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Comparing Past-Life Regression with Shamanic Journeying

  ©2013 by Joseph Mancini, Jr., Ph.D., CCHt, PL.t., L.B.L.t., C.R.t., M.S.W.

 & Shana Robinson, B.A., co-author of Shamanism and the Spirit Mate

Shana’s website and email, Shaman Tracks

Joe’s Website and Email

 

In Episode #5, Past-life Regression and Shamanic Journeying, of my radio show, “Explorations in Consciousness with Dr. Joe”, my guests, Dana & Shana Robinson, shamanic practitioners and teachers, discussed with me a unique workshop we did combining these spiritual journeying modalities.  We did not get a chance to directly compare the modalities, though listeners may have grasped on their own many of the similarities and dissimilarities between these methods of spiritual journeying.  But we want to share with you more directly what we came up with.  May your journeys in Spirit be expansive and useful to this incarnation!

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When looked at closely, Shamanism, especially Core Shamanism as formulated by Michael Harner, and Past-Life Regression (PLR) are more similar than most individuals at first would imagine.  The differences are most often a matter of intention and emphasis.  What we present here is not meant to be complete, but rather to be suggestive and stimulating of further expansion of awareness on the topic.

NOTE:  While different practitioners have somewhat different ways to facilitate PLR, especially in the way they do inductions, endings and manage change in the past life, what is presented below is from the perspective of what could be called a Core or Basic form of PLR that is germane to most or even all forms.

NOTE:  A traditional shaman is called that by others once they have experienced the results of a shaman’s healing practice or divination.  Shamanic practitioners are those modern individuals who can and do journey, but are not per se shamans. The shaman and shamanic practitioner engage the spirits in many ways. The focus of this comparison is limited to spirit travel – the journey, and does not include a discussion of other practices, such as depossession and extraction.

HOW THE MODALITIES ARE ALIKE: 

  • Both modalities use a sonic driver:  

In PLR, the voice of the facilitator guides the journeyer.  As Milton Erickson once said, “My voice goes with you.” The voice provides an anchor to the current reality while simultaneously leading the journeyer   into another. The facilitator modulates his/her voice to relax and sometimes calm the journeyer and also to signal that it is time to come back to ordinary reality.

In Shamanism and Core Shamanism the shaman and shamanic practitioner are typically accompanied by a drumbeat and/or the shaking of a rattle, although many other modes of percussive sound have been used from winnowing fans to rice pounding.  Changes in tempo and rhythm are employed to demarcate the various stages of the journey.

  • Both modalities employ an Altered State of Consciousness:

In PLR, it is imperative that the journeyer move beyond the limits of his/her conscious mind, so that the subconscious can be more easily accessed, programmed and, in deeper states, queried for information. In PLR, relaxation and concentration on the breath are used most often to enter the trance state, though focusing on strong emotion, repeated phrases, and body sensations can also become ways to enter a trance.

In Shamanism and Core Shamanism, the shaman and shamanic practitioner decisively enter an altered state of consciousness to go into non-ordinary reality, using the sound of rattles and/or drums.

  • Both modalities include the presence/possibility of guides:

In PLR, the journeyer has the option of taking a guide along with him or her; this may be in the form of an animal spirit (often that of a pet who has passed over), a spirit once human (often that of a beloved relative who has passed over), or an angel or guide.  In some forms of PLR, the journeyer may meet an archetypal figure, like an Inner Mate, Great Father, Great Mother, Protector, etc., along with historical figures like Mother Mary, Jesus, Buddha.  These archetypal figures can provide information and also help in changing the past life.

In Shamanism and Core Shamanism the shaman and shamanic practitioner often have power animals, guardian spirits and teachers to help him or her.  They will stay with him/him for varying lengths of time over the course of a lifetime, providing him/her with their differing “medicines” or powers.

  •  Both modalities bridge and travel between realities:

In PLR, the journeyer, most often with the help of a facilitator, travels to and enters into “the other world.”  The journeyer travels to lives that seem to be from other times (though all past lives are simultaneous with each other and the present incarnation).  Sometimes, the journeyer goes back to lives spent on other planets or in other systems of reality.

In Shamanism, the journeyer moves from material, ordinary reality into non-material, non-ordinary, reality.

  •  Both modalities involve shape-shifting, merging:

In PLR, the present individual often merges with (sees through the eyes of) his/her past-life personality, experiencing first-hand what that personality experiences from moment to moment.  In some cases, after connecting with a talent or positive trait of the past-life personality, the journeyer can “bring back” that ability into the current lifetime and use it here.

In Shamanism and Core Shamanism, the shaman and shamanic practitioner may shape-shift into their power animals and sometimes into their Teachers while on a journey.  Doing so helps the shaman and shamanic practitioner take on and use the abilities of those spirits with whom they merge.

  • Both modalities use some kind of portal as part of the protocol:

In PLR, the journeyer often goes through a portal, such as a door or gate, to access the other world; but these are not necessarily precise locations in the other world, for the facilitator and even the journeyer can suddenly discover or even create a portal.  (The idea is that every place or point is a gateway to every other place.) The portal may be different each time the journeyer enters the other world.  Even when such a portal is not used, there is very often some marking of a transition, of a crossing over, as when a journeyer floats in a boat traversing the space between banks or moves down a river past different landscapes.

In Shamanism and Core Shamanism, the shaman and shamanic practitioner must know his or her destination.  He or she begins with an established ordinary reality starting point.  Then, directional movement, to the accompaniment of a sonic driver, is used as the prelude to passage through a transition zone.  When the shaman initiates a downward movement, it is through the starting point of a hole that leads to the transitional tunnel that ultimately passes into the Lower World.  An upward movement from the starting point of a “high place” leads to an encounter with the transitional membrane, which, once breeched, is the portal to the Upper World.  These are signposts or markers that indicate a precise location for the shamanic journeyer.  Using the same starting point to pass through the tunnel or the membrane leads to the same “drop off” place in the other world, and allows the journeyer to learn the geography of the other worlds.

  • Both modalities allow the journeyers to encounter independent spirits.

In PLR, the journeyer may meet some projections of his/her subconscious, but most of the entities he/she encounters are also real, and independent in that they have lived their own separate lives on the Earth.  In some cases, enough information about the past-life personality is gleaned for the journeyer to find evidence in historical records of the prior existence of these personalities (especially true of children’s past lives as reported by Dr. Ian Stevenson and Carol Bowman, CHT).  While it is said that the current person has lived before as these personalities because all share the same soul; nevertheless, it is also true, paradoxically, that each is also distinctive from the others and on its own journey.

In Shamanism and Core Shamanism, the spirits the shaman encounters are real, independent spirits, and are not figments of his/her imagination or projections from his/her subconscious. They occupy a separate, non-ordinary reality.

  • Both modalities focus much on bringing back “knowledge” to enhance the current lifetime.

In PLR, the journeyer goes to a past life to acquire knowledge about what beliefs, practices, talents and physical characteristics the journeyer has accepted, for various reasons, to carry over into the current life.

In Shamanism and Core Shamanism, the shaman and shamanic practitioner work with power; power is energy, intelligence, love and ethics.  The shaman stands in the center moderating power relationships with Power Animals, Teachers, Spirits of Nature (mineral, plant, non-human, etc.), Spirit Mates and Ancestors.  All of these relationships can be the ground for healing and provide wisdom for those in the material world.

  • In both modalities, it is important for the witness or facilitator to tend to and help elicit the journeyer’s full experience, but the witness or facilitator must not push his or her own interpretation on that experience.

It is important that the facilitator of the PLR journeyer not push her or her own agenda/interpretation either while the journeyer is in trance or when the debrief occurs.  The job of the facilitator is to help the journey unfold through suggestions that are consistent with the journeyer’s needs; if the journeyer does not take a suggestion, the facilitator must simply drop it.  During the debrief, the facilitator must ask many questions to elicit the meaning of the experience for the journeyer; only after the journeyer has explored all of his own analysis does the facilitator offer other ways to look at the journeyer’s experience.  But, indeed, the journeyer has the final say about the interpretation of his own experience.

For the shaman/shamanic practitioner, the person who is engaged with the spirits, either on a journey or in divination, experiences the spirits communicating through the language of his/her personal metaphor.  It is an individual revelatory process. Therefore it is entirely up to the journeyer to come to an understanding of a divination or journey since he/she is the recipient of the information. A facilitator may ask questions to help clarify, but may not offer interpretations since the language was in the vocabulary of the journeyer, not the facilitator.

  • In both modalities, the journeyer may be aware simultaneously of the material and the other world (i.e., attention to surroundings).

The PLR journeyer is likely to be aware of both worlds at the same time, though the material world will most of the time feel far away or even uninteresting.  For instance, a PLR journeyer may be lying in an office chair in trance while hearing lawn mowers bellowing outside; yet, the journeyer can stay in trance and not be bothered by the harsh sounds.  The PLR journey may also need to scratch the itch felt on his/her body.  And, when the journeyer is in one-to-one relationship with the facilitator, the journey is always aware of the voice of the facilitator.  This kind of divided consciousness points to the fact that what we experience as our greater identity shows up in many dimensions (beyond merely two) at the same time.

For the shaman and shamanic practitioner, it is possible to have a foot in each world, ordinary reality and non-ordinary reality. A dramatic example is from the Northwest Coast where various traditional groups of specialized shamans form “spirit boats” to travel to retrieve guardian spirits for patients. During these healing ceremonies, the shamans are aware of both ordinary and non-ordinary reality as they pole their boats to the other world, effectively traveling simultaneously in two realities, acting out the journey. At a point in a given spirit boat ceremony, certain shamans have to be very connected to the material world as young boys shoot burning bits of cedar into the air which the shamans must dodge to avoid injury in both realities – an injury that could imperil the success of their mission.

At the other end of the continuum, most core shamanic practitioners lie quietly and have little interaction with the material world beyond a vague awareness of a need to scratch or shift position. Attention can shift between the two realities as exemplified by a hypothetical journeyer having the awareness of a stone under his/her back while engaged in conversation with a Power Animal or Teacher.

  • Both modalities may help create physical, mental, emotional and physical healing, sometime instantaneously. 

HOW THE MODALITIES TEND TO DIFFER:

  • Use of Movement and Sound:

In Shamanism and Core Shamanism, during the journey, the shaman and shamanic practitioner may sing, dance or act out the journey.

In contrast, during the journey, PLR journeyers usually are not physically moving but, instead, are lying down or sitting motionless (though some movement may play out in the person’s body as he/she experiences what is going on for the past-life self).  While PLR journeyers listen to the sound of the facilitator’s voice, the only sound they usually make is to vocalize what is happening to them in the past-life and to express any emotion that comes up for the past-life persona and/or for the journeyer himself or herself..

  • Landscape of the other world(s):

When shamans and shamanic practitioners visit the other worlds, there are three main, structured landscapes: the lower world (where many of the power animals reside), the middle world (which is this world AND its non-ordinary aspect), and the upper world (which is where many of the wisdom teachers reside).  Beyond these fairly structured cosmic zones, core practitioners (especially Michael Harner) have encountered Interworlds: one between the Upper and Middle World and one between the Lower and Middle World.

In contrast, the inner world for PLR journeyers is not so clearly differentiated, though there is often a strong sense of the middle world in other times and places and also a sense of a realm called the Interlife where the spirit goes after death in a past life.  This Interlife is where soul groups, Elders and other such beings reside, and where the soul goes for rest, schooling, and preparation for the next incarnation.  Soul guides and angels move all over the worlds that the past-life journeyer visits.

  • Degree of interaction with the material world (reporting to an ordinary reality facilitator, or following instructions of an ordinary reality facilitator) when in an altered state of consciousness.

In both traditional and core shamanism, the journeyer is connected to the material world via the drum or sonic driver which facilitates the shift in consciousness and punctuates stages of the journey. As the Siberians would say, the drum is the “horse” that transports the shaman to and from the other worlds. But, once transported, the shaman is typically on his/her own.

For some traditional shamans, however, there is an established cosmography, and coaching from elders is known to occur when novices are beginning to learn the non-ordinary ways of the other worlds. An example of this is the Huichol who instruct their children in travel to the Land of Peyote during the drumming and journeying.

Also, some core shamanic practitioners will choose to speak a journey to a trusted facilitator during a Harner Shamanic Counseling session. However, a core practitioner, especially during a journey for soul retrieval, will not speak during a healing session with a client to avoid the possibility of inadvertently revealing information of a past trauma and exacerbating a client’s condition.

In contrast, while some well-practiced PLR journeyers can take themselves on a journey to the other world, they are most often guided by a facilitator who is in the material world.  The facilitator gives suggestions about where the journeyer may want to go, takes the journeyer from scene to scene, and calls in spirit guides and angels, if necessary, to assist the person, especially when the person wants to change the path of the past life to create a different ending.  However, the facilitator never forces the journeyer to do anything and cannot control the journeyer’s inner world or any helpers that appear or are summoned.

In one-on-one sessions, the PLR journeyer also speaks aloud to the facilitator. However, when the PLR journeyer is engaged in a group session, he/she will not usually talk with the facilitator.

  •  Use of Drugs:

In Shamanism, the traditional/indigenous shaman sometimes uses psychoactive drugs derived from sacred plants and mushrooms to initiate a journey. This is done in the framework of very strict preparatory rituals that honor the plant and its spirit. These shamans recognize that the power of the plant is tied into the power of the place where it grows and the place where the shaman lives. Most modern individuals who learn Core Shamanism do not use drugs to do their journeying, except possibly when they are taught by an indigenous, traditional shaman in a culturally specific context (which constitutes a step away from Core Shamanism). For the most part, in the case of modern Western shamanic practitioners, drugs and/or alcohol will not assist in the shamanic journey and are not used.

In contrast, the PLR journeyer is never allowed to use any kind of drug during his/her journey to the other world.  Drugs, particularly synthetic and hallucinogenic drugs are seen as distracting, ungrounding, even damaging to the process, especially because most facilitators do not believe, as shamans do, that there are guiding powers in some kinds of drugs derived from natural sources.

  •  Original and main intention of the journeyer:

In traditional Shamanism, the shaman’s first intention is usually to go into the other worlds to seek knowledge and healing for the sake of another or for the community, though he/she may also journey for self-healing.  Self-healing in a traditional environment often comes in the initiatory process wherein the shaman-to-be overcomes an illness with the help of the spirits. Having overcome the initiatory illness, the new shaman has the basis for compassion for healing work that moves into the community. In Core Shamanism, the shamanic practitioner may spend somewhat more of his or her journeying on self-healing and self-discovery, though it is consistently reported that the experience of journeywork is heightened when working on behalf of others.

In contrast, the PLR journeyer’s first intention is usually to seek knowledge and healing for the sake of him/herself; however, a by-product of going to a past life in which the journeyer had a relationship with someone with whom he or she has a connection also in the present life is that some of the knowledge accessed may benefit that other person in the current incarnation.

  •  Connection to community:

In traditional Shamanism, the shaman is very much tied to and integrated into and supported and nurtured by the community while the core practitioner may be somewhat isolated.

In contrast, the PLR journeyer is not necessarily tied to a community; if he/she is connected, the community is not seen necessarily as supportive of the person’s journeying to a past life.

  •  Training and Initiation:

In traditional Shamanism, the training of the shaman is often rigorous, involving physical, emotional, mental, and spiritual challenges that may be dangerous.  The notion of a formal initiation is central to this process.  In Core Shamanism, the initial training is much less rigorous on all levels and initiation is usually not formalized, at least for those who do not go far into the process; for those who do, the training is more likely to approach that of traditional shamans, especially if the training is of duration or expanded to include culturally specific techniques which, again, is a step away from core practice.

In contrast, the PLR journeyer does not have to go through a major set of challenges to be ready to journey, though practice in relaxation and having substantive ego strength is much preferred.  The journeyer, ho wever, may experience in the session challenges to his emotional, mental and spiritual, though not usually physical, orientations.  Such experiences may constitute very deep, but non-formal initiations into Expanded Consciousness.

  •  Use of and relation to nature:

While both modalities may make use of Nature, Shamanism and Core Shamanism are much more intimately tied to the natural world from animals, plants and insects to landscapes and other elemental spirits. Each of these beings has power that can inform the shaman and shamanic practitioner in ordinary and non-ordinary realms. The shaman and shamanic practitioner usually treat the nature spirits (and others) with much respect and forbearance in order to build relationships with them and have them as dependable allies for journeywork and healing.  As a means of connecting to the power of various nature spirits, the shaman and shamanic practitioner will sometimes embody the natural being, moving rhythmically as it does and perhaps dressing in a mask, costume or a skin if it is an animal.

In contrast, the PLR journeyer may pick up information from symbols in the natural world, and may have the spirit of a passed-over pet with him/her, but, generally speaking, the natural world is mostly a setting, albeit an important one.

  • Attention to a life actually lived in the past:

In PLR, the journeyer has more of an awareness of specific places and times, opening up to sensations of the past-life persona as it moves through various scenes of its actual life.  The journeyer is encouraged to experience and relate many sensory details of what the past-life persona is sensing, doing, feeling, saying and hearing, including any physical restrictions on the self and in the environment.  The journeyer merges to learn very often about the negative beliefs that hold the person back from what he/she wanted to achieve in the past life, so the person in the current incarnation knows what to avoid. The point is to become aware of an actual history, complete with successes and failures.  Sometimes the journeyer can go back to visit the life of his or her ancestor, and, with the permission of the ancestor, change something about the lineage.  Or the journeyer can bring back information that he or she will use to change his or her present life, a change that can have an effect on the ancestor’s life, since all lives of everyone are simultaneous with each other and therefore are not actually over and thus can be “adjusted.”

While it is not an overriding mandate, the traditional shaman and core shamanic practitioner can be actively interested in lives from the past especially when engaging the ancestors. Accessing persons within given lineages can bring forth talents or troubles, and the shaman follows both paths to bring about balance in the past, present and future.  Many traditions, particularly those in the East, look to the ancestors for guidance and special assistance on a daily basis, maintaining a strong connection through a very thin veil. Some may even feel that they are continuing or actualizing an ancestor’s calling to the point where he/she not only is part of a lineage, but also perhaps a re-expression of an ancestor. This is based on the concept of the multiplicity of the soul in which, in this oversimplified explanation, one of the esssential soul parts is the ancestral soul shared by many ancestors over time.

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If any of our readers have detected any other similarities or dissimilarities between these spiritual journeying techniques, please let us know and we will review each one for possible inclusion in this blog!

Crystal Skulls: Old/New Tools for Spiritual Transformation

In various New Age and crystal stores, both brick-and-mortar and online, and elsewhere on the Internet, including Ebay, you may have seen skulls made of rock quartz and other stones, ranging from amethyst and citrine to charoite and ruby zoisite. Some are only a half-inch in length (back of head to leading edge of chin) and weigh just a few grams, while others may be as large as 10” and weigh 20 lbs or so. In rare instances, even larger, “Titan” skulls are offered, one nearly 17” long and just over 145 lbs.

Small Quartz Skull

Small Quartz Skull

Just what are these crystal skulls, which elicit varying reactions from observers, from disgust and even horror to fascination and even appreciation bordering on reverence? In short, they are divination, transformation and healing instruments, new to many, yet presumably familiar to the ancients. Some devotees believe the crystals skulls were major spiritual tools for Atlantis and other past civilizations; and they are surely used in rituals performed even now by Mayan shamans, some Native American medicine men and women, and Buddhist Red Hats in Tibetan Monasteries.

The Meanings of the Skull Image

“So why are these stones in the shape of skulls?” is usually the first question I have to answer when I introduce them. The questioner often feels either queasy and/or fearful of what in the collective consciousness is simply a symbol of the macabre, of decay and death. Yet, the skull image serves several important functions when these stones are used with spiritual intention. First, since communication with the crystal skulls is a primary way of interacting with them, the skull face offers the image of a personality, a more familiar interface than a mere smooth or convoluted surface. Second, just as when we look into the eyes of a fellow human, when we likewise look into the eye sockets of a crystal skull, we can more easily sense having access to deeper truths. In fact, most psychics who interact in this way particularly with translucent skulls start to observe static and moving pictures behind the eye sockets.

Third, the skull image reminds the observer who seeks wisdom that we usually associate knowledge with the head or brain; not surprisingly, many crystal skulls, especially those made of quartz, are assumed to be repositories of ancient knowledge waiting to be unlocked for the good of humanity. Fourth, as Jaap van Etten, one of the best crystal skull researchers, notes on his website, http://www.lemurantis.com, the skull shape reminds us that we use the brain also to focus into three-dimensional reality and to translate into a useable form what we get from Spirit. Fifth, what we get from Spirit often comes from the crown and third eye chakras, which are also represented by the skull; thus, there is an emphasis on using crystal skulls as portals or bridges to intuitive knowledge, which is then interpreted by the brain. Sixth, especially when the crystal skull is one of those rare “singing skulls,” i.e., one with an open mouth or detachable jaw, the throat chakra is also implied, suggesting that the skull has something to convey to those who can listen.

Seventh, although the skull image certainly points to death, it also points to immortality. Many of the stones, including quartz, that are carved into skulls are millions of years old. Some others like Nuumite (found only in Greenland as part of the earth’s primordial crust), and Stromatolite and Crinoid Fossil (both from fossilized primordial creatures) are several billion years old. We are thereby reminded that the essense of the human is immortality literally in the “face” of death. Eighth, the skull image is a symbol of the essential human in another way: its flesh-less state does not distract the viewer with skin color and other ethnic features that, very unfortunately, sometimes alienate. Yet, ironically, the immense and even intense “skin” beauty of the stones themselves, with all their different carving styles, flowing and static patterns, and swirls of interacting colors and luminescences, seduce the observer into interaction with them. And, again like every human, each crystal skull is unique in its patterning and coloration while sharing a common morphic field.

Ninth, the fact that the image of the human skull is carved in often very hard (many register 5-8 on the Mohs hardness scale), enduring stone suggests both a passing over to another world while also being rooted to Mother Earth, glorious in her variegated color. This combination of opposites suggests two more metaphors/functions of the skull image: the crystal skull is thereby an image of Heaven on Earth, and also an interface, an intermediary, a portal between the two worlds.

Finally, according to Jaap van Etten in the best basic book on crystal skulls, Crystal Skulls: Expand Your Consciousness, sculptors of crystal skulls in Brazil have told him that they experience a consciousness shift as soon as they carve the eye sockets of the skull image. In his own research, Van Etten has confirmed that crystal skulls, just because they display the skull image, have a frequency that is addition to the natural one of the stones that are carved. And some believe that these “new frequencies are in the range of human thought” (www.angelslove.net), an indication, if true, that the skull image opens up a range of energy that is most useful to humans.

Before discussing how to work with these spiritual tools, I want to provide some context, depicting some of the important issues and controversies associated with crystal skulls, including problems with classification (difficulties in authenticating truly ancient crystal skulls, especially the Mitchell-Hedges Skull), and the mysterious Legend of the Thirteen Crystal Skulls.

The Classification of Crystal Skulls

Back in the 1980s, the late F. R. “Nick” Nocerino, one of the foremost crystal skull researchers and co-author of the 1989 book, Mysteries of the Crystal Skulls Revealed, setup up a classification system for crystal skulls based on their presumed ages: skulls were “contemporary” if they were less than 100 years old, “old” if they were considered carved between 100 to 1500 years before now, and “ancient” if they were carved more than 1500 years ago. The age of a crystal skull is important because the older the carving is, the more valuable and rare it is, and the more likely it is associated with older civilizations and their wisdom. The problem is that the stones of most crystal skulls, particularly quartz, cannot be carbon-dated, nor can the carvings themselves. Thus researchers depend on electron-microscope examinations of marks left by carving tools. If the marks are parallel lines, it is assumed that the carving took place within the last 100-150 years; if the marks are uneven or non-existent, the carvings are deemed much older because the assumption is that the ancients had nothing like modern carving tools.

This kind of reasoning, however, is questionable; for it assumes that technology pursues a linear development. Yet, some ancient civilizations, like the ones that built the Giza pyramids and Puma Punku in Bolivia, were capable of feats that defy the abilities of modern engineers. Choosing to bypass this controversy, van Etten proposes that skulls be classified according to how many energy layers (up to 32) have been activated in any one particular skull, noting that the most ancient, like the famous Mitchell-Hedges Skull, have the most activated layers; there is no known energetic way today to activate that many layers. Nevertheless, this system is not full-proof because, as van Etten notes, some skulls that may in fact be ancient may have been carved in places where no one knew how to activate them or where such activation was not considered necessary.

The Mitchell-Hedges Crystal Skull

Mitchell-Hedges Skull

Mitchell-Hedges Skull

The most famous, most beautiful, most anatomically correct, and possibly most ancient crystal skull of all, the Mitchell-Hedges Skull (MHS), whose present caretaker is Bill Homann, is no stranger to controversy about its origin and the age of its carving. In 1924 on the day of her 17th birthday, Anna Mitchell Hedges, the adopted daughter of adventurer and archeologist, F.A. Mitchell-Hedges, allegedly found the top part of this amazingly clear skull and, three months later, its detachable jaw at the bottom of a hitherto unknown, Maya pyramidal structure in Lubaantún, Belize. Although Anna affirmed the veracity of the tale to the day of her death in 2007, that story has been questioned many times, even by crystal skull researchers F. R. “Nick” Nocerino and Stephen Mehler, the latter co-author of The Crystal Skulls: Astonishing Portals to Man’s Past.

In 1970, art conservator and biocrystallographer, Frank Dorland, author of Holy Ice: Bridge to the Subconscious, was allowed to bring MHS to the Hewlett Packard Laboratories in California for testing. While two other crystal skulls—the Paris Skull and the British Museum Skull, that were tested along with MHS at the lab—were declared fake ancient crystal skulls, MHS was declared a mystery. In 1986, Dorland noted that a forensic team made a facial reconstruction from the skull and concluded that it represented a Mongoloid female who died when she was between 25 and 29 years old. Despite these intriguing discoveries, in 2010, Jane Walsh of the Smithsonian Institute determined that, through electron microscopy, lapidary tool marks were found on the skull that supposedly disqualified MHS from the status of ancient crystal skull.

Still, even this information is inconclusive, given the prejudicial view I mentioned above that such marks could be made only by modern tools. Moreover, MHS defies modern creation in other ways. First of all, the Hewlett Packard technicians determined that the part of MHS that was to be the jaw was cut loose from the rest of the skull and then shaped in perfect alignment with the stress lines of the main part of the skull—an absolutely amazing lapidary feat! Furthermore, according to Dorland, and later Mehler and Childress, in the roof of the mouth of MHS is an extraordinary prism surface; it was astoundingly carved so that light coming from the bottom of the skull through formulated light wells or “pipes” and hitting the prism would be reflected into the cranium and also out through the eye sockets. This phenomenon, along with the movable jaw, suggests the skull may have been used as an oracle by an older civilization. Finally, as archeologists Mehler and Childress note, the carving was made across the natural crystal axis—the quartz should have shattered if carved with modern, high-vibration tools.

One more point here: Mehler and Childress’s observations about Jane Walsh’s conclusions regarding the testing of other, supposedly ancient crystal skulls cast doubt on her declarations of the age of MHS. In 1996, as reported by Mehler and Childress, other supposedly ancient crystal skulls, Max (the “Texas Crystal Skull,” used by Mayan priests in Guatemala and later given to a Tibetan Red Hat Lama and then to Jo Ann Parks), Sha Na Ra (found in a Mexican dig by Nocerino using “psychic archeology” and now in the hands of his daughter, Michelle), the British Museum Skull, and a few other skulls were tested at the British Museum using electron microscopy. All the skulls, except for Max and Sha Na Ra, were declared modern; but the staff had no comment about the first two! Yet, Walsh, who was only an overseer of the tests, repeatedly declared for years that all the skulls were modern!

The Legend of the Thirteen Crystal Skulls

Whatever the truth is about the origins of MHS, there is continual speculation about it, including the idea that the skull is the crystallization of the skull of an Atlantean princess! Another idea is that it is one of the legendary thirteen crystal skulls. The basic notion of this legend is that the skulls hold all the information that, if downloaded and decoded, would prove vital to the world’s survival in the advent of a global catastrophe. But the skulls’ knowledge may also further the evolution of the human species as that information is presumed to have done in the very distant past. According to the Legend, the skulls are now either buried or otherwise hidden; only when the Twelve are discovered and brought together with the Thirteenth Skull, the Master One, is such a revelation possible.

The Thirteen Crystal Skulls Arrangement

The Thirteen Crystal Skulls Arrangement

This legend has been passed down in various forms by some Native American tribes and other groups. One such variation is told by Cherokee Harley SwiftDeer to writers and filmmakers Chris Morton and Ceri Thomas and recorded in their The Mystery of the Crystal Skulls: Unlocking the Secrets of the Past, Present, and Future. According to SwiftDeer, when the Elders of the original twelve planets observed that Earth was not evolving properly, they encoded into twelve, flawless skulls with detachable jaws all the wisdom of the planets and placed them in an Ark on Earth with a thirteenth skull that encoded the consciousness of all the worlds. As extraterrestrials, the Elders brought them to Earth and, hundreds of thousands of years ago, seeded the civilizations of Lemuria, Mu, Atlantis and Mieyhun. The skulls were passed down to the Olmecs, Mayans and Aztecs, the latter abusing the skulls’ power; as a result, when Cortez came, conquered the Aztecs and pursued the skulls, the priests hid them all over the world. Another variant has the skulls’ downloading information from twelve star systems, such as the Pleiades, Sirius, Alpha Centauri and Orion. In his first book, Crystal Skulls: Interacting with a Phenomenon, van Etten notes also that there are physical portals in Sedona and around the globe associated with these skulls, that there may even be fifty-two (4 X 13) crystal skulls, and that the original thirteen may not even be physical, but instead be fields of information/energy.

It is not even clear that all the physical manifestations of these possibly ancient skulls are made of clear rock crystal quartz, like MHS, Max, Sha Na Ra, Synergy (whose earthly origination is a tiny village in the Andes and whose current caretaker is Sherry Whitfield), and Einstein (which weighs nearly thirty-three pounds and is under the care of Carolyn Ford). But other skulls that may be ancient are not clear quartz, such as the smoky quartz skull named ET (whose caretaker is Joky va Dieten and was found in Guatemala in 1906, though the Maya allege it came from the Pleiades); Ami, the Amethyst [Quartz] Skull (whose caretaker is now unknown, though its first known appearance was sometime between 1876 and 1910 on the desk of President Diaz of Mexico); the rose quartz skull, Baby Luv (whose caretaker is Joky van Dieten and may date back to 700 BC in Russia); and Amar, the possibly ancient, slightly smokey quartz, Tibetan Skull (used by Tibetan monks for healing and now in the care of the owner of CrystalSkulls.com, one of the best sites for buying skulls).

Yet what is important is that all of these skulls and many other, possibly ancient skulls are all quartz, clear or otherwise. Quartz, more than other crystals, reflects, transmits, attunes, focuses, transforms, refracts and amplifies energies. According to van Etten, only quartz skulls can be activated to 36 layers, while some other stones can be activated only to 24, and most only to 12. The more layers activated, the more power the skull has and the greater the energy field around it. Quartz (silicon dioxide) also makes up about 80 % of the Earth and is needed to maintain the health of our bodies. Moreover, its capacity to use mechanical stress to create an electrical voltage (the piezoelectric effect) and vice versa makes it valuable in the mechanical regulation of clocks and computers. In addition, experiments have shown that it is possible to store information in holographic form in quartz crystal, an indication that the belief that some quartz skulls are repositories of ancient wisdom may well be true.

Now, with this entire context, this info, my reader might well be eager to become a caretaker of and work with his or her own crystal skull.

Buying Your Crystal Skull

If you are not given a crystal skull as a gift, you can purchase one, usually a contemporary carving. (Beware of deals “too good to be true,” especially if what is offered for sale is purportedly an ancient crystal skull, for these skulls are exceedingly rare; few individuals today know enough about crystal skull frequencies to use that awareness to determine the very high activation level of ancient crystal skulls.) When choosing, use your awareness, your felt sense, of what skull most speaks to you.

My Crystal Skulls

My Crystal Skulls

Your attention to the beauty of the stone, by itself, is usually not enough to determine the best skull for you. Holding it in your hand and near your heart will usually give you enough vibrational information about the suitability of the skull for you. You can also use dowsing, commonly performed by using a pendulum over a particular skull and asking appropriate yes or no questions about its usefulness to you (that is, after you have determined which movements of the pendulum designate yes and no answers).

Yet it is possible to choose a skull also by looking at a picture of it online (as at Skullis.com, which is based in Beijing, or CrystalSkulls.com, which is based in Washington State and British Columbia) if you prepare yourself by going into a meditative state and asking help from your Higher Self. However you choose your skull(s), keep in mind that, just as Native Americans see themselves, not as owners of the land they live on, but rather as its stewards, so, too, it is wise and appropriate to see yourself not as an owner of a skull, but rather as the caretaker of this personalized energy form.

Cleansing Your Crystal Skull

Once you have become a caretaker of a skull, you need to cleanse it and then activate and program it before using it. To cleanse it, use one or more of the usual methods for cleaning crystals, such as burying it for a time in Mother Earth, setting it in sunlight (being aware that some crystals fade in this light) or moonlight, covering it with “alive” running water (knowing some stones can dissolve in water), immersing it in “alive” salt water (checking first which stones can be damaged by water), exposing it to the energy of cleaned quartz crystals, and/or using ritualized intention. Smudging with sage, sweetgrass, and palo alto will clear any unwanted energies attached to the crystal skull. The same outcome can be achieved through using sound from Tibetan bells or crystal bowls.

Activating and Programming Your Crystal Skull

Activating a crystal skull is the process of turning on its full potential. Skullis.com offers brief, downloadable activation audios by psychic Amazing Grace and DVDs featuring Nick Nocerino. The crystal skulls offered from this site are already activated by the huge, very old crystal skull, Amar. Proximity to and pictures of other ancient skulls may also be useful for activation. Still other modalities may be found online at various crystal skull sites. In his second book, van Etten outlines the process I find most powerful. Essentially, the caretaker goes into a meditative state, fills him/herself with love and then merges with the skull to activate it. He suggests a similar process to program the skull with a clear, simple and unequivocal intention for self- or other-healing or for divination. And, in both activation and programming, van Etten makes an extremely important point not found elsewhere: that, under no circumstances, is the caretaker of a crystal skull to give up any of his or her own power to the skull.

Working with Your Crystal Skull

This admonition is important because these skulls are very powerful. Researchers and caretakers of many of the skulls already described have reported strange phenomena while near them, like odd smells, cloudy emanations, changes in the skull’s color or clarity, unusual sounds, and changes in the skull’s temperature. Scenes or images from past lives or other venues also have been seen within translucent skulls or through psychometry. Spontaneous physical healings have occurred for several observers, and telepathic communications have been registered, not only by professional psychics like Carole Davis, as recorded in The Skull Speaks, but also by amateur intuitives.

For healing self and others, it is best to pair a clear quartz crystal skull with another skull whose specific healing energies are either known or intuited. The quartz skull acts as an amplifier of the other skull’s energies while also transmitting its own. After the healer grounds and protects and clears him/herself of unwanted energy; cleanses, activates and programs both skulls; and asks permission to heal from the subject and his/her Higher Self, the healer might once again fill up with love and gratitude, send that energy into the skull, image the individual to be healed, point the skull’s face towards the location of the person and then image the individual as healed. To heal the self, the same procedure is followed with the exception that the skull is pointed toward oneself or placed upon the exact spot on the body requiring healing. Healing is intensified if several individuals follow this process with their own skulls directed at the person to be healed.

Some of My Divination Skulls--Clockwise From Bottom Two: Kambaba Jasper, Sodalite, Stromatolite Fossil, Crinoid Fossil, Unknown, Chinese Painting Stone, Elephant Skin Jasper

Some of My Divination Skulls–Clockwise From Bottom Two: Kambaba Jasper, Sodalite, Stromatolite Fossil, Crinoid Fossil, Unknown, Chinese Painting Stone, Elephant Skin Jasper

For divination purposes, an opaque or translucent skull may be used. After grounding and protecting and cleansing the self, getting permission from those involved, and activating and programming the skulls, the intuitive can use the shamanic technique of “rock divination” with the opaque skulls; this involves asking the intuitive’s Higher self and that of the client to focus the intuitive’s awareness on a particular pattern or part of a pattern on the rock’s surface and then to direct the interpretation, even before the intuitive knows the client’s question. With translucent skulls, the intuitive can look into the skull at various depths and be guided to detect and interpret an interior pattern formed by inclusions, etc.; or the intuitive may see directly moving or static scenes relevant to the client’s question. Another way to get messages is for the intuitive, after proper preparation, to gaze into the eye sockets of the primary skull, go into a deep trance, and hear/see important telepathic messages. Still another method is to make the usual preparations and then direct the skull, on behalf of the client’s question, to make contact with the crystal skull grid or energy field, to which all skulls are connected and contribute their particular wisdom. A final process is to use the skull, after proper preparations, as a portal to other sources of wisdom, including guides/angels who may be using the skulls to communicate.

No matter how you use your skull(s), always remember to have respect, but not abject veneration, for these old and new tools of transformation. Your being in charge with positive intentions ensures that the skulls’ power will be used appropriately.

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Crystal Skull Readings with Joe

If anyone wishes to have a crystal skull reading with me, please contact me at soulsrvr@erols.com. I can do the reading in person, on the phone, or by Skype. The divination will generally follow the process described in the next-to-last paragraph. A typical session lasts one hour at a cost of $130.00. In that time, a person may ask for skull wisdom with two or three questions, each directed to a different skull or to the same skull. If the individual is contacting me through a phone call, I will send the individual pictures before the session of various skulls; the person may then choose which skull(s) he or she wants me to use.

Testimonial:

“I highly recommend a crystal skull reading with Joe. It was especially powerful for me because Joe does the reading without any preconceived questions or guidance…the reading is based on the patterns and images from the skull that resonate with him. After explaining the process clearly, Joe had me write down a question that I did not share with him. He was then guided to patterns, images and messages in the skull that he shared with me; he then asked if they resonated with me and my question. His words and the patterns he saw resonated deeply with a big transition that I was going through and helped me reframe some of the things I am struggling with and also working to create in my life. It was unbelievable how clearly the patterns and messages from the skull spoke to my reality and how clearly Joe articulated them. Joe’s deep knowledge and appreciation of skulls made the reading all the more powerful and fun!”—S.B., Health Consultant

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Resources for Those Interested in Crystal Skulls:

www.crystalskulls.com (based in Washington State and British Columbia) www.skullis.com (Based in China)

Mahalo Minerals , http://www.mahalominerals.com, 301 585 9534

Mountain Mystic Trading Company, http://wwwlmountainmystic.com, 540 635 6318

www.angelslove.net (Sherry Whitfield Merrell, caretaker of Synergy) www.crystalskullexplorers.com (Joshua Shapiro) http://www.lemurantis.com (Jaap Van Etten) http://www.crystalswork.com http://www.crystalskullconsciousness.com (forum you can join) http://www.angelslove.net/csbbs (crystal skull message board you can join)

Bibliography

Bowen, Sandra, & F.R. ‘Nic’ Nocerino & Joshua Shapiro. (1988). Mysteries of the Crystal Skulls Revealed. Pacifica, CA.: J & S Aquarian Networking.

Childress, David Hatcher, & Stephen S. Mehler. (2008). The Crystal Skulls:Astonishing Portals to Man’s Past. Kempton, IL.: Adventures Unlimited Press.

Dorland, Frank. (1992). Holy Ice: Bridge to the Subconscious. St. Paul, Minnesota:Galde Press.

Kaehr, Shelley. (2007). Crystal Skull Consciousness. Dallas, TX.: An Out of This World Production.

Mercier, Patricia. (2011). Crystal Skulls & the Enigma of Time: A Spiritual Adventure into the Mayan World of Prophecy and Discovery. London: Watkins Publishing.

Morton, Chris, & Ceri L. Morton. (1997, 1998, 2002). The Mystery of the Crystal Skulls: Unlocking the Secrets of the Past, Present, and Future. Rochester, VT.: Bear &Company.

Murray, Kathleen. (1998). The Divine Spark of Creation: The Crystal Skull Speaks. Huntly, U.K.: Galactic Publications (Earth).

Shapiro, Joshua, & Katrina Head (2012). Journeys with the Crystal Skull Explorers: Hidden Secrets of the Crystal Skulls. Ebook edition found on Amazon.com.

Van Etten, Jaap. (2013). Crystal Skulls: Expand Your Consciousness. Flagstaff, AZ.: Light Technology Publishing.

_________________. (2007). Crystal Skulls: Interacting With a Phenomenon. Flagstaff,AZ.: Light Technology Publishing.

Webb-De Sisto, Marion. (2002). Crystal Skulls: Emissaries of Healing and Sacred Wisdom. Xlibris Corp.

Novels Involving Crystal Skulls:

Arceneaux, Leon M. (2005). The Crystal Skull: A Novel. Lincoln, NE.: iUniverse.

Arena, Linda. (2010). Guardians of the Crystal Skulls: The Thirteenth Order. Victoria,

BC, Canada: Friesen Press.

Crichton, Michael. (1999). Timeline. New York: Ballantine Books.

Harbinson, W.A. (1997). The Crystal Skulls. Custom Books Publishing.

Morton, Chris, & Ceri L. Thomas. (2009). 2012: The Mystery of the Crystal Skulls.

Winchester, U.K.: O Books.

Visser, Jan. (2004). The Crystal Skulls.

Videos About Crystal Skulls:

Childress, David H., & James, Ronald. (2008). The Search for the Crystal Skulls (75minutes). Adventures Unlimited Media.

Merrell, Sherry W. (Caretaker of Synergy). (2009). Echoes From the Ages: Talking Story with Crystal Skulls (77 minutes). Avalon Video.

Rosely, Steve. (2010). The Legend of the Crystal Skulls Remarkably Mystical & Healing (52 minutes). AVS Video Productions.

Walsh, Jane M. (2008). The Legend of the Crystal Skulls: Ancient Mystical Artifacts or Ingenious Hoax? (46 minutes). Smithsonian Networks. Note: this film is hardly opento the mysteries of ancient crystal skulls.

 

 

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