I recently returned from my workshop in Devon on finding our own unique mystic paths. This was a four day workshop; I think four days is a good length of time in which to dive deep into our own creative and psychological processes. I always hold the space kindly, gently, warmly, and with humour.
Notes from my Lesson Plan…
11 am yurt
Welcome, few mins each on what has drawn them to this course and what their hopes are. Smudging and why. Altar, objects, bringing someone in energetically. My approach – high energy, high vibration, tuning to the highest power and source. Intro to shamanic journeying. Protective meditation.
Power animal journey. Meeting or reacquaintance. Notes and drawings.
Second and third journey to ask about mystic paths in our lives and in our bodies. How do they look? Are they shining? Where are they taking us? Why do we need them? How do mystic paths come into our lives, our bodies? Think about occasions in your life when they might have appeared/you might have felt them…draw and write from this…tuning into your body as you do this…and asking to see the internal paths, the whisperings from our organs, the vagus nerve. Draw and write about both. Books.
Tuesday 9.30 am meet outside yurt with glass of water. Meditation to cleanse and energise chakras with sun and water.
How are we distracted from our life work? Why are we here on earth, what do we have to give to others, to realise in ourselves? Life path. Coffee break. 11.30.
Fourth journey to ask about the angel out ahead, read from Corbin relevant paragraphs, after some talking about this. How the angel comes backwards to meet us, and we meet by going forwards towards it (genderless).
Find spirit guide first. Journey.
Spirit guide journey to ask about this. Drawings and writing.
Hugging in silence and stillness; tuning in; and drawing any images which arrive.
Assignment for the afternoon:
Time spent looking at the work of Tom Cheetham, Corbin and Halifax. Choose some phrases which are lit up for you, which ‘sing.’ Open pages at random.
Lunch and free time to draw, look at books
3.30pm The path of the visionary, the 5D world, the intertwining of the visionary and the everyday 3 D worlds. Shamanic journey using a text or phrase as a starting point – asking the journey to help us understand the writing at a higher level.
Dance perhaps or seaswim….
9.30 am meditation with water.
Time spent looking at iconic imagery perhaps Christian, Islamic, indigenous, (Arctic catalogue) and ask for pointers towards our own iconography – draw after and during shamanic journeys.
Lunch, time alone and with books, own work.
4pm Drawing and painting to music and read texts. Swim?
Shamanic journey to ask how we can be a truthful beautiful high energy instrument. Draw and write about this and allow the creative process to be part of the refinement of the image or imagery which arrives for you.
What sounds would you make in the world? Who would play you? How would you be strung?
How would you purify and elevate your pitch? What do you need to do in your world to keep yourself tuned, vibrating? Write and draw about this, allow it to settle into you. Have a sense of it absorbing, being absorbed by your cells. So important to be tuned to the highest possible source and frequency. Make a journey to ask about this, and about how to bring more beauty into one’s own world.
Summary of all we’ve achieved. Looking outwards to Ukraine and other traumatised areas; asking what we can do – a journey. Then a ceremony perhaps to send energy and healing.
Thinking about climate emergency, and how we deal with tuning into catastrophe. Read aloud some of that essay? Finding a language and a way to be with what is coming. Meditation and journey.
Protective meditation and circle, closing song etc..
Recent studio notes…
Backwards from Aug 22nd
Phallus breaching upwards growing like a tree, growing sideways towards her breasts.
When he thinks of me it’s as if something ‘locks on’ to my thoughts/being – its inescapable; doesn’t usually last very long…
I make two weak drawings of my dream. A phallus growing from the base of my tongue; or, my tongue branches into tongue and phallus, and the phallus grows upward to my crown, through my skull. Mouth as cathedral; kundalini awake. And somehow happening to S too; or she was there…
Using the paint in a luscious way and inspired by Auerbach, some landscapes, flowers, giving a voice to Nature, and the woman with the horse, queen with stallion.
A pure vessel allows pure spirit through to shine. No impediment or altering of spirit’s voice.
With the heart-light in his breath.
Dream of a house stripped down to bricks, like you find in Venice or Italy; 4-square and strong, brick with layers of plaster/render stripped off, standing alone in the ground, felt it was Italy. A few other people came and went, including a man I was a bit afraid of. It has many windows.
She collects water from her body. KARA fish shoo away bad energy. Saying sorry to water. Hana. The tree of all seeds in the vast body of the waters.
The man swims up through my body, to kiss the inside of my mouth, and the lower part of my brain.
She learns to hear the lost speech.
The soothing of and for the male.
‘To be successful in the arts is not a matter of summarizing’ Delacroix wrote, but of amplifying where it is possible, and of prolonging the sensation by every means. P 6 Auerbach catalogue Venice biennale 1985.
Early Persian tree
Tree of all seeds – all in the whole world – in a heavenly ocean or on a sat-studded mountain – 10,000 seeds. Kind of healing plants – elixir –
Phoenix bird original pre Islam half dog half phoenix bird has peacock feathers, she’s a mother and a healer, strong and protective. She will give you a feather. She nests in the tree, she lands, her wings slap the branches, seeds are released into the ocean.
Another version – a male half dog half eagle sits under the tree, catches seeds, puts them up into rain clouds (twin is shadow side). Zoroastrian story – oral – saying sorry to water…
Trees specially evergreens and ancient trees are the symbol of Immortals in Zoroastrianism. The link between trees, “Immortality and deathlessness” ameretát is established in the poetic gathas, See Yasna 51.7.
The original gathic poetry reads as follows: apas-čá ûrvarávs-čá ameretátá haûrvátá. Here the word for “tree” is ûrvar, and the word for “immortality, deathlessness” is ameretát.
Avestan ûrvará “tree” is a cognate of Latin arbor “tree.” Other cognates are Latin arvus “ploughed field,” and Mycenaean Greek aroura “arable land.”
Trees also come in close connection with “prophetic vision and oracles” in the Avestan poetry. The süd-kar gathic commentary of Yasna 31.5 narrates the vision of an immense tree with four branches, of gold, silver, steel, and “mixed-up” iron, which symbolize the four future ages of this world.
The “mixed-up” iron symbolizes the present age of admixture that is the calamitous age of invasion/contamination by demons.
An Avestan passage in Yasht/hymn 12/17, praises the tree of the great mythical “falcon or eagle” saæna that stands in the middle of the “wide-shored ocean” vôúrú-kašahæ.
The eagle/falcon tree is a wondrous evergreen that keeps away decrepitude and death. It is called all healing with good and potent medicine. The seeds of all medicinal plants are deposited on it.
Saæna “falcon, eagle,” of the Avesta, is the mythical bird of Persian Mythology Sīmorḡwho is said to perch every year on this sacred tree located in the middle of wide-shored ocean, to mix its seeds with pure waters, which Tištar (Three-star, Sirius) then rains down on all the 7 climes of the earth, thus causing the growth of all kind of healing plants.
The Avestan saæna, Persian Sīmorḡ is a cognate of Sanskrit śyená. The Russian word for “falcon” sókol is a borrowing from the same word in ancient Iranian.
In the Avestan Yašt/hymn 14.41 Vərəθraγna, the god being of VICTORY, wraps xᵛarnæ, “glory, good fortune,” round the house of the worshipper, in the same way that the great falcon/eagle Saæna, cover the great mountains like the clouds.
In Zoroastrian religious ceremonies, “small branches or twigs” of an evergreen (mostly cypress trees) or fruit tree (usually pomegranate) called barəsman, form an important part of the sacred ritual. Barəsman is derived from the root barəz “to grow high.” German berg“high” is a cognate.
Barəsman “sacred twigs” are one of the requisites of a “fire priest,” Āθravan (See Vendidad 14.8,) and constitute an essential ritual implement for various liturgical services such as yasná “yearning, longing” (Greek zelós is a cognate,) and afrîn prayers, literally “loving charms” that are Avestan benediction formulas.
The Persian word for tree is draxt also dár ó draxt. The word comes from the Avestan daûrû going back to the reconstructed Proto Indo European *dóru, and is a cognate of Russian дерево (dérevo); Polish drewno; Greek δόρῠ (dóru); Gothic triu; Old English trēow “tree,” (See Didier Calin, Encyclopedia of Indo European poetic and religious themes.)
Trees in Mazdyasna “Mazda worshipping religion/Zoroastrianism” are sacred, and embody immense and enduring life and deathlessness of consciousness.
Sarv-e Abar kuh, literally the Cypress tree of the über-mountain also called the “Zoroastrian tree,” is a cypress tree in Central Yazd province of Iran. The tree is estimated to be at least 4,000 years old and believed to have witnessed the dawn of ancient Iranian civilization.
Herodotus (7.31) reports that at Callatebus in Asia Minor, the Achaemenid Xerxes (486-65 B.C.E.) found a plane tree so beautiful that he decorated it with golden ornaments and put it under the care of one of his Immortals.
The sacred attitude toward venerable trees has continued in Iran to the present day, but with the transfer of devotion from Zoroastrian Immortals to Twelver Shiʿite Saints.
Often, the very pine and cypress trees that had flanked Zoroastrian fire temples in the Sassanid period continue to shade the tombs of emāmzādas and other shia saints today.
In general, however, Iran has suffered from continuous, great deforestation over the centuries after the arab invasion.
Sanctity of trees in Zoroastrianism meant legal sanctions against profaning or destroying them in the Mazdean Jurisprudence. Such legal protections for trees did sadly not continue into the Islamic age. Yet the folk belief that anybody felling a tree will be short-lived, and cuts on his/her good fortune goes back to the deep-rooted ancient religion of the Iranians.