Soul Companions - Video

Karen Sawyer, the author of Soul Companions, has posted up a very nice video about her book;

Ayahuasca Mestizo Shaman Javier Arevalo in the Amazon – Part 3

In the third and concluding part of the interview with Javier, we continue to explore the use of Healing plants and Ayahuasca. discusses his involvement with the shamanic Plant medicines of the Amazon, and Ayahuasca in particular. Javier was interviewed by Howard G Charing and Peter Cloudsley in the Peru, Amazon Rainforest 2000.

Howard tells story of his battle with one of Javier’s assistants 3 weeks earlier. (Javier laughs a lot and explains.) Well because he was not really a shaman, he works as a guide, he drinks liquor. Then when he takes Ayahuasca and chants icaros he is not pure and his doctors don’t take any notice of him. The spirits start bothering (molesting) the people participating in the session. That is what happened to Howard. When I take Ayahuasca I talk to the doctors who give visions, I ask them to cure, I have dominion over them because I diet. If I don’t, they make you crazy or annoy you.

So if the shaman cannot control himself, then the spirits get out of hand?

If you can’t dominate the spirits of the jungle you are nobody, instead of curing they run away or take no notice of you.

So the control of the spirits is fundamental?

Spirits are like angels. God withstood 40 days of hunger and temptation by the devil and was resurrected. That’s what we have to do too.

This is Christianity, but your (Javier’s) people were practicing long before the missionaries came. Is it possible to separate the Christian from the wisdom of the jungle?

No, no, they work together. But it has nothing to do with going to a church. You learn all this in the wilderness. The spirits there are the angels of each plant to which you add your will to heal the client. This is the will of Christ.

Where does the power of the shaman end and the spirits begin?

The shaman receives the power from the jungle, he doesn’t have any power of his own that he doesn’t get from the forest.

When I look at you by day I see just a normal young man, when you wear your clothes and move into the ayahuasca space you become different, a different presence, you become larger…

(Javier laughs!) The medicine is not in the body, the body can wear clothes for example, and you see that by day. But at night you don’t see my body, you see my spirit which receives the medicine which transforms me through the vision. I have to be pure so as to be a receptacle of the spirit of the medicine. It is essential too for a shaman to be happy, the shaman laughs at everything, because a happy heart is what cures. He can’t have a long face or fight with his wife and children.

You started off with a desire for revenge, what changed you into a shaman?

My grandfather saw that my heart was bitter and he told me that it would not get me anywhere. My heart was still hard and wanted to kill! Bit by bit through taking the very plants that I had intended to use for revenge, the spirits told me it was wrong to kill and my heart softened.



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Soul, Spirit, Shaman, Shamanism, Soul Retrieval - Part 1

Soul another name for our life force, is the power which animates our being. In our lives we can lose or become dissociated from our soul due to difficult and traumatic circumstances. This article explores the traditional shamanic practice of restoring well-being, balance, and powerful healing. This body of practices is called Soul Retrieval.

This article explores the traditional shamanic practice of restoring well-being, balance, and powerful healing. This body of practices is called Soul Retrieval.

The recapitulation of life force is the body of work, which restores or recapitulates lost life force. Soul Retrieval is one of the most well-known and effective practices to this end.

To understand how recapitulation practices work, we need to look at the multidimensional nature of reality and move away from a linear sequential perspective. From this expanded perspective, ‘anything which has ever happened to anybody, anywhere; it is still happening somewhere’. If a traumatic event occurred for a person ten, twenty and so on years ago, for that person it is still happening, and I would venture to state that it is also in some way still influencing the person’s life.

Shamanism does not dwell on past events; there is only this vast awesome ever-moving great moment of now where there is no separate past, present, or future. It is possible for a practitioner to journey and move outside of linear time to go to the place where that energetic event is still occurring for that individual, find and bring back that person’s life force which is held in that energetic event, and when this has been carried out, then the therapeutic healing of the event and it’s consequences can truly begin.

The loss of life-force is known as soul-loss, and this can take place when we suffer a trauma, have an accident, experience strong emotional exchanges with a loved one, separation from a partner, death of a loved one, go through a pervasive period of difficult circumstances. When we undergo a severe trauma typically a part of our vital nature goes away, so that we can survive what ever is happening to us. It is a way for the body and consciousness to survive severe trauma. Problems develop when the soul part or fragment does not return. It may not want to come back, or may not be able to return due to the nature of the trauma

Joseph Campbell writes in his classic work The Masks of God ‘...sickness according to shamanic theory, can be caused either by the entrance of an alien element into the body, or by the departure of the soul from the body and its imprisonment in one of the spirit regions: above, below, or beyond the rim of the world. The Shaman’s clairvoyant vision must discover its lurking place. Then riding “on the sound of his drum”, he must sail away on the wings of trance to whatever spiritual realm may harbour the soul in question, and work swiftly his deed of rescue.’

The concept of Soul-loss , and the ceremonial retrieval of souls is found in many cultures. For example in the Tibetan Bon Shamanistic tradition, One of the most important practices performed by Tibetan shamans of the Sichen path is Soul Retrieval - Lalu (literally redeeming, or buying back the soul), and chilu, (redeeming the life-energy). These practices are widespread in the Bon tradition and also in all Tibetan Buddhist schools.

Although the terminology is different, the concept of soul-loss is a phenomenon well known to psychology. Jung recounts in his memoirs a fantasy in which his soul flew away from him, that is, the libido withdrew into the unconscious and was carrying on a secret life there. The libido representing the life-force, and the unconscious typically representing ‘the land of the dead’ .

There are a number of symptoms of soul-loss, for example, when people feel that they are observing life as an outsider, rather than engaging and being fully involved. Other common symptoms are when people feel that they are being ‘spaced’ out a lot of the time, not really here. Other symptoms that indicate possible soul loss are life-themes such as a pervasive fear, inability to trust people. I have also found that a severe depression can also be a symptom of soul loss. Chronic illness may also be a symptom of soul loss. This directly relates to Power. In the shamanic worldview, power and maintaining health go hand in hand, if the body is power-full, there is no room for illness or disease, which are often regarded as an invasive force.

In my practice I have worked with many people who had done considerable work on the original trauma, but still were stuck in this. One of the differences between Soul Retrieval and some modern Western psychological systems is that Soul Retrieval focuses on the return and integration of the lost life-force, rather than focus on the original trauma itself. In my view Soul Retrieval and therapy work very well together, the best combination being first the recapitulation of the lost life-force, followed by a therapeutic approach to support the person through the process of working with released feelings and emotional energy which can be uncomfortable and even raw for the individual. This release and subsequent experiencing of the emotions is a fundamental part of the whole healing process, and I cannot stress this enough.

This healing process leads to what I call the union of the life force, when the person can then move forward in their life without being anchored to the past, and live a life of creativity and productivity.

Howard G. Charing, is an international workshop leader on shamanism. He has worked some of the most respected and extraordinary shamans & healers in the Andes, the Amazon Rainforest, and the Philippines. He organises specialist retreats to the Amazon Rainforest. He is the author of the best selling book, Plant Spirit Shamanism.




Eagle's Wing Website www.shamanism.co.uk

Shamans of Peru - photo gallery

A gallery of shamans from the Amazon and the Andes of Peru (click on 'view all images');

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Yoga and Shamanism - Ecstatic Trance Postures

Both Yoga and Shamanism offer a ways for people to become aware of their potential, and begin to explore their spiritual relationship to the universe, to other forms of life, and to each other. The experiences which come from these practices help a person to evolve a deeper bond and respect for all of creation, and from this perspective you are likely to lead a life which is vibrant and full in harmony and balance, and which encourages understanding and optimism.

The Shamanic path is a way to experience this expanded view of universe. One of the central practices of shamanism has been defined as the Spirit or Trance journey. One of the ways to embark on this experience of expanded consciousness is what is called ‘the shamanic journey’. In this Journey the shaman journeys to the Spirit world, (commonly referred to as Upper & Lower Worlds), to directly commune with the spirits who reside in the other realities. This is done for many reasons, for example to receive guidance for healing, maintaining both our own and by extension our communities spiritual wholeness.


There are a number of ways to embark on a Spirit journey; these can be through dance, dream, using teacher plants, and by assuming certain specific physical postures. The latter is known as Shamanic Trance Postures, and are a method for achieving ecstatic trance and entering that place of both personal and collective vision. The word ecstasy and ecstatic is used in its original meaning, which is based on the Greek ex-stasis, meaning 'outside of yourself', outside of the everyday world. The ecstatic trance brings with it a shift in our perception, a way of becoming aware of a reality outside of the world of the ordinary, and the mundane. The trance makes us able to perceive the continuum of life, from what has been called non-ordinary reality, a reality which has been known to co-exist with our physical reality throughout time.

Black Elk, the Lakota medicine man and great visionary whose life was recorded by John Neihardt in the 1930's, tells of "the world where there is nothing but the spirits of all things. This is the real world that is behind this one, and everything we see here is something like a shadow from that world".

There are certain works of ancient art, glyphs, carvings, rock paintings which are more than creative expressions of their culture. They are visual teachings for a specific ritual. These paintings and statues from the ancients depict people adopting distinct bodily postures. Many of these bodily postures are ways to an altered state of consciousness, visionary experiences, and a way to embark on a spirit journey. There is an extensive geographic distribution of the Trance Postures, and indications are that they belong to all cultures and traditions. These postures have been rediscovered by Dr Felicitas Goodman after years of extensive research, and a full account has been documented in her truly outstanding and remarkable book 'Where the Spirits Ride the Wind'.

When a person adopts a specific posture as shown in one of the ancient artefacts, with an accompanying rhythmic sound e.g. Rattle or drum, the person may experience a vision which although is personal , is also specific to the posture. It is as if, however personal the vision, it will conform within a consistent framework. Ritual has great power in this reality; it is a way of combining, the heart, mind, spirit, and body in a single physical action and intention. Religions from all over the world have long recognised the importance of ritual. Ritual is a means of communication between the Spirits and ourselves, it is a way that the Spirits can cross over from their world into ours. In Western society we have forgotten that the ordinary and other reality belong together, they are two halves of one whole. Ritual is a way to empower and enhance the trance state, and is a gateway to contain, translate, and safely guide an altered state of consciousness into a spiritual experience. Another way of saying this would be that a ritual carries an innate intention, a purpose.

Each of the Shamanic Trance Postures is in itself a ritual, and it is a ritual with such intrinsic qualities of exactness and power, that its objective is achieved outside the original cultural setting. This means that we in contemporary Western society can also successfully participate in the Shamanic Trance Postures. To understand the Shamanic Trance Postures they should be directly experienced, no amount of words can compensate for this. The best place to experience the ecstatic trance states is in a workshop environment. This brings with it the guidance and support of the workshop facilitator, and the collective energies of the group. The power of the group is important in that it helps in terms of the focus of the ritual, and provides indirect and direct feedback. Feedback is the way to obtain the ineffable quality of trust. Trust is one of the pillars of this work, and the group provides validation of your own experience. Another important factor is that the power of the trance postures is magnified, as each person supports and is a part of the collective visionary experience.

An Exercise – The Grandfather Bear Trance Posture. A powerful Healing posture. You may experience, great energy, certain colours, a feeling of being supported and contained in a loving and gentle way. Stand with your feet parallel , about six inches apart, and your toes aimed straight ahead. Your knees should be slightly bent, removing any strain on your lower back that would occur if your knees were locked. This stance is consistent for most of the standing postures. Gently roll both your hands , as though you are holding a small egg in the palm of each hand. Position your hands so that your folded fingers form a tall triangle over your navel. The first joint of the index finger of each hand should touch to form the apex of the triangle, with your thumbs resting one in front of the other, not one on top of the other. Your upper arms can rest easily at both sides of your body, so that your elbows are not sticking out. With your eyes closed, lean your head back as though you are looking at a point just above the line where the wall meets the ceiling. There may be a strained feeling in the muscles at the back of your neck.

Comments from people who have experienced the healing Trance Posture known as 'Grandfather Bear 'on workshops. "I have been having a sore and painful throat for some time. As I started the posture, I very quickly felt that I was being cradled from behind by a warm energy, which I saw in my mind as a large bear. I felt the bear rip open my throat with its claws, and pull out heavy, thick mucus like material. This went on for a few minutes, and then the bear blew warmth into my throat, and I began to see flashes of violet-blue colours around me.

When the trance posture ended, my throat felt clear, and my body felt as if it was glowing." "My back felt as if it was being opened, and metal plates which covered my spine being levered open and dragged out of my back. When we finished, my back felt so much more flexible, I could even touch my toes, which is something which I have not been able to do for quite some time. I had forgotten how stiff my back had become."

FURTHER READING: Where the Spirits Ride the Wind - By Felicitas Goodman

Howard G. Charing, is an accomplished international workshop leader on shamanism. He has worked some of the most respected and extraordinary shamans & healers in the Andes, the Amazon Rainforest, and the Philippines. He organises specialist retreats to the Amazon Rainforest He is the author of the best selling book, Plant Spirit Shamanism (Destiny Books USA), and has published numerous articles about plant medicines.

Visit our website www.shamanism.co.uk

Shamanism, Healing and Divination

The Multi-dimensional Cosmos of the shaman

In shamanism, there is another kind of time, not linear or sequential but a time which is one single moment. This vast ever moving moment has no boundaries which separate the past, present and future. This is a time in which anything which has ever happened to anybody anywhere, somewhere it is still happening. The shaman travels 'outside' of linear time into this vast unending ever-moving moment to seek the information at the place where this event is happening.

One of the main gateways to this vast moment of time or universal consciousness is our own powers of imagination coupled with the three fundamental principles of expanded perception;

1.Intention All actions begin with an intention, a desire for a specific outcome. The principle of intention operates on two levels, the obvious , 'this is what I want to do', and the subtle level , i.e. it is a signal or alert to energy to be prepared to move to a certain destination.

2.Trust Trust is an ineffable quality, it is experienced in the body, not the mind. Trust takes time, and to get trust we need feedback which either directly or indirectly validates our experience. With trust our experiences and confidence in our actions increase significantly.

3.Attention This is about the application and focus of energy and intention. Attention is not 'hard-work' yet it needs consistency, to place your awareness at the interface of events or places..... Energy flows where Attention goes.
Shamanism is not a system of belief or faith, it is a system of knowledge, and divination is one of the paths to gain direct knowledge. Direct knowledge can be defined as that which is experienced first hand by the senses. Divination is not 'fortune telling', it is a way to a deeper understanding of events and influences surrounding a situation or person. Divination has always been an integral part of shamanism. One of the most important roles of the shaman has been to seek revelatory knowledge from visionary sources, which may be for healing purposes, "why has this person become ill?" "what medicine does this person need?, or important communal needs "where are the herds of caribou?", divination is also often used to get meaning from dreams and visions.

Divination is as old as humanity, but unfortunately in mainstream Western society it has been regarded as something primitive, irrational, and pandering to superstition. Divination is simply a way of revealing the truth. The diviner reveals or uncovers to their client hidden truths about themselves, or the circumstances surrounding them. In societies outside the West, divining continues to play an important role, revealing that which is hidden, easing anxiety, and helping in coming to terms with challenging circumstances that may demand the implementation of difficult decisions.

In divination, the role of the shaman is to act as a mediator or 'middle-man'. The shaman by exploring and providing the initial reading and interpretation allows the seeker of this information to avoid projecting personal wants, desires, and wishes if the question or situation is emotionally charged.

Divinatory methods

The shamans used many diverse methods for divination, either ways seeking patterns in natural objects and events, or using techniques to directly obtain hidden knowledge. An example of the former could be the practice of divination with rocks.

Rock Divination To do this the traditional practice is for the seeker looks for a rock whilst holding the question in the mind, eventually there will be a rock which stands out or 'metaphorically' shouts out "me, me!". Here is an opportunity to practice the principle of trust!. As a helpful tip the more faceted and inner forms the rock has the better as more facets and patterns mean more detail will be available to the reader. The seeker should then give the rock to the shaman or practitioner and state the question. The shaman (who knows as little as possible about the questioner or the circumstances regarding the question) will gently focus on the rock and allow patterns to form within the imagination. The shaman may ask the seeker to state the question a few times as this helps to deepen the trance state of awareness, to the place where the shapes and patterns in the rock become a 'gateway' directly into the universal field of energy, and images, pictures, words, feelings will start to form within the shaman's being. Each rock face represents a different aspect of the question, and the initial response is generally "where the questioner is at this moment", and this leads to other rock faces, each rock face exposing and presenting an expanded view of the answer. To me personally this work is awesome, mysterious and poetic, and I have found that is as if a person's life story is contained in a rock.

Sunbeam Divination Journey An example of a specific technique to discover hidden knowledge is the Sunbeam divination journey of the Labrador Naskapi shamans. This journey has a single specific purpose to find out the physical location of a person, object, or place where an event will take place. In this practice no information will be given about the object, person etc only it's location. One can see the usefulness and practicality of this technique, for example to help hunters locate game animals, or the to find out and rescue a lost member of the tribe and so on. I have used this practice many times often to locate lost keys or the wallet of a client!

An Exercise - Naskapi Sunbeam Divination Journey.

First meditate or reflect on what you want to locate or know the whereabouts of, remember the first principle of Intention. When ready, find a place where you will not be disturbed for half hour or so, darken the room, and lay down and relax. Note: It is best if you have tape for shamanic journeying drumming (which will smooth the transition into expanded states of awareness). In the imagination, the launch-pad into multi-dimensional perception, go to a place where you can visualise, perceive, or sense being in the open landscape. Sense being fully in this place, experience your feet on the ground and the ground pushing up against the soles of your feet, experience the air and the wind on your face, become fully present in this landscape, and when ready look up to the sky where the sun will be, with the question firmly in your mind, ask the sun to show you the location or whereabouts of what it is you are searching for. Typically a particular sunbeam will either shine brightly or capture your attention in one way or another, follow this beam of sunlight, you may even experience yourself flying over the landscape, and where this specific sunbeam touches the ground, that is where the location is. When you recognise the location, and can correlate it to an actual physical place, it is then time to return. So turn around and go back to the place where you started from, and when you have returned, gently feel yourself back in the physical world, and gently open your eyes.

Remembering the second principle of trust, check the information out, try and get verification of the validity of the journey, keep on doing this until you have developed trust and the confidence will then follow.

Shamanic Trance Postures.

Another form of specific techniques is the body of work known as Shamanic Trance Postures. They take the form of certain precise bodily postures. These postures are gateways to an altered state of consciousness, and visionary experiences. This body of knowledge originates from ancient civilisations and many indigenous cultures throughout the world. Rediscovered in the 1970's by the renowned anthropologist Felicitas Goodman, these postures are a piece of living history from our heritage of spiritual tradition.

It involves holding non-strenuous, but precise physical positions together with an accompanying rhythmic sound eg. Shamanic drumming or rattling. There are a number of specific postures for divinatory purposes, for example the Nupe people in sub-Saharan Africa, use these ritual postures, and in the one that their divinatory shamans work with gives the experience of detachment and a dispassionate persepective of the question.

An Exercise - Nupe Divination Posture

Once again meditate or focus on your question, as with this work it really helps if the question is sharp, no 'ifs', 'shoulds' , 'but' and so on, get your question as razor honed as possible.

Sit on the floor, leaning toward your left and supported by your left arm. Hold your left arm rigid, with your hand at a right angle to your body. Place your left hand at a spot three to five inches to the left of your body and just behind a straight line drawn along the back of your buttocks. Bend both legs at the knees with both feet pointing to the right, positioned so that your left foot is resting just to the left of your right knee. Place your right hand on your lower left leg, where the muscle indents about halfway down your calf. Move your head slightly to the left, so you are looking over your left knee, and close your eyes.

If possible listen to a shamanic drumming or rattling tape, as this will enhance the visionary potential and makes the experience smoother, and more powerful. Allow the visionary imagery , or just simple 'knowing' to take place, when you have a sense of an answer (even if you do not understand it rationally) just gently release yourself from the posture, and come back fully into the present. If an answer is not immediately understood, incubate it, play with it, draw or paint it, this is important as the answer is not always addressed to the rational mind. Being with the imagery or vision will often lead to a deep and profound revelation.

To conclude there are many other ways of divination in shamanism many which underlie well known practices eg; divination with quartz crystals, casting of objects, Scrying.

As the Tungus shamans of Siberia say "we are all connected, we are all one". So is it no wonder that we can discover ourselves through the natural world.

Howard G. Charing, is an accomplished international workshop leader on shamanism. He has worked some of the most respected and extraordinary shamans & healers in the Andes, the Amazon Rainforest, and the Philippines. He organises specialist retreats to the Amazon Rainforest at the dedicated centre located in the Mishana nature reserve. He is the author of the best selling book, Plant Spirit Shamanism (Destiny Books USA).



Visit our website www.shamanism.co.uk

Soul Retrieval - Shamanism and Healing

Soul Retrieval – Shamanism and Healing.

The recapitulation of life force is the body of work, which restores or recapitulates lost life force. Soul Retrieval is one of the most well-known and effective practices to this end.

To understand how recapitulation practices work, we need to look at the multidimensional nature of reality and move away from a linear sequential perspective. From this expanded perspective, 'anything which has ever happened to anybody, anywhere; it is still happening somewhere'. If a traumatic event occurred for a person ten, twenty and so on years ago, for that person it is still happening, and I would venture to state that it is also in some way still influencing the person's life.

Shamanism does not dwell on past events; there is only this vast awesome ever-moving great moment of now where there is no separate past, present, or future. It is possible for a practitioner to journey and move outside of linear time to go to the place where that energetic event is still occurring for that individual, find and bring back that person's life force which is held in that energetic event, and when this has been carried out, then the therapeutic healing of the event and it's consequences can truly begin.

The loss of life-force is known as soul-loss, and this can take place when we suffer a trauma, have an accident, experience strong emotional exchanges with a loved one, separation from a partner, death of a loved one, go through a pervasive period of difficult circumstances. When we undergo a severe trauma typically a part of our vital nature goes away, so that we can survive what ever is happening to us. It is a way for the body and consciousness to survive severe trauma. Problems develop when the soul part or fragment does not return. It may not want to come back, or may not be able to return due to the nature of the trauma

Joseph Campbell writes in his classic work The Masks of God ‘...sickness according to shamanic theory, can be caused either by the entrance of an alien element into the body, or by the departure of the soul from the body and its imprisonment in one of the spirit regions: above, below, or beyond the rim of the world. The Shaman’s clairvoyant vision must discover its lurking place. Then riding “on the sound of his drum”, he must sail away on the wings of trance to whatever spiritual realm may harbour the soul in question, and work swiftly his deed of rescue.’

The concept of Soul-loss , and the ceremonial retrieval of souls is found in many cultures. For example in the Tibetan Bon Shamanistic tradition, One of the most important practices performed by Tibetan shamans of the Sichen path is Soul Retrieval - Lalu (literally redeeming, or buying back the soul), and chilu, (redeeming the life-energy). These practices are widespread in the Bon tradition and also in all Tibetan Buddhist schools.

Although the terminology is different, the concept of soul-loss is a phenomenon well known to psychology. Jung recounts in his memoirs a fantasy in which his soul flew away from him, that is, the libido withdrew into the unconscious and was carrying on a secret life there. The libido representing the life-force, and the unconscious typically representing ‘the land of the dead’ .


There are a number of symptoms of soul-loss, for example, when people feel that they are observing life as an outsider, rather than engaging and being fully involved. Other common symptoms are when people feel that they are being ‘spaced’ out a lot of the time, not really here. Other symptoms that indicate possible soul loss are life-themes such as a pervasive fear, inability to trust people. I have also found that a severe depression can also be a symptom of soul loss. Chronic illness may also be a symptom of soul loss. This directly relates to Power. In the shamanic worldview, power and maintaining health go hand in hand, if the body is power-full, there is no room for illness or disease, which are often regarded as an invasive force.

In my practice I have worked with many people who had done considerable work on the original trauma, but still were stuck in this. One of the differences between Soul Retrieval and some modern Western psychological systems is that Soul Retrieval focuses on the return and integration of the lost life-force, rather than focus on the original trauma itself. In my view Soul Retrieval and therapy work very well together, the best combination being first the recapitulation of the lost life-force, followed by a therapeutic approach to support the person through the process of working with released feelings and emotional energy which can be uncomfortable and even raw for the individual. This release and subsequent experiencing of the emotions is a fundamental part of the whole healing process, and I cannot stress this enough.

This healing process leads to what I call the union of the life force, when the person can then move forward in their life without being anchored to the past, and live a life of creativity and productivity.


Life After Soul Retrieval

When the soul-fragments are returned, the memories and emotions associated with the departure of the soul fragment may also return. Although this may not always be a comfortable experience, it is a sign that healing is taking place. The experiencing of the emotions and feelings although they may have not been felt prior to the Soul Retrieval , the effects are still working, but at a deeply unconscious level i.e. a place of the not known. The person may have been experiencing a chronic and pervasive depression, yet not able to come to grips with this. Soul Retrieval works very well with other therapies. A therapist can only work with the parts of the person which are there, it is an encouraging development that people are now coming to Soul Retrieval sessions accompanied by their therapist.

The most common immediate response after a Soul Retrieval , is that the recipient feels that they are more ‘full’, that there is more of them. They may even experience the density of the body to have changed.

It is important to recognise, that each person is different and everybody will react differently after a Soul Retrieval. Some may feel heavier, bigger, happier, angry, sad, laughing, or perhaps nothing for a few weeks. My observation is that most people will experience a change within a two week period, two weeks seems to be the magic number when the person really feels the effect. It is important to trust the persons psyche completely.

The only role that the recipient has is to receive the healing. It is important that they keep open, and concentrate on staying open to receive this energy - that is their only task.

After Soul Retrieval , recipients should allow themselves space to be with the returned life-force. For some it may be quiet reflection, others may want to be in nature, in the countryside , in the parks. Nature is a wonderful healer, being in nature, enjoying the beauty of the outdoors, of the Earth, will help the soul-parts to integrate with the recipient.

Howard G. Charing, is an accomplished international workshop leader on shamanism. He has worked some of the most respected and extraordinary shamans & healers in the Andes, the Amazon Rainforest, and the Philippines. He organises specialist retreats to the Amazon Rainforest at the dedicated centre located in the Mishana nature reserve. He is the author of the best selling book, Plant Spirit Shamanism (Destiny Books USA).

Visit our website for workshops on Soul Retrieval

The Enigma of Psychic Surgery in the Philippines Part 2 - Jun Labo

The enigma of Jun Labo. Together with my colleague Patrick Hamouy (of Alternative Therapies) , we met with Jun and were his guest recently at his residence in the mountain regions of northern Luzon, its location and altitude in the Cordiella mountain range keep it cool and pleasant during the hot and extremely humid summer months. His house is somewhat of an Oriental palace, with pagodas, roof gardens, terraces within terraces, large statues of lions, eagles, frogs, gnomes, and with an eclectic mixture of painted murals and bas-reliefs of ancient Chinese symbols, and warriors in combat. The gardens are filled with beautiful blossoms, and exotic tropical trees, and of course the local mountain pines. Jun has also dedicated a 'shrine' to his first car (a VW Beetle) in the grounds.

Jun is an enigma within the enigma, on the one hand he was (and still is) a political figure of significant influence. He was Mayor of Baguio City, and twice Governor of the province. He is world famous in the area of healing, and featured in the film 'Exploring the Unknown' (1977) narrated by Burt Lancaster. Jun is also proud that he has been 'officially' tested by doctors in the USA. He was wired up to all kinds of monitors, at Wisconsin University, and observed by a team of medical doctors and surgeons, and his healing was proclaimed genuine.

So on the one hand there is the man Jun Labo, an extrovert personality, extremely confident, very flamboyant, a former playboy, politician and celebrity, and on the other hand there is the extraordinary powerful healer Jun Labo. Prior to a healing sessions, in which any number to 40 people receive individual healing, Jun starts with his prayers which includes facing what in shamanism would be calling in the powers of the ‘four directions’ and burns incense to raise the energy and vibration of the healing room. It is at his prayers and meditation which preclude the healing session, that you feel a perceptible shift, Jun changes in some way, and you can feel that you are in the presence of 'something' or 'other-worldly'. Jun at that moment becomes (and not just figuratively speaking) a true 'walker between the worlds', a shaman in all but name.

Jun always insists that it is the ‘holy spirit’ that is working directly through his hands, and that he is only an instrument. Again we come to this situation where we attempt to describe in words the mystery of the spiritual forces which carry out the actual healing. What is the ‘holy spirit’, without question it has the characteristics of an external force or power. However to simply say that it is an invisible or incorporeal being is not fully satisfactory, even though my experiences have indicated that is what it is!

I recall a particular incident back in 2000 when I was working with the psychic surgeon Roger Delin in Baguio. I would go everyday to Roger's house and sit with him just chatting and drinking tea, and then he would abruptly stand up and say let's start. Anyway on this particular day, we seemed to be sitting around waiting for longer than usual. So I asked Roger why we were waiting for so long, he said “the spirit has not arrived yet, I get a nudge from the spirit when he is here” It was at that moment, it felt as if someone had given me a massive shove in the back, I looked around but there was no one there, behind me was empty. I looked at Roger; he smiled and said “time to start!”

Jun was born on 23 December 1934 in Dagupan City in Pangasinan, Philippines. His parents belonged to the "Union Espiritista Christiana de Filipinas" (a spiritualist church that has taught numerous healers in the Philippines). Jun's mother was a psychic dentist and she forced Jun to go to church on Sundays. Jun was not keen on spending part of his Sunday in church and used to sneak out to play with his friends. As an interesting note, all the Philippines psychic surgeons I have met, even though they may practice in Baguio or Manila, all come from Pangasinan province, yet another enigma.

One Sunday, he became paralysed during a church ceremony. In a state of shock and with fear, he witnessed his first apparition of Jesus. This was Jun's first encounter with Jesus who was to become one of his spirit guides for all healing. His first healing experience came when he was accompanying his mother on a religious walk. One woman collapsed and Jun instinctively began rubbing her chest. Blood spurted out and Jun ran away in fear. The crowd brought him back and asked him to finish the healing. Jun carried on rubbing the woman's chest and she fully recovered.

Jun's diagnosis techniques In order to find out the condition of a patient, Jun holds a sheet in front of the patient and uses it as a form of psychic x-ray. Through it, he is able to see spots inside the patient's body. If the spots are dark, then the disease is serious (location and number of tumours are shown to him). If the spots are bright, it is not so serious. In the film I mentioned earlier, Jun was operating on a Filipino patient suffering from eye problems. To diagnose the patient, Jun used his sheet as an X-ray and doing so, spotted something in the throat of Alan Newman (the producer of the documentary) who was standing behind the patient. After a successful operation on the Filipino, he asked Alan to lie down and operated on his throat, removing a large quantity of pus from it. Newman later confirmed that he had had problem with his throat for the past 8 years but had not told. After the surgery, Newman was able to breathe freely for the first time in 8 years.

My personal experiences with Jun Labo I first met Jun three years ago, I was experiencing an ongoing lethargy, and lack of energy. He put a white sheet a few inches above me, and then quickly without any words, opened my body with his hands. There was no pain or discomfort, just a sensation of being touched. He took out a tangled mass of tissue from my chest. I looked back again and my skin had resealed. I then mentioned to him that my sinus area was blocked, he immediately and without any words, inserted his finger in my nostril and pushed it up. He then withdrew his finger with a piece of solid rubberised snot about 3 inches in length, and the thickness of my thumb attached to it. And that was it, a procedure which took about 10 minutes if that. I asked him what the problem was with my chest, and he said that one of my heart valves was blocked. I left his house breathing clearly, and filled with energy, a moment of true elation.

On my recent visit with Jun, I mentioned that my throat was feeling blocked. He removed a non cancerous growth the size of a tangerine from there, and then made another opening, and significant amount of thick pus and phlegm poured out. Patrick who was videoing all of this, was making some comments with regards to the 'yeech' factor as this was going on! I witnessed and videoed a number of operations on Patrick. And as the platitude goes 'a picture is worth a thousand words' we will be releasing some of our video footage so people can see (and hear) for themselves.

When I talked with Jun about shamanism, and how the shamans heal, he very much resonated with that and felt very much at home with that, even though he doesn't define himself as a shaman.

Jun has a desire to teach healers, and has co-founded with Patrick (as Vice President), the International School of Metaphysical Healing and Development. This school will be based in Baguio. I have been invited to be an Associate Vice President and both Patrick and I will be bringing people interested in receiving healing from Jun, as well as learning and being trained in this form of metaphysical healing. Jun conducts a test on the apprentice or aspiring healer (I'm glad I passed!). He takes the index finger of the person, blows on it, makes a prayer and then runs the persons finger of a patient’s body. The finger running along the body makes an opening and draws blood. The opening is instantly closed as soon as the finger moves (I also have this on video).

Howard G. Charing, is an accomplished international workshop leader on shamanism. He has worked some of the most respected and extraordinary shamans & healers in the Andes, the Amazon Rainforest, and the Philippines. He organises specialist retreats to the Amazon Rainforest He is the author of Plant Spirit Shamanism (Destiny Books USA). Visit the website for info about our Philippines Tour to meet the Healers

The Enigma of Psychic Surgery in the Philippines Part 1

The ‘bare hand’ or ‘psychic’ surgeons of the Philippines have been one of the most enduring enigmas of modern times. There has been much controversy about the so-called miracle healers of the Philippines. Their ability to open peoples bodies and defies not only conventional scientific and medical knowledge but also challenges what we consensually call reality. How can a human body open and close by touch? How can solid objects become permeable to allow a hand to move through it?

To the Western person, brought up in a paradigm structured and shaped by rational thought, it really does require a huge leap of the imagination to be fully open-minded to the possibility that this phenomenon exists. It is not only a challenge to our individual sensibilities, but also to our thinking which has been shaped by the Descartes and Newton scientific heritage.

This is an immense challenge to the consensual reality in which only the material, solid, touchable, and ultimately measurable is real. The ineffable or that which can not be measured is dismissed, labelled as ‘weird’, dismissed and excluded from mainstream Western culture. Our society has always been dismissive of indigenous healing practices. This is maybe because we do not have an understanding or an explanation of the underlying principles of how this type of healing works. It is a more convenient solution to regard the activities of shamans, folk healers, and of course the ‘bare hand’ surgeons as ‘primitive superstition’.

The current scientific paradigm is quantum theory, a model that opens up a very curious universe indeed, in which nothing can actually be measured since the very action of measuring it changes its material nature and the observer is not separate to the observed.

However we look at it, this ‘thing’ does not exist in its own right. It is the choices we make and our behaviour as observers that gives it reality at all and, even then, how we look at it changes it. We need to recognise that objective reality becomes in essence a flawed concept, and that consciousness as such is an instrument in the creation of reality. So in the words Albert Einstein; “Reality is an illusion, albeit a persistent one.”

Keeping this notion in mind, if we look at the basic purpose of a ritual, ceremony, or prayer it is really to effect a change, or influence the unfolding of reality. This change is usually to improve the circumstances for a person or group of people, typically healing, drawing in benign influences and so on. To extend this, the ‘procedures’ and ‘rules’ for a ritual, in many respects are identical to the ‘rules’ of Quantum Mechanics, and that the ineffable spiritual dimension is actually a rational undertaking of our consciousness to effect the transient probability waves that generate reality in time and space.

From this perspective, what healers and shamans are doing becomes totally rational, and a ceremony or act of healing is an ‘act of intention operating at a quantum level’ , whereby this intention is an expression of our conscious desire to alter reality using the principles of Quantum Mechanics.

However the implications of this mean that shamanism and psychic surgery can be explained in terms of modern physics. Psychic Surgeons and Shamans can effect change in local reality (i.e. their clients) through what is called ‘spiritual’ power operating at the quantum level.

The process of psychic surgery is rationalized by the Former Professor of Physics and Chemistry at the University of Dortmund, Dr. Alfred Stelter He defines the process of painless, barehanded operation as thus:

"The healers form strong etheric force or energy in their hands through intense concentration. This energy penetrates matter at the cellular or even sub-atomic levels where matter and energy are interchangeable. After the accumulation of etheric forces, the magnetic cohesive energy (force that holds he cells of the bodies together) is separated through unpolarization. And then after the operation, the cells go back to their former appearance.”

Now from a personal view, I always feel, that everything which is manifested in the physical world, has a cause or source. The fact that we maybe are unable to rationally understand, define, or explain is not relevant, as the sages and wise ones say “the proof is in the eating of the pudding”, and in the ten years that I have been working and researching in the Philippines I have come to do just that. So although the Quantum Mechanics principles may satisfy our rational and logical minds, it is not that relevant. The psychic surgeons and shamans certainly do not see their work in those terms. It is always an expression of the great mystery. If we can embrace this as a mystery, it can mean that we may enter this magical world, where reality is not as solid as we think it is. Striving for rational explanations in some way keeps us outside, and prevents us from entering this mysterious world.

The ancestral traditions and the strong folk culture of the Philippines have long provided the background that has fostered a climate of general tolerance and acceptance towards traditional healers, shamans, and psychic surgeons. This tolerance also extends to Government Ministers, Presidents, and interestingly; also to the powerful Catholic Church in the Philippines. There was a very sympathetic feature article titled 'Priest heals through power of touch' in a recent national newspaper (the Philippine Daily Inquirer July 30th 2007 Vol 22/ No.232) about Father Fernando Saurez. One of he reasons why he has come to national prominence is that the husband of President Arroyo, was one of those healed by the priest in his celebrated “miraculous recovery” last year. Father Saurez's healing work is all approved and praised by the church hierarchy.

Filipinos have acquired this tolerance from their old traditions that maintained an awareness and faith in the existence of nature spirits called anitos. These magical beings reside within an extended definition of the boundaries of the natural world. Although the Filipino people broadly regard themselves as rationalists (just as we do), they also as a culture are more readily to embrace the more intangible, enigmatic, and what we know as the metaphysical and shamanic dimension of reality.

This view is endorsed by research from the Asian Studies Center Organisation; “While Christianity has been the major religion in the Philippines since the beginning of the Spanish colonial period in 1565, it has always been mixed with traditional animistic beliefs and practices, giving Philippine Catholicism a particular national character. Another characteristic of religion in the Philippines, whether it is Roman Catholic, Protestant, or Islam, is that its practices openly incorporate animistic experiences and practices”.

Although there is a powerful urban desire propelled by the commercial financial interests to move into a modern 'shopping mall' consumer society, marketed as the 'Philippines Dream' (part of the global consumer dream). This ‘Dream’ is really focussed on the major urban areas. The vast majority of people live in a more rural environment. There is also a vast gap in wealth between the urban middle class and those in the provincial rural areas. The people who live in the remote rural settlements and outer provinces have a closer and more intimate relationship with the natural world. In addition there is often a considerable distance from modern medical facilities, and finally there is not the money to pay for modern medical treatment and medication. This means that there is still a lot of work for the traditional healers such as the Albularyos (shamans), Herbolarios (herb doctors), and Manghihilot (traditional bonesetters).

Howard G. Charing, is an accomplished international workshop leader on shamanism. He has worked some of the most respected and extraordinary shamans & healers in the Andes, the Amazon Rainforest, and the Philippines. He organises specialist retreats to the Amazon Rainforest He is the author of Plant Spirit Shamanism (Destiny Books USA).

Visit the website for info about our Philippines Tour to meet the Healers

Ayahuasca & Plant Spirit Shamanism - Amazon Rainforest Retreat Peru

Ayahuasca & Plant Spirit Shamanism - Amazon Retreat

November 10th - 24th 2007 Optional Extension Week - November 25th - December 1st 2007

A dedicated programme in the Amazon rainforest, which is focussed on an inner and deep self-exploration and encounter with the power of the rainforest. This is an adventure into the magical world of the rainforest, and a transformative experience of the ancient mystical rituals of the plant spirit medicines. This programme will take place in the Mishana Private Retreat Centre.

We have 57 Hectares (140 acres) of land with a lodge in the Allpahuayo Mishana Nature reserve. Our lodge is located directly on the river which is part of a 58,070 hectare nature reserve. Due to a combination of geological factors and diverse soil types, the reserve supports a unique community of plant and animal species. It is the ‘jewel’ in the crown for bird-watchers and contains dozens of species which are unique to this area.

The Reserve contains one of the highest biodiversities known in the Amazon basin. The Lodge is located directly on the Rio Nanay which is a tributary of the Amazon River. Our lodge is situated in-between two bends of the river giving an amazing panoramic view . We have our own boat so trips can be made to some interesting, and extraordinarily beautiful places along the river. The lodge is a 2 hour river journey from Iquitos by power boat. We have the dedicated services of a maestro shaman.

Included in the program are individual personal healing or consultative sessions based upon your personal needs by our shaman. The maestro will also provide experiential teachings about the fascinating medicinal and psycho-spiritual properties of the local plants.

Participants can choose their plant medicine which will be made fresh for them. Our accommodation is in comfortable traditional cabins or tambos (dieting huts), a leaf roof supported by poles and with open sides (the most intimate way to sleep in the jungle). The beds benefit from a comfortable mattress and fly nets when necessary. The tambos are spread out to assure privacy and minimum disturbance from others.

Participants have a choice of using either the cabins in the ‘Casa Grande’ annex or tambos for their retreat. During the day when there are no activities, there will be hammocks to relax in, and you can read, or wander into the forest, or swim in the river (there is a small sandy beach). Our ceremonies and meeting will be held in either the Casa Grande with an open platform on stilts directly on the river with a magnificent view of the rainforest and star filled sky. or our maloca (ceremonial temple), a large circular tambo made of natural materials and shaped like a womb. We will eat our meals in the lodge, the traditional meeting place, where food is cooked on a wood fire.

Single Accommodation
One of the unique characteristics of this programme is that we offer single accommodation throughout both in the hotels in Lima, Iquitos, and at our Centre in Mishana. This ensures that participants can obtain the maximum benefit from their encounter with the plants. The Diet really needs to be taken in solitude and personal retreat without distractions. This is a defining characteristic of this programme. Typically other programmes do not offer this and dormitory / shared accommodation is usually the rule. Our Tambos (individual accommodation huts) are all different and are spread out, some with more isolation than others and we also have individual accommodation rooms in the wing of our Casa Grande for those who would prefer being close to the main facilities.

There are photos on the web or I can send pictures on request. Our intention in this journey is to provide the conditions and orientation to enable participants to follow a proper diet, and for it to be as near as possible to what indigenous people have done for thousands of years, (although we can avoid unnecessary hardship, in any case a diet is not a trial of endurance). The diet is a journey of self-exploration and the maestro is there to give support, It is more important that the shaman is an evolved and impeccable person, who will guide us to learn for ourselves and benefit from our experiences in safety. Participants will undertake to ‘diet’ a plant for a full six to eight days, selecting their plant from a range of options which will be explained by the maestro and depend on individual requirements.

Some plants are good for specific ailments as, for example Chuchahuasi for arthritis and other bone conditions, although there is always a magical world opened up by the plant spirit. Other plants have specific spiritual benefits. Chirisanango and Ushpahuasanango, for example, open up the heart and are healing to emotions. Guayusa works very curiously on one’s dreams, affording an experience of being conscious while in fact asleep or dreaming. The plants used will all be compatible with Ayahuasca so that we can benefit from the plant diet during Ayahuasca ceremonies.

There will be a programme of talks, exercises, individual sessions and group meetings without prejudicing the spirit of the diet. This is a way to learn from observation and intimate contact with nature, practical artistic exercises using local materials. We will participate in the gathering and preparation of Ayahuasca, a prolonged ritual in which power is invoked from the planta maestra. We will learn about healing plants and how to find them.

The Shamans
We are very delighted to have secured the services of some of the most experienced shamans in the region, during our Retreats we will work with one of the following shamans;, Artidoro Aro Cardenas, Javier Arevalo and Leoncio Garcia.

Artidoro Aro Cardenas
We have worked with Maestro Artidoro on our previous Amazon Retreat, and again we were greatly impressed with his knowledge of medicinal and power plants, and his compassion and support for the participants. Although Artidoro is Mestizo he has lived amongst the Ashaninka Indians for many years, and has learned their languages which result in that many of his chants come from a variety of indigenous groups including the Ashaninka, Cashibo, and Capanaua .He has started his own centre near Iquitos.

Javier Arevalo
We have worked with Javier many times on our Retreats, we also brought him to the UK for a special Amazonian Medicine camp in 2002. We are greatly impressed and moved by his dedication, and his commitment to the demanding rigours of an Amazonian shaman.It is fair to say that everybody who has worked with Javier has been touched by his kindness, compassion , humour, and spirit

Leoncio Garcia
The Shipibo maestro is now in his mid 70’s with the appearance of a man in his 50’s. He was born in the Shipibo community of San Francisco by Yarina Cocha (an oxbow lake near Pucullpa). On a number of occasions he has worked with medical doctors in various cities in Peru. Don Leoncio also founded a healing centre near Nina Rumi on the Rio Nanay.

Benjamin Ochavano
Is a traditional Shipibo (elder shaman). He is in his late seventies. His chants (icaros) sung in the Shipibo language are extraordinary, beautiful and powerful.


Howard G. Charing, is an accomplished international workshop leader on shamanism. He has worked some of the most respected and extraordinary shamans & healers in the Andes, the Amazon Rainforest, and the Philippines. He organises specialist retreats to the Amazon Rainforest He is the author of Plant Spirit Shamanism (Destiny Books USA).

Visit the website for info about our Andean & Amazon Ayahuasca Retreats

The Spiritual Traditions of the Andes (Part 2)

A look at the rich and powerful spiritual legacy of the Andean civilization which is only now being properly recognised after 500 years of obscurity. This interview of Doris Rivera Lenz, was conducted by Howard G. Charing & Peter Cloudsley. This interview appeared in Sacred Hoop Magazine Issue 57, and the book Plant Spirit Shamanism (Destiny Books USA).

Are people who come to you for coca divination often unwell?

If you ask me if people are unwell, the majority are unwell, in their spirit or mind, there are lots of problems today. They are particularly afflicted in the stomach, the solar plexus, and the belly button. It’s the place of emotional pain, and also where we are joined to life. This is what ayahuasca is, the rope that connects us to life. What about people who sense that their bad luck is caused by someone putting a hex on them.

What do you do? Can you send the hex back to its place of origin?

The first thing is to discover what is going on in the present. The wife had an accident, the husband was unfaithful, they haven’t got a job, the house is falling down… Then I look to see their capacity to accept a criticism, to listen to the mother leaf ticking them off saying: you have done this, you are insecure, weak, a drunk, or a prostitute.

What is the story? Is it karmic or something that they are doing? When there is jealousy in the jungle the black brujo might send out virotes (poisoned darts in the spirit world) while a good shaman blows mapacho tobacco smoke, and cleanses you with his shacapa leaves, but this sounds like a more psychological approach, you are seeing what people are doing themselves. How do you make sense of the belief that the problem is caused by sorcery?

You have to show the person he is not the victim of sorcery and that he is creating the problem in his mind. They need to go back over it; talking about it brings it out and is the first part of becoming well again. It is true that some people will take vengeance through black magic when they feel prejudiced or offended in some way, because they are sick. When people think they have power and feel superior, the ego can become very negative. The first thing I do is to wake up the consciousness of the person who has been harmed and tell them that evil does not exist! ‘You are inventing it’, I tell them. Black brujos do exist of course, but you need to use a bit of psychology.

The power of black magic does not exist?

Neither good nor bad exists, it is a universe, and we create the good and the bad. But I recognise that the person may feel attacked. When someone falls ill it means they are weak and the curandero must speak positively and encourage them to shine light on it. Then they can create positive thoughts for themselves. If I agree and say they are bewitched its makes them worse. I see you are trying to shift that person’s reality around but do you recognise that it can exist? Of course, but the act itself is not so powerful as white magic, it is the negative spirit of the black brujo which creates the power of the spell. If you get hold of a chicken and take off its feathers, put a toad inside, and hang it in the doorway of a hated neighbour, you can give them a nasty fright, but without a powerful negative spirit nothing will happen. But if the intentions are very negative and the person is weak they will pick it up quickly. The most powerful brujos are found in the jungle where there are powerful plants for healing just as there are dangerous plants that can paralyse your body and so on.

But plants have much more wisdom than people. Do you think that if I go to a floripondio and say I want help to do harm to so and so, that it will be at my disposal? You have to make a pact with the spirit. Do people need to believe that your ceremony has done something? When people trust that you are a white curandero they open up, you have special permission to go into their soul, and work with suggestion. Lets say you give them a bath in a herb with spines, and you ask permission from the spirit of that plant to heal the person with fright or a bad spell - you bathe them, you put them on a diet, you cleanse them and purify them. You call their soul and give them strength and they get well.

You are a psychologist?

Its OK to say that. A lot depends on the mind and education of the person. Some curanderos hardly speak to their clients, do they? Yes, I talk a lot, but there are times when I can’t say anything. Is there something similar going on when you pass eggs over people? There are several ways of working with an egg. We know that an egg is the union of the masculine and the feminine. We should recognise that this union is supremely sacred. We are the product of an egg too. So the egg is the total energy of the mother’s and the father’s cells. You take the first egg of a hen, which is virgin, and ask the ‘angelic’, elemental spirit to take away the illness of a person, you ask the spirit for permission to do it. Then you pass it over their body, its like an X-Ray. You can also do it with guinea-pigs or rabbits, but I don’t like doing it with animals. Is it a mechanical process or is there a link between you and the client? There is a link, a connection with the spirit of the egg, because I don’t have X-Ray eyes. When I break the egg into a glass of water, there is no set interpretation that says that a bubble here always means this or that. The moment the human mind comes into the passing of the egg or a coca leaf reading, the process goes out of balance. If I want to comfort you, and I say: you’re not going to die, you’ll be OK, its spoiled. The fact that there is a long tradition behind these methods of divination helps you? Of course, its an ancestral thing.

What is different about people from the West? What do they need?

Their heads cutting off! No, its only a joke! To be serious though, their religion has failed them, the church authorities have kept vested interests and institutions going. Eventually people have thrown the baby out with the bath water. In Peru, the campesinos have never really believed in the European religion, the Pope, sin, guilt etc. which has only confused them.

When the Inca Atahualpa was told by the Spanish he should be baptized, he replied: ‘No, I won’t change my God, for a God which has died already. I believe in one with never dies.’ Mother Earth is the feminine aspect of God, and father Sun is the masculine aspect, and we are a product of that. We are Gods and we should believe in ourselves first. Its fine to have Gods; the Oriental ones, an Inca, an extra-terrestrial, Buddha or Crishna, but there will never be anything like Mother Earth and the Sun, or the moon. Think what would happen if we lost them? That is God! All Gods come through Nature.

You can have as many Gods as you want, it doesn’t close any doors, no one is being judged, but what has become of Western religion? Materialism, loss of identity, loss of customs. How can we help people in the face of the avalanche of problems being created today? Cut off their heads? Give them a heavy dose of positive cosmic radiation? There is so much struggle today. Take the climatic changes, for example, it shouldn’t be raining at this time in Cusco, yet it is pouring down, so people are no longer thinking about nature but money and the help they need. People have become completely insecure. Imagine if we went to live in nature again, surrounded by mountains, or in the rainforest, in nature. Yet the tendency today is for everybody to want to move into the cities everywhere, to live like America, build motorways. Its sad. I’ve spent time with people in the Andes. I have seen people leaving their traditional clothes and customs for the Maranata religion.

They are a group that says why do you believe in the Earth, the Sun, the puma and the condor? Again religion controlling the Andean campesino. These people go to the city and see a TV and think, ‘what a beautiful TV!’ They sell their llamas and buy one. I am sad to see their children who are so pure, being contaminated. They learn negative habits and are hypnotized, and no longer want to work their land. It really hurts in my soul to see a Q’ero curandero obsessing about dollars meanwhile forgetting his power.

This loss of values for material things is happening so fast, its incredible! It’s the Western influence which has been working over 500 years. They see on TV the huge kinds of potatoes which can be produced using fertilizers, and they think ‘how beautiful, I want that’, but they don’t know how the earth is ruined by fertilizers.

What do you see happening in the future on a planetary level?

People will get a nasty shock from seeing the increasing changes and natural disasters on the earth and we will be shocked into changing. The only way we can change? Unfortunately yes. To avoid the fear we need to work daily to balance ourselves, so that the collective fear will not infect us. Even if those around you are overcome you must be a maestro and maintain your centre. We have forgotten the power that an offering has, look how we are eating this chocolate and we have forgotten to give a little to the Earth. Every body worries about their future, no? But there will come a time when no one will want to consult about it any more, they will have finally woken up to the realisation that there is no future in the way we are going. They will be shocked into living in the present and this will create a new human being. We will realise that individualism doesn’t work and this will unite us in a shared future. The desperation will show the necessity of love. Who will want to do harm or be aggressive when money and material things have become useless? We will come back to a new kind of community consciousness.

We are beginning to anticipate all this and becoming more conscious, but we are swerving about. However, people who see only the material world, are blind to it and live isolated from humanity. What happens to them when there is an earthquake or tidal wave? This is what Pachacuti is about, an awakening of a new consciousness, a return. There is so much wisdom in nature, she rears us like her children, teaches us to ask permission, to care for her like ourselves.

Howard G. Charing, is an accomplished international workshop leader on shamanism. He has worked some of the most respected and extraordinary shamans & healers in the Andes, the Amazon Rainforest, and the Philippines. He organises specialist retreats to the Amazon Rainforest He is the author of Plant Spirit Shamanism (Destiny Books USA).

Visit the website for info about our Andean & Amazon Ayahuasca Retreats

The Spiritual Traditions of the Andes; an Interview with Doris Rivera Lenz - Part 1

A look at the rich and powerful spiritual legacy of the Andean civilization which is only now being properly recognised after 500 years of obscurity. This interview of Doris Rivera Lenz, was conducted by Howard G. Charing & Peter Cloudsley. This interview appeared in Sacred Hoop Magazine Issue 57, and the book Plant Spirit Shamanism (Destiny Books USA).

Doris has lived in Cusco for many years conducting ofrendas and reading coca leaves for dozens of people every week - both local as well as from far flung places.

Millions of Indians have chewed coca on a daily basis for many hundreds of years, yet never has a plant been so misrepresented and its use so controlled by prejudice and ignorance, including up to the present day. The Conquistadors considered it an idle and offensive habit to be prohibited, but it was soon seen that the Indians could not work without coca even when forced to do so.

Chewing coca has continued to be a custom not because it is a ‘habit drug’, but because it is a part of Andean culture which, most importantly, knows how to make work a sacred activity. The Indians chew coca just as they do everything else, very deliberately and systematically. A mouthful of leaves is carefully chosen from an exquisitely woven coca bag or chuspa. Llipta, or lime, is intermixed with the leaves while chewing to liberate the active ingredients.

The Incas regarded coca as ‘the divine plant’ mainly because of its property of imparting endurance, nevertheless its use was entwined with every aspect of life; the art, mythology, culture and economy of the Andean civilisations, including the Inca Empire.

Even today, distances are measured in ‘cocadas’ - how far an Indian carries his load under the stimulus of one chew of coca. But the ceremony which brings out the essentially shamanistic dimension is the mesa, and this unites the whole community.

The mesa may begin with discussion of pressing social and political issues, this too, is accompanied by ritual coca chewing. Later offerings are made for Pachamama or Mother Earth. In some places the mesa can also be an all night session, held secretly indoors. After this, divination with coca leaves is performed on a specially woven cloth. In the Andean world there is no split between the spiritual and practical sides of life. Their concept of health is much more holistic and ecological than ours; it means keeping the balance between the individual, his community and the environment.

A harmonious individual is happy and healthy and can work hard so there is abundance for the community. A happy and healthy community without internal conflicts, can care for the children who do not produce. A willingness to do community work means that terraces and irrigations systems are maintained, while storing seed crops for the next year and other community efforts make the environment healthy.

What is your understanding of divination?

It is meeting with the spirit of the element that you are working with, whether it is coca, tarot cards, maize or a mountain. In the case of coca, you meet the mother spirit, soul or power of the plant, which is the sacred part which never dies.

The practitioner must be in total communication: spirit-to-spirit. It is more like listening to the coca leaves than reading them. It is a higher state of consciousness. You have to be prepared to integrate yourself spiritually to help another spirit.

Human beings are sacred cosmic seeds in evolution. The coca is a sacred seed like us, only of the vegetable kingdom. As with ayahuasca, wilka, or San Pedro, they have been created by mother earth to guide and heal their younger brothers: ourselves. Similarly we have been created to help other people. As we become more open we discover plants like coca, for example. Not everybody sees the spirit of coca, ayahuasca, or San Pedro, but they are here to help us.

What is your understanding of the cause of disease, and how is it cured?

Illnesses do not exist, we create them with our minds according to our attitudes and the things we do… our karma. Resentment for example, causes cancer, a woman whose ovaries are unwell may be resentful of being a woman and suffers trauma. People who do not have the freedom to express their feelings, suffer from throat problems and so on.

So how do we heal them? First we need to look at them through the coca leaves, to know what has happened. Why are they resentful, fearful or anxious? What is causing their problems? Difficulties existing outside our bodies, such as a theft, disillusionment, or being lied to, affect us because we are predisposed to have this pain. Such people get ill because they are not in equilibrium with themselves. The coca shows when and how this began, it tells the story of how they got ill.

Is there a difference between the kind of condition which develops over a long period of negativity, like cancer, and a disease which you can catch from someone very quickly? The first seems to be created by oneself, the latter is biological.

Human beings are always predisposed by their attitudes, this is why you need to know their story. Someone who has a superiority complex or is aggressive and violent is on a downward spiral, they are weakened in their heart, stomach, and solar plexus: the ñawi or naira (equivalent to chacra) where emotional attitudes are held. So for example, you eat a dirty apple, and immediately you are ill.

A person who harbours feeling of hate may feel perfectly well for a time but problems with their children, their husband, or lack of money, intensify their emotions which degenerate their body on a cellular level. So they create their illness because they were already out of equilibrium. This is why two people might eat the same apple but only one falls prey to the illness.

Can you explain the Andean concept of the Hindu word chacra?

The nearest word in Quechua is ñawi, or in Aymara, naira, and it means ‘eye’ or energy centre of the body, but curiously chacra is a very common word in Peru, and is Quechua for piece of cultivated land or field. I believe it has the same linguistic root as the Hindu chacra. Just as some fields have lots of stones, and others are very fertile, so our bodies, also part of nature, are similar.

In the Andes, people will frequently consider an aching stomach to have been caused by sorrow. Less than a generation ago, people would make offerings, before preparing their fields for sowing. They would chew coca leaves, drink chicha or maize beer, and even play music - a whole ceremony. The ancient healers or shamans would give floral or smoke baths to people, curing them of illnesses, fright and so on – the ‘health’ of the land and the people were treated as though interrelated.

When they remove weeds from their chacra, they see it as removing negative emotions from their person. So they identify themselves with their fields and with nature, a little like Feng Shui: you feel better after you have had a Hoover up at home! When you are feeling desperate, the people of the Andes will benefit from going to a wild place or some ruins to scream and shout so that even the mountains will hear. You align with natural forces, this puts you back into equilibrium.

Soul retrieval can be found in many parts of the world. How do they deal with it in the Andes?

When a child falls suddenly, its soul can leave its body and it may get ill. If this happens, an offering is made in the place of the fall, to heal the child.

There are many ways to ‘call the soul’. You can get hold of a piece of the person’s clothing and make a little doll and decorate it with flowers or whatever the person likes, and you call his soul in the place where the fright took place. You can call up elements like herbs, a dove’s nest, rabbits’ droppings, feathers, tobacco, coca, or whatever.

Before any session, first you must ask permission from Pachamama, or Mother Earth.

What if there is no fixed place where the problem began, eg. when someone has been oppressed by someone?


It doesn’t matter, you go to the highest mountain or near to a river.

Howard G. Charing, is an accomplished international workshop leader on shamanism. He has worked some of the most respected and extraordinary shamans & healers in the Andes, the Amazon Rainforest, and the Philippines. He organises specialist retreats to the Amazon Rainforest He is the author of Plant Spirit Shamanism (Destiny Books USA). Visit the website for info about our Andean & Amazon Ayahuasca Retreats