Study of Shamanism, 9th Conference




Visions of the 20th Century


Past and Future Process of Mythology


Emergence of a Contemporary Shaman[ess]


Energy Release


Women’s Medicine Ways


Creativity and Dreams


Sacred Fire


Contemporary Central American Shamans


Folk Medicine and Shamanism among the Tharu


Hupa Boat-Dance


Caerimony in Native Northwestern California


Northwestern California Native Healing


Sacred Space


Dowsing the Land


The Spirit-World in Modern Iceland


Remote Viewing of High Strangeness Material


Rainbow Horse Dance


Differences between Shamanism and Totalitarianism


Development of New Paradigms



pp. 1-9 Ruth-Inge Heinze : "Visions of the 20th Century".

p. 7 successive becomings

big snake

light-green stone

transparent light-green ice

light-blue cloud


pp. 21-34 Ju:rgen W. Kremer : "The Past and Future Process of Mythology".

p. 34, n. 3 Owen Barfield’s anthropology

"Barfield takes his clues from Levy-Bruhl’s and Durkheim’s discussions of the "primitive mentality" and "participation mystique.""

{The two authors so praeferred by Barfield are extremely inaccurate, being based on European colonial propaganda intended to justify genocides by viciously accusing tribal peoples of irrationality.}

pp. 27, 32 Barfield’s supposedly ideal tribal instances

Navaho (p. 27)

{The Navaho are famous for murdering pacifistic Hopi.}

Iroquois (p. 32)

{The Iroquois are famous for torturing to death prisoners captured from other tribes.}

{These, so beloved to Barfield, are two of the worst instances of tribal comportment in North America.}

pp. 29-30 future participation

p. 29

"I shall call this new model of truth and reality analysis in the anticipated future participation "shamanic concourse.""

p. 30

"Shamanic concourse allows us to appreciate scientific achievements without denying ... the divine. The epistemological framework ... uses shamanic concourse in order to review claims to truth and resolution."


pp. 42-53 David Lukoff : "Emergence of a Contemporary Shaman[ess] ... in the Dojo".

p. 44 white shadows

"[in a dojo for suto ninjutsu, a secret black art] She said, "White shadows were moving across the backs of the students, shadows that seemed alive. Then I started to shake. Suddenly, a white shadowy figure appeared in front of me ... . ... Immediately ..., another smaller and thinner figure appeared".

"the white shadows are spirits who have been living in the dojo for some time. ... Some [of the students] have been bitten while they slept."

pp. 44-6 spirit-possessed woman’s spirit-typhoon forming a praeternatural tunnel

p. 44

She said, "I experienced a strange phenomenon. I felt as though my words were ... carefully controlled by some separate entity within me."


"she began to use "I" to indicate when the "entity" was speaking and I (without quotation marks) to refer to herself."

p. 45

"While "I" was going through the ceremony, a big opening was created in the dojo, like being in the center of a typhoon. As the ceremony progressed, the opening got bigger with tremendous air movement around it. The opening finally formed a very long tube and it looked like a tunnel, a tunnel which directly connected the dojo in Los Angeles with a place in Japan. The particular place was Aizuwakamatsu ... .

p. 46

I also witnessed the "I" and saw clearly what she looked like ... . She was a young woman who lived in a little village in Aizuwakamatsu about 300 years ago. She possessed a mysterious healing power ... . ... Village people called her "Aodaisho Onna" (snake woman). Aodaisho is a very rare type of snake ... . The snake was said to have a ... blue-white body that glowed in the dark."

pp. 45, 47 kiai rite

p. 45

"Then, "I" gave a kiai, which is a Japanese way of shouting." {cf. kwatz!}

p. 47

"The kiai ritual is documented in The Shamanic Healer : The Healing World of Ikuko Osumi and the Traditional Art of Seiki-Jutsu by Ikuko Osumi and Malcom Ritchie (1988). ... In the traditional healing ritual, this life force is focused and then transmitted by "spontaneously crating loud noises : banging the walls, clapping and loud kiai" (1988:41).


"Ikuko Osumi ... described her work with patents ... :"They would sit seiza and I would treat them with a lot of kiai, sometimes touching certain places but sometimes without touching the body at all" (1988:58)."

Osumi & Ritchie 1988 = Ikuko Osumi & Malcom Ritchie : The Shamanic Healer. Rochester (VT) : Healing Arts Pr.

p. 51 her seeing of auras

"I began to see auras in people ..., so that I could pretty much what he or she was thinking at that particular moment".

p. 52 an incipient shaman can be mistaken for a "madman"

[quoted from :- Eliade 1960:80-1] "The future shaman sometimes takes a risk of being mistaken for a "madman" ... but in reality his madness ... reveals certain aspects of reality to him that are inaccessible to other mortals, and it is only after having experienced and entered into these hidden dimensions of reality that the "madman" becomes a shaman".

Eliade 1960 = Mircea Eliade : Myths, Dreams, and Mysteries. NY : Harper & Row.


pp. 61-8 Joanne Mied : "Energy Release".

pp. 62-3, 66, 68 psychogenics

p. 62

"When a client comes in for a session, ... We inspect the past to determine the

p. 63

origins ... . We dowse two past events that relate to the issue. ... For each event, we dowse the year, month and day, the individuals involved ... . Each event is summarized with a foundation ... and ... belief."

p. 66

"Concurrently, there is a feeling process, called pro-active feeling. ...

When I work with someone, I feel them completely. I feel them bodily."


If they are __,

I feel __


"not truly expressing their emotions"

"a construction in my throat."


"suppressing their sexuality"

"the tightness in my sex organs."


"emotionally wounded"

"an excruciating pain in my heart."


"holding the dowsing rod and ... "reading ...’s [acupuncture] meridian""

p. 68

"we are actively and intentionally influencing our clients’ energy field and physiology in the present. ... Dowsing enables us to work with individuals ... so that they can receive energy presently. The dowsing is our ritual." {dowsing rod = magicians’ wand}


pp. 78-84 Marcia R. Starck : "Women’s Medicine Ways".

p. 80 menarche rite

"In some tribes the initiate could only drink through a hollow straw or through a reed. For the Tlingit, living in south[east]ern Alaska, this straw had to be made from the wing bone of a white-headed eagle (Niethammer 1977:39). The Tlingit ... girl ... could leave her hut only at night and had to wear a broad-brimmed hat not to taint the stars with her gaze (Niethammer 1977:39)."

Niethammer 1977 = Carolyn Niethammer : Daughters of the Earth. Macmillan.

p. 81 origins of Kinaalda

[quoted from Frisbee 1967:11] "the ceremony was started so women would be able to have children and the human race would be able to multiply. To do this, women had to have relations with men. The Kinaalda was created to make it holy and effective, as the Holy People wanted it to be".

Frisbee 1967 = Charlotte Frisbee : Kinaalda : a Study of the Navajo Girl’s Puberty Ceremony. Middletown (CT) : Wesleyan U Pr.


pp. 95-104 Janet Purnima Bray :Creativity and Dreams : a Transpersonal Process".

p. 96 a discussion about bells

[dream] "A man comes to talk with me ... . I tell him my plans to write of my dreams about the Tibetan bells and the beings of light who foretold how I would use the bells." [refer to p. 100]

p. 97 a dream-song

[dream] "Inside my mind I am creating a song. I feel ... the other woman’s voice. When I listen to her she is singing the same song I think I am creating in my own mind. ... I say to her. "How can you know a song that I am only writing this very moment?" She ... says, "Oh dear, did you think you were writing this music?""

p. 98 resemblance to "flying saucers"

"her treatment was to ring two little brass circles that looked like flying saucers, across my body. ... She said they were called tingshas, and they were Tibetan."

{In traditional Bodish manuscripts, the flying vehicles wherein saints ride are shaped, not like saucers, but like bowls (open on top).}

pp. 99-100 Bodish musical bowls

p. 99

"now I see that the interrelationship between the bowls and dreams, is like a school in which layers of teachings are taught.

"To live with dreams is to live as a person who is under instruction"".

p. 100

[dream] "I am dreaming of the Tibetan bowls. Two beings of light come to teach me about the bowls. They tell me that the frequency of the vibration of the bowls matches the frequency of the "extraterrestrials" who are our guides and teachers. The more I play the bowls, the more I will come to vibrate to this frequency, and the closer I will come to matching and becoming one with consciousness of the extraterrestrials."

p. 101 Bodish musical bowl & tunnel

[dream] "we see that two luminous beings [cf. p. 44 the two figures like "white shadows"] are with us. ... They have come to teach us. They can now impart knowledge to us together [of] what they could not give us separately. ... We begin to join together in the vibration of the bowl, spinning around each other ... . We are now moving through a dark tunnel [cf. p. 45 "a tunnel"] in the vibration of the bowl. As we spin through the tunnel, we look back [at] where we came from and all we see is a circle of moon and stars in a dark indigo blue sky. As we come out the other end of the tunnel we have become one energy, and ... now we are one balanced energy".

p. 101 typing is praised

[dream] "the old lady ... answers that she had passed by my house and heard my typing. ... she had to return to tell me that I can carry out the purpose of my life, not only in the music of the bowls, but also as a writer."

pp. 102-3 being initiated

p. 102

[dream] ‘I am sitting with the women of the inner circle. We are all dressed in white. We are being initiated. ...

p. 103

There is one old woman who is the head of our group. ... Her mouth opens and great heaves of laugher roll out in pure joyousness. ... She says, "... we don’t need the powers of the diamond when we are the diamond.""

pp. 102, 104 beggar’s bowl {allusion to Sthavira-vada monks’ begging-bowl}

p. 102

"Although we have this divinity ... within us, it is covered with material energy ... from a mundane level. We are like beggars in a gold mine, ... all so ignorant with the dust of desire in our mirrors.

See them ... In search of life divine,

Unaware it’s all around them, Beggars in a gold mine (Harrison in Boyd 1992:48)."

p. 104

"On the bridge of love [cf. p. 46 "the symbol of love. Love within."], the creative energy transforms my "begging bowl" into my "singing bowl.""

Boyd 1992 = Jenny Boyd : "Singing with the Angels, part 1". MUSICIAN MAGAZINE (May 1992).


pp. 133-43 Larissa Vilenskaya : "The Sacred Fire : Healing among Cherokee Indians".

p. 136 fire as deity

"Fire is addressed in Cherokee, when praying to it, as Hi-ga-yun-i-gi Gi-ga-ge-gi, which means, "ancient and honorable red person." The Cherokee have always "talked" to the fire". [reference :- Heth 1975:32]

Heth 1975 = Charlotte Anne Wilson Heth : The Stomp Dance Music of the Oklahoma Cherokee. M.A. thesis, U of CA at Los Angeles.

p. 137 mythic origin of the sacred fire

[quoted from :- McKoy 1961:203] "the Great Spirit, giver of life, ... selected four ... named :"


to the __









"they were to go to the enter of the cross and there the four were to start a fire which would become, for all times, the "Sacred Fire," started and directed by and under the direction of the Great Spirit."

McKoy 1961 = George McKoy : History of the Stomp Dance or the "Sacred Fire" of the Cherokee Indian Nation. Blackgum (OK) : Marshall Walker.

pp. 137, 139, 141 the fire-dance

p. 137

"The Sacred Fire ceremony has been given the name "Stomp Dance" from the movements around the fire."

p. 139

"On the mound four big slow burning logs are placed, in each of the four directions".

"the "doxies," the women who wear turtle shell leggings that are filled with pebbles to create a rattle sound, are called in."

p. 141

"the first two women in line swish a feather while dancing, to clear any bad spirits who may still be lurking on the ground."

{Jaina monks likewise use a feathern besom to swish the road whereon they are treading.}

p. 140 myth about fire-dance

"A crane stood in the river, and its song was so beautiful that the fish became enchanted. Bewitched by the song, the school of fish was swimming in a circle around the crane, counterclockwise, round and round, in a non-stop motion."

"This is why the dancers move counterclockwise."


pp. 148-55 Stanley Krippner : "Profiles of Three Contemporary Central American Shamans".

p. 149 Cuna (on the San Blas Islands off the Caribbean coast of Panama`) unlucky dreams, and how to evade them

"dreams can foretell an impending illness or disaster.

Shamanic healers among the Cuna employ a variety of procedures to ensure also a calm sleep by placing sweet-smelling wood carvings between the strings of hammocks (Van de Castle, 1971)."

{Would this not imply that the unlucky dream itself can be the cause of "an impending illness or disaster", so that to have "calm sleep" without such dreams could protect against the potentiality of any such "illness or disaster"?} {Are such "wood carvings" idols of protective spirits?}

van de Castle 1971 = R. L. van de Castle : The Psychology of Dreaming. Morristown (NJ) : General Learning Pr.

p. 150 Cuna ("on Ustopo, the most heavily populated of the San Blas Islands") categories of religious specialists

"he was an abisua, or "singer."

All three work closely with the "healing spirits" and the power animals ... venerated by the Cuna".

"Other types of shamanic healers among the Cuna people include the inaduledi who specialize in herbal cures and

the nele who specialize in diagnosis, purportedly traveling through the earth to the Lower World.

p. 150 songs sung by abisua

"The shortest healing song lasts about one hour, the longest – the song of the dead – takes fourteen hours to perform and took him a year to learn. ... All of these songs are considered to be examples of spiritual healing because they call upon the spirit world for assistance. ... He has also learned songs to treat headaches, to overcome fear, to ease the difficulties of childbirth ..., and to rid a house of unwelcome ghosts."

pp. 150-1 Cuna spirits of ailments & of healing

p. 150

"Epidemics are viewed as ... punishment when human beings have

p. 151

offended the spirit world.


Medicines (stones as well as plants) are also imbued with spirits. Nushu, an important healing spirit, can be contacted by shamanic healers in dreams and asked for advice."

p. 151 Cuna multiple souls

"It is believed that people are composed of eight spirits who inhabit various parts of the body, e.g., the hands, the heart, the head. A spiritual practitioner must treat the various spirits differently, as each has its own temperament. If a client dies, one or more of these spirits will travel to the Upper World ... . ... multiple personality disorder is seen ... as one or more of the eight spirits attaining salience over the entire body system."

p. 151 Cuna medicinal prophylaxis in cases of monitory dream-omens

"If a nele believes that a dream is a premonition of sickness, the practitioner might recommend daily medicinal baths for his client. Fifty spears carved from black palm trees are placed in a water-filled canoe for this ritual. In addition, powdered wood i placed in the bath to cleanse the dreamer’s eyes."

"Many dream images appear on the Cuna molas, a traditional art form (cutting and sewing several layers of cloth so that a colorful design is produced)."


pp. 155-61 Bina Saklani : "Folk Medicine and Shamanism among the Tharu".

pp. 155-6 location

p. 155

"The Tharus are a scheduled tribe which lives in the sub-Himalayan Terai regions of the Indian province of Uttar Pradesh. ...

p. 156

The area they inhabit extends from the Districk Nainital (Uttar Pradesh) in the west to Darjeeling (West Bengal) in the east".

p. 156 enchantresses

"Knowles (quoted by Crooke, 1896) says that every Tharu woman ... is supposed to possess the art of tona or power to bewitch and enchant. Tharu women can turn a stranger into a wild animal".

Crooke 1896 = W. S. Crooke : The Tribes and Castes of Northwestern India, IV.

p. 156 shamans

"The important indigenous practitioner operating actively in the field of medicine among the Tharus is the bharra (shaman)."


pp. 168-73 Royal E. Alsup : "The Hupa Boat Dance".

p. 169 thundre-deities

"In Yurok Myths, Kroeber mentions ten thunder beings. "Five of them are good, five bad" (1976:80)."

Kroeber 1976 = A. L. Kroeber : Yurok Myths. Berkeley : U of CA Pr.

p. 170 Hupa hookmen

"The dance continues with the hookmen, their faces and hands painted black, ... blowing their whistles. The hookmen are the dancers who turn the world over for renewal in the White Deer Skin Dance. The whistling of the hookmen is a calling to all the ancestors to come to help".

"the dancers would pull a widow’s canoe ... . The hookmen mediate the depths of ... the afterlife. Calling for the spirit people to help indicates a complete partnership of ancestor spirits ... to help the widows and the dead spirits".

p. 171 origin of death (myth from Nicola valley)

[quoted from :- Beck & Walters 1977:16-17] "Coyote said, "Let people die for a while, and then come to life again. Let death be like sleep." Raven said, "No, if they die, let them die for good ... ." At last, Coyote agreed, and said, "Well, it is ordained that people shall die ..., and their souls go to the spirit land; but this will only be until the world changes again, when they will die no more." Shortly after that, Raven’s daughter became sick and died. She was the first to die."

Beck & Walters 1977 = P. V. Beck & A. L. Walters : The Sacred : Ways of Knowledge, Sources of Life. Tasaile (AZ) : Navaho Community College Pr.

p. 172 Sioux sacred clowns

[quoted from :- Lame Deer 1972:237] "The wise old people know that the clowns are thunder-dreamers,

that the thunder-beings commanded them to act in a silly way, each heyoka according to his dream.

They also know that a heyoka protects people from lightning and storms and

that his capers, which make people laugh, are holy."

[quoted from :- Lame Deer 1972:236] "Fooling around, a clown is really performing a spiritual ceremony. He has power. It comes from the thunder-beings".

pp. 172-3 Hupa sacred clowns

p. 172

"To balance the sorrow of the Boat Dance, the dancers immediately turn into sacred clowns when they leave their canoes and step on the ground."

"When the boat dancers become clowns at the end of the Boat Dance, they perform the Fun Dance. ...

p. 173

The clowning removes the sorrow and brings joy and happiness to the widow, widowers, and ancestral spirits".


pp. 174-9 Jack Norton : "Songs of Continuance : Rhythm, Ritual, and Caerimony in Native Northwest California".

pp. 174-6 Hupa torch-waving

p. 174

"For the Hupa, the traditional name for the healing ceremony is Xun-

p. 175

na-way, "fire-carrying" or "fire-waving" sequence. This refers to ... the medicine woman ... swinging or waving burning pitch sticks over the patient".

p. 176

[quoted from Kroeber 1925:62] "The umeleyek formula is spoken on the first and third nights; an alternative worero, which is considered stronger, on the first and fourth, and is followed by the waving of pitch-pine brands over the child".

Kroeber 1925 = Alfred Kroeber : Handbook of the Indians of California. Berkeley.

{The author (J.N.) wantonly castigated (on pp. 175-6)Alfred Kroeber’s description [quoted, pp. 175-6] of the "brush dance"; though the description is adequate and accurate. (Perhaps the author was dissatisfied with a lack of fulsome enthusiasm in that description; but enthusiastic praise of aboriginal customs was not permitted in anthropological publications of that date, and is hardly encouraged in anthropological publications by university presses even to-day. For an anthropologist to "go native" was to invite being dismissed from professorship then; and may be, even to-day, in some quarters.)}

p. 177 caerimonial prayers by Hupa medicine-women

[quoted from Kroeber, field notes (cartons 6 & 7)] "She goes to a certain place along the river where a spiritual being holds the power ... .

She approaches, and the spirit keeps his eyes downcast

{The spirit’s downcast eyen are to denote that the spirit is not as yet acknowledging her praesence, and will not acknowledge her until she hath undertaken the appropriate ritual gestures of reverence at that site on that occasion.}

(one immediately feels in this narrative, that if the energy were to look upon her ..., she would be killed). ...

{It would not at all be in keeping with the nature of a healing spirit to kill an approaching prospective worshipper; so the author (J.N.?)’s "feel" is not merely crassly melodramatic, but grossly mischaracterizing. Perhaps J.N.(?) – J.N. would seem to be indicated by use of the spurious word "energy" instead of "deity" -- had in mind the vindictive, murderous God of the Bible.}

The spirit looks at her as [s]he stands within the protection and radiance of its presence as she receives the gift and knowledge of healing".

[medicine-woman, quoted from Goddard 1903-4:241-51] "I go to the ... corner of the house and rap and call ... . I do this to notify the people of the underworld that they must give back the soul of the sick person who is to be treated. ... I have my face painted black. [as, e.g., on p. 170] I paint my wrists, my shoulders, my ankles, my thighs, and my breast. I tie up my hair" [with mink-fur, p. 178].

Goddard 1903-4 = Pliny Goddard : Life and Culture of the Hupa. U of CA, American Anthropology & Ethnology.

{In this connection, the author (J.N.) did not castigate either description. But the first (by Kroeber) was unpublished, simply because it would have seemed too pious for a university anthropology department to publicize. (So it was not Kroeber’s attitudes, but the university’s policies that actually the author, J.N., disapproved – J.N., however, was apparently too cowardly to state this forthrightly. To denounce policies of a state university would be to denounce the political state – an anarchist-type of manoeuvre.)}

p. 178 false statement misleadingly fabricated by author (J.N.)

"All things within the universe have a song because songs are vibrant waves of energy resonating with each other. ..."

{No! Not "all things", but only deities have such songs, which humans may receive (but not from "things" at all, rather only from deities instead). Such a limitation to deities (and excluding "things") is characteristic not only of all Amerindian religions, but indeed of all native religions (African, etc. etc.) worldwide.}

Why such worthless misrepraesentations (as on p. 178) of native religions ever get published is a good quaestion.


pp. 180-8 Jana Rivers : "Voices of Purity : Northwestern California Native Healing through Songs and Symbols".

p. 181 Yurok sky-net {cf. the "net of Indra", which is a sky-net}

[quoted from Kroeber 1942] "In ancient times, we>sonah me-getol took a rope and lay it down in a huge circle. Traveling ... back to where he started, he joined the ends of the rope together. For days he wove the strands of the sky dome back and forth while singing the song sung by those who work on fish nets today. When we>sonah me-getol had finished, he threw up the sky net ... [as] it sailed aloft, it became the great blue sky, which stretches above us still, rising and plunging into the sea, hence the waves which wash up on the world’s shores".

Kroeber 1942 =

pp. 183-4 caerimonial regalia

p. 183

"For the Brush Dance, this regalia includes otter skin ceremonial quivers decorated with strips of valuable red woodpecker scalps and abalone shell medallions, long

p. 184

and delicate "morning dance feathers," meticulously crafted from the feathers of the meadowlark, the pale blue jay, woodpecker, and mallard, and then attached to a white buckskin covered "headroll."

Present as well are the ornate ceremonial dresses worn by the young women – dresses handicrafted with juniper berries, pine nuts and ovella shells, intricately braided tassels of bear grass with a swaying fringe of polished {actually, abalone is iridescent without being polished} abalone disks ... (Buckley, 1991:8)."

Buckley 1991 = Thomas Buckley : "The One Who Flies around the World". PARABOLA, 16:8.

p. 184 Yurok woodpecker-dance

"when the world was reborn, Creation {actually, not "Creation" (the inert created material world), but rather the active creator-deities} appointed the giant woodpecker {a deity, who is not actually any woodpecker, but is rather a betrayer of woodpeckers to be killed by humans} to go around the world and report {to them, the deities} how things were going? So in this dance men ... jump in the middle and jerk their heads back and forth like a woodpecker and spread their arms and fly around and sing the woodpecker song and everyone wears wear woodpecker scalps {of woodpeckers who have been betrayed, killed, and scalped at the behest of such deity} and heads ... (Roberts, 1987:3)."

Roberts 1987 = Harry Roberts : "A Yurok Story". NEWS FROM NATIVE CALIFORNIA, 1:1 (March/April 1987).

{It is a shame that native Californians should have to so alter these description of caerimonies in honor of deities to drivel about (actually insensate) "Creation" when speaking to some atheistic materialist reporter like this H.R.}


pp. 188-91 Discussion

p. 190 cattleo

"The cattleo is [the calf resultant from] a bull mating with a buffalo cow".


pp. 197-207 Rowena Pattee Kryder : "Sacred Space".

p. 201 topography

"Shown below is David J. Nemeth’s ideal topographical configuration of mountains and streams around a sacred site or energy source (1991:229)."

{The configuration of mountains in this topographical ideal is similar to the configuration of a vulva.}

Nemeth 1991 = David J. Nemeth : "Feng-Shui as Terrestrial Astrology". In :- James A. Swan (ed.) : The Power of Place. NY : Quest Bks.


pp. 210-4 David R. Howie : "Dowsing the Land".

p. 210 etymology of "dowsing rod"

"In the ... Cornish language, deswys meant "goddess" and rhodl meant "rod" or "branch.""

p. 211 permission

"architects ... learn to dowse ... to ... get permission for their work and get help in the design process from the spiritual beings on the land. Permission is the most important thing in dowsing. ... Before starting to dowse, make sure ... that you are supported by your spiritual allies and guides."

"When you dowse you are using deep channels and you may intrude on a person, animal, place or spirit. You should stay away from dowsing other people unless asked by them. ... Family members are not an exception, but if you are asked you should get permission from the person’s guardian angel ... as well."

p. 212 Antient Spirit & Landscape Angel

"In my experience, the spirit to honor and pay special attention to is the Anceint Spirit of the Land. ... Once you get permission from the Ancient Spirit to proceed,

you’ll be contacting the Deva of the area. All of your questions about the land and the area can be directed to her. Some call her the Landscape Angel but I think Deva is more appropriate".

{The feminine gendre of /deva/ is /devi/.}

p. 213 yin & yan

"The underground streams are yin. The energy ley lines ... are yang."


pp. 214-8 Jose Stevens : "The Spirit World in Modern Iceland".

p. 214 relative size

"Iceland, the world’s largest island ... ."

{It is not the largest in the north Atlantic : Britain & Greenland are both larger.}

p. 215 belief

"Average citizens ... state that ... they believe in nature spirits or talking to dead ancestors".

"many an Icelander ... you will find a mystic. ...

Icelanders ... accept contact with the spirit world".

"Today, although Lutheran churches abound, they stand empty, a testament to their irrelevancy".

p. 215 nature-spirits

"Icelanders have a genuine interest in ... elves, imps, trolls, ghosts, and power animals that speak ... . Icelanders are proud to show visitors ... roadways and streets which inexplicably curve around small rock formations where, they say, elves live."

p. 216 abductions

"Another historical theme is troll abduction of young women who, once kidnapped, become trolls themselves".

pp. 216-7 communication with the dead

p. 216

"Icelanders are brought up to believe that dead relatives and ancestors can be communicated with ... . Many Icelanders have admitted ... that they have spoken with or seen their deceased husband or wife, parents, or grandparents. ... The dead relative usually offers sage advice or words of comfort or consolation."

p. 217

"Mediums and psychics, abundant in Iceland, are often consulted ... to help in the communication with the deceased loved ones. ... mediums have an excellent reputation for establishing contact and reveal much information that only a deceased relative could know."

{Any such communications could just as well be attributed to the dead person’s guardian-angel, who may (besides being privileged to assume the dead person’ shape) well know more about the dead person’s earthly affairs than the dead person’s soul could very well remember.}

p. 217 famous instances of spiritualist practitioners

"Indridi Indriadson, an Icelandic medium and spiritualist, was tested extensively by the scientific community shortly after the turn of the century. They could find no explanation for

his ability to make parts of his body disappear and reappear during trance."

{What is actual is the temporary invisibility of the body-parts.}

"Johann Baldurson was a farmer with extraordinary healing abilities. ... According to Johann, he got his information from an Icelandic doctor who had lived early in the century but was long since deceased. This doctor would participate in healing sessions ... . ...

... an Icelander with a doctorate in philosophy from an American university ... stated on several occasions he actually saw the ancestral physician in ghostly form standing behind Johann."

"The list of such well-known healers and mediums is very long".


pp. 256-65 Shelley Thomson : "Out There : Remote Viewing of High Strangeness Material".

p. 257 extraterrestrial contact experience

"One may describe genuine ET (extraterrestrial) contact as ... a power experience ... .

Many persons also notice small psychokinetic or synchronistic events afterward. ... The effect may be transferrable to other people who hear their stories (another aspect of power experience)."

{Power events indicate the involvement of deities. I.e., the so-called ETs are actually deities.}

pp. 259-60 possible clothing

p. 259

"On the single occasion when I viewed one nude, I saw no

{This viewing is likely to have been of a being clad in skin-like clothing, not actually "nude".}

p. 260

organs of generation or elimination comparable to ours.


I have never seen their young."

p. 260 non-intelligence of humans

"They do not regard human beings as an intelligent species. ... On the question of human intelligence : ... our collective behavior is not intelligent.}

{The lack of intelligence in humans is actually evident in submission of the working class to be exploited by the idle ruling class.}

p. 260 cause of the human problem

"Our species is ... constantly fighting ... repeated cycles of warfare ... over resources.

{The Romans nobility perpetrated war not so much for natural resources as to enslave, or force to pay tribute, anyone whom they could thus make a profit off of.}

From the ET standpoint, the cause of this problem is neither economics nor ideology.

{It is actually very much a matter of oeconomics-ideology.}

It is the production of redundant males."

{Actually, it is the production of redundant greedy rich folk (slave-owners or capitalists). Between males and females, females are generally considered more redundant, since they tend to produce less surplus value for profit to slave-owners or to capitalists.}

p. 261 stellar mythology

"Our species has legends which describe the arrival of gods from the stars."

{Myths of departures from this planet to the stars are much commoner than are myths of arrivals on this planet from the stars. Furthermore, such departures usually entail not true "gods", but rather heroes (Orion, Perseus, Heraklees, etc.) and heroines (Kassiopeia, Andromede, etc.).}


pp. 282-8 Lillian Rhinehart & Paula Englehorn : "The Rainbow Horse Dance".

pp. 283-4 the visions

p. 283

"The vision had its beginning on the Golden Gate Bridge. ... As we drove across the bridge, [the 2nd authoress] began to enter another realm of reality and the Horse Dance vision emerged. ... It was analogous to having a motion picture screen dropped down in front of my eyes. ... I watched the vivid pictures unfolding as if on a movie screen. ... The horses coming one by one, until white, yellow, red, and black horses were circling in front of my eyes. As their hooves hit the ground, rainbows started to erupt from the earth. Soon they were dancing in exploding ribbons of translucent color, rainbow light shooting from their hooves and rippling out upon the earth."

p. 284

In northwestern Arizona, "[the 2nd authoress] saw the spirit horses of the rainbow running in a circle, sending forth their streamers of living color."


pp. 291-4 Vladimir Maikoff : "Differences between Shamanism and Totalitarianism".

p. 292 Stalin

"in the name of Stalin ..., during the great starvation in the Ukraine in 1933 ..., and the repression, over ten million people perished."

p. 293 Andreyev

"Daniel Andreyev ... is [one of] the greatest Russian mystics of this century. He spent over twelve years in labor camps and had great visions. In these visions, he analyses ... giant panoramas of a very complex universe where many different spirits, gods, black and white forces participate ... . ... Andreyev had visionary access to Stalin’s connection with evil spirits."


pp. 295-303 Discussion on Stalin

p. 298 Bertrev

"The famous Russian psychologist Bertrev was invited as a physician. He found that Stalin had schizophrenia and was killed for this diagnosis."

pp. 302-3 Stalin

p. 302

"Stalin had connections with particular demonic spirits, They are named in Andreyev’s book. ... Stalin was supported by powerful demons ... . According to Andreyev,

pp. 302-3

each state has its own demon.

{cf. the doctrine of "the 72 angels of the 72 nations of the world" (A2 5:3:4, p. 433).} {"For as the ancient Jews distributed the Gentile world into seventy-two Nations, so they so reckoned seventy-two Angels that presided over them." (ChL3, p. 316)}

p. 303

Other demons have different goals to spread evil all over the world".

A2 = Godfrey Higgins : Anacalypsis an attempt to draw aside the veil of the Saitic Isis,Volume 2. London, 1836.

ChL3 = John Scott The Christian Life: from its beginning to its consummation in glory, Volume 3. London.


pp. 303-19 Panel on the Development of New Paradigms

pp. 311-3 Jean Millay

p. 311

"When I became president of the parapsychology Research Groups in 1986, I decided to push the book idea through ... . ... It is called, Twenty-Five

p. 312

Years of Parapsychology Research. ... I feel very good about ... my own chapter on remote-viewing."


"We are eternal beings and have many life times. Sometimes we bring our past life memories with us. ...

p. 313

We can accept guidance from spirit helpers. ... Real magic can be created by sustaining a focus of intention through an appropriate belief system. (Real magic here refers to such things as remote viewing, spiritual healing, PK, precognition.)"


PROCEEDINGS OF THE NINTH INTERNATIONAL CONFERENCE ON THE STUDY OF SHAMANISM held at San Rafael (CA) in 1992. Independent Scholars of Asia, 1992.