Why are we evolutionary? What do we actually do that is different?
We have a five stage approach to our medicine work. These are:
Our key and primary goal:
Whilst most shamanic traditions and ceremony aims at healing, (a noble goal, for sure) our goal is primarily this: re-connection with the Divine. Especially the Divine Feminine. We perceive deep imbalance in the archetypal male and female energies in the world (not difficult to see in every sphere of life) and are thus more concerned with healing the Divine Feminine in both men and women. We thus work, primarily, with Goddesses (though some Male Deities are worked with, they each themselves have a deep connection to the Feminine principal and are rarely found without their Female counterparts.)
In our personal experience, we have come to understand that the World (Multiverse) is a manifestation of the energy Goddess, with Consciousness (without attributes) standing as the Male principle. This allies us with both the Tantric tradition of India, and the Yin\Yang philosophy of China, as well as certain Binary principles of the Tree of Life etc. We thus actively serve the world and all its inhabitants, as well as holding an even higher, Multi-verse level of compassion for all beings, when we work with these Goddesses. This work is in no way life denying or escapism. The Goddess is Here and Now.
Practically and experientially this means that when we do certain ritual practises before ceremony (and when we keep up our devotional and spiritual practises in the interim periods between ceremonies), the Goddesses (and Gods) become VERY present. This building of relationship with Cosmic Powers and Energies (AKA Goddesses/ Gods) facilitates certain developmental processes. For example, in working with the Goddess Kali, we are able to cut through unnecessary attachment and burn up accumulated negative karma in a short amount of time. In working with the Indian Deva Maha Ganapati, we are able to break through blockages and increase our luck. In working with these deities before ceremony, we find that the ceremonial space in infused with that particular resonance and it is by no means uncommon for people to have direct communication with these Beings during the ceremony in a way that provides them with personal, experiential proof of higher realities, as well as providing the experiential, phenomenological truth of these developmental processes in action. When you are there, and the Goddess has your head in her hands, it all becomes pretty real!
On line (or if available, in person) Community based support for all participants.
This covers two of our aims.
The first is the creation of spontaneous, autonomous communities, joined in a greater vision. This refers to our desire to see people come together in a field of love, a gathering of spiritually and earthly beings (got to have the balance!) on a deliberately chosen, and carefully maintained, evolutionary path towards greater and greater freedom, peace and Love.
This can be for an evening, or a lifetime. We believe true ayahuasca experiences to be both individually beneficial and also to have a collective benefit, on a group karmic level, for those who have gathered together to participate, whether or not they were friends or even knew each other before. The fact that you have gathered together, in such a powerful space shows that there is, indeed, a set of karmic factors that have brought you together in this way. We also believe that a correctly held ceremony has resonances that benefit humanity (and perhaps a greater inter-dimensional and Universal collective) as a whole. The impact on the space-time continuum is, we believe, immense, causing great shifts in the subtle realms of possibility.
When we gather in this way, deep bonds are created at subtle levels. Whilst these relationships do not NEED to be maintained for any reason, a collective aspiration for growth is a good reason to stay friends! Our hope is that, as brothers and sisters with commonly held, evolutionary goals, even with that goal unspecified (or at least named; the Tao that can be spoken of is, after all, not the true Tao!) beyond a desire for greater freedom, peace, harmony (and, hopefully, based in a compassionate, humanitarian, non escapist philosophy,) we can remain in touch and communicate at whatever level feels appropriate for you, as we collectively engage in the processes of deep evolutionary change. We hope that as thus community grows and matures, that they will desire to, and have the ability to, help, nourish, nurture and aid in the continued evolutionary development of others.
What does this mean in practise? It means bringing and working with a desire for mutual benefit for all people and not just coming with a desire for personal gain. You will, for example be asked to repeat such phrases as ‘I dedicate the merits gained from these practises for the benefit if all beings’. It means bringing a respectful and generous attitude towards your fellow participants. It means caring for the other people in the space with your intention, not necessarily physically, as you are not expected to have to help in any way, just to care. It means, if you wish, staying in touch and giving each other support. Thats all, really.
The second aspect of this is something that we feel is sorely lacking within any Ayahuasca centres presently operating. That is simply Before and After support. We have met many people from other Ayahuasca communities who appear to be having a great deal of trouble integrating the experience. This is not surprising; the Ayahuasca state has few parallels in daily life! Learning how to navigate and integrate these experiences requires careful guidance, which isn’t usually provided by any Ayahuasca lodge or ceremony space that we know of, yet, we feel, is integral to being able to utilise these experiences for true growth. We thus aim to be available for any queries, or enquiries, or issues that a participant may have, either before or after a ceremony (obviously this level of care and support continues during ceremony as well, but that’s an entirely different kind of support!). This support is ongoing. This means, if something comes up for you a year after your ceremony, you are still free to contact us. We aim to be a resource for all developing souls. Please make use of us.
(please note that this support must, by necessity, be in English.)
A selection of complimentary practices designed to facilitate both integration of the experience, and continued growth and development along evolutionary lines. This means the development is occurring from day-to-day (and later, moment by moment) as well as from ceremony to ceremony.
For this, here at ES we utilise, practise and teach a number of powerful techniques taken from a number of spiritual technologies. These include, but are not limited to, the shamanic traditions of Mongolia, England, Nepal, Haiti and Peru, the Tantric tradition of India, the Taoist Qi Gong and Yoga systems of China, Chinese medical practise, including acupuncture and herbs, Thai Integrative Massage, Chi Nei Tsang, Internal Martial arts and Kundalini Yoga.
These complimentary exercises are taught in classes, workshops and medicine retreats, and are designed to provide each participant with a methodological, workable, efficient, scientific (meaning with replicable results) method of spiritual practise for daily guaranteed growth along evolutionary lines.
This isn’t so much a practical thing as one of our approaches. That is; a recognition and acknowledgment of the difference between States and Stages in the work.
What does this mean and why is it important? States and stages is a clever and useful model utilised by Ken Wilber (whose work is well worth looking into) which recognises that one can experience a state of consciousness, without necessarily having reached that stage of consciousness. These terms, roughly understood, can be taken to be references to the continuity of the experience. If it doesn’t last, its a state, not a stage.
Why are we interested in this model and how do we utilise it? Primarily, we apply this model in an attempt to both contextualize a persons experience in terms of their own path and also to prevent a phenomenon that we have seen happen time and time again within different Ayahuasca communities; ego inflation. Just because one has reached ecstatic, enlightened states within ceremony, it doesn’t mean you don’t have personal shit to deal with, or that you are now fully enlightened, or the next messiah. It’s an initiation, which, originally, meant a glimpse of the end. (Now of course, it means ‘beginning’). It doesn’t mean you are there yet; it’s a gratuitous grace. Here at ES we give some credence to inner experience, but only as a sign or signpost along the way, not in and of itself. Spiritual experience must be born out in daily life if it is to be meaningful. Spiritual life is a train journey; don’t get stuck with the scenery (states), but make your way to stations (stages) for true progression and integration.
A moral and ethical framework founded in Buddhist philosophy. The essence of which is ‘refrain from evil, do good, pacify the mind’ whilst this is an extreme simplification of the eight fold oath and associated philosophy, it summarises nicely the core teaching that we apply.
Without this moral and ethical framework in place, both for the shaman and the developing student, we feel that ceremony can have little permanent effect in creating deep change. Whilst we do not preach (or necessarily even teach!) this philosophy to incoming participants, we certainly stress it’s necessity on a personal level from the perspective of the shaman, and those helping to create sacred space, imperative, even. Otherwise, what is there to hold the potential power accrued from the utilization of this sacred medicine in place? It’s a power. Like any power, it can, and is being, violently abused. More and more we hear of disreputable shamans attacking, raping and even, in one case, killing a participant, either through deliberate evil intent, or gross and criminal negligence. This will never occur with our ceremonies, which are always held inside a high moral framework, with a deep and implicit understanding of the karmic consequences of the abuse of such power. You can thus rest assured that our ceremonies are held in an extremely safe, intimate and ethical way.
Please understand that although we hold this moral structure as a useful guideline to evolutionary behaviour, and although we have taken certain esoteric Tibetan Tantric Initiations, we are not Buddhists. In the same way, although we have taken certain Hindu Tantric Initiations, we are not Hindu. Rather, we recognise the usefulness, sacredness, and validity of all true systems and apply the best of each, as required.