there was a huge cloud-like


white-blue sphere, and although the image was not clear, I understood that it was the globe, the earth ... . I didn’t see the continents ... .

{I myself have (only once : without taking any drug, but by the deities’ grace) seen in my living room (at B., GA) a large (about 4 or 5 feet in diameter) sphairic globe of the earth, with the continents in their correct locations, shapes, and natural colorations.}


The spheres were everywhere, at some places there were more of them than in others, and many of them were connected with golden threads. {Golden cords are typical of the Mental-Plane.} ...

p. 87

Then the spheres became small lights, many of them also connected with each other. ..


2. I was in the woods ... by ... moonlight. Suddenly golden light came upon me ... . ... I was surrounded by tiny gnomes and elfs ... and could understand the language of trees which granted me healing. Everything was luminous, emanating aura-like light of different colors. From time to time, lightning-like multicolored flashes of light appeared ... . ... Then, with my eyes closed ..., I saw an old, grey-haired woman {Baba-Yaga?} ... . ...


3. In my dream that night, I saw a Being of Light, a semi-transparent, radiant, luminous silhouette, enveloped in golden light. She (I felt this was a woman ...) had a crystal ... . In a moment, a ray of light moved from this crystal to my "third eye" ... . I felt a burning sensation there and (still in a dream) closed my eyes. ... Then I opened my eyes (still dreaming), and the Being of Light was still there. She moved the crystal around my body three times".


pp. 97-106 Stanley Krippner : "A Model of Dreaming Derived from the Mapuche Tradition".

p. 100 praeternatural dreaming

"Lonko Kilapan, ... president of the Araucanian Confederation ... has written several books about Araucanian lore (Kilapan, 1974, 1978). ... Kilapan told ... that the Araucanos divide dreams into ... categories : ... telepathic dreams, and precognitive dreams. ...

In telepathic dreams, this extraordinary capacity is able to operate ... . Couples who have lived together for several years report this type of dream, as do people who live at a distance and have need to communicated with each other. Spirits of the dead can communicate with the living in this way ... .

... It is not uncommon for precognitive dreams to warn dreamers, describing a place they should not travel or a person they should avoid".

Kilapan 1974 = L. Kilapan : Sistema Numeral Araucano. [Araucanian Numerology] Santiago : Editorial Universitaria.

Kilapan 1978 = L. Kilapan : El Origen Greigo de los Araucanos. Santiago : Editorial Universitaria.

pp. 101-4 Mapuc^e dreaming, according to Degarrod (1989)

p. 101

1. "A dream (i.e., peuma) provides the Mapuche with ... a channel of communication ... between the dreamer and the spirit world."


2. "Especially valuable are the dreams of shamans (machi, who traditionally are women), diviners (pelon), chiefs (lonco), ritual leaders (i.e., niempin), and the "official" tribal dreamers (i.e., peumafe). ... In addition, the diviners would often locate lost objects in dreams by sleeping with an object that used to be in physical contact with what had been lost."

p. 102

3. "Among the Mapuche, dreaming is an activity of the soul (i.e., the pulli) that leaves the body at night, wandering about encountering other souls. ... Through these encounters, the dreamer learns about the present or the future".


4. "A dead relative coming to take the dreamer on a journey can symbolize death."


6. "Death is the longest journey of them all; night terrors and visions are visits to the dreamer by spirits."

p. 103

7c. "There are informal gatherings at which dream reports are narrated ... : ritualized speech, improvised emotionally-toned songs, accounts of heroic deeds, and narratives of folk tales."


8. "Most Mapuche dream interpretation is conducted within the family each morning and before important events. ... A Mapuche shaman can determine the direction of ... her dreams ... in order to visit the spirit realm and communicate with ... her spirit advisors. Shamans often use mind-altering substances to heal through dreams, to obtain specific information about the future or to contact the spirits."


9. "Dreams are used to validate ... myths, songs, and social rankings."

p. 104

10. "It is customary for dreams about the "supernaturals" to be interpreted literally. It is typical for positive dream reports to be communicated only after their prophecy has been fulfilled.

Degarrod 1989 = L. N. Degarrod : Dream Interpretation among the Mapuche Indians of Chile. Los Angeles : PhD diss, U of CA at U of CA.


pp. 106-15 Gini Dupraw Anderson: "Working with the Stone People".

p. 106 praeternatural filaments of light

"To the shaman of the Andes, ... everything ... that exists – is seen as having a field of filaments, threads of light and energy which are expressions of the Life force. ... As we focus both our attention and intent on the connection with the Spirit, we strengthen the presence of Spirit within ourselves."

p. 107 pampamesayoq; munay

"Pampamesayoqs (shamans whose work is related to the Earth) are experts in the appropriate relation to the filaments of plants, animals, birds, etc. ... The realm of feelings, of love (called munay in Quechua), is the motor of life that unfolds the mystery of life itself. ... The mystery of healing takes place by opening the heart, allowing the fluidity of love to reach the presence of Spirit, the essential energy of life, which is the source of power that exists in all things. Healing occurs when the act of love has moved the essential energy (called kausay in Quechua) within the self into alignment."

pp. 107-9 apu

p. 107

"Apus are the spirits of mountains. Twelve major mountains surround the Cuzco area. The altomesayoq shamans have ...

p. 108

the capacity and the right to call upon the powers of the mountain during ceremonies in which offering are made to the apus ... . Altomesayoqs can connect through their filaments with the mountains ... . ...

Ausangate is a particularly revered mountain in the Andes; at its base are lagoons which are the site of shamanic initiation. ... I participated there in ancient ceremonies of initiation which brought us the filaments of that mountain, giving us access to the powers of that mountain as well as the right, in the tradition of the Andes, to call upon the spirits of all mountains. ...

p. 109

The stones of each site are related through their filaments to the stones of other places of power."

pp. 109, 113 leopard-deity swalloweth the sun

p. 109

"when I was working with the [praeternatural] filaments of a stone carved in the shape of a jaguar’s head, [mental] images came up of a place inside the Earth, a temple which was entered by walking into the mouth of a jaguar. Within the temple I saw several mummies of holy men ... . When I reported my experiences, the shaman ... recounted a myth from antiquity, revolving around the jaguar swallowing the sun every day. ...


Carved stones ... are ... kept wrapped in their individual ... woven fabric cloths ..., taken out only to be used when the shaman is working with them."

p. 113

"Each stone has its own ... particular cloth ... and is fed with pisco (an alcoholic beverage) and with incense."

p. 110 the 3 worlds

"The Andean cosmos, called pacha, is divided into three worlds, each with its own filaments of life.

Uju pacha is the interior world of both the individual and of the planet.

Kay pacha is the surface, our work in this world.

Hanaq pacha is the superior world ... of the stars".

pp. 110-1 spiritually composting the Earth

p. 110

"In an alignment of Spirit, we become active participants in feeding Pachamama, the earth, the "dense energy" of pain, sadness ..., as a form of energetic compost, and receive light and higher energy from the Life Force that flows throughout the universe. Opening our heart, we align our intent, and through intent our Spirit essence, with these worlds. ...

p. 111

All of the heavy energy (called hucha in Quechua) can be compost for Pachamama. She eats it, thrives on it. ... The act of consuming the dense energy is an act of love. ... Releasing the dense energy we have more room for the superior light of the Universe, more room for the presence of the Life Force".

p. 111 mystic use of the twain sides of one’s body for healing of another

"Through strong intent, we work to bring ourselves to a state of being which is referred to as being on the left side, the magical side (lloque). To do this, we begin to focus our attention on the right side (panya), the mystical side. Through an act of intention, we reach up ... to touch the Light, ... to touch the Life Force that flows in the totality of the universe. ... Again through intent, the two ... are brought together for the transference of the magnified presence of the Life Force from the right ... to the left, the side from which a magical act is performed. The cosmic energy goes through the body, transforming into love through the feelings of our own hearts and coursing through our bodies. ... Once the body is full, we are in a condition to be able to use this energy in the healing of another person. ... Healing occurs when the act of love has moved the essential energy into alignment".

pp. 112-3 sources of holy stones for use in religious rites

p. 112

1. "Finding a stone in nature that will become part of a spiritual body ... requires ... the guidance of Spirit. The hour of dawn or dusk – the hour of power – is the time of greatest receptivity and availability."


2. "Some stones have been passed through generations of healers and ... have softened their [spiritual] texture, so that they seem to flow over the body as they are used."

p. 113

3. "Sometimes, in open air markets, such as the one at Pisac, a vendor will be selling q>uyas. They may be natural (such as a stone struck by lightning) or may be carved with a particular use in mind. ... In the area of Puno near Lake Titicaca, people have carved stones with circled protrusions. The number of protrusions ... has a ... significance; ... those with one protrusion are seen as supporting a relationship with an apu, those with two support the enhancement of balance within the individual receiving a stone cleansing, etc."

pp. 113-4 cleansing process

p. 113

"The person performing the cleansing ... moves a hand along the torso of the receiver – to the solar plexus, to the heart area, to the throat ... . ... An opaque stone is used to pass over the body; the pattern of movement is directed by the stone, as it seeks out the sense energy to consume. Certain blockages may call for a stone that has particular properties (for example, a stone that has a great deal of experience in removing internal dialogue), which may be used in a movement pattern".

p. 114

"in the chest of a man ..., I saw a honeycomb full of yellow matter {pollen?}".


"Certain stones may be place on various parts of the body ... in whatever pattern necessary ... . Music and incense enhance the experience."


pp. 127-32 Suzanne Myles : "Third-Eye Healing".

pp. 127-31 autobiography

p. 127

"my father was a psychic. ... At the age of eighteen, I had some beautiful experiences ..., transformations, ... shifts in consciousness. ... The first one was on my throat chakra. ... . ... what appeared to me to be a laser beam came out of the sky and hit the throat chakra ... . For a couple of years, ... I would

p. 128

either have a very high-pitched voice or it would come out sounding like Donald Duck ... . On eof the other operations was done on my left eye, and ... I actually saw the people who were doing the operation ... UFOs or entities. ... . ... my left eye was operated on to such an extent that when I started to do clairvoyant work ..., it acted like a telescope. ... One evening I had once again the feeling that I could not move and I saw an instrument being inserted into my ear. ... When they removed the instrument, ... my clairaudience was a lot clearer. ... After a number of other episodes, I had the ability to see other people’s energy."


"a woman ... was just opening up. ... She told me, the map of the chakras and the energy ... was what she saw in me."


"when I was working on a man, his body disappeared. What I was shown, was his skeleton and some blood vessels and veins. ... I was asked [by a spirit-voice] to ... run my fingers down his back without touching him. When that happened, his back opened up like a zipper and I could see his spine. I did the manipulation like I was told [by the spirit-voice]."

p. 129

"I was at a Psychic Fair, to which I had been invited to do clairvoyant readings. A woman walked towards me and, as she did, ... her body disappeared and I was shown her sciatic nerve. ... I looked up and, on the other [the visionary] level, I could see an operating room like in hospitals. There were eight elderly men who were guiding me. They showed me how manipulated the sciatic nerve ... . ... the woman could feel it in her body, although I was not touching her. ... "Oh, it is like electricity! Oh, it’s hot! Oh, it’s cold!""

p. 130

"a Japanese television company ... wanted to work in ... Australia with aboriginals ... . ... they asked me to do some work with a Japanese psychic by the name of Eiko Gibo. ... And all of the sudden, standing in front of me, I saw an aboriginal elder. ... It was definitely a telepathic {astral?} projection. So ... we arrived at our destination. ... A man agreed, yes, he had shown us the way. He had sensed that we were lost and had connected with me. So the two-hour documentary was based on dreamtime compared to clairvoyance and telepathy."

p. 131

"I teach people how to work with their own energy on themselves, to recognize their own illnesses by looking at their own energy patterns and manipulating their energy to allow themselves to heal."


pp. 295-9 David Kahn : "Australian Aboriginals".

p. 277 origin-myth of the Yuin people of New South Wales

"In the dreamtime there came from the sky a young couple on a star. There names were [the man] Toonkoo and the woman’s name was Ngaardi. ... When Ngaardi laughed, ... the thunder sounded. ... Toonkoo ... was taken away by the Spirit to dwell in the moon. Ngaardi ... saw Toonkoo’s face in the ... moon. ... When she sighed, the wind blew".


pp. 299-304 Camila Martinez : "Sacred Mushroom : Divine Remedy of the Oaxacan Region".

pp. 299-300 sacred mushroom of the Mazatec

p. 299

"In the northeastern corner of the state of Oaxaca ... is ... El Region del Mysterio – the Region of Mystery. High in the remote mountains ... is a botanical sanctuary ... of psychotropic

p. 300

... na shi to, the sacred mushroom. ... The Mazateco people ... worship their mountains, where the sacred mushrooms grow. ... The rainy season ... is a time when the Earth Mother’s ... rivers have their period. The natives ... for the first thunder and


lighting ... awaited ... . From it, they know that ... the sacred mushrooms will emerge. ... They speak in whispers and soft tones, fondly calling the sacred mushrooms ... "clowns," ...

{According to the Sioux, "from the thunder beings of the West, ... comes ... a thunder storm; but ... it is the power of lightning that heyokas have." (quoted in Neihardt 1959:160) ... the heyoka, or sacred clowns, ... were contraries, often speaking and walking backwards" ("Th&H").} { Jicarilla Apache clowns "chew small sun- and moon-shaped breads which they wear around their necks"("CW"), thus resembling the bead-necklaces crunched by the MesoAmerican god and goddess who are compared in MP-CA to the jewels crunched by the Japanese Sun-goddess together with her brother, thereby engendering "Heavenly-Great-Great-Ears" (K XIII, p. 54) : cf. the likening of to ears of certain mushroom species.}


The sacred mushroom is considered ... a cure for ... epilepsy. In times past it was utilized ... as a panacea".

{According to the Jicarilla Apache, "the clown that led them out of the dark earth ... was equipped with a "horrible non-human laugh" which scared away the sickness on the earth’s surface." ("CW")} {The "scatological" acts of the clowns’ caerimony are, of course, allusions to faecal composing for mushrooms.}

Neihardt 1959 = John Gneisenau Neihardt : Black Elk Speaks.

"Th&H" = "Thunderbird and Heyoka, the Sacred Clown"

"CW" = "The Clown’s Way" by Barbara Tedlock from Teachings from the American Earth, ed. Dennis and Barbara Tedlock (NY: Liveright, 1975) Ch. 7.

MP-CA = Donald A. Mackenzie : Myths of Pre-Columbian America. London, 1923.

K =Basil Hall Chamberlain : A Translation of the "Ko-ji-ki". 1919.

p. 302 the 4 types of sacred mushrooms

"In this region, four types of sacred mushrooms are used for healing. These are pajaritos (little birds), San Ysidro (Saint Isidore), derrumbes (landslides), and camotes ([literally] yams, actually what could be called root sections of the mushrooms {certain mushroom species, such as truffles, grown entirely underground})."


pp. 310-17 Elaine Fellows : "Alchemical Hypnotherapy, II".

p. 314 animals emergent from regions of the body


regions of the body


left side


right side