A Leechbook of magical herbs and fungi, and their visionary staves

Here is the last of looks into my book about ‘Viking use of Drugs’ in the pre-Christian era. This one is about the Odinic shamanic sacrifice, and http://t02.deviantart.net/OEpr3rGrzc7ENGPagjq6PVmA0FY=/300x200/filters:fixed_height(100,100):origin()/pre00/1f03/th/pre/i/2010/058/b/7/runic_influence_by_x3enophob3.jpgthen the details about Hemp, which is only one of many herbs I have included of use in the book. It’s an exciting one for me, and comes full circle with a journey through the Viking lands of Scandinavia, Iceland and Scotland. It is coming soon, so keep an eye here in the new year ya’ll… Fellowship work

The Psychedelic Havamal Experience

  1. (Pitt)
    None refreshed me ever with food or drink,
    I peered right down in the deep;
    crying aloud I lifted the Runes
    then back I fell from thence.

Here is the infamous passage of Odin’s vision quest which brought him the runes. Several translators have wrote it in different ways, and the main tenets are Odin’s hanging on the tree in a Shamanic initiatory style. This can be compared to how Shamans undergo austerities throughout all world cultures observed in Mircea Eliade’s book Shamanism: Archaic Techniques of Ecstasy. Odin sacrifices the dross, weaker self to his higher more aware self, and transcends being merely a man of Midgard. It is said how he fasts, and is parched for thirst, which can be taken as self inflicted or punishment. All passage speak of a ‘looking down’ a ‘peering in the deep’ or some other form of glance into an unknown place while he hangs, though it is not sure if he hands by his neck or his feet. He falls off the tree from his struggle to grab the runes, and surely he does get them, but where did these runes even come from? If the Runes or Runa is the epitome of the secret, or occulted truths, then this can be understood as a metaphor for Odin, dying, and rebirthing, and the runes can be metaphysical, or they can be material, but still where did they come from. My own theory which I have not heard purveyed by others is that Odin was undergoing a psychedelic or entheogenic trance while on the tree, in a shamanic fashion. Before the trip he was just odin ‘something, something’, a common Icelandic name for a man. Then he became aware of the Odin, the wod-stirrer god, that lives within the divine, like the chemicals of certain psychotropic plants, perhaps hemp, salvia, or a mushroom, linking back to the Giant who put all matter into Midgard, Ymir, who is then the real creator of these psychedelic and magical plants.

139.Nine mighty songs I learned from the great
son of Bale-thorn, Bestla’s sire;
I drank a measure of the wondrous Mead,
with the Soulstirrer’s drops I was showered.

Odin seems to speak in such an enlightened and illuminated way here, as if he had just then glimpsed some portion of eternity. Which he had indeed. He speaks of the wondrous :ALU: Mead, so powerful even he has only a ‘measure’ of it. He was showered, with the drops of the stirring soul, and learned songs from the son of Bale thorn. Such songs could be compared to the unknown language of Glossolalia provoked by the psilocybe mushroom, known to affect in man and woman strange utterances with rhythm and syntax, though making no perfect rational sense. In fact many of the passages of the Havamal, but even more so the Voluspa could be thought to be spoken ‘under the influence’ of some magical medicines, if one has the imagination from it. Try thinking about this next time reading the Voluspa, it was spoken by the Seidmadr, the witch, it can’t be denied that her prophecy just came about through a random idea, it was provoked by her own magic and vision quest, like Odins. Perhaps I will write about this in another article in the future. My thoughts are that the runes were reaped or gained from an altered state of conscious, as is repeatable in the mythologies of magically oriented societies for ages; to name a few, the Eleusinian mysteries of Greece, the Soma cult of Aryan-India, the Mazatecan tribes of Mexico, the Santa Daime church ofAyahuasca, the Native American Church of Peyote, etc.

0daea496968916423312f79fa40f7443The north was not rich in ‘magical’ plants per so, but they did have some available. Which were probably only available to a select few or used in rites of passage. It is no less intrigue that most of the Gods and Goddesses possess abilities that go beyond the scope of normal man’s faculty, like Heimdalls extremely sensitive hearing as he guards the ‘Rainbow bridge’ one can imagine those entering such a colorful portal to the higher worlds through ‘shaking sound’ as given as one translation of Bifrost, or kaleidoscopic and patterned colors, as provoked by LSD. Freyja’s and Loki’s ability to shapeshift into different animal forms like birds, snakes, fish… This is just one thing to consider when trying to understand, not ‘find the answers to’, the Havamal, the runic system, and the Northern mythology, as each perspective to each person is just as relevant in a new way.

Untitled

:MARIJUANA: Hanathiz/ Hörr/hampr/lín

In the fifth century BC the Greek historian Herodotus wrote of the use of cannabis by the Scythian people of the Black Sea region:

The four hemp seeds found with the Volva in the Oseburg ship burial were near the pillows the supported the corpses, she may have carried them in her pouch for the same reasons as burning on fires, or perhaps slept with them. The women sowed tended and harvested the plant, in honor of Freyja. This was accompanied by an erotic ritual wrote Christian Ratsch in Sacred Plants of our Ancestors.Her powers were found in the flowers. Ibn Fadlan, wrote that Vikings preferred to make cannabis into an alcoholic drink rather than smoke it in the Arabic fashion.

.Ethno-history.

On a framework of tree sticks, meeting at the top, they stretch pieces of woollen cloth. Inside this tent they put a dish with hot stones on it. Then they take some hemp seed, creep into the tent, and throw the seed on the hot stones. At once it begins to smoke, giving off a vapour unsurpassed by any vapour bath one could find in Greece. The Scythians enjoy it so much they howl with pleasure.

In the Norwegian valley of Gausdal, people in the nineteenth century would lift their hats in greeting as they approached a field of hemp. The plant was known to house a vette or vaetir, a nature spirit best treated with respect.

Hemp may have been grown in Norway in pre-historic times. Pollen samples suggest hemp growing in the vicinity of the Oslo fjord in the Roman Iron Age, around the beginning of the Christian era. Cannabis was also found in an Aryan burial in the Gobi desert with the oldest mummy ever discovered. The tetrahydrocannabinol molecule from Cannabis can be viewed as a combination of two very different halves.

The right half (as the structure is usually drawn) resembles the nucleus of many of the substituted benzene-ring containing components found throughout the lichen world. Isolation of these products can give the raw materials that can be converted to the compound olivetol. The left half is a terpene which contains carbon atoms, and which is substantially identical to the essential oil, pulegone. This component makes up some 80 to 90% of the Oil of Pennyroyal.

The fusion of these two materials has been shown to produce several products, one of which is delta-3-THC. This is as close to the delta-9-THC, of marijuana that is known to be active in man.

LINKS TO NORSE GODS.GODDESSES

(Snorra Edda I,Gylfaginning , ch. 14, p. 66) Hörr is the name given to one of the dwarves, which leads one to believe the plant wight names are those ‘dwarves’ the life under the earth. Our ancestors would have been mystified still before the age of science of how plants and herbs grew, their rituals and beliefs demonstrate this. If this herb was known as Horr, but also as Hampr or Lin, this suggests they named it according to its use or its parts and character, like the tradition of the Gods and Goddesses having multiple names or Heiti. If one could think Horr was the underground part or indwelling spirit within and underneath the plant, and hampr as the hemp fibres strung out of the stalks, and lin as another product, perhaps the finished item.

EFFECTS.

Empathy with animals, alive and dead. Sensory highs. Wode and inspiration. Communication with the Fetch or Hamr. Higher appreciation for music. Tolerance of discomfort and decrease in pain.

USAGE.

With inhaled through a pipe of wood, bone, stone or glass, let smoke billow inside the mouth in a deep exhale, this can be seen as the Ond, rising from the lowers hvels of the Lik, into the higher hvels. The ganfer, or wind, makes passage along the central axis, and is held in the throat. Exhaling the breath, letting the Ond drift back into the world outside you.

The book will be free as a pdf, and then you can pay what you want for it, if you think it’s good enough.

 

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“drugs” of the Vikings: book excerpt 2

I’ll phase out the initiatory speech, as I have already talked about the book, and not here to blow it out of proportion but it’s been a few months more of production on this manifesto, and i’m ready to slice up another preview. The other info is here Mind Expansion. I don’t care if you buy it when I self release it, just keep an open mind about it, and tell your tribe, your friends, or your grandpa.

Lighting Up

If the Vikings did learn the art of smoking, what part of the world did they yearn the practice from? There are not clear ‘Viking pipes’ but many many tools that resemble pipes or could be used as smoking apparatuses. What did they use to smoke their herbs? Were these a form of social ritual? What did they smoke if so?These questions only supply soft answers because of the rarity to almost nil accounts of smoking use in the North. We would imagine they might have use the most realistic natural objects that they had access to; hollowed out bones, ram and other livestock horns, rolled leaves. One can picture an eleventh century wayfarer perhaps collecting some nightshade plants in his or her pouch and smoking them through one end of a goat horn like a pipe. But traditionally seen in the North, especially Finland is the communal fire sitting, in which the tribe would sit around. If there were any local plants making medicinal smoke, they would have picked up on it, and of course been privy to it’s effects. The burning of the Cannabis or Sage plants for instance.

Herbs, plants, mushrooms, and lichens, whether drunk, ingested, rubbed, inhaled, smoked, or salved have been communicators with their own inhabiting spirit for time immemorial. The user who endeavors towards their use is not merely a partaker, but a dedicant of the ally within the substance itself. A communion takes place, where verbal language and understanding is transgressed, and a link with the secretive, runa, of the plant, or fungus is opened up to allow the participant to experience places beyond their own domain, unconscious ‘murkier’ and latent states of the mind, visions and sensual awareness of elves, dwarves, and the Gods and Goddesses themselves. Pictures are revealed which were never discerned before, sounds become audial that others are unable to hear, and the spirit is enlivened to a new partition of the entirely of themSelves. Through the ally of plants one gains a deeper understanding of the sacred and spiritual cosmos.

VIKING LSD

When the Vikings started to till the land and grow crops, a mongst them were different types of cereals, like rye, wheat, oats, barley and grasses. We see from the map of archaeological plant finds around Norway, that remains of these plants were found from Viking age, from growing. They were not only found naturally, but propagated where the weather was good.In good seasons they had excess, and this lead to the storage of their grains and cereals, probably in root cellars. A stone age style of storage shed built into or below the earth for root vegetables, and keeping grains, or perhaps they had special outbuildings constructed for this purpose. Either would serve the purpose of holding the extra crops through the winter and perhaps for several seasons to use when the harvest was not as successful. But these shelters were not perfect, and when the rains came, sometimes the stock would become moist or soaked with the water and then naturally soak, ferment, and decay. On the fruiting bodies of the cereals grew a type of parasitic fungi called ergot. The fungus resembles a small black mushroom, and when fully infected on the grains will contain the highest doses of ergotamine. The fungus bio-synthesizes the alkaloidal concentrations of the chemicals, and it is the lysergic acid diethylamide 25 that is within the ergot itself. LSD. Interestingly, the infected grain affects the cattle, and is resultful cause of bovine tremors. As well as gangrene in high toxic amounts. In the myths it is spoken of some of the men, so ugly, that no woman would want them, and angry cows. I’m not saying this is the reason, but perhaps a contributor. The claviceps ergot usually grows when there are extremely cold winters, followed by rainy summers, typical Icelandic and Scandinavian weather conditions. In sacred scriptures of the world, and ancient mythical texts there are described epiphenomena that are not indifferent to religious and mystical experiences from LSD from a variety of users. Does this mean Vikings had LSD within their stale gruels, and could it have contributed to the mythological stories or sagas? Beyond this, did they continue to use it, or quickly figure out how to preserve their crops better. I can’t be certain, but it is true that it would have been present.

Ergot (Claviceps purpurea)

This fungus retained steady use by Norse brewers, and was also used accidentally in the gruels served to their bog sacrifices, or thralls. Buried bodies found in peat bogs have contained the fungus in the guts.

One in charge of such of an apothecium substance for beer would have not only been the brewer, healer or Priest but the Shaman, as he or she would serve the medium between the physical and spiritual worlds. Transcending the mere human boundaries, and giving it its entheogenic properties, entheogen meaning ‘creating the God within’.

.EFFECTS.

“Convulsive ergotism”: Contains some of the similar chemical compounds as LSD, and can yield vivid visions and ecstatic trancelike dancing.

“Gangrenous ergotism”: sensation of burning limbs called St. Anthony’s Fire, pain in the gut, or death.

Kaleidoscopic arrays of rainbow color, hallucinations of a vibrating dimension of light and and sound. Trancelike ritual dancing.

(I’ll write one more of these now that i’m in good connection with the interwebs, but wait until later in December, it will be about Viking hemp)

 

 

“drugs” of the Vikings

https://s-media-cache-ak0.pinimg.com/736x/dc/02/2b/dc022b302bc168cd65b274335225166a.jpg I have decided to go out on another tangent which to my knowledge, no one has fully covered yet in their studies of the Viking people. As an apprentice in the Galdragildi, I wrote a work called ‘Runaz Sterno Skiwo’, a book about the possible linkages of the constellations, and star phenomenae with the runic staves and mythological astrology, in this I dug into many rare sources of wisdom, and actually pieced together some pretty convincing stuff about a Norse/Icelandic star chart, mythology influenced by astronomy, and a Northern flavored constellation system influencing the Runes, and several stories we know. Anyone can read it for free, or donate for what they think is fair to have a pdf or physical copy. http://mimirshead.bigcartel.com/product/rune-star-map
The book I have been attentively writing and working with for the past 7 months has a working title of Drugs of the Vikings, or

Entheogenic Plants of the Vikings: A Leechbook of magical herbs and fungi, and their visionary staves for Ritual use.

It is a compendium of different plants, and fungi, classed today as shamanic substances, that would have been commonly available to the Scandinavian Vikings, or could have come into contact with them, and exploration of their proven and potential uses, the magical derivations of that, with focus on the Icelandic magical staves, and bindrunes, and exploring the allies of the plant and fungal substances. I’ll be including some personal gnosis, pictures of the staves I have witnessed during the experiments, and a heap of notes, ethnographic history, and in proper leechbook fashion, magic recipes for the use of them. It won’t be a long book, but it will have weight for the material within. Here is an excerpt to excite anyone, and I shall follow with another excerpt in a month or so. The idea is to have it ready by the end of this year. So without furhter chatter:

From the intro:
The Norsemen and Scandinavian people of Sweden and Denmark knew a fair amount of medicine, and the Volva was seen as a healer/magic seer and often used plants when the suffering and dying came to her. The Vikings would have had access to the plants and documents the English kept upon their invasion, and though my intentions is not to re-iterate all the medieval spell charms, and herbal recipies of these ages, I instead want to take an approach at developing a modern day leechbook based upon some of the more intoxicating, hallucinogenic, psychoactive, nootropic, and magical plants of the Viking age. For use by the 21st century heathen in a time when our connection to the Gods, Goddesses, the cosmology of our ancestors, and mindset of mythology have been stifled by materialism, pseudo-identity, and a sense of spiritual boredom with the world. I as a vitki, have used all the plants written and portrayed here under the right circumstances, and know from the wodened experiences of the power of these plantfetches and how much a single flower, root, seed, or bark may reveal about the natural world, the mythological one, the presence of other entities, or the language of the cosmos. Runes and songs live still in the plant world and the fungal kingdom. A serious vitki will over dedicated time be able to comprehend, observse and even harness those phenomena through a heathen mindset. Within this leechbook, I will be displaying a personal grimoire of deep set experiences, failures, symbolism, drawings, botanic info, and prosaic entries in similar style of the original leechbooks with my own magical dialect throughout.

So there you have it, if you find it interesting, tell some others who share the psychedelic mind, and maybe this one can get off the ground.

Ogham: Celtic Tree Oracle Edred Thorsson

This tome was an intriguing book that unfortunately left me unsatisfied by the end of reading it. The Book of Ogham, is one of the few contemporary sources on the ancient Celtic language called Ogham. It is a set of symbols representing the patterns and phenomena observed in nature and everyday life by the Celtic peoples called the Druids. They are the classification of all things by the Bards. Unlike it’s similar counterpart the Runes, which are objective esoterica of that which already is, being universal and cosmic. Edred Thorsson as he writes is a rune scholar first and foremost. He does a respectable way of explaining the Oghamic history/vocabulary and giving many details of the mythic uses of the system. One interesting notion about the Ogham fews he states is their relationship to the various species of trees. It was also fascinating to observe the parallels between other Germanic languages (like the runes) in that both of them are written in sets and have a numerological value for magical intent/a ideographic meaning, and sound and sometimes color. There is an entire chapter devoted to the ties between Ogham and Runes.

For those who are fond of science and understanding various mythologies through the use of comparisons, Edred draws out a number of manuscript paraphrases, lore, and sentiments that embody the parallels of different ethnic ontologies and stories. He also has deciphering of many inscriptions, and analysis of old literature.

Sadly, I found the chapter of divination to be an offering that seemed forced and too generic for any real understanding. While on the other hand, the methods of imbibing or using the secrets of the Ogham fews themselves were far too structurally defined to be of any practicality. To me this came of as something exploited for the use of instant enlightenment rather than real wisdom. It could just be that the Druidic people had much simpler and more sensual lives, which would involve further anthropological research of course on the part of the reader, but the terms used of association with the Ogham symbols did not really represent a significant ontology to the way they perceived life, their social structure, routines and survival techniques etc. which is what I was half expecting as a standard. There was tons of contradiction in the symbology and not much in the way of how each individual stave were applied to everyday life. Therefore I personally wouldn’t use it for any deep meditation or lifestyle mold, and for now it remains purely romantic and artistic.

Green Is The New Red :Will Potter:

Animal Liberation Front (ALF)--Animal Rights Defenders or Ecoterrorists?

I had already been following the stories reports of some of the persons being subpoenaed by the US grand jury for holding anarchist beliefs through the journalism of Will Potter. This was from his website which is under the banner of the same name, Green is the New Red. This book came before the trials of Leah-Lynn Plante or Matty Pfeiffer, Matt Duran and Kteeo Olejnik. I was quite affected by their stories and was hungry to know about the current social scheme that was affecting the outsider cultures they, and I personally relate to. Thus, this book was an enlightening read for me. I don’t normally write about political issues because they are not interesting to me, and even here I don’t think I am suggesting any inherently political view, since I am an anarchist at heart. But activism is naturally showing itself in my life more and more, and just be writing this journal, I feel I am doing something to contribute to a purpose higher than just me. Green is the New Red is a movement that is under attack by politically correct corporations and governmental high order. It is about class war, and cultural division, so it unveils many fundamental questions about the society it revolves around. My interest in these subjects is quite direct, even if it be that these things are happening in another country from my own, I feel somehow involved. Specifically it is about the radical environmentalists that have been used as scapegoats and about their criminal activity throughout the last 20 years or so. The book hinges on ethics of lifestyle, and profiling of a very extreme bill passed called the Animal Enterprise Terrorism Act which is seeking to eradicate the actions of anarchists, earth liberation front and animal liberation front, and redefining what is means to be a terrorist.

I am still trying to process all this information. The material is heavy but Will Potter has an immaculate way of yolking words together in ways any competent and focused person can understand. The writings are linear and follow a general timeline of events that unfolded circling around eco-groups, their protests, raids, and activism. They are oriented primarily in the Pacific Northwest, like Portland, Eugene, California and Washington. Spliced together with the onslaught of governmental retaliation, public fear, and parallels to old and modern related violent movements like the Red Scare of the communists, and ties to Afghani terror sects claimed by prosecutors. I found myself drifting over some of the commentary but excited by the extreme dedication held by some of these individuals. I felt a heedless instinctual empathy to some of their actions, but were indifferent to other less practical ones. I was also held in the grips of just how much it is a battle of polar opposites and the tendencies the US government is using to support their ideas of what is ‘right’. I tried to be unattached to all of this at first, but the intimacy of the story really sows a cocoon around your thoughts and pulls you in to decide what you believe.

The last chapter spoke to me on a perfect level. Will Potter left no stone unturned and no judgement too biased, which is really why this book is so special. As I started to be overwhelmed with new influences, he started talking about the grand scheme. I felt a duality at times but generally understood the singularities that I made as I questioned myself even more deeply. I personally hail a lot of their sentiment such as vegetarianism/veganism, anti-animal medical research, anti-logging, non-violent raids, community, protest, and love for nature and animals and saw the necessity of what they did. It is obvious that the government had not responded to passiveness before so groups like these were needed to form to create positive change.

Beyond this book, I had perused a couple of articles looking for any traces of something going on in Canada like this, and I actually found some that were very recent. The prime minister in Ottawa, has started to surveil the environmental movement and calling them ‘extremists’. This is a similar method used by a security organization to monitor supposed threats in the US and put them on a list of conspirators to terrorism. The issues going on here in Canada right now are circling around the Enbridge pipeline, fracking tar sand oil across the west through the Great Bear Rainforest. Natives, anarchist, eco-activists, and also the mass public have been involved in protests for this to happen. Some have made threats similar to ALF or ELF actions like property destruction, and that is why it is repeating for us. Indigenous heritage land is being sold and turned into agriculture or industry, and there have been civil disobedience protests by the chiefs, while less violent, they have been targeted as well by the government. This whole thing comes down on my head like a hammer and an anvil because I support the natives stance and I do feel the responsibility to support, spread, and fight for what I think it my purpose of protecting natural habitats. So how am I not connected as much to what is happening between BC and Alberta? Will Potter’s book really made me think what it is like to be a human being, in this era, and will change, or strengthen the mindset of someone else who always feels drawn to these true world issues.

Shamanism – Archaic Techniques of Ecstasy :Mircea Eliade:

This should be mandatory reading for any animist/fakir apprentice/spiritual adept with the inclination towards shamanistic esoterism, or anthropology scholar. I acquired this brilliant tome after perusing many a quaint volume, seeking for the elder mythology, about the REAL shaman. Who was this elusive figure so etched in the minds of the neo-spiritist, in me? First, they are teachers and healers, and these seems to have never changed over many generations and time epochs. I had to filter through some pretty incompetent new age interpretations though before deciding on this book. The author Mircea Eliade also wrote The Sacred and the Profane: The Nature of Religion, The Myth of the Eternal Return: Cosmos and History & Yoga: Immortality and Freedom. I had deemed myself responsible for setting aside the focus to study this work in it’s intricate details, as I had made a proper look into what Shamanism really was, it’s origins and how it evolved.

The ‘archaic techniques’, adequately make a large dose of this book. The first few chapters are devoted to the initiations the shaman, medicine man, or mystic fakir undergoes. The patterns are very uniform, existing through many of the shamanic cultures throughout other countries. I was enlightened by the way in which they were ‘elected’ and their specialized inception towards sickness or mental instability or indifference that often characterized these shamans. Also the almost exclusive position of the male shaman, and how this has been adamantly defended as part of their social structure until more recent decadence of the shaman type in modern ages. A copious amount of the ritualistic seances the shamans ensued was in the presence of the public, even when a patient was present. This shows really how they advocated strong sense of tribal community, and a motivation to teach as well as cure.

The contrived transcendent state that is so intrinsic to the shamanic experience is beautifully described here in an array of different but parallel fantastical summae. The elegant wording as given directly from some of the chiefs, natives, or shamans themselves let me mind go beyond the mundane of everyday experiential imagination, and see into these secretive windows where only the privileged and open have been. They must be read, almost as meditation, with full concentration on your own to fully intake them. The animism of the shamans is also inherit, as one reads about the elaborate dance costumes made of fur, hide, bones, sacred feathers, body paint, masks and blood. This gave me some way to connect what they must submit themselves to in the shamanic therianthropy.

What is entirely devoid in this tome, are the ‘tips’, ‘practices’, and ‘how to’ of becoming shaman, and for me this is the truth of this work. It is not about reiterating the past for our own selfish needs that anyone with some money can buy at a local ‘occult’ shop for instant enlightenment. Shamanism is not a product to get or the learn per se. It is a tradition, passed from an original divine source. The heritage value of this book far surpasses any westernized wiccan, kaballah, secular interpretations, because they all are conformist ideologies and have no competence for discussing the sacredness of Shamanism. In this great work, the truly perspicacious will find everything they want about the shaman cult. Believed heavily by those who have and are living it as coming from the once inseparable unity between the earth and the sky and contact between all living things in the universe. The origins come from a divine teacher, an eagle or an eidolon, and his training and exile to the material world of the first shaman after his arrogance of power that he could challenge the god in the sky.

I have read over the Prose Edda a couple times over and some of the sagas, the Bhagavad Gita,, hundreds of indigenous cultural texts, studied about the Tibetan Book of the Dead, Hindu mandalas and planning to read the Kalevala, and over the 5-6 years that I have attached interest to these works, I had began noticing the repetition and patterns found within each. The stories of ontological lore, creation myths, non-material gods/godesses, natural phenomena, belief systems and traditions, are all fairly replicated to some respectable degree although falling under countless different names, schemas, class and language. I always knew there was something to simple in them that suggested possible influence from many world cultures on each other in ancient times and the confluent existence of each individual theory of life to be very unique to whatever peoples embraced it at that time, and still do today. All of this, I immediately started to see unveiled in the shamanic cosmology as well! Everything right down to the sacrificial rituals, axis mundi, dreams, spirits, secret societies and roles, in some way or another were manifestations of other lost secrets, or resurfaced in new societies in all parts of the world.

The most interesting section of this read was finding out about it’s tantric influences from Lamaism. I found ruin the meat of what all this is referring to, but it seems Buddhist tradition was very integral for the advancement of what shamanism is today. You can read about why exactly this was. Throughout the over 500 pages of literary genius is the observations at how and what the myriad of different medicine cultures performed in their region. Sibera, Tibet, East Asia, China, North/South America, and India are just a mere fraction of which ones are probed.

Bioregional Atavism: RWLDNG & Human interraction instead of interferrence

I just finished reading quite a tome on the concept and practice of Rewilding, written by Dave Foreman, who is also a member of Earth First. Invented as a ideology and standpoint towards nature and the conservational biology of diverse life and landscape, “a method based on “cores, corridors, and carnivores.” The book is not only a praxis for the protection of the nature that modern folk know. It truly delves into the organic constituents of all this is natural and wild. The term wilderness in Old English means “self-willed land”, and wildeor is “self willed beast”. I consider it a tome because of the immensity of research, reflection, and scientific value it contains. Never have I been so profoundly affected by such an enlightened sharing of entelechy since I attained my copy of The Origin of the Species, or The Ancestor’s Tale. It is officially entitled Rewilding North America, and portrays in 3 main chapters the Good News, the Bad News, & Taking Action, each are subdivided into different ideas, ontological history of different time areas and the changes in nature that occurred, extinction crises, statistics of animal populations, ecological wounds, conservation efforts, and eco-friendly approaches for our evolving mankind.

Foreman is a true scholar, and doesn’t leave out the harmful disassociation that people have  acquired for our surrounding landscapes in modern times. There is a general egregorical mindstate that has been adopted by the masses that says, I don’t need to do anything about the earth, because someone else will for me. This is not the case for everyone, but at the time of when this book was written, methinks it is possibly the turning around from the natural entropy we have been experiencing, and more persons are now realizing through art, music, writings, guilds, conservation projects, etc. that there is an inherit need as sentient beings to protect the sacred. We are human animals, what I will call faunic homosapiensis and we are the nature we are affecting so strongly. With tools, companies, governments and destructive wills, our landscapes and less evolved ancestors are suffering.

The first chapter entails a huge amount of insight into how exactly our kind has damaged nature since the neolithic times. It is a misconception that the downfall of wildness only began after the spread of native Europeans. With intimate clarity, and striking resemblance to the harsh practices going on in our generation, Foreman reiterates the wounds. It can be described as depressing, yet vital for self-knowledge of the earth we live on. Ranging from hunting and trapping to habitat fragmentation to logging and industry to ecological health diffusion to introduction of non-native species to pollution. Each one is methodically analyzed and poured out in a non-sympathetic way, with all good reason. This part is really about an awakening to how much our evolution has changed negatively. All of them relating, to a distancing from our primal skills, and instead relying on new technologies, greed, corporate gain, and increasing luxury or convenience. Through these, taking advantage of our minds and using them in extremely negative ways.

The second chapter follows on the blazed trails of several conservation groups, naturalist protectors, public protests, and the exegesis of how to actually preserve with what we have available to us. A respectable amount of stories and purposes of different groups reflects the positive changes that we have induced towards returning low human interaction areas and park lands to their pure state of sustainment, or at least as close as possible. It is as if each sentence in the book would have actually taken weeks or months of research to even state with any assurance at all, yet it portrays how the modern efforts of nature lovers are forcing the depletion of resources and exploitations to a grinding stop. Much is conversed on the biological trophic pyraminds found at the heart of any ecosystem. That is, the interaction of flora and fauna in the place and how one can damage the other if you alter its natural pattern. For instance the way that wolves keep the elk at stable populations in Yellowstone, the elk in turn keep grazing at a minimum and the willow plants continue to thrive. If wolf are removed, elk increase and the plants die. This mutual connection that species have with others is linked in the ways we choose to exploit for ourselves. Because of the quick moving minds, and stasis or ignorance of most persons, still there is not enough of how seemingly harmless actions can be when continued over and over. We tend to think only in short time spans, and nature shifts over several generations of life, and great epochs.

Helpful maps are presented to show where certain land types are located, how animals correlate to them, and how they are changing by us. A term he uses, `permeable landscapes`is one of the most important factors of biocoservation efforts right now, and is basically the use of linkages in migrations routes on lands that may have less than adequate habitation conditions for carnivores or even birds, aquatic animals and insects to thrive. By creating the adaptations in the landscape, it enables species to travel, disperse their genes, and survive when their previous patch of forest, ocean, desert, or riparian area has been exhausted.

Rewilding is closely related to sustainability, because it does not only entail focus on making things better temporarily, it is about keeping the health of those changes evident and refining them. The practices of rewilding is a lifestyle choice, and can be a vector towards alternative energies even for urbanized regions. To learn from nature, and script it back into the books of our existence.
There are some really impactful documentaries I have unearthed as well that you might want to check out at your own interest. All of these revolving around Rewilding, Wilderness Survival, Animism, & Biostudies that can be found online. See: Rewilding Predators, Human Planet, Survivorman, Land Of The Lost Wolves, Man Vs. Wild & If A Tree Falls.