Initiate Trance 1

Research:

1.     Define the following: Meditation, Trance, Hypnosis, Neuro-linguistic programming.

Meditation:  the act or process of spending time in quiet thought (Merriam-Webster). Meditation is a method of altering your consciousness in order to relax and clear your thoughts. It allows me to still my mind and be aware of my consciousness, which also helps me make connections to the world around me more easily.

Trance:  a sleeplike state (as of deep hypnosis) usually characterized by partly suspended animation with diminished or absent sensory and motor activity (Merriam-Webster). Trance is a term that I have always identified as a deeper level of altered consciousness where you are able to explore your internal emotions and thoughts, while still being influenced by the world around you.   From my experience, trance is similar to meditation, but seems to be more disconnected from consciousness.

Hypnosis:  a trancelike state that resembles sleep but is induced by a person whose suggestions are readily accepted by the subject (Merriam-Webster).  Hypnosis is a term that describes the process of accessing an alternative state of mind through the guidance of another person.  Hypnosis allows you to manipulate different parts of your mind and can be used to change behaviors or access deeper levels of consciousness than can normally be experienced.

Neuro-linguistic programming: a system of alternative therapy intended to educate people in self-awareness and effective communication, and to model and change their patterns of mental and emotional behavior (Oxford Dictionaries).  This practice claims that it is possible to use trance along with hypnotic suggestion to make changes to the thought processes or behaviors of a person. Through the use of NLP, it is potentially possible “describe any human activity in a detailed way that allows you to make many deep and lasting changes quick and easily” (Bandler and Grinder 6).

2.     Describe what happens to the body during a trance state from a physical standpoint. 

While it is challenging to find scientific studies that explain the effects of trance on the physical body, there is evidence that types of trance, including meditation, may have a positive impact on your physical well-being.  Kay Hoffman says that there are numerous benefits to your physical well-being caused by using trance including reduced tension and stress, a more active recovery system, increased perception, increased stamina and rhythm, and gaining self-confidence (Hoffman). 

Neuroscientists have studied the brains of monks during their meditation practices to see the brain activity and try to understand the effects of meditation on the body.  Practiced monks showed “a dramatic increase in high-frequency brain activity called gamma waves during compassion meditation” which shows an increase in higher mental activity (Begley).  This type of response implies that mental training may possible bring about higher levels of brain function. 

In my personal practice, when I begin to do an intentional trance, one of the first steps I take is to relax the muscles in my body, sitting or lying in a comfortable position if possible.  This isn’t necessary but can definitely speed my trance induction process. This relaxation reduces the tension in my body and can lower my heart rate. I then take several deep breaths in and out.  Using deep breathing lowers my blood pressure while also delivering extra oxygen to my body.  This extra oxygen improves brain and muscle function.  I begin the trance work once I begin to feel relaxed and content.  

Once I am in a trance state, my awareness changes and my body physically feels different. It almost feels like a hyper-focused tunnel vision, yet I’m still aware of most of my surroundings and what is happening around me.  My skin feels tingly and sensitive and I feel more alert. 

            I also know that I feel different after I do trance work than I did prior to it.  Depending on the work I have done, I can feel refreshed and relaxed, or extremely tired.  I also feel more connected with my thoughts and emotions during post-trance care, which can be a bit overwhelming at times, but I have learned how to process that with experience.  

3.     Describe how each of the following trance induction methods is performed to attain a trance state:

Body Postures:  involves using specific positions of your body to focus your energies and induce a trance state.  This would include practices like yoga or Tai chi.  For example, I have used body postures in my work with Helios, the sun god.  I began by taking several deep breaths.  I then raised my arms out to my sides, palms up toward the sun, and focused on the warming energy of the sun above me. I envisioned the sun shining down on me, and then pulled the light to my core and slowly moved my hands into prayer position.  I once again envisioned the warmth entering my heart.  I was filled with love and warmth, and overcome with the amount of love I felt I was receiving from Helios.  I then raised my arms straight above my head, and envisioned the light of the sun shining down between my hands, into my head, shining light into the dark corners of my mind and allowing the brightness of the world to shine through.  I envisioned Helios smiling down on me, and allowed his glorious light to fill my thoughts.  I then slowly leaned forward, bending until my hands were touching my toes, allowing the light to flow from my head, down through my body until it reached my toes.  I then stood back up and leaned into powerful pose, where I slightly squat and raise my hands above my head once again.  In this position I envisioned the light and warmth of Helios flowing through my body, clearing away negativity and bringing light to the dark corners.   By the time I finish these movements, I am deeply in a trance state and ready for work.

Sonic Driving:  involves the use of a steady drumbeat to help invoke a trance. A monotonous drumbeat can help change your state of mind, with the drum acting as a “carrier wave” to help your mind move into a trance state (Harner).  I have used a few different methods of sonic driving in my personal practice.  The first sonic driving that I experienced was a large drumming circle at a retreat.  There were numerous drummers circled around a fire.  I could feel the beat of the drums in my core, resounding in my body.  I began to sway with the beat while focusing on the sound of the drums echoing through the space.  I quickly found myself fading into a trance, which deepened as the drumming continued. 

            Auditory Confusion:  involves using multiple auditory stimuli simultaneously to create a trance state.  This can come from two different types of music played at the same time, or having two separate people read two separate books to you concurrently.  For me, this method of trance induction is stressful and almost painful, but effective.  My brain will initially try to decide which sound to focus on, and I have to force myself to not block out one of the two.  Once I’m able to let go I find the trance state come on very quickly. 

Dance/Movement: involves using your physical body to dance or move in a focused way to build your energy and induce trance.  When I utilized this method of trance induction it’s similar to the feeling that overtakes me in the middle of a concert.  I can feel music at my core and the energy that it carries with it.  By allowing my body to be free, I can allow my mind to also be free, inducing trance.  It can be a fun experience, but it is definitely not always the appropriate option for me to use in my working.

            Chanting or Mantras:  involves speaking a specific word or phrase to focus attention and attain a trance state.  I choose a specific statement based on my intent of the trance, and repeat it over and over, often using a lower octave of my voice than I typically speak in.  As I chant, I will feel myself fading into trance.  This method of induction is fine if I am working on something on my own, but it does become much more difficult for me in a group setting. 

            Ascetic Practices:  involves the practices of self-denial to devote your energy to a religious purpose (Merriam-Webster).  This could include fasting or abstaining from sensual pleasures.  In my own personal practices, I have used overnight vigils as a form of ascetic practices, utilizing sleep deprivation as a way to induce trance and perform different workings.  It is not a practice that I can utilize daily, but it can be very effective.  However, unlike other methods, it does take a lot more time to work, as opposed to the immediate effects of auditory confusion and other practices.

Visual Concentration:  involves focusing your vision on a specific item and allowing the item itself overtake your focus, inducing trance.  Visual concentration has been an interesting way for me to experience trance.  I have tried several forms, including mirror scrying, focusing on a flame, and watching water.  Each of these visual stimuli have created a different effect on the work that I am doing, but I find it an easy way for my body to know it is time to shift into a trance.

Focused Breath:  involves the practice of intentionally focusing on and controlling your breathing to invoke trance.  Focused breathing usually begins by breathing deeply in through your nose and out through the mouth.  You control the depth and speed at which you breathe.  You may even count for a specific count, such as in for four counts and out for four counts.  This type of focus allows your body to relax and helps induce a trance state.

Spoken Guidance: involves listening to spoken words, either by another person or a recording, to guide you into a trance state.  I have regularly used spoken guidance, or guided meditations, when I am beginning a new project or working.  For example, when I was working with the Odyssey, I developed a working to meet Circe.  To aid in that process, I wrote a guided meditation to allow me to reach a trance state and establish the connection with her.   The words helped me visualize what I should be seeing, and also helped keep my attention focused on the working itself.

Pain: trance induction via pain is something that is often still taboo to talk about in many groups. It involves using physical pain as a stimulus to induce trance.  This may include self-flagellation, body suspension, or many other techniques.  Pain is a way to intensely change your focus and can be an effective trance technique.  However, it’s important to be sure that any pain-induction methods being used are done safely to prevent serious injury. 

4.     Identify and describe three instances where trance is found in ancient Indo- European cultures.

Greece

            In ancient Greece, people who were sick would travel to “sleep temples” like the one in Epidaurus.   These temples acted as a place of healing, and were often built in honor of Asclepios, the Greek god of healing (Atsma).  In the temple, the ill person would use chants, meditation, fasting, sacrifices, or other means to enter a light trance.  The “healing dreams” they received were then interpreted to determine the proper method of treatment (Hoffman 10).

            The Oracles of Delphi also used trance in order to receive their messages from the world around them.  The Pythia, or priestess/prophetess, would sit on a crack deep into the ground and receive visions that were said to be oracles of the future. This trance would put the oracle into a state of ecstasy until her message had been passed along to another priest would interpret the unintelligible language she spoke (Luck 37). However, typically during this time period, this type of trance work was only allowed within temples under the supervision of a priest.  

Norse

            In Scandinavia, there was a type of magic that was practiced called “seidhr.”  This practice involved the use of techniques to alter their consciousness and perform divination or other magical acts. The Saga of Eirík the Red describes the visit of an oracle to a farm. Upon her arrival, the woman was asked to foretell the future of the community.  In preparation for her divination, the oracle ate a meal made up of the hearts of farm animals while a cushioned seat was setup for her to sit upon and give her prophecy (Blain 31). The villagers asked her when she would be able to answer their questions, and she told them she must sleep in the chair until the next morning before she could give them their answers.  

The next day, the oracle asked the villagers for women who “were acquainted with the lore needed for the exercise of the enchantments” (The Saga of Erik the Red) but no one came forward.  These chants were an important part of her divination ritual, so the search for participants continued until they found one woman who knew the songs.  With a bit of persuasion, the woman joined the circle of women surrounding the seer, and sang the lore chants, allowing the diviner receive the omens for the village.

            While this story does not specifically speak of a trance, the information that is included makes me believe it to be an instance (MacCullouch) of trance being used.  The participants used specific preparation techniques, including specialized meals and a specific seat type, along with the ritualized chanting.  Any one of these things could have been used to induce a trance, and combining the three could have easily invoked a trance in the seer in order to allow her to divine her messages for the village.

Celtic

Trance was something that was practiced frequently in the divinatory rites of the ancient Celts.  They had several different types of trance that were used for different types of divination.   One incantation, known as “Cétnad,” was used to track the path of stolen belongings.  This chant was sung through the fist until an answer was received or the diviner fell asleep, where they believed they would gain the knowledge through their dreams (MacCullouch 249).  Another method of trance that was used for divination involved obnublation, or “mental cloudiness” (Merriam-Webster).  Through obnublation, the seer would fall into a heavy sleep and “things magic-begotten were shewn to him to enunciate” in his or her sleep (MacCullouch 249).  The seer was then asked questions and would respond in euphoric yelling, which was interpreted by the other participants.

One of the most well-known types of trance work from the ancient Celts is called “taghairm”.  In this practice the seer was wrapped in the hide of a sacrificed cow. They were then taken to a cave or other desolate location and from there they were supposed to receive dreams or visions.  They expected that contact with divinity through the hide would produce enlightenment (MacCullouch 249-250).  Overall, I find the similarities and differences between these cultures and their use for trance quite interesting.  All three of these cultures managed to find ways to use trance in their divinatory work, yet each of them did it in a very different way.  It’s one more area of ancient Indo-European culture that seems to have a large amount of crossover in practices and beliefs. 

5.     What are the qualities that define who or what makes a good Gatekeeper and why. What are at least two examples of mythological figures that could fill the role of a Gatekeeper? (One example must come from your primary hearth culture) Give an explanation of why the Gatekeepers you chose are well suited for that role.

A “good” Gatekeeper is typically a being that has the ability to traverse between different realms, as well as the ability and communicate with different aspects of the Kindreds.  The term that ADF uses to describe this type of being is liminal.  This description can include a vast array of beings, each with a unique approach to the role of a Gatekeeper.  However, the general role is the same, to build a connection between the realms and help establish communication and connections with the Kindreds. 

            There are numerous figures that could be used as a Gatekeeper in ADF rituals.  The Gatekeeper that I typically work with most often in my primary hearth culture is Hermes. Hermes is the Hellenic messenger God.  He has the ability to move between the realms to communicate with each of the Kindreds.  His ability to travel throughout the Cosmos, from Olympus to Hades, gives him a unique ability to connect the Greek cosmos and share messages between the realms.  These traits make him a fantastic Gatekeeper.  Another gatekeeper that I work with regularly is Janus, the Roman god of gates and doorways.  Janus was a deity who could see both into the past and the future and is known to preside over transitions.  These functions make him quite effective at communicating between the realms, and also in the transition between the mundane and sacred spaces. 

Application of Skills

6.     How do you know you’re in trance?

Knowing I am in trance is definitely something that came over time and through much practice.  Initially, I feel the trance in my head, like a perspective change.  The world becomes more focused, almost like tunnel vision, but without losing my awareness of the world around me. My hearing becomes more acutely aware of background noises, and my body almost feels tingly.  Most often, my breathing is also slowed.  In general, the world seems to slow down, just a little bit, giving me extra time to focus or notice details in things I may have missed before.  Sometimes the change is quite subtle and hard to recognize, but others it can be quite an intense experience.  It all depends on the work I’m doing and the induction I’ve used to get into the trance state.

7.     Explain why even though many cultures use different substances to help attain a trance state it is typically advisable to have a level of trance knowledge and skill prior to doing this.

Having experience in trance before using substances is definitely advisable for a few reasons.  First, being aware of your own experiences in trance, what your status quo is, is important.  If you’re someone who has very strong visual experiences, or hears voices within your trance working, it is best you know this before consuming a mind-altering substance.  Additionally, having done trance on your own allows you to build the tools needed to exit your trance state as well, which is very important.  Personally, I also want to know that the experience I am having are genuine, and not just a hallucinatory side effect of a substance I have consumed, so having trance experiences prior to consumption would allow that to happen.

8.     Submit an original trance induction script based in ADF symbolism (e.g. Two Powers, Fire/Well/Tree, Three Realms, etc.).

The following trance induction is a two powers meditation based around the symbolism of a wheat stalk.  This meditation has been useful for me in my personal workings with Demeter.

Script

Take a moment to make yourself comfortable.  Stand in a comfortable position, or sit on the ground and adjust until you feel content and relaxed.  Take a deep breath in and exhale as you close your eyes.  Take a slow breath in and exhale slowly.

While you continue to breathe deeply, allow your body to relax, releasing the tension from your head and shoulders, from your arms and hands, from your chest and torso, and finally from your legs and feet.  Allow that tension to flow away from your body as you relax into your position as you continue to breath slowly and evenly.

In your mind’s eye, see yourself as a stalk of wheat, swaying in the breeze, golden and full of life. Feel the wind upon as it blows past you.  Feel the warmth of the sun shining down on you.  Look around you and see that you are not alone, but instead you are one stalk in a field of many, each growing and moving on their own, yet similar in many ways. 

Now look back upon yourself and hear your breath.  Breathe deeply, feel your roots grow down into the ground beneath you, through dark soil and rock, through the history of the world, each breath driving your roots deeper into the ground.  Feel your roots break through the soil and dive deeply into the cool, nourishing waters of the well below the earth.  Feel your roots dance in the cool, chaotic waters. 

Once more, take a deep breath and feel the waters pull up through your roots.  Feel the waters climb up through the earth and into your body, flowing into the stem and filling the leaves that make up your body. Breathe again and feel the cool waters rise into your head, flowing into the kernels of knowledge and growth.  Feel it overflow, and return to the earth below. 

As you stand proudly, filled of the nourishing waters of the earth, breathe deeply and turn your attention to the bright sky above.  See the light of the moon, the sun, and even further away, the stars of potential glowing brightly in the distance.  Feel yourself reaching up, from roots to tip, stretching to feel the warmth of the light above you.   Feel the rays of light, warm and comforting, upon your face. 

Breathe deeply and feel the warmth of the sun shining down upon you.  Feel the light warm down through your head and into your body, warming the seeds of thought and down into your stem and leaves.  Breath again and feel the warm light shine into your roots, warming the earth around you.  Feel it spread through the field around you. 

Feel the warm light and cool waters dancing inside of you, combining and filling you with potential.  When you’re ready, feel yourself step forward, out of the stalk of wheat and into the field surrounding you.  Feel the soil beneath your feet. Watch the wheat dance around you.  Watch the stalks sway lightly, and then part, revealing a path in front of you.  Follow this path through the golden field.  As you approach the center of the field, you see many paths of different size and shape leading in the same direction, a labyrinth.  Follow your path into the heart of the labyrinth.  There you see a robed figure, waiting patiently for you to approach.  This is Demeter, glorious mother and goddess of growth.  Demeter approaches you, welcoming you to her space.  Speak to her.  Ask her to teach you her secrets.  The goddess looks at you and extends her hand with a smile.  Take her hand and follow her through the labyrinth toward the place where her secrets are hidden. Listen to her words, and let her show you her mysteries.

Listen to her message, meant for your ears only, and follow her words. 

It is now time to return to our realm. Let Demeter guide you back to the entrance of the labyrinth, watching the signs along the way so you can return to her again.  Thank Demeter for meeting you at this place, and for providing you guidance along this path and listen to any parting message she has for you.

As she turns to walk away, see your path returning into the field. Follow the trail, back to your stalk of wheat.  Take a deep breath and step into the grain, feeling the warm light and cool waters still flowing within.  Take another breath and as you exhale, feel the two powers begin to release, light energy flowing up from your roots, through your body, and back into the sky high above.  Feel the waters flowing down, through you, and into the soil below.  Take another breath and find yourself back in your own body, relaxed and comfortable.  Wiggle your toes and fingers.  Take a moment to settle in, and then open your eyes. 

Practicum & Reflection

9.     Read chapter 1 of “Trance-Portation” and complete the self-evaluation questionnaire at the end of the chapter (pages 10-16). This must be completed before you start the journal and you do not need to submit this question.

This has been completed.

10.  Describe what you discovered about yourself when answering the questionnaire, and how you have or plan to address anything you discovered that needs further work.

I originally did this survey several years ago.   Going through the self-evaluation again allowed me to see that I’m in a much healthier and happier point in my life than I was 3 years ago.  I’ve also become a lot more confident and comfortable with my own skills, which I’m grateful for.  It was a little painful to see my change in answers go from having a group to work with in the past to now being a solitary member once again, but I’m unsure that there is an immediate resolution for that situation at this time. However, this questionnaire did help me identify a few areas that I may want to further expand my skills, such as energy work, so it gave me a new project to consider undertaking when I’ve worked through some of my existing tasks, but overall this was a pretty positive experience. 

11.  Examining each of the methods of trance induction from the research portion of this course, are there any physical or mental limitations that you personally may experience if using that method? Are there any modifications that would allow you to complete them if you have a limitation?

Body Postures:  Realistically, there are probably some body postures that I am not currently capable of doing, simply because of lack of flexibility.  However, I know with time and practice my options would become much more open, so I don’t see this as a physical limitation.   

Sonic Driving:  Sonic driving is something I really enjoy and I don’t have any physical or mental limitations that would prohibit this method of induction.

Auditory Confusion:  With auditory confusion, I do have some slight hearing loss (mostly at higher pitches) so I do have to be selective about which sounds I use.  However, my hearing loss is VERY minor, so this does not typically cause me any limitations. 

Dance/Movement:  Just like with body postures, there are probably dance moves that I am not currently capable of due to lack of practice and skill….and the desire to not embarrass myself.  However, I don’t see these as limitations, but only as things that will require practice.

Chant/Mantra:  Chants and mantras are an area that do trouble me slightly.  I have actually been diagnosed with Obsessive Compulsive Disorder, so the idea of saying the same phrase over and over to induce a specific desired effect gives me some anxiety and can be triggering for me.  However, in order to avoid this, I make sure to use a different phrase each time I use this induction method as a way to prevent myself from developing a ritual around it that is unhealthy.  This allows me to still use this tool effectively.  

Ascetic Practices:  I do not have any physical or mental limitations that would inhibit me from ascetic practices that I am aware of.

Visual Concentration:  I also do not have any limitations that would cause issues with the use of visual concentration. 

Focused Breath:  I do not have any limitations that would cause issues with focused breathing either.

Spoken Guidance:  Spoken guidance is another area that may be affected by my slight hearing loss.  However, I am fortunate that the loss is very minor and rarely has an impact on my hearing.  If it does, I can simply turn up the volume or ask the speaker to be a bit louder to counter any issues I may have.

Pain:  Pain is a bit more of a tricky subject for me.  As someone who has a compulsive disorder, I am not comfortable inflicting pain on myself, or having someone else inflict pain upon me, in order to induce trance at this time. I don’t believe there are any modifications that would allow me to get past this for now.  I know my limitations and want to be sure to maintain my own boundaries to keep myself in a safe and healthy space.

12.  How do you use both trance and meditation in your personal practice?

Meditation is the primary way that trance is part of my personal practice.  It is a useful tool both in my spiritual practice and my everyday life. I have used meditation for many years as a way to destress when I feel overwhelmed and to focus when my thoughts are running too fast.  However, I have also learned to use meditation as a way to focus myself in order to prepare for ritual.  It allows me to explore my own thoughts and emotions on a deeper level and feel connected to the world around me.  At least weekly, if not more often, I take the time to go outside and meditate with the nature spirits, building my connection with them as well. 

Trance has also become a regular part of my personal practice.  I use a light trance state when I am doing divination, and deeper trance states for magical workings, such as healing or protection rites.  For the past year I have also done weekly trance journey rituals that have allowed me to build relationships with the Kindreds and further explore my own psyche.  These trance journeys paint a visual image in my mind and allow me to have experiences that would not be possible otherwise.  It has been very transformative and metamorphic.

13.  Describe any changes in your mind or body that occur during or after trance work.

The changes to my body honestly vary based on the work that I have done during the trance work. If the working I am doing is small or doesn’t require a lot of energy, I will often leave trance feeling relaxed and content.  However, for larger workings there are times that I feel completely exhausted after the trance work has been completed.  In either case, I do feel like I have more access to my own thoughts and emotions after trance work.  It’s always a time of introspection and self-analysis.

14.  Describe your process of grounding and re-integrating after a trance experience.

After I have left the trance state, the easiest way for me to ground is to literally sit on the ground. If I can be barefoot and connected solidly to the earth beneath me, I feel much more present and am able to re-integrate more easily.  I also always try to have a glass of water nearby to hydrate my body.  There are times when I have had an upset stomach after my workings, so I don’t ever eat right away.  If there are other people available, I do like to talk through the experience and share what I have seen.  However, a lot of time I do my work on my own so I will instead journal the experience while the details and information are still vivid and easily accessible. 

15.  Write an essay and dated list of activities covering a 25-week period documenting the trance work you have done and reflections on your experiences as they relate to your personal spiritual practice. 

As someone who has previously worked through Trance 1 and Trance 2 the original Initiate’s Program, I think my approach to this question is a little bit different than someone who is new to trance work.  I have been using meditation for trancework for several years now, so this course was not about learning that tool for me.  Instead, I took this course as a way to re-affirm my practices and work through some different trance experiences that I wanted to work through.  However, even after many years of regular use, I still find meditation to be an incredibly valuable tool, allowing me to better focus and experience the things that I would never be able to do without it. 

Most of the workings you will see listed in my list of activities are labeled “Odyssey”.  I wrote a series of workings based on the Odyssey.  Each chapter spawned at least a single working (if not more), and I performed one working each week from January until I completed the story.  This work was so touching and important to me personally.  It allowed me to do a lot of internal healing and I am so proud of the work and effort I put into each and every one of those pieces.  Additionally, you will see CC: Trance Working listings.  These are clergy specific trance workings that are done each month.  There are also the High Day rites that I have held, and a few miscellaneous workings as well.  Admittedly, this is not a total list of every working that I did during the first 25 weeks of 2018, but I think they give a good idea of the work I have been doing, and continue to do.

Single in-Depth Experience:

The experience that I’ve decided to share today is my trance work from 4/25/18 – Odyssey: The Sirens.  For this working, I decided to work with sensory deprivation, which I view as a form of ascetic practice.  As part of this journey, I have been working through the book of the Odyssey one chapter at a time.  This week, we are at the chapter of the Sirens.  After Odysseus and his crew left the realm of the undead, their ship left the mist and returned to the sea.  They briefly visited Circe and feasted with her, while she warned them of the Sirens ahead on their journey.  When the sun rises, the ship once again returns to the sea.  As they sailed toward the sirens, all of the men except Odysseus put wax into their ears to block out the sounds of their call. 

During this working, I decided that I wanted to experience what one of the sailors experienced and not necessarily the actions of Odysseus.  I entered our large bath tub and placed ear plugs in both of my ears.  I took a few deep breaths and laid back into the tub, submerging my ears and floating in the water.  At first, I could hear my breathing and the pounding of my own heart.  I closed my eyes and allowed my focus to drift.  My breath became the oars crashing through the waters, trying to escape the danger.  Behind me I can feel the Sirens behind me, trying to lure me in.  They take the form of my past, threats of anger and anxiety, pain and sadness.  I’m tempted to return, but each stroke of the oars takes me further away, into safety.  Eventually even the slightest call I felt toward them is gone.  I feel the blessings of Athena, watching from a bench in the corner, as she watches my progress.  This time, I’ve chosen not to fight, but simply to walk away from the danger.  The temptation was there…it’s always there, but I was the stronger person today.  I watch the monsters fade away in the distance and sit up, removing the plugs from my ears. 

While this may not have been the most intense or interesting experience I’ve ever had, it was so important for this journey.  I feel exhausted but also desperately relieved and safe in an inexplicable way.  I know those dangers can no longer get to me.  This working was so cleansing and healing.  I went into this not knowing what to expect and ended extremely grateful for this journey I’m pushing through. 

List of Activities:

01/03/18 – Odyssey: Meeting Athena – Visual Concentration (Fire)

01/10/18 – Odyssey: Confronting the Suitors & Preparing for Journey – Guided Meditation

01/17/18 – Odyssey: Feast with Nestor – Focused Breathing

01/22/18 – CC: Trance Work – Visual Concentration (Water)

01/29/18 – Odyssey: Discussion with King Menalaos – Sonic Driving

02/02/18 – High Day: Imbolc Ritual – Focused Breathing

02/05/18 – Odyssey: Hermes Meets Calypso  -Visual Concentration (Fire)

02/12/18 – Odyssey: Building a Raft – Crafting (minor movement)

02/20/18 – Odyssey: Odysseus leave Calypso – Guided Meditation

02/28/18 – DEO: Meeting Demeter – Guided Meditation

03/07/18 – Odyssey: Meeting Nausicca – Movement

03/13/18 – Alli: Illuminations One Color – Focused Breathing

03/19/18 -  CC: Trance Work – Visual Concentration (Fire)

03/21/18 – High Day: Spring Equinox Ritual – Body Postures

03/23/18 – Odyssey: Nausicca and Athena’s Altar – Free Writing

03/30/18 – Odyssey: Odysseus, the King, and Celebrations – Focused Breathing

04/03/18 – Odyssey: The Storyteller – Auditory Confusion

04/10/18 – Odyssey: Meeting with Circe – crafting (minor movement)

04/16/18 – CC: Trance Work – Visual Concentration (Water)

04/19/18 – Odyssey: Meeting with Teiresias – Focused Breathing

04/25/18 – Odyssey: The Sirens – Sensory Deprivation

05/01/18 -  High Day:  Beltane Ritual – Visual Concentration (Fire)

05/03/18 – Odyssey: Odysseus Returns to Ithaca – Crafting (minor movement)

05/09/18 – Odyssey: The Swineherd – Focused Breathing

05/16/18 – Odyssey: Telemachus Returns to Ithaca – Focused Breathing

05/21/18 – CC: Trance Work – Visual Concentration (Smoke)

05/23/18 – Odyssey: Telemachus Reunited with Odyssey – Movement

05/30/18 – Odyssey: Odysseys Returns in Disguise – Sensory Deprivation (mask)

06/05/18 – Odyssey: Penelope’s Gifts – Focused Breathing

06/12/18 – Odyssey: Servant Washes Odysseus – Movement

06/19/18 – Odyssey: Insomnia – All Night Vigil 

Works Cited

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Begley, Sharon. "Scans of Monks' Brains Show Meditation Alters Structure, Functioning." The Wall Street Journal B1 (2004).

Blain, Jenny. Nine Worlds of Seid-Magic. London: Routledge, 2004.

Dictionaries, Oxford. Oxford Dictionaries. n.d. 2018.

Harner, Michael. The Way of the Shaman. Toronto: Bantam Books, 1986.

Hoffman, Kay. The Trance Workbook. New York: Sterling Publishing Co, Inc. , 1998.

Luck, Georg. Arcana Mundi. Baltimore: John Hopkins Press, 2006.

MacCullouch, J.A. The Religion of the Ancient Celts. 1911. 2018. <http://www.sacred-texts.com/neu/celt/rac/>.

Merriam-Webster. Merriam-Webster Dictionary. n.d. 2018. <https://www.merriam-webster.com/>.

The Saga of Erik the Red. n.d. Translated by J. Sephton. 2018. <http://sagadb.org/eiriks_saga_rauda.en>.