Tag Archives: Gods

Snobbery and Prejudice

You get them everywhere and pagans are just as prone to it as anyone else. Take a moment to consider what you think of as lesser. There will be something. People who (insert observation) are not as good as me. If your insert went something like ‘club baby seals to death for fun’ or ‘demoralise and bully children’ then fair enough, no argument there. There are things which call for an ethical stance, but there are a lot of other things that don’t.

Let me offer you some unrelated stories. A girl I saw a few days ago. The sort of girl most people wouldn’t look at twice, nothing remarkable about her, head hung down a bit, dressed in a way that suggested being both low income and into pop culture. Not someone I’d expect to have much in common with (being low income and, well… almost oblivious to pop culture.) She talked at first like she didn’t know much, didn’t think much. But I was listening, and she grew more confident, until the words flowed more smoothly and her head came up. There was light in her eyes when she talked about her child, and there was as much goddess in her as I have ever seen in any woman. If I’d held the prejudice of a first impression, I never would have seen that. Some people have hidden depths, others have hidden shallows but until you get below the surface, you never find out.

I write in the two least reputable genres there are – comics and erotica. Short of being a tabloid journalist, I couldn’t be more open to derision. People make assumptions about both forms – that they are inherently crass, tacky, badly written, worthless trash. Some people will go so far as to point this out to me. I also write ebooks, and for many people those aren’t proper books. Good writers get paper publishers, anyone electronic is obviously inferior and couldn’t get a real publisher. And again I’d say the same. There are dreadful books in every genre, and there are amazing ones. There are even good superhero comics (Watchmen for example) and I don’t love the superhero genre. But then, for the people who never bother to find out, comics are superheroes, just as erotica is porn. They might be shocked by the literary quality and subversion existent in both forms, by the political nature of writers in both fields, and the power of some of the stories expressed. Badly written tack? Not all of it. I have a degree in English literature. I know academics who write erotica.

And there are others again for whom pagan means fluffy tree hugger with no grip on reality. It means no morals – we have no book so how can we have values? How many times have any of us been asked about naked dancing and virgin sacrifices? We pagans cop it continually when it comes to prejudice, and there’s also a kind of snobbery around the idea that, as younger religions (even if our roots are in some very old soil) we’re not as good as things that have been round for a thousand years or more. We don’t have hierarchies and buildings, we don’t have the trappings of ‘proper’ religions.

None of us likes being on the wrong end of someone else’s prejudice or assumption. It’s especially irksome when you know it’s founded in total lack of understanding and insight – and let’s face it, it usually is. But at the same time we all of us, and I know this includes me, cart around assumption, prejudice, ill founded belief. We think we know, and based on that, we judge. But ye Gods people, we hate it when folk do it to us. Isn’t there something about do unto others? I know that comes from one of  ‘the other lot’ but it’s not a bad piece of advice. Even if you feel it, you can take a moment before opening your mouth and insulting someone because you don’t know any better. That way, you can save yourself a lot of embarassment and avoid irritating the hell out of people as well. And sometimes, we learn we were wrong, and see the gods gazing at us through the least likely eyes.

Writing …

except it’s afternoon !!!

Just arrived here as spent morning sorting out the Ogham post – it goes up here  tomorrow.  It was good fun getting the info together, if rather like herding kittens . there is just soooooo much that each tree relates to I feel I could write a damn encyclopaedia (sheesh! spelling … need coffffeeee!). I am putting the whole into a book – out next year at this rate.

I love trees. The lore they give you if you choose to journey with them is fantastic, and doing so is like an hour with your best friend, exchanging Q&A. Every time I go to write about them I found something new arrives and wants to be mentioned.

Writing’s like that … you set off with an idea and then the story wakes up and writes itself, you just have to stop it wandering off into indigestible and incomprehensible ramblings … again like herding kittens LOL. I’m having the same round-up scenes with the latest novel too. Having begun with a 14 yr old heroine, I’ve now got a 40 yr old hero, with fiddle, itinerant musician, with red hawk and now (since last Saturday) two ferrets as well … Yikes! And he’s going to fall in love with the heroine – who may grow to 16, sigh! – although nothing happens, which is probably very sad for them both but we’ll see.

Arrrrgghhh !!! back to the grind of writing … but I absolutely love it. except there’s a mountain and a half of work to do in the garden too. And I can’t wait for Paul to bring Fabrice’s french bread back from Fodders … Yummmmmmmmmmm !!!

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Lammas Bread

Lammas

A time of harvest & honour

The word Lammas comes from a word meaning “loaf mass” from the Anglo-Saxon “hlaf-masse” or loaf-mass. It is the first harvest festival of the year and many Celtic traditions bake a special loaf for this day. Here is a Scottish recipe.

Lammas Bread

Ingredients
  • 1 lb flour – a mix of flours tastes good
  • salt to taste
  • 1/2 tsp cream or tartar
  • 1/2 tsp baking soda
  • 1/2 pint milk
  • 1 tbsp vinegar
Method
  • Place the flour in a large bowl and add a pinch of salt, plus the cream of tartar and the baking soda.
  • Pour the milk into another bowl, and stir in the vinegar.
  • Then add the milk-vinegar to the flour mixture a little bit at a time to make your dough.
  • Knead this a bit and then shape into a fine, round lump.
  • Score a cross on the top of the loaf and bake in a pre-heated oven at 350 for about 35 to 40 minutes.
  • If you would like a sweet bread add in honey raisins & dried fruit

Even if you’ve never made bread before have a go. You can vary the recipe with herbs from the garden – lavender and rosemary, together or separately make excellent flavourings; sage bread is savoury and delicious; onion bread is good with soups as well as cheese.

Lammas Bread Corn King

As a shaman, I always honour my food – the ingredients as well as the finished meal. This means sourcing them well, with concern for how they’ve been grown, prepared and marketed for all food comes from the Earth who is our mother. If we mistreat her body with chemicals, force her to bear more vegetables and/or animals than she naturally can, starve her of water, pound her skin with heavy machinery and take no notice of her seasons then we rape her as surely as any man does with an unwilling woman.

So I source my ingredients locally as far as possible, grow a lot myself, know how the animals are treated who give me my meat and milk. I even know how the bees who give me the honey are treated, and that they are local, feeding from local flowers and orchards, not being air-bussed into California from Australia !!! And the flour I use is grown here in my country, in Britain.

This sort of honouring is far more important than any prayers and rituals I may use as I’m cooking and/or eating. It’s the sort of honouring that respects the Earth and tries to listen to her, to work with her rather than forcing her into what may be convenient to me.

Sometimes I make a corn king shape for my Lammas loaf, remembering the song John Barleycorn, and eat the bread with a glass of ale from one of our local micro-breweries. Sage bread is especially good for this.

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Lammas: Corn King

Corn King by Charles Vess

The corn king, John Barleycorn for us here in Britain, is the god who sacrifices himself for the goddess, for the Land, for the good harvest to come next year. He appears in other traditions around the world, for instance as Adonis, Osiris or Tammuz.

This image is very lovely.

The Gaelic name for Lammas is Lughnassadh, celebrating the Irish sun god Lugh (pronounced Loo), and variant spellings are Lughnasadh, Lughnasad, Lughnassad, Lughnasa and Lunasa. In Ireland, races and games were held in his name and that of his mother, Tailtiu, which may have been funeral games in honour of Tailtiu who died of overwork clearing the plains of Ireland for agriculture.

The Brythonic sun-god is Llew Llaw Gyffes. His name becomes Lugus with the Gauls. Llew’s totem is the eagle – a sun-bird – and all forms of his name refer to “light”. More modern forms are names like Luke, Luc in French, Lucifer which means light-bringer. I live near a river called the Lugg, this too is a form of a word for light. Llew is killed and reborn, wiser, see my here for his story.

In Celtic myth-lore the goddess often changes her guardian/spouse – see the stories of Culhwch and Olwen, Blodeuwedd, Arthur and Gwenhwyfar, and many others. Sometimes the change of guardian goes from father to husband, as in Culhwch, where the prospective bridegroom must kill the father in order to obtain the daughter. It is an initiation ritual that proves the new guardian is up to the job while, at the same time, removing the old king from the scene. This is what is happening in the John Barleycorn song-story.

I also find these images of corn snakes very evocative. A friend of mine has one – a lady in that case, so a corn queen rather than king. They’re very beautiful. I’ve added a painting by Wendy Davies of twisted gold torcs … the snakes remind me of them.

The Ballad of John Barleycorn

This is the old version by Traffic

There were three men come out of the west their fortunes for to try

And these three men made a solemn vow John Barleycorn should die.

They ploughed, they sowed, they harrowed him in, throw’d clods all on his head

And these three men made a solemn vow John Barleycorn was dead.

They let him lie for a very long time till the rain from heaven did fall

And little Sir John he throw’d up his head and he so amazed them all.

They let him lie till the long midsummer, till he looked all pale and wan,

Then little Sir John grow’d a long, long beard and so became a man.

They hired the men with the scythe so sharp to cut him down at the knee,

They rolled him and tied him around by the waist, served him most barbarously.

They hired the men with sharp pitchforks and they pierced him to the heart.

But the loader he served him far worse than that for he bound him to the cart.

They wheeled him around and around of the field till they came upon a barn,

And these three men made a solemn mow of poor John Barleycorn.

They hired the men with the crab tree sticks and they beat him skin from bone.

But the miller he served him far worse than that for he ground him between two stones.

There’s little Sir John in the nut brown bowl and brandy in the cask.

And little Sir John in the nut brown bowl proved the stronger man at last.

For the huntsman he can’t hunt the fox nor so loudly blow his horn,

And the tinker he can’t mend his kettles nor his pots without a little drop of John Barleycorn.

If you follow the verses through you’ll see how it begins with the ploughing, sowing and harrowing of the field, then goes on to sowing with the “seed of the king” – which really is meant to be taken both ways, as corn seed and semen. And the field too is meant as the earth, the soil, and the womb of the Earth, of Sovereignty.

In verse two, little Sir John raises up his head, the first green of the corn breaks the surface of the earth, we know that there is hope, there is return, the food is likely to grow this year and we will not starve. At the end of the verse little Sir John grows a beard, the tassel of the corn appears.

In the third verse, the harvest happens. The corn is cut, scythed, it is made into stooks and bound to the cart to be carried off to the barn.

In the fourth verse they wheel the cart around and around the field, partly to pick up all the stooks but also in a ritual walking of the field which has given them the grain they hoped for, an honouring of the Land. The corn is beaten with “crab tree sticks”, that’s branches of the crab-apple tree which is an ancient tree but also a good wood for threshing the corn. Threshing is the meaning of “beat him skin from bone”. And finally the miller grinds the corn between the great millstones.

In the last verse the ale is made, the corn is transformed and transmuted from a plant into a health-giving drink. Ale was (and is) good food as well as drink, there is much goodness for the body as well as the pleasures (and pitfalls!) of intoxication J. The reference to fox hunting is repellent nowadays and is probably a fairly late insertion, like the tinker. The original may well have referred to hunting, but for food animals not “the pleasure of killing”.

So, the song is about the growing of the corn, harvesting and making ale. It makes its references as if the corn is a person and, in ancient days, it would have been the king. Human sacrifice took place in all lands. Human life was, and still is to most humans, the most precious gift that could be given to the gods, the power of blood is known worldwide.

With its habitual de-paganising zeal, the Christian church recycled Lammas as the harvest festival. Traditionally on this day a new loaf of bread was offered at mass as the first-fruit of the harvest. In the good old days when bread was truly your harvest fruit – you tilled the land, planted the grain and watered to soil to make it grow – the making of the Lamas/Lughnasadh loaf was packed with mystical symbolism. The breadmaker and those who ate it were acutely aware of their relationship with Mother Earth – a relationship not of words but of conscious interaction. Quite different from buying a loaf in your local supermarket off the bakery shelf! These days bread-making is a mechanised process and you have had nothing to do with the planting, growing and harvesting of the grain.

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Lammas: Old Country Customs

Just like the Sun God whose heat nourished its growth, the grain which goes into bread must be cut down in its prime to be useful. Death is necessary for life to flourish, otherwise  life dies. In the past humankind the world over acknowledged this relationship between death and life – harvesting grain for bread and seeds for next year’s crop – through ceremonies and rituals.

Corn Dolly from Winterspells

The presiding figure was often female, the Corn Dolly, made from the last corn to be cut. In northern Europe she was known as the Corn Mother, in Scotland as the Carline, meaning Old Woman. On the island of Islay she was the Old Wife, the Cailleach, which is the title Ceridwen takes. After harvest Islay’s Cailleach was hung up on the wall until ploughing time for the next year’s crop. On the first day of ploughing the mistress of the house divided her among the men going to plough the field. They took the Old Wife in their pockets and fed her to the horses when they reached the field, thus ensuring a good harvest next year.

This picture is from Winterspells – very beautiful.

In Wales (north Pembrokeshire) a plaited tuft of the last corn was known as the Hag (wrach). The reapers would throw their sickles at the last patch of standing corn and the one who succeeded in cutting it down received a jug of home-brewed ale. Sometimes the lucky reaper would try to bring the Hag into the farmhouse without being seen. The inhabitants would be waiting with buckets and pans of water to drench him. If he managed to get the Hag in dry and undetected, the farmer had to pay him a small fine or sometimes a small cask of the best beer. Then the Hag would be hung up on a nail and kept until the following year.

Some harvest celebrations are rather curious, like the biblical Pesach (“hobbling”) ceremony performed at Beth-Hoglah in Canaan, where devotees danced in a spiral imitating the partridge’s way of hobbling. In ancient Greece male dancers hobbling and wearing wings performed an erotic partridge dance in honour of the Moon Goddess.

Other celebrations take life and death literally, like the Indians of Guayaquil in Ecuador who used to sacrifice human blood and men’s hearts when they sowed their fields (In one year they were said to sacrifice hundreds of children to make sure their crops flourished!) The Khond, a Dravidian race in Bengal, ritually sacrificed choice victims and distributed their flesh among every family in the tribe to bury it in their fields. Human sacrifice, whether real or symbolic, plays a key role in the harvest culture. Frequently the victim was a total stranger, chosen for sacrifice not out of any personal animosity towards him but merely because he happened to be passing by at the “right time”.

And, look up the rites of the Corn King and the Eleusinian Mysteries. If you fancy an excellent story that’s also telling the rites read Mary Renault’s “The King Must Die” and you’ll find the story of the Eleusinian mysteries about 1/3 through, after Theseus comes down from his trials on the Isthmus. Remember, the ancient Greeks were Celts too.

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Insomniac Ramblings

Usually I sit up all night on a hill some time near midsummer, as a religious dedication. Not this year.  It’s nearly 5am, I am sleepless and typing, with Tom keeping me company via skype, and James asleep next to me. I am heavy with tiredness – more than physical, this is a soul deep weariness and it tastes a little bit like defeat. This time of night does that to a person.

There comes a time on those summer night vigils when I start to believe that it’s never going to get light again. It was similar for me this last winter, with the ice and cold so overwhelming that it became hard to imagine sun and warmth returning. In such long nights and hard times it is easy to see why our ancestors might have seen evidence of gods in these momentous changes. The sun rise, when you’ve sat up waiting for it all night and endured the darkness, is a miracle. Everything is made new. The world becomes innocent again.

I haven’t been sleepless like this in a while – it used to be a regular part of my life, but this last year I mostly had the insomnia licked. Tonight I can’t quite find the knack. And it will knock out today, which is unhelpful, but, I have the interweb and there are useful things I can be doing, like this.

Beyond the curtains, the sky grows pale, and I think of a time, a year ago, when Tom and I talked on skype for the first time, until I realised dawn had started beyond the window. I think of festivals, and rolling into bed with the dawn chorus. Heart pounding so hard in my chest that rest seems beyond me.  And when it comes, it will be a heavy, drunken sort of sleep.

It’s been the longest, darkest night in a while. I remember other long dark nights, I cry for them as I cry for this one. Maybe that’s in part what the vigils – intended and unintended – are. A chance to step into the darkness, and wait for the sun to return, trusting that it will. Light comes back, things get better.

And so for today, in the early hours, I end my instalment of what someone charmingly called ‘that disgusting blog of yours’ hoping that she is still reading. If you seek for signs of yourself in other people’s writing, you may find them. If you look for evidence of cruelty and persecution directed your way, you may well find those too – not because they are there, but because you see that way. If you, dear readers, imagine that I go to all this effort for you, personally… what can I say? I write these blogs for me, in the hopes that they turn out to be useful to others. They are a record of the journey, not an attempted assault. After the long night, there may be morning, and I may even be awake enough to see what it brings.

What are Rainbow Warriors?

You may be wondering why this course is called Rainbow Warriors … there is a very good reason. They are mentioned in various traditions and you may already know prophecies that relate to the 144,000 Rainbow Warriors, two of them are …

The Book of Revelations says …

the number of the saved is 144,000.

An old prophecy of the Native American peoples says

When the Earth is sick and all the animals are dying a tribe of people will come, of all colours and creeds, who will restore the Earth. They will be called Warriors of the Rainbow.

Rainbow Warriors are hidden in occult and esoteric lore – the word occult just means hidden, occluded. They are the 144,000 “petals” that hold and carry the energy within the energy centres or chakras. You learn how this works early in the course. As we all contain the 144,000 petals – we all have chakras – we are each of us “the number of the saved”. Our purpose is to become conscious of this and able to work with it along with working with Otherworld.

The native American prophecy fairly well describes the times we are living in. Only by being conscious of our place as a vital part of the whole, and one that can – through consciousness – make a difference can we restore the Earth. Our first conscious learning is of how we are made and that we are all made of the same stuff as the rest of creation. Joany Mitchell put it rather well in her song Woodstock, when she said “We are stardust …”, we are indeed. Rainbow Warriors know this and work with it for the good of all.

Turning Back to Serve

This saying comes from a master in the early 20th century and expresses what rainbow warriors do. Please don’t be put of by the somewhat archaic language J, take it all in and ponder it for yourself…

He who faces the light and stands within its radiance is blinded to the issues of the world of men; he passes on the Lighted Way to the great Centre of Absorption. But he who feels the urge to pass that way yet loves his brother on the darkened path, revolves upon the pedestal of light and turns the other way. He faces toward the dark, and then the seven points of light within himself transmit the outward streaming light and lo! the face of those upon the darkened way receives that light. For them the way is not so dark.

This is what we are about, turning back to help light the way for those who follow.

So Rainbow Warriors work for others rather than just for themselves. Of course, personal development goes on anyway – you cannot stop developing once your feet are on the path, you learn continuously from others. But the warriors’ focus is not on themselves. They serve all of creation, including other human beings. Here again, the focus is much broader than humanity alone. As shamans, Rainbow Warriors know the interconnectedness of all life, and know that they play a part in helping everything in creation become its true self. They turn back from personal completion, refusing to be blinded by the light and focused only on self, to shed the light of their own knowing (in so far as they have got) onto the path, to help light the way for others.

The Course

Rainbow Warriors is a 3 year practical course in advanced shamanism.

It’s an experiential rather than an academic course done through the Internet with a two-week workshop at the end. It is based in, but not exclusive to, the Western & Celtic magical traditions. It is about becoming a shaman, not a shamanic practitioner but the real thing. It gives a solid grounding in, and knowledge of, experiential shamanic magic and is designed to enable Students to become Walkers Between Worlds.

I do not give a certificate of graduation.  Shamanism is invisible and cannot be accredited in the common academic way.

You will know for yourself when Otherworld calls you “Elder” … and that will be your initiation at the end of the 3 years. This is why there are no certificates. It is not I who judge you, you bring yourself before Otherworld and they show and tell you where and what you are. You cannot do that in ordinary human terms of pieces of paper.

Being a shaman doesn’t mean you have to go round dressed in feathers and war-paint, although you can if you like. The people who’ve gone through the process, so far, have been all sorts of things … teacher, policewoman, scientist, computer boffin, artist, poet, ecologist, legal secretary, garden centre owner, anything a human being can do. They mostly still do the same sort of thing they did before but they do it a lot differently! RW has expanded how they see the world and so how they relate to it, and how useful they are to Mother Earth.

Your main subjects of study are  ..

  • Spiritual anatomy and engineering: including the chakras but from a place and in a way you probably never thought of before, a Celtic way.
  • Journeying – how to look after yourself doing this, very consciously, retaining choice throughout, AND learning not to harm anything else (even by accident) while you’re out there!
  • Biodynamics – a shamanic way of working with plants, gardens farming in the widest possible sense.
  • Healing – which is about Thread-Twining & Weaving.
  • Mastery – which is about SELF-MASTERY, learning to use your skills for the benefit of all creation. It includes seeing across time & space, and walking between worlds. You’ll understand this better as you go through the work.

Doing the Work …

You get 8 lessons each year – one for each of the 8 seasons of the Celtic year …

  • Samhain
  • Midwinter
  • Imbolc
  • Spring
  • Beltane
  • Midsummer
  • Lammas
  • Autumn

NB – if you live in the southern hemisphere you will celebrate the opposite season to us here in the north.

The course is hard work. It is largely experiential, about knowing of and for yourself, not parroting book learning or someone else’s experience. Then you distil, draw out the essence, the salient points of the knowing you have gained from doing the work.

You have a fair bit of reading, including fiction, in addition to your course notes. Each lesson you …

  • celebrate the season,
  • read and internally digest the lore;
  • make a journey and taleweave that journey into a story, write it up and send to me; you read a story and a book;
  • make one of the hallows, which includes journeying and ritual.
  • tell me what has changed for you. I give you a set of questions at the end of each lesson to help you with this, so you realise what you know, what you’ve learned and what’s changed. It’s the changes I’m interested in :-).

Workshop

At the end of September/beginning of October in your 3rd year there is a 2 week workshop on Exmoor, a very beautiful and magical place, with many sacred sites.

The workshop is experiential. It is an essential part of the process, this two weeks of the workshop, living and working very intensely with me, the other 2 w/s tutors and your colleagues. You live and work in the middle of scared places, tapping into their energy and wisdom, learning to work with them directly, and to work as a group. It is the completion of your three years’ training. It culminates in an initiation ritual, at grove up on the wilds of Exmoor that has been used for this purpose for 4000 years. You devise, this ritual as part of your work during the two weeks.

I share this teaching with 2 colleagues who are RW graduates. Your job is to show the 3 of us what you know – show NOT tell !!! Our job is to trick and tease you every which way so that you know just how skilled and competent you are 🙂

We spend a lot of time outside, working at the sacred sites, including some nightwork, and we do a dream incubation. You will be continually on your toes, being challenged, thinking on your feet … just as you will have to do from then on in your life and work as a shaman.

We stay in a beautiful, old farmhouse just at the top of the hill from one of the sacred sites we use. You will be in single or twin bedrooms; there are showers and baths, washing machine, dryers, dishwasher, wood-burning stove, central heating. we 3 tutors do all the cooking and you students do the washing-up – with the aid of the dishwasher so it’s not very arduous. The food is local, organic and some will be biodynamic, as well as home cooked. I usually make bread every day too. We can cater for all diets – just tell us what you need.

Being a Warrior …

In the course, you come to know (not believe) that the Earth is alive, has a spirit. In the Celtic tradition The Earth goes under several names, but the overall term is Sovereignty, Sovereignty is the spirit of the Land, the Earth herself. The elements – Earth, Air, Fire, Water – animals, trees, plants, fish, birds, insects, the very soil itself, all have spirit. Your work, over the three years, is to learn to contact, listen to and converse with these spirits in order to bring back the gifts and knowledge they have for the benefit of the Earth – not just humanity but the whole Earth and everything that lives and moves and breathes therein. The shaman is the intercessor between these spirits, otherworld and his people. The shaman knows respect for all life, whether it has the same shape as him or her self, the same number of legs, the same language. The shaman knows Life, and soul (anima) and spirit in all things. This is animism. Anima is the soul and animists (and shamans) know the soul within everything – even if many folk cannot see or know it. Shamans learn respect and responsibility, knowing that every action really does have its equal and opposite reaction … in the east, they call this karma, in Britain the ancient word is geas which has more of the idea of duty, respect and responsibility behind it. Geas is the promise, and whatever promise you make you will be held to. The shaman knows this, hence he does not make promises lightly.

In Britain, the old ways are still handed down, but they are well hidden from ordinary view. Many people are unaware that Britain has a living tradition. Rainbow Warriors is one way of handing that tradition on, in ways which make it very pertinent to the 21st century in which we live. Rainbow Warriors are able to help those they come in contact with in many ways, healing can take many forms besides the simple ‘curing’ of an ailment. Rainbow Warriors are especially concerned with human beings’ relationship with the Land and the Earth. They carry their magical work into their everyday jobs, like accountancy, ecology, teaching, engineering, business, counselling, psychotherapy and the arts. This is practical shamanism. Always, shamans are part of their community and that still follows today.

If you think this course might be for you read my book Dreamweaver. This gives the basic tenets used in the course and shows you how I work. If you find yourself comfortable with this then Rainbow Warriors may be for you.

  • Warriors know themselves, and so are honest with themselves and with everyone else.
  • Warriors honour their commitments.
  • Warriors put the Earth and all that lives and moves and has its being therein, before themselves.

Is this what you want? If so, complete and send the application form to begin the process …

Elen Sentier

writer artist gardener shaman
__________________________________________

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Celtic shaman – Elen Sentier Monarda & Rain