| The Course consists of the following; Year 1 | | | | Shamanic Trance Postures |
| Weekend 1. Shamanic Journeying | | | | The Trance Postures are a gateway to another |
| A shaman is a 'Master of Ecstasy' (Mercia Eliade). The | | | | reality, the reality that up to now is only experienced in |
| word ecstasy comes from the Greek - ex-stasis - | | | | myth and in the dreamworld. During this training |
| meaning outside the limited, narrow, trance-state we | | | | programme participants will enter into that place of |
| call 'normal' waking reality. | | | | personal vision, and experience manifestations of |
| The classical shamanic journey is one of the most | | | | some of the most ancient myths of both Western and |
| profound visionary methods of obtaining hidden | | | | non-Western traditions. These Trance Postures will |
| knowledge and wisdom. It is a powerful way to | | | | enable you to participate in the sacred lifeways of the |
| facilitate self-transformation, and personal | | | | ancient shamans and sages. |
| empowerment. | | | | Course participants will receive training in various |
| Participants on this course will learn advanced | | | | Healing postures. These can be used for oneself and |
| shamanic journeying techniques, and explore the | | | | for others. |
| cosmology of the shaman, known as the Upper , | | | | The Shaman's Dreambody |
| Lower , and Middle worlds. | | | | This world is regarded by many indigenous peoples as |
| Weekend 2. Soul Retrieval | | | | not the 'true world', but rather a reflection, an image, a |
| From a shamanic perspective one of the two main | | | | shadow of the true worlds - known as the Spirit |
| causes of illness, is a loss of power (or life force), and | | | | Worlds. The teachings say that all we are (and |
| the other an 'intrusion' of an invasive external force | | | | everything else by extension) are fields of energy, and |
| within our field of energy. | | | | it is only our senses that give us the illusion of the |
| The recapitulation of life force is the body of work, | | | | physical world. If we understand that what we |
| which restores or recapitulates lost life force. Soul | | | | perceive as physical reality is but the description of our |
| Retrieval is one of the most well-known and effective | | | | physical senses, then there is great potential to move |
| practices to this end. | | | | beyond the description and into the sacred. |
| To understand how recapitulation practices work, we | | | | The programme will include significant work with |
| need to look at the multidimensional nature of reality | | | | altered states of awareness and perception. We will |
| and move away from a linear sequential perspective. | | | | be working with techniques and practices such as |
| From this expanded perspective, 'anything which has | | | | gazing; 'seeing without eyes'; stalking; walks of attention |
| ever happened to anybody, anywhere; it is still | | | | to help us to become awake to our innate potential of |
| happening somewhere'. If a traumatic event occurred | | | | heightened states of awareness, and an insight into the |
| for a person 10, 20 and so on years ago, for that | | | | 'other' to bridge from the everyday to the spirit world |
| person it is still happening, and in some way still | | | | (in modern terms called the 'unconscious'), and back |
| influencing the person's life. | | | | again. |
| Shamanism does not dwell on past events; there is | | | | The Course consists of the following; Year 2 |
| only this vast awesome ever-moving great moment | | | | Weekend 1. Shamanic Divination |
| of now where there is no separate past, present, or | | | | Shamanism is not a system of belief or faith, it is a |
| future. It is possible for a practitioner to journey and | | | | system of experiential knowledge. Divination is one of |
| move outside of linear time to go to the place where | | | | the paths to gain direct experiential knowledge. |
| that energetic event is still occurring for that individual. | | | | Experiential knowledge can be defined as that which is |
| Find and bring back that person's life force which is | | | | experienced first hand by the senses. |
| held in that energetic event, and when this has been | | | | Divination is not 'fortune telling', it is a way to a deeper |
| carried out, then the therapeutic healing of the event | | | | understanding of events and influences surrounding a |
| and it's consequences can truly begin. | | | | situation or person. Divination has always been an |
| The loss of life-force is known as soul-loss, and this | | | | integral part of shamanism. One of the most important |
| can take place when we suffer a trauma, have an | | | | roles of the shaman has been to seek revelatory |
| accident, experience strong emotional exchanges with | | | | knowledge from visionary sources, which may be for |
| a loved one, separation from a partner, death of a | | | | healing purposes, “why has this person become |
| loved one, go through a pervasive period of difficult | | | | ill?”, “what medicine does this person need? |
| circumstances. When we undergo a severe trauma | | | | Divination is as old as humanity, but unfortunately in |
| typically a part of our vital nature goes away, so that | | | | mainstream Western society it has been regarded as |
| we can survive what ever is happening to us. It is a | | | | something primitive, irrational, and pandering to |
| way for the body and consciousness to survive | | | | superstition. Divination is simply a way of revealing the |
| severe trauma. Problems develop when the soul part | | | | truth. The diviner reveals or uncovers to their client |
| or fragment does not return. It may not want to come | | | | hidden truths about themselves or the circumstances |
| back, or may not be able to return due to the nature | | | | surrounding them. In societies outside the West, divining |
| of the trauma | | | | continues to play an important role revealing that which |
| There are a number of symptoms of soul-loss, for | | | | is hidden, easing anxiety, and helping in coming to terms |
| example, when people feel that they are observing life | | | | with challenging circumstances that may demand the |
| as an outsider, rather than engaging and being fully | | | | implementation of difficult decisions. |
| involved. Other common symptoms are when people | | | | In divination, the role of the shaman is to act as a |
| feel that they are being ‘spaced’ out a lot of | | | | mediator or ‘middle-man’. The shaman, by |
| the time, not really here. Other symptoms that indicate | | | | exploring and providing the initial reading and |
| possible soul loss are life-themes such as a pervasive | | | | interpretation, allows the seeker of this information to |
| fear, inability to trust people. I have also found that a | | | | avoid projecting personal wants, desires, and wishes if |
| severe depression can also be a symptom of soul | | | | the question or situation is emotionally charged. |
| loss. Chronic illness may also be a symptom of soul | | | | Participants will learn and experience advanced |
| loss. | | | | divination techniques |
| One of the differences between Soul Retrieval and | | | | Weekend 2. The Pre-Birth Journey |
| some modern Western psychological systems is that | | | | The Level of Energy of all beings depends on three |
| Soul Retrieval focuses on the return and integration of | | | | fundamental factors; |
| the lost life-force, rather than focus on the original | | | | - The amount of energy with which they were |
| trauma itself. In my view Soul Retrieval and therapy | | | | conceived, |
| work very well together, the best combination being | | | | - The manner in which the energy has been utilised |
| first the recapitulation of the lost life-force, followed by | | | | since birth, |
| a therapeutic approach to support the person through | | | | - And the way in which it is being used at the present |
| the process of working with released feelings and | | | | time. |
| emotional energy which can be uncomfortable and | | | | There is a teaching that 80% of our energy is locked |
| even raw for the individual. This release and | | | | into habit, rigid patterns from generational & social |
| subsequent experiencing of the emotions is a | | | | conditioning and our personal history. The remaining |
| fundamental part of the whole healing process, and I | | | | 20% constitutes our true free will. The great teaching |
| cannot stress this enough. | | | | of the Medicine Wheel is to light a path to guide us |
| This healing process leads to what I call the union of | | | | towards release of these rigid habit patterns and |
| the life force, when the person can then move | | | | addictions which, when unlocked, generates a reservoir |
| forward in their life without being anchored to the past, | | | | of energy which can be used cognitively and with |
| and live a life of creativity and productivity. | | | | conscious intent. This is true free will and freedom - no |
| Soul Retrieval will be a significant component of the | | | | longer living parental and cultural dreams but truly living |
| Shamanic Healing course. Participants will be taught | | | | our own. |
| Soul Retrieval and in-depth techniques to help and | | | | The ultimate purpose of this body of practices is |
| support others. | | | | freedom. Freedom has powerful implications. Among |
| Weekend 3. Shamanic Core Processing | | | | these is that people must purposely seek and |
| Shamanic Core Processing is a method developed for | | | | embrace change. It is no easy task to embrace |
| practitioners to support people in obtaining a deep | | | | change and thereby unlock the rigid structures which |
| understanding into their life issues and problems, and to | | | | we have inherited, but we have innate magical qualities |
| find ways to address and resolve them. It is a way to | | | | within ourselves to help us on the path to freedom. |
| help people move into their own power, and discover | | | | Participants will learn and experience their individual |
| untapped resources and deepen their connection to | | | | pre-birth journey, and gain a deep understanding how |
| sources of spiritual nourishment. | | | | this journey has shaped and formed their lives. |
| Course participants will receive extensive training in this | | | | Participants will also learn how to conduct a session |
| method, which is a bridge between traditional and | | | | with clients using these practices. |
| modern methods of therapy | | | | Weekend 3. The Pre-Birth Journey continued |
| Weekend 4. Extraction Medicine | | | | We continue this advanced and detailed body of work |
| This body of work addresses illness as an 'invasive | | | | focusing on practical applications. |
| external force' within the human field of energy. (refer | | | | Weekend 4. Plant Spirit Shamanism |
| to Soul Retrieval section). | | | | It offers a significant challenge for the rational Western |
| Participants will learn techniques to help them to 'see' | | | | mind to come to terms with the plant spirit |
| or perceive external intrusions in a person's field of | | | | consciousness, and a leap of imagination is required to |
| energy, and to safely extract them. To boost the | | | | incorporate the ‘otherness’ of the plant. The |
| person's own innate healing power to restore integrity | | | | magical world to which we are transported by plants is |
| and energy to the cleared area of the body. | | | | not accessible through the verbal rational mind but |
| Weekend 5. Death and Dying | | | | through dream language or an expansion of the |
| The Shaman as Conductor of Souls From a shamanic | | | | imagination. Thus dreams and the power of our |
| perspective there is a thin veil between what we call | | | | imagination act like doorways and connect us with the |
| life and death. Life is a continuum which does not end | | | | plant spirit consciousness. |
| at the moment of death. One of the most important | | | | In this weekend we explore the medicinal and spiritual |
| traditional tasks of the shaman is to assist people who | | | | qualities of plants from the Amazon,and our own isles. |
| are either dying or the spirits of those who have died, | | | | Weekend 5. The Healing Power of Sound |
| to make the transition into the places one goes after | | | | We are aware of the power of the drum, and human |
| death. This is called psychopomp (conductor of souls) | | | | voice to alter brain patterns, release neuro transmitters |
| work. | | | | and induce relaxing meditative states of |
| Participants on the course will learn how to deal with | | | | consciousness. The base principle is that of vibration |
| the issues surrounding death and dying from the | | | | and resonance. It is possible to work with sound to |
| perspective of the shaman. On this course we will | | | | project a healing vibration to restore harmony and |
| experience the regions where one goes after death, | | | | balance to our body and thereby promote health and |
| to help in completion of unfinished business, and to help | | | | well-being. |
| a person make the transition of cross-over. | | | | This weekend Frank Perry one of the leading |
| Residential Week | | | | practitioners working in the field of sound-healing to |
| During the residential week, we will be intensively | | | | demonstrate and teach us methods of working with |
| focusing on bringing the healing practices from the | | | | sound that we can incorporate into our healing |
| previous weekends into a cohesive and congurent | | | | practice. |
| body of work in which the participant will gain trust and | | | | The Residential Week |
| confidence in this work.In addition; | | | | During the residential week, we will be intensively |
| Healing Mesa | | | | focusing on bringing the healing practices from the |
| We will be working with ways and means using natural | | | | previous weekends into a cohesive and congruent |
| objects to create and develop your healing 'mesa'. The | | | | body of work in which the participant will gain trust and |
| mesa which means in Spanish 'table' and 'high place' is | | | | confidence in this work. |
| created by traditional shamans to bring balance and | | | | Who Should attend? |
| harmony to their client. The mesa is a representation | | | | This training course would benefit holistic practitioners |
| of the cosmos with both positive and negative | | | | who wish to develop and expand their work to include |
| aspects both coming together to bring balance. The | | | | classic shamanic healing practices. It is also suitable for |
| mesa is a way of making sacred time and space in | | | | those who have a desire to work as a shamanic |
| order to focus the entire being towards a desired | | | | practitioner to help others. |
| outcome, in conjunction with spiritual powers. In a | | | | Certification |
| sense one could say it is three dimensional affirmation! | | | | There is a Certification of Proficiency programme for |
| By enactment of prayers and statements of intention | | | | participants who wish to take this work further on |
| in a state of high focus, one can influence the unfolding | | | | completion of the training programme. Details available |
| of 'reality'. | | | | on application. |