Power animals are easier to contact than ancient ones. Their voices are louder. They are easier to see. They will come and speak to you when you need them. The animals are helpers. Like ancient ones they are guides. They tell you what you need to know. They give you their immense energy. No shaman would ever go into sacred space without their animal helper.
Power animals can assist you in the waking state as well. Perhaps you are trying to teach someone a particular theme and they are having difficulty understanding. Power animals are not limited to mammals. The reptilian and insect kingdoms can be just as helpful.
- Ask Wolf for assistance; she is the great teacher.
- Remember the old adages: clever as a Fox, strong as an Ox, etc.
- Perhaps you need camouflage – then ask Brother Fox for assistance.
- If you seek wisdom, ask the Eagle.
- Lynx knows the art of keeping secrets.
- Swan guides one into dreamtime.
- Panther is a good protective animal, though she does have a sarcastic, laid back nature.
- Dragonfly tells us how to break through illusions and how to gain power through our dreams and goals. She teaches higher aspiration.
For a listing of animals and their qualities, you can visit these posts: Animal Symbols in Magick, Animal Symbols and Archetypes, Celtic and Druid Spirit Animals.
The energy of the animals, birds and other creatures that assist us should be honored. For too long, we have subjugated these creatures who are our equals in the system of the Universe. The act of honoring an animal is not an act of worship, but is the acknowledgment of their power and their being as brothers and sisters of the entire universe.
When honoring – leave a gift of some sort. The Native Americans leave tobacco as a gift, scattered on the ground. You could also burn incense in honor of the animal. You might also consider donating to The Nature Conservancy, World Wildlife Fund, or other organization committed to the preservation of our wild family.
Meditation To Meet Your Power Animal
This guided imagery is about meeting your power animal. Like the ancient ones, the power animals come from deep within the consciousness of our Earth Mother. Power animals are our deepest memories. We all share DNA with all the animals alive on earth. A lion has the same DNA as we do for many systems. We can, in our memories, see out of the lion’s eyes. We are them. They call to us deeply, loudly.
Read the following meditation a number of times, and then take the journey from memory. Alternatively, you could record it and play it back.
Close your eyes, take a couple of deep breaths, let your abdomen rise and fall. Allow yourself to become really relaxed. Think about a place, real or imagined, where you feel really safe, where you feel deeply connected with the earth.
Now put yourself on a path. Feel your feet touch the earth, smell the fresh air, feel the warm breeze on your face. Walk down the path. It goes downhill slightly. The ground is hard and has small stones in the soil. It is solid and secure. Feel the ground and the grass that is on each side of the path.
Walk down the path. It crosses a wooden bridge across a rushing stream. The bridge has stout railings. You can hear your feet echo on the bridge like a drumbeat as you walk across. If you need to drop something in the water that you want to get rid, of you can do that now.
The path now goes upwards slightly and comes over a rise. Below you is a large meadow. In the center of the meadow is a grassy circle. Sit in the circle and wait. Now ask for your power animal to come to you.
It might come from a distance or appear from nowhere. Whatever animal appears to you is your animal helper. It is your power animal. Allow the animal come towards you. Watch how it moves, listen to it speak.
You can stay in the meadow as long as you like to and feel connected to the earth. Your power animal is part of the earth. It has tendrils that reach deep into the earth, the sky, and you, and connect it all together. If you feel comfortable, you can invite your animal to come to you, touch you, even come into your body. You can merge with them and see out of their eyes.
When you feel complete, stand up and leave the meadow. The path goes out of the far side and you can walk down the path further. It leads to the edge of an ancient forest of old growth trees. Stand at the edge of the forest by a great ancient tree.
Find a tree that speaks to you and tells you to come to it. Now put your hand on the tree touch its rough back. Feel its warmth, it life. Now imagine that when you put your hand on the tree, you spiral deep into the spiral of your own being. You spiral deep inside yourself, into your heart. And inside your body, your heart opens with wings. A spirit eye opens within you and sees this experience.
Walk back to the meadow, then to the bridge, retrace your steps until you are back to where you started. Bring your spirit animal with you. Bring the connectedness with you. Now move your feet, your hands, your body. Look around. Your life has changed.
Source: The Powers That Be
The False Face Society is the best known of many medicinal societies among the Iroquois. The society is best known for its dramatic wooden masks, the “false faces.” The masks are used in healing rituals which invoke spirits and a dream world. Those cured by the society become members. Also, echoing the significance of dreams to the Iroquois, anyone who dreams that they should be a member of the society may join.
The masks are considered to be living and breathing. They are fed with cornmeal ‘Mush’ and they accept gifts of tobacco as payment for rituals. The design of the masks is somewhat variable, but most share certain features. The masks have long, black, reddish brown, brown, grey or white horse hair. Before the introduction of horses by the Europeans, corn husks and buffalo hair were used. The eyes are deep-set and accented by metal. The noses are bent and crooked. The other facial features are variable. The masks are painted red and black. Most often carry pouches of tobacco on their foreheads and/or nostrils. Basswood is usually used for the masks although other types of wood are sometimes used.
When making a mask, an Iroquois man walks through the woods until he is moved by a spirit to carve a mask from the tree. The spirit inspires the unique elements of the mask’s design and the resulting product represents the spirit itself. The masks are carved directly on the tree and only removed when completed. Masks are painted red if they were begun in the morning or black if they were begun in the afternoon. Red masks are thought to be more powerful. Masks with both colors represent spirits with “divided bodies.
A story about False Face can be found here: The Story of False Face
So, today my morning meditation was interesting!
I opened the book and a Navajo medicine man wearing a strange mask looked at me and immediately yelled “Muhaha!!” Well, he didn’t yell that exact word, I can’t describe the sound he actually made, but it scared all the evil spirits right out of me.
It was very invigorating! And I really did feel quite a bit better for it.
From the Sacred Path Cards, we have this Dreamtime Smoke Signal story by Jamie Sams.
On a night years ago, I was floating in a natural hot spring looking up into the fullness of Grandmother Moon high above me in the starry night. I had built a Fire twenty feet in front of me where the ravine was flat and treeless. I had gone to this special place alone to seek some answers for my hungry heart.
The tears of frustration rolled from my eyes and sent silver circles into the effervescent waters of the pool. I sought the answers of how to return to the city and deal with the lack of substance I found in those who were trying to be “somebody” instead of being who and what they were.
Then, I saw an ancient Medicine Man walk to my Fire and lift an old red trade blanket. He walked toward me and dipped the blanket into the pool, wrung it out, and moved back toward the Fire. As he turned toward the Fire and began to sing, I recognized Grandfather Taquitz, who is one of the Ancestors who guides my path. Grandfather Taquitz beseeched the spirits of the Four Directions. The energy began to build as he sang the chant in which he called to the Great Star Nation to hear my prayers and speak to my heart.
Each time I spoke an internal prayer, Grandfather Taquitz would move the trade blanket over the Fire and then raise it, allowing the Smoke Signal that represented my prayer to rise in the indigo night. At first, a stray Cloud Person or two drifted by and then others came to see which Two-legged and which Ancestor spirit had called them.
The Chief Cloud Person was to the right of Grandmother Moon and began changing form as the Smoke touched his face, producing the faces of Buffalo, Wolf, Eagle, and Bear. My Allies had come to greet me and give me answers! I was overjoyed and nearly missed the exit of Grandfather Taquitz, who held a gleam in his eyes and a knowing smile traced across his mouth.
I floated in the warm waters of my Earth Mother’s womb and heard the messages of my Medicine Helpers with my heart. Buffalo told me that Two-leggeds who hurt one another were those deluded by the fear of scarcity. These humans had lost their trust in Great Mystery and the Field of Plenty. Their need to be important was based upon the fear that their talents were not equal to those of others.
Wolf spoke and told me that the Pathfinders of my world would never need to boast about who they were or where they were headed. Those who broke new ground for others to follow were to busy to be hurt by another person who claimed, out of envy, to be who they were not.
Eagle spoke to me and said that true freedom was only to be found by those that found illumination through the truth that lived inside their hearts.
Bear then appeared and spoke of the strength I needed to find inside of myself in order to Walk My Talk in the city, away from the womb of my Earth Mother. Bear said that the tomorrows are met when each person seeks strength in the truth of today.
Knowing that my intent had reached the Sky Nation through Grandfather Taquitz’s Smoke Signals and songs gave me new inspiration and purpose. I was ready to hold my truth high and to use my intent to touch the hearts of my fellow Two-leggeds. I no longer needed to be hurt by lies or to take on the pain of those that “talked their walk” instead of being the beauty that Great Mystery had created them to be.
Learning to listen means distinguishing real Vision from your own dream voices of fear and memory and desire. Belief in the inevitability of nuclear destruction is a dream of this type, felt by people who can sense that the world they have known is no longer working, but who have not turned far enough to seek a vision beyond war.
Even when you get beyond your fears, sometimes your expectations will get in the way. Somehow you expect your Vision to be spelled in lightning across the sky. But while you watch the sky, you may miss the tiny drama of butterfly upon leaf happening at your feet.
The Vision itself can come in many forms, through a clear visual impression or visitation of spirit, physical contact and communication from an animal, a song or a dream.
Very often in completely unexpected fashion, out of the darkness of a Vision Quest will come an awareness of a Guardian Spirit, a force or energy that provides a clear channel for greater wisdom. Many cultures have believed that such guardians, like saints or angels, protect and guide us even when we are unaware of them. Conscious acknowledgment of a Guardian Spirit offers the possibility of communication and a ready source of strength and counsel.
Awareness of the guardian could come when you see a hawk fly and are uplifted by a sense of strength and freedom, when an oak tree drops its leaves at your feet, when the Northern Lights dance overhead, when you hear words whispered by the wind. Or a guardian might communicate itself as an intellectual concept, a particular energy that is understood to be a source of strength and direction, such as innocence or bravery, or love.
From: A Voice From The Earth
Once you are alone upon the land there is no longer anything to do. But the process of being still may be the greatest challenge of the quest. Praying, chanting, singing and burning incense or kinnickinnic, a mixture of herbs and tobacco, are all ways of focusing into the present, of encouraging yourself to look within.
As you become more open to the spirit world and to your inner self, you may begin to look at yourself without the masks and self-deceptions that help you perform properly in the world. If you don’t define yourself by your work, your relationships or your reflections in other people’s eyes, not by how you dress, how you walk or how you speak, you may be surprised at what you see.
It may be uncomfortable and you may not recognize yourself without your masks, but if you sit still long enough, unmoving through all fear, boredom and cynicism, you might catch a glimpse of your real self coming out of hiding, cautiously, like some wild animal.
The process is simple, but powerful, if you can allow yourself to be alone for a few hours or a few days, to talk, and for once listen to all that you have to say, to cry and not be ashamed, to be cold, alone, hungry and afraid, but not to run away.
The Earth will listen to every word you say. After a while when you wonder why no one is answering, you might realize that you haven’t stopped talking. A hundred spirits of the Earth could be imparting their wisdom except that your own thoughts are so loud and incessant there isn’t silence enough for another sound to come. The reason you don’t hear anything is that you haven’t begun to listen.
From: A Voice From the Earth
In their traditional system, Ojibwa children are guarded by a spiritual vision they acquire after their births. Their first names are taken from a vision or dream their mothers have during pregnancy, some event of spiritual significance that happens during their early lives or through a medicine person’s intercession with the spirits who seeks a vision and a name on their behalf.
But at adolescence, children are free to search on their own for a vision and a name to serve them through their adult lives. All boys are urged to quest for their names and girls are free to do so as well, though it is not required.
Children are separated from their people for a period of time and left alone upon the land, very often fasting, sometimes journeying, sometimes lying still, but all praying and waiting for a touch from spirit. They seek to learn what dogma cannot tell them, what not even the wisest one among their people can give them: an understanding of their innermost self and an awareness of the greater purpose for which they were born.
Girls may, if they choose, accept the vision of the Earth mother as Guardian Spirit and take their power from her through their capacity to bring forth life. The occasion of their first menstruation would then be an important rite of passage.
Both boys and girls who choose to seek their own visions are isolated from their people, consciously entering the world of the spirits with a willingness to release what they have believed about themselves in the past, while they fast and pray. At the end of three or four days, the elders or medicine people help to translate the visions.
Those who have returned from their fasts very often are named for the Guardian Spirit which revealed itself through their vision, some energy or spirit of nature that is believed to be each person’s personal access to strength and wisdom. The Ojibwa believe that every animal and plant has both a physical and a spiritual purpose in the Earthly ecology. The guardian is often closely associated with purpose, so those whose guardians are involved with healing might become aware of their own healing gifts through the contact.
The name and the vision are shared or kept secret, depending on the nature of the individual vision. But the acquisition of a name from the spirits is a cause for public celebration. Traditionally, this ritual made sure that all adolescents entered adulthood with some vision or purpose to which they were responsible. This was practical psychology, helping to ease the transition period for the young from the dependency of childhood to the responsibility of adult life.
Out of the context of its significance as a specific cultural drama, the ritual of the Vision Quest is a potent reflection of the rite of passage into spiritual maturity that can come at any physiological age.
When we were children, along with the protection and sustenance that we required, we allowed the world to create our contexts and our environments. We were given identities by our parents, our religions and our schools and we tried to match what we had been given. We were rarely encouraged to question or outgrow the visions that had been bequeathed to us, often being rewarded for accepting and staying within the structures, censored for our opposition.
But for many of us these visions just don’t work and we fall into confusion or despair. The moment we begin to grow is the one in which we question the identities we have been given and wonder who we are apart from our relationships with others and the work we do, and what our purpose is for being on the Earth at all.
The first impulse in seeking vision is thus an admission of ignorance. Whenever we release a definition of ourselves which served us for one period of our lives in search of a deeper, more powerful understanding, whenever we question the majority view or leave a group with which we have been an active part, we are beginning a Vision Quest.
With the release of the past and the willingness to leave the people behind and to go on alone, we lose both security and certainty. Fear, depression and confusion are all emotions evoked by the beginning of the quest, symbolized by going alone into the woods and into the night.
~From: A Voice From The Earth
The effectiveness of a shaman is generally measured by the results he or she is able to achieve. It is believed that unless the shaman is able to call power animals and spiritual aid to help her, she will not be effective. Indeed that individual could not be called a shaman.
The teaching of detachment, and letting go of one’s ego is a central lesson for the shaman. If the individual cannot let go of pride and self interest, he or she are not considered to be a good healer, and may not be able to enlist the spiritual aid considered necessary for effective healing.
There is a concept that the spirits must take pity on the healer and the one being healed. If the shaman cannot evoke compassion from those that would aid her or him, but instead offends with his or her pride – no assistance will be given to that person for the healing work.
Source: Shaman Links
- Khetani Machangana: Learn To See