Friday, 8 September 2017

The Template - The Ceremony of Original Innocence - No INTRO

The Shamanic View of Mental Illness

Stephanie Marohn
Stephanie Marohn
Waking Times
This is an incredible article but with all the ads on the website (see link below) found it difficult to read in that context, hence the ad free zone here.
The Shamanic View of Mental Illness
In the shamanic view, mental illness signals “the birth of a healer,” explains Malidoma Patrice Somé. Thus, mental disorders are spiritual emergencies, spiritual crises, and need to be regarded as such to aid the healer in being born.
What those in the West view as mental illness, the Dagara people regard as “good news from the other world.” The person going through the crisis has been chosen as a medium for a message to the community that needs to be communicated from the spirit realm. “Mental disorder, behavioral disorder of all kinds, signal the fact that two obviously incompatible energies have merged into the same field,” says Dr. Somé. These disturbances result when the person does not get assistance in dealing with the presence of the energy from the spirit realm.
One of the things Dr. Somé encountered when he first came to the United States in 1980 for graduate study was how this country deals with mental illness. When a fellow student was sent to a mental institute due to “nervous depression,” Dr. Somé went to visit him.
“I was so shocked. That was the first time I was brought face to face with what is done here to people exhibiting the same symptoms I’ve seen in my village.” What struck Dr. Somé was that the attention given to such symptoms was based on pathology, on the idea that the condition is something that needs to stop. This was in complete opposition to the way his culture views such a situation. As he looked around the stark ward at the patients, some in straitjackets, some zoned out on medications, others screaming, he observed to himself, “So this is how the healers who are attempting to be born are treated in this culture. What a loss! What a loss that a person who is finally being aligned with a power from the other world is just being wasted.”

Another way to say this, which may make more sense to the Western mind, is that we in the West are not trained in how to deal or even taught to acknowledge the existence of psychic phenomena, the spiritual world. In fact, psychic abilities are denigrated. When energies from the spiritual world emerge in a Western psyche, that individual is completely unequipped to integrate them or even recognize what is happening. The result can be terrifying. Without the proper context for and assistance in dealing with the breakthrough from another level of reality, for all practical purposes, the person is insane. Heavy dosing with anti-psychotic drugs compounds the problem and prevents the integration that could lead to soul development and growth in the individual who has received these energies.
On the mental ward, Dr Somé saw a lot of “beings” hanging around the patients, “entities” that are invisible to most people but that shamans and psychics are able to see. “They were causing the crisis in these people,” he says. It appeared to him that these beings were trying to get the medications and their effects out of the bodies of the people the beings were trying to merge with, and were increasing the patients’ pain in the process. “The beings were acting almost like some kind of excavator in the energy field of people. They were really fierce about that. The people they were doing that to were just screaming and yelling,” he said. He couldn’t stay in that environment and had to leave.
In the Dagara tradition, the community helps the person reconcile the energies of both worlds–”the world of the spirit that he or she is merged with, and the village and community.” That person is able then to serve as a bridge between the worlds and help the living with information and healing they need. Thus, the spiritual crisis ends with the birth of another healer. “The other world’s relationship with our world is one of sponsorship,” Dr. Somé explains. “More often than not, the knowledge and skills that arise from this kind of merger are a knowledge or a skill that is provided directly from the other world.”
The beings who were increasing the pain of the inmates on the mental hospital ward were actually attempting to merge with the inmates in order to get messages through to this world. The people they had chosen to merge with were getting no assistance in learning how to be a bridge between the worlds and the beings’ attempts to merge were thwarted. The result was the sustaining of the initial disorder of energy and the aborting of the birth of a healer.
“The Western culture has consistently ignored the birth of the healer,” states Dr. Somé. “Consequently, there will be a tendency from the other world to keep trying as many people as possible in an attempt to get somebody’s attention. They have to try harder.” The spirits are drawn to people whose senses have not been anesthetized. “The sensitivity is pretty much read as an invitation to come in,” he notes.
Those who develop so-called mental disorders are those who are sensitive, which is viewed in Western culture as oversensitivity. Indigenous cultures don’t see it that way and, as a result, sensitive people don’t experience themselves as overly sensitive. In the West, “it is the overload of the culture they’re in that is just wrecking them,” observes Dr. Somé. The frenetic pace, the bombardment of the senses, and the violent energy that characterize Western culture can overwhelm sensitive people.

Schizophrenia and Foreign Energy

With schizophrenia, there is a special “receptivity to a flow of images and information, which cannot be controlled,” stated Dr. Somé. “When this kind of rush occurs at a time that is not personally chosen, and particularly when it comes with images that are scary and contradictory, the person goes into a frenzy.”
What is required in this situation is first to separate the person’s energy from the extraneous foreign energies, by using shamanic practice (what is known as a “sweep”) to clear the latter out of the individual’s aura. With the clearing of their energy field, the person no longer picks up a flood of information and so no longer has a reason to be scared and disturbed, explains Dr. Somé.
Then it is possible to help the person align with the energy of the spirit being attempting to come through from the other world and give birth to the healer. The blockage of that emergence is what creates problems. “The energy of the healer is a high-voltage energy,” he observes. “When it is blocked, it just burns up the person. It’s like a short-circuit. Fuses are blowing. This is why it can be really scary, and I understand why this culture prefers to confine these people. Here they are yelling and screaming, and they’re put into a straitjacket. That’s a sad image.” Again, the shamanic approach is to work on aligning the energies so there is no blockage, “fuses” aren’t blowing, and the person can become the healer they are meant to be.
It needs to be noted at this point, however, that not all of the spirit beings that enter a person’s energetic field are there for the purposes of promoting healing. There are negative energies as well, which are undesirable presences in the aura. In those cases, the shamanic approach is to remove them from the aura, rather than work to align the discordant energies

Alex: Crazy in the USA, Healer in Africa

To test his belief that the shamanic view of mental illness holds true in the Western world as well as in indigenous cultures, Dr. Somé took a mental patient back to Africa with him, to his village. “I was prompted by my own curiosity to find out whether there’s truth in the universality that mental illness could be connected with an alignment with a being from another world,” says Dr. Somé.
Alex was an 18-year-old American who had suffered a psychotic break when he was 14. He had hallucinations, was suicidal, and went through cycles of dangerously severe depression. He was in a mental hospital and had been given a lot of drugs, but nothing was helping. “The parents had done everything–unsuccessfully,” says Dr. Somé. “They didn’t know what else to do.”
With their permission, Dr. Somé took their son to Africa. “After eight months there, Alex had become quite normal, Dr. Somé reports. He was even able to participate with healers in the business of healing; sitting with them all day long and helping them, assisting them in what they were doing with their clients . . . . He spent about four years in my village.” Alex stayed by choice, not because he needed more healing. He felt, “much safer in the village than in America.”
To bring his energy and that of the being from the spiritual realm into alignment, Alex went through a shamanic ritual designed for that purpose, although it was slightly different from the one used with the Dagara people. “He wasn’t born in the village, so something else applied. But the result was similar, even though the ritual was not literally the same,” explains Dr. Somé. The fact that aligning the energy worked to heal Alex demonstrated to Dr. Somé that the connection between other beings and mental illness is indeed universal.
After the ritual, Alex began to share the messages that the spirit being had for this world. Unfortunately, the people he was talking to didn’t speak English (Dr. Somé was away at that point). The whole experience led, however, to Alex’s going to college to study psychology. He returned to the United States after four years because “he discovered that all the things that he needed to do had been done, and he could then move on with his life.”
The last that Dr. Somé heard was that Alex was in graduate school in psychology at Harvard. No one had thought he would ever be able to complete undergraduate studies, much less get an advanced degree.
Dr. Somé sums up what Alex’s mental illness was all about: “He was reaching out. It was an emergency call. His job and his purpose was to be a healer. He said no one was paying attention to that.”
After seeing how well the shamanic approach worked for Alex, Dr. Somé concluded that spirit beings are just as much an issue in the West as in his community in Africa. “Yet the question still remains, the answer to this problem must be found here, instead of having to go all the way overseas to seek the answer. There has to be a way in which a little bit of attention beyond the pathology of this whole experience leads to the possibility of coming up with the proper ritual to help people.

Longing for Spiritual Connection

A common thread that Dr. Somé has noticed in “mental” disorders in the West is “a very ancient ancestral energy that has been placed in stasis, that finally is coming out in the person.” His job then is to trace it back, to go back in time to discover what that spirit is. In most cases, the spirit is connected to nature, especially with mountains or big rivers, he says.
In the case of mountains, as an example to explain the phenomenon, “it’s a spirit of the mountain that is walking side by side with the person and, as a result, creating a time-space distortion that is affecting the person caught in it.” What is needed is a merger or alignment of the two energies, “so the person and the mountain spirit become one.” Again, the shaman conducts a specific ritual to bring about this alignment.
Dr. Somé believes that he encounters this situation so often in the United States because “most of the fabric of this country is made up of the energy of the machine, and the result of that is the disconnection and the severing of the past. You can run from the past, but you can’t hide from it.” The ancestral spirit of the natural world comes visiting. “It’s not so much what the spirit wants as it is what the person wants,” he says. “The spirit sees in us a call for something grand, something that will make life meaningful, and so the spirit is responding to that.”
That call, which we don’t even know we are making, reflects “a strong longing for a profound connection, a connection that transcends materialism and possession of things and moves into a tangible cosmic dimension. Most of this longing is unconscious, but for spirits, conscious or unconscious doesn’t make any difference.” They respond to either.
As part of the ritual to merge the mountain and human energy, those who are receiving the “mountain energy” are sent to a mountain area of their choice, where they pick up a stone that calls to them. They bring that stone back for the rest of the ritual and then keep it as a companion; some even carry it around with them. “The presence of the stone does a lot in tuning the perceptive ability of the person,” notes Dr. Somé. “They receive all kinds of information that they can make use of, so it’s like they get some tangible guidance from the other world as to how to live their life.”
When it is the “river energy,” those being called go to the river and, after speaking to the river spirit, find a water stone to bring back for the same kind of ritual as with the mountain spirit.
“People think something extraordinary must be done in an extraordinary situation like this,” he says. That’s not usually the case. Sometimes it is as simple as carrying a stone.

A Sacred Ritual Approach to Mental Illness

One of the gifts a shaman can bring to the Western world is to help people rediscover ritual, which is so sadly lacking. “The abandonment of ritual can be devastating. From the spiritual view, ritual is inevitable and necessary if one is to live,” Dr. Somé writes in Ritual: Power, Healing, and Community. “To say that ritual is needed in the industrialized world is an understatement. We have seen in my own people that it is probably impossible to live a sane life without it.”
Dr. Somé did not feel that the rituals from his traditional village could simply be transferred to the West, so over his years of shamanic work here, he has designed rituals that meet the very different needs of this culture. Although the rituals change according to the individual or the group involved, he finds that there is a need for certain rituals in general.
One of these involves helping people discover that their distress is coming from the fact that they are “called by beings from the other world to cooperate with them in doing healing work.” Ritual allows them to move out of the distress and accept that calling.
Another ritual need relates to initiation. In indigenous cultures all over the world, young people are initiated into adulthood when they reach a certain age. The lack of such initiation in the West is part of the crisis that people are in here, says Dr. Somé. He urges communities to bring together “the creative juices of people who have had this kind of experience, in an attempt to come up with some kind of an alternative ritual that would at least begin to put a dent in this kind of crisis.”
Another ritual that repeatedly speaks to the needs of those coming to him for help entails making a bonfire, and then putting into the bonfire “items that are symbolic of issues carried inside the individuals . . . It might be the issues of anger and frustration against an ancestor who has left a legacy of murder and enslavement or anything, things that the descendant has to live with,” he explains. “If these are approached as things that are blocking the human imagination, the person’s life purpose, and even the person’s view of life as something that can improve, then it makes sense to begin thinking in terms of how to turn that blockage into a roadway that can lead to something more creative and more fulfilling.”
The example of issues with an ancestors touches on rituals designed by Dr. Somé that address a serious dysfunction in Western society and in the process “trigger enlightenment” in participants. These are ancestral rituals, and the dysfunction they are aimed at is the mass turning-of-the-back on ancestors. Some of the spirits trying to come through, as described earlier, may be “ancestors who want to merge with a descendant in an attempt to heal what they weren’t able to do while in their physical body.”
“Unless the relationship between the living and the dead is in balance, chaos ensues,” he says. “The Dagara believe that, if such an imbalance exists, it is the duty of the living to heal their ancestors. If these ancestors are not healed, their sick energy will haunt the souls and psyches of those who are responsible for helping them.” The rituals focus on healing the relationship with our ancestors, both specific issues of an individual ancestor and the larger cultural issues contained in our past. Dr. Somé has seen extraordinary healing occur at these rituals.
Taking a sacred ritual approach to mental illness rather than regarding the person as a pathological case gives the person affected–and indeed the community at large–the opportunity to begin looking at it from that vantage point too, which leads to “a whole plethora of opportunities and ritual initiative that can be very, very beneficial to everyone present,” states. Dr. Somé.

Thursday, 7 September 2017

Ireland Land of the Pharaohs - Andrew Power interview


Arya-land: Ireland Land of the Pharaohs - Andrew Power interv...


Arya-land: Ireland Land of the Pharaohs - Andrew Power interv...

Eunan Duffy's Presentation to Belfast City Council on Monday last.4th Sept.

This is a very powerful speech by Eunan Duffy re: Mother and Baby Homes. 
Please take the time to follow the links.

Eunan Duffy's Presentation to Belfast City Council on Monday last. 4th Sept

Involuntary detention, torture, rape, severe beatings, food & sleep deprivation, solitary confinement, drug and vaccine trials,coercion, malnourishment, neglect, little or no pre and post natal medical care, humiliation, long hours of manual, unpaid penal servitude at all stages of pregnancy, forced and illegal adoptions, fraud, corruption, human trafficking, falsification and with-holding of information, records,files and documents, Murder and mass graves..what are these signals and factors of tyranny, oppression, subjugation, enslavement and persecution we are talking about you may ask?a concentration camp? A gulag? Guatanamo Bay? Kosovo? Syria? Somalia? Libya? Iraq? Indeed no....all part of our own shameful past and present history!!! North and South of Ireland and abroad in Canada, US, England, Scotland, Europe...a litany of human rights violations and breaches of several UN treaties and conventions by State signatories.. social services, Religious Orders of the Catholic and Protestant Churches, private adoption agencies, charitable organisations , all complicit with GPs, solicitors etc in a morally bankrupt régime that is not of historical consignment when the abuses, ramifications and consequences are current, ongoing, still suffered and everlasting...all as a result of women, whose only purported crime was to fall pregnant in whatever circumstance, to fall foul of minor juvenile crime, to be homeless, to be of some mental disability and be sentenced to periods of detention, sometimes life, in institutions such as a Mother & Baby Home/ Magdalene Laundry, a Hostel for Girls etc...whilst there some and their children would be denied relationship, denied rights and denied life. Apathy, prevarication, procrastination, denial...religious and political expediency and such like no further our campaign for truth, justice and disclosure.. 

Women and adopted children have died and are dying, both physically and mentally, as the respective Governments( or in our case non-existent) and the religious orders charged with all these systemic and widespread abuses. Backs are turned, heads are buried in the sand , tea and sympathy is the fayre of the day yet the victims and survivors endure the traumatic public and private ignominy … most women blighted with unjustifiable guilt and shame cower in the shadows, living daily under the grotesque influence and duress of religious oppression literally in some cases beaten into them ...still with the dilemma of summoning up the courage and fortitude to speak out, to reach out for help and support for their own welfare and to trace the children cruelly taken from them but yet torn as to announce the births of children previous undisclosed to the future partners and children they had for fear of their reaction. 

These are real, human, sensitive issues. Adopted children sometimes rely on the decisions of adoptive parents to disclose adoption. Those that do not know may find out in accidental and unnatural circumstance and some will never know. We ask all of you present, as children and parents, given the clandestine nature of so many adoptions and the harsh realities of these revelations... do you truly know your own history and identity? In good conscience we challenge you to the question yourself that every time you meet a female relative and you look into their eyes, have they been in one of the afore mentioned institutions? Do the windows of a soul truly reflect the infinite pain, suffering and trauma of experience? Does that person harbour well their unforgettable past? How many of the various issues we all may have, are the legacy of our own undisclosed initial childhood? These institutions created a supply and demand process, people were de-humanised and became commodities, humanity no longer served upon the most vulnerable as the civil, religious and moral guardians exploited, manipulated and profited. 

The State washed its hands of the naive and weak apart from its financial reward to those who continue to this day to declare their past services to community and their Gods. We ask everyone , not to forsake their devotion to any God , for many of those victimised still retain their faith.We simply ask for all to act in good conscience and defend right from wrong. We ask you.. who are the true transgressors of the moral code as accused by religion? Are these religious orders and co-accused differential and distinguishable from the religious fundamentalists roaming the world now? Is gross medical and human negligence and the uncovering of mass human graves and burials in our own country any less evil than those found in war-ravaged countries abroad? We declare not. Stalling and delaying the processes of truth and justice is neither acceptable or justified. 

The establishment of an intended piecemeal, placative and appeasing inter-departmental working group to look into the M&B Homes is yet another damning indictment of State disregard and insult to victims and survivors, a further farce in the mould of the HIA Report. A replicant of the 26 County wholly shambolic and inadequate Mc Aleese Report serves up another dish of fudge and whitewash that will most definitely not satisfy the demands of those it alleges to acquiesce. This inter-departmental working group sits and meets regularly in remiss and unfounded without communication, consultation, input and participation from the victims and survivors as to drawing up Terms of Reference or any meaningful practices thereby flawed from its inception. 

The ground investigation our group initiated along with a prominent archaeologist up in Newry on the site of a former Mother and Baby Home owned by the infamous Good Shepherd Sisters sect within the Catholic Church has also been thwarted , exploited and proved sorely disregarded even by those who began in apparent earnest intention. This investigation, like many called for by those in political influence, is necessitated by alarming discoveries of human remains under questionable and horrifying circumstances on various sites of former M&B Homes/Magdalene Laundries in the 26 Counties. Places like High Park, Dublin and Tuam,Galway have uncovered adult, children and baby remains in unmarked, hidden and unofficial circumstances that confirm testimonies and evidence of barbaric and dismissive cruelty towards humanity by those put in their charge. 

Planning applications have been and continue to disregard concerns and testimonies from those detained in any institutions ran as M&B Homes, Laundries,Industrial / Reform Schools/ Orphanages etc regardless of whatever discoveries are made or potential for foul play and criminality. Many of these institutions existed in the various parts of here in the North that most are unaware of and there is no reason to believe, given the evergrowing testimonies we receive, that the same crimes and abuses would not have occurred. We believe and demand that every former site of any of these institutions be investigated forensically and comprehensively to eliminate and rule out possible human burials and further assist in the disclosure for truth as to the whereabouts of many unaccounted persons as relatives move forward in trying to trace loved ones. 

Family tracing for these loved ones is yet another contentious issue as only one part-time person currently exists that traces family for the 2 existent charitable agencies and the 5 governmental trusts and this has led to a 6/7 month waiting list for those wishing to trace. This is soul-destroying and unhelpful as relatives race against time to find loved ones unaided and obstructed by social services that with-hold and deny information vital in searching. We are calling now for urgent cross community and cross party support and assistance for our campaign on numerous fronts and on many issues as those affected come from all walks of life and sections of the community in an indiscriminate way. We appeal to all those in positions of civic and State responsibility to actively support our position and do all at their disposal to help the victims and survivors in their legitimate and sincere quest for truth and justice. Our group and those we represent, the many victims and survivors of the atrocities in question, are calling for an immediate, fully independent and comprehensive Public Inquiry or Commission or Statutory Investigation of whatever type necessary to fulfill the needs and demands of those affected. This must be victim-centred and must conducted within an agreed timescale so as to ensure that the remaining living victims and survivors are given as much opportunity as humanly possible to witness truth, justice, disclosure and redress as many have already passed away. Victims and survivors must be consulted and participant in drawing up the Terms of Reference, all issues must be examined within a human rights framework with recommendations made regarding all violations of Constitutional and European human rights by all perpetrators. 

There must be a public call for evidence of all abuses etc and all statements and submissions, FOIs etc should be admissible as evidence in criminal and civil proceedings. There must be a Statutory Compensation Scheme to include rehabilitation/ recovery measures for all concerned; Establishment of a comprehensive, professional and dedicated statutory body tasked with family tracing and reunion which will manage and assist the 
all adoption, baptism, confirmation records in a centralised repository e.g. PRONI ; There must be a legal, if necessary, compulsion for all State, religious and related bodies to release all records, files and documents pertaining to the entrance/ exit pathways, police, GP, priest referrals of all women and girls of the institutions; establishment of a North /South co-operational body to deal with cross-border and cross-jurisdictional trafficking etc; all sites of former Mother and Baby Homes/Magdalene Laundries, hostels for Girls, orphanages, reform/industrial schools must be investigated for unofficial burials in line with similar calls and actions in the South of Ireland; private cemetery status as held by Churches to be removed under legislation. 

Ends .....

Link to Council Podcast - Scroll to area 'Official Announcements' which is just over four minutes into the Meeting and ends at 17 minutes.  Eunan remains in the Public Gallery while council continues with its Agenda and again at 1.40  in, Councillor Sian O'Neill of the Alliance Party speaks to members present following which Councillor JJ Magee of Sinn Fein  adds testimony of his own and placing on record his experiences, he was detained in an Institution while in Galway and has visited Tuam.  He thanked Eunan and those who are working to achieve justice.

Councillor Tim Attwood of Social Democratic and Labour Party also spoke to welcome Eunan's address to public record.and comparing with others who have been abused in such Institutions who continue to await justice and names those who have passed away while justice is denied.

click here to listen

Further links for background info

Wednesday, 6 September 2017

Ceremonies in Ireland with Erika Gagnon

Canadian Ceremonial Leader and Wisdom Keeper has been invited to Ireland to offer several Talks and Ceremonies across the Country.
A 60-90 minute talk focused on Indigenous wisdom, traditions and ceremonies of the Americas, sacred altars, ancestral lineage, toxic thoughts and energies, and healing practices of gratitude & forgiveness. We will discuss the origins of dis-ease in our physical, mental/emotional & spiritual bodies and the power of intention & prayer as you receive simple healing exercises that you can do on your own. You will be reminded that you are your greatest healer, doctor and medicine.

An additional short talk focused on sacred master plant medicines, and specifically the plant of the tobacco Nicotiana Rustica (Mapacho) is also a part of our night together.
This talk will be followed by a sacred liquid tobacco ceremony, where participants are given the opportunity to work directly with the tobacco medicine in a sacred manner for your healing.
This ceremony will offer you the opportunity to cleanse, remove and release any blockages, old unhealthy patterns, memories and traumas, as well as any discordant and destructive energies which may be preventing you from living in your highest authentic being.

Please see schedule below, there are contact names and numbers if you would like to attend any offering.

Sept. 20 – GALWAY (Talk & tobacco ceremony)
Sept. 21 - ATHLONE (Taughmaconnell) Sweat Lodge
Sept. 23 – LOUGHCREW - Autumn Equinox Ceremony
Sept. 24 - CORK (Talk & tobacco Ceremony)
Sept. 27 - ULSNEACH - 2 Talks & Tobacco Ceremonies
Sept 30 – BELFAST, N. Ireland (Talk & Tobacco Ceremony)
Oct. 1 - DUBLIN (Wicklow) (Talk, Tobacco Ceremony & Sweat lodge)

OVERALL CONTACT: Deirdre O’Hannon: at or 087-415-7541, 090-649-4928
GALWAY: Sadie Cramer at, 353-87-294-0458
CORK: Frances Murphy at
ULSNEACH: David & Angela Clark contact deirdre hannon
BELFAST: Melissa O'Neill at

Erika Gagnon is a Canadian ceremonial leader and artist, born in Montreal, Canada of French Canadian, Japanese and Native American ancestry. For 22 years she has walked the Red Path with love, dignity and honor, working with various medicine men and women of the Americas, Indigenous ceremonies and traditions, healing modalities and medicinal plants.
Seventeen years with the Sacred Fire of Itzachilatlan has allowed her to receive the healing, teachings and direct instructions from the sacred altars of the sweat lodge/temazcal, chanupa (sacred pipe), vision quest, Sun Dance and Spirit Dance. She also works extensively with a medicine man and curandero from the Q’ero tradition of the Peruvian Andes.
  • Wellness
    About Erika Gagnon Ceremonial leader

    Public Figure
    Erika is a Canadian artist and ceremonial leader of Temazcal/ Sweat lodge / Chanunpa (sacred pipe) tobacco & water ceremonies in California.

Tuesday, 5 September 2017

Chanupa (Sacred pipe) ceremony

Wed. Sept.20th 5pm-10pm
Luimnagh West, Corrandulla, Co.Galway and the Sacred Well, Corrandulla.

There will be an aspect of remembrance and recognition for the Tuam Babies at this talk and ceremony. Canada has a similar legacy which connects both countries and will no doubt make it all the more potent. 

Please phone Sadie Cramer 087 2940458 for more details.

Erika Gagnon is a Canadian ceremonial leader and artist, born in Montreal, Canada of French Canadian, Japanese and Native American ancestry. For 22 years she has walked the Red Path with love, dignity and honor, working with various medicine men and women of the Americas, Indigenous ceremonies and traditions, healing modalities and medicinal plants.

Sixteen years with the Sacred Fire of Itzachilatlan has allowed her to receive the healing, teachings and direct instructions from the sacred altars of the sweat lodge/temazcal, chanupa (sacred pipe), v
ision quest, Sun Dance and Spirit Dance. She also works extensively with a medicine man and curandero from the Q’ero tradition of the Peruvian Andes. 


A 60-90 minute talk focused on Indigenous wisdom, traditions and ceremonies of the Americas, sacred altars, ancestral lineage, toxic thoughts and energies, and healing practices of gratitude & forgiveness. We will discuss the origins of dis-ease in our physical, mental/emotional & spiritual bodies and the power of intention & prayer as you receive simple healing exercises that you can do on your own. You will be reminded that you are your greatest healer, doctor and medicine.

An additional short talk focused on sacred master plant medicines, and specifically the plant of the tobacco Nicotiana Rustica (Mapacho) is also a part of our night together. Native to the Americas, along with its sister plant medicines of the ayahuasca, peyote and San Pedro, tobacco has been cultivated there for nearly 8,000 years and may the oldest cultivated plant in the New World.

Tobacco is one of the most powerful sacred plant medicines in existence, which is also why it is one of the most abused plant medicines on the planet. . Greek philosopher Paracelsus said “ the dosage makes it either a poison or a remedy” – this is why the tobacco plant should only be used with healing intention, and with a deep prayer and respect for this sacred plant spirit.

This talk will be followed by a sacred liquid tobacco ceremony, where participants are given the opportunity to work directly with the tobacco medicine in a sacred manner for your healing.
This ceremony will offer you the opportunity to cleanse, remove and release any blockages, old unhealthy patterns, memories and traumas, as well as any discordant and destructive energies which may be preventing you from living in your highest authentic being.
The tobacco plant offers clarity, balance and grounding as it helps to re-align your body, mind and spirit, and assists in clearing, opening up and strengthen your direct connection to yourself and your higher purpose in this lifetime.

This ceremony is offered to complement the talk, but you can decide whether or not to participate once you have heard the talk and the ceremony instructions.
This is a relatively short ceremony, and you will be fine to drive and travel shortly afterwards - the length can range from 15 minutes to one hour depending on how many people will be participating. For those who are non-smokers, it will be ingested through the nasal cavity in liquid form, and for those who have quit smoking as well as everyone else, I remind you that this is your opportunity to work with it in a sacred manner. You will not become addicted to tobacco with only one ceremony.

There are many physical benefits to tobacco, all of which will be discussed in the talk, including the clearing of mucous in the sinus passages, but it is not recommended for those with a current serious sinus infection. Other medical contraindications are pregnancy, and/or a serious allergy to tobacco or any other plants in the nightshade family: eggplant, tomatoes, peppers etc… This does not necessarily mean you cannot participate but we suggest you talk to Erika beforehand. For those who prefer not to work with the tobaccoAgua Florida, a Peruvian flower water will be offered.

Suggested Donations:
Sacred Fire Wisdom Talk: 20
Tobacco Master plant talk & ceremony: 20
Both talks & Ceremony: 35

(Please note: The amount that you donate helps to pay for all expenses incurred to bring this work to Ireland. There is a suggested donation but if you are in financial difficulty, you can donate according to your means- no one will be turned away for lack of funds. AYNI in the Quechua languae/Andean tradition means reciprocity – and when participants make a donation it is a reflection of the healing you are wanting to receive, and a good example of reciprocity and energy exchange. Please know that whatever you donate helps ensure that we can continue to offer these healing ceremonies in the future.

Monday, 4 September 2017

Finest Flower (live)

Ciara's interview on Irish Times

Finest Flower is based on the story of a mother in a mother and baby home (inspired by the 1998 documentary Sex In A Cold Climate). Let The Rain Fall, meanwhile, chart’s Sidine’s frustration around the manner in which the Catholic Church is dealing with the fallout from allegations of child sexual abuse.
“I think some item in the news sent me into a rage,” she recalls with a smile. “It’s about talking the talk, and basically what you have is a situation where the right noises are being made, but the right actions are not happening.”
On Trouble Come Find Me, meanwhile, Ciara offers a take on women’s bodily autonomy and changes to reproductive rights laws. It’s no surprise, given she is a founding member of Midwives for Choice, an organisation made up of midwives and the women who use their services, who want to advance quality care in reproductive and maternal health.
“I guess the song is a call to action (around repealing the Eight Amendment),” she says, “It’s only through this trouble and struggle that everything can change. The Eight Amendment is more far reaching than abortion – it affects every woman that gives birth.”
on her website:
‘My Finest Flower’ – an ode to survivors of Mother and Baby Homes and Magdalene Laundries – seeks to honour those women whose babies were taken from then against their will, and the bond that could never be broken. ‘Let the Rain Fall’ expresses a sense of emotional loss in response to the truth-evading tactics of religious institutions in the face of abuse scandals; and ‘Trouble Come Find Me’ is a call for sisterly unity in the fight for equality and the reclamation of feminine power.