Markdown lines 207–347 · Part 2 of 5
then Bob aider came along, who is a psychologist at the University of Rochester, who didn't
know that the immune system and the mind were not supposed to communicate. And so he
set up this experiment on behaviorally conditioned immunosuppression, which blew the lid off
of everything, you know, people thought he was a charlatan, and, and got really angry with him
until they set up other studies that replicated the fact that you can do this. And so we moved
into this whole era. But it's much like what Peter was saying this morning, where we might
understand what Copernicus had said, but how do we live it in our lives? And I think that
clinicians really get caught up in, you know, well, I'll have so and so go talk to Cecile. But I'm
not going to be you know, it's not my responsibility to as a gastroenterologist or surgeon or
whatever to deal with this. So they might give it lip service, but there's not a real sense that
we're all on the same page with it. And that's, that's our dilemma. The two snakes on the
Caduceus or at each other, and we're really in this great constraint, the even my buddy
medicine, yeah, we haven't even gotten to consciousness. Darcy goes on to say, an era three
medicine, what we began to recognize is the phenomenon of non local mind. That the, we are,
in fact, as TMI here says, we are, in fact, more than our physical bodies. And in this era, three
medicine and Dawsey says the train has left the station, in terms of year three medicine that
we are, that we are in it, I think we're we're in it in terms of a collective consciousness about it.
But as I speak to more and more clinicians, they're more ready to maybe in the hallway, have a
chat about it, or, you know, outside of the clinical setting. But that appears that there's I think a
groundswell within the good news is there is a groundswell of, of changing of awareness. The
bad news is that you might not see a whole lot of it unless you happen to be very selective and
lucky about who would get as your as your clinical caregivers. Your three medicine doesn't
chunk out your one or two, it sees them as complementary, certainly not antagonistic. The
other thing that I that is becoming more and more profound to me is that health and healing is
not just personal. But it really is a collective affair, that when we move into era three, and we
recognize how interconnected we are the health of one, if, if, if all of you are part of me, I mean
that there's there's a sense of, yes, I have responsibility for the seal, as Peter was saying this
morning. I also feel I have a responsibility, maybe as co related to everybody else, to speak up
to speak out to keep on folding. What we can do to be more healthy in our healthcare delivery.
Obviously, the non local phenomenon, this is just a few that all of you know about pre
cognition, remote, viewing, psychokinesis. So there are there's the phenomena of the extra
sensory phenomena. And then there are actually non local therapies. And I'm sure in this
room, collectively, we represent a whole nother list. It's not even on this slide, including the
ones that are there. I also want to say that my speaking about shamanism and about TMI or
don't feel it's the certainly the only answer in terms of working in Iraq through medicine. It's it's
simply one of the forms. The beginning to find in some of our empirical studies that we can
make a difference in terms of this collective health. Many of you might know about Robert
Byrd's study of patients in the coronary care unit in San Francisco. He he reported this in 1988.
A prospective randomized, double blind, trial 400 patients, some and other visitors were asked
for ahead of time use Would you be willing to be prayed over or perhaps not prayed over? You
know, do you want to be in the study and people would say yea or nay and they would get
randomized to prayed over or not prayed over. And these were these were being prayed over
at a distance by healing prayer groups in the San Francisco area. What they what bird found is
that fewer patients down here fewer patients in the prayer group required ventilatory support
antibiotics or water pills. And that p value is highly significant. They also had less congestive
heart failure required less cardiopulmonary resuscitation. Now there was so many variables in
the study that it needs to be replicated. And the office of alternative medicine at NIH has
granted Herbert Benson at Harvard a grant to see if he can replicate this study and try to take
out some of the background chatter of all the variables in there. This this quote by Akshay ah
and more, there are no no maps no more Creed's no more philosophy, it's from here on in the
directions come straight from the universe. This was my this was my journal entry in January of
1985. I had studied Reiki wanting to live a healer since 1977. And I wanted to explore more
about that process. And I found myself attracted to shamanism for a couple of reasons. One
was its organized approach to non local phenomenon. And the other one, which was probably
the more compelling one was that I was out in Oklahoma taking a walk. At this time, while I
was thinking about whether or not to study shamanism, and its inherent connection to animal
gods. And while I was thinking about whether or not to study shamanism, this is two o'clock in
the afternoon, bright sunny Oklahoma day, I'm walking down an open field in a dirt trail on an
open field. And this great big EDL great horned owl flies out of the woods, off to the right flies
out lands right in front of me and just stands there looking at me. And it felt like it felt like I was
there for hours looking at this owl and I'm sure it was probably 20 seconds, maybe 30. And
then it flew off that but I think that was probably the more deciding factor and organized
approach to non local phenomena. So let me tell you a little bit about shamanism. Shamanism,
is it comes from a Siberian word. And it means one who journeys between ordinary reality and
non ordinary reality. And the shaman does this on behalf of the community and does it for
healing, for gathering information for facilitating healing and for finding gain in at the time when
that was a primary role for shamans. It's the first organized form of healing that we know of. It's
at least 12,000 years old. And I wanted to expand a little bit on ordinary reality which is the
three dimensional world here. The non ordinary reality in from a shamanic perspective,
everything is alive and all space is sacred when you are in that dimension.
23:55
Yet other important thing about shamanism is that we are working in this modality the spirits
are in charge, and it takes us it takes it took me a mental stretch on this one because I was
thinking well, okay, maybe it's my higher self, my lower self, my other self, my God, whatever.
But in this in this form, the focus is that it's about compassionate helping spirits who who need
to who are ready to be of help in the in the physicalized world that need that need it. Some
someone who is open to make that contact with and in this case, it happens to be the shaman
or the shamanic practitioner in my own work as an internist and psychiatrists. It really took me
a real stretch to bring you into the medical encounter because as a therapist, I was trained to
be a listening ear. As a shamanic practitioner. I'm in training to be a hollow bone to let the
Spirit to work through me, and very guide the therapy, if you will. So it's a, it takes a stepping
into that model and saying, Yes, I will, I will work in this way. It doesn't mean you can't argue.
But, but it does, it does require the extra step. Oh, this guy jumped off the slide. Let's see. This
I just want to share with you as I was, I was I was learning more about shamanism, I was so
struck by the integrity of it, this court figure is was dug up at a 32,000 year old level of a cave.
And if you notice the striations on the arm, some kind of ritual mark on the figures on and if
you'll also notice at the very top, what they what they found was a ivory muzzle aligns muzzle
that fit on on this figure space perfectly. And so it's it's sort of the first anthropomorphic called a
virtual object that is found this is the oldest one that they found. And, to me, it's exciting to think
that you know, the human race, if 32,000 years were between Neanderthal and cro-magnon,
and there's just this incredible sense of how you were busy working our consciousness and
trying to make sense of the world and trying to survive and hopefully to heal in that process. So
it's very, very ancient. The last last cold case in France, by contrast, seem really modern.
Because this is the earliest one I had known about before. And the Lascaux caves. This is
between 12 and 17,000 years old. And you see the shaman lying down, it's a human figure
with the head of a bird. And I don't know if you can see them in the back, but he has four
fingers instead of five. And so a bird has four appendages and so that that this was not an
accidental representation. And here is a shamans pole with the bird on the end of the two, and
a dying bison. Presumably helping with the heart, but I don't, I don't know. So this whole idea
of joining with one's helping spirits, to bring the the energy, the power, the healing, however
you want to term it, to bring that through and offer it in a compassionate way, is what the
process is about. Again, the Lascaux caves here, you see an anthropomorphic animal. I'm told
it has the legs of a virus in the belly of a pregnant mirror, and the the two prongs in the head of
who knows what it's not like any antelope. And so somehow, these these figures from the
imaginal realm that are very alive and real and that we can work with here's Anasazi
petroglyphs out in the southwest. Again, here you see the shaman with the horn, the horn
shaman with a shield and spear. So this whole way of joining and merging that really comes
out of antiquity.
28:42
So shamanism has not only been around for millennia, but it's also cross cultural. In this drum
from this is a drum from around 1800. It's a Sami drawn from, from, from the Lapland tradition
in the Scandinavian countries. And one of the cross cultural things you will see is is the
shaman as he or she journeys to to connect with helping spirits there, there's the three worlds
there's the Middle World, the upper world and the low world. And that's all reflected on this
drumhead. The, here you see the shaman in a reindeer, or in a sleigh pulled by reindeer,
where does that remind you of going from the Middle World, which is where we are now into
the upper world, which has the gods and goddesses and their house, their teepee, and either
sun and moon or maybe different phases of heavenly bodies. Here in the medieval is the
Mistress of the Hunt who is helping the hunters get gain which is an important part of shamanic
work. And here's the lower world with Gods and Goddesses down there.
30:02
I wanted to mention that we'll actually back up the, the drum, the shamans considered the
drum as the horse for the journey. A lot of shamanism involves the sonic driving rhythm. And
skip mentioned that earlier. And I'd like to give you a sense of that, of that. Compelling driving
rhythm. The, the, a lot of the training I've had with the drum is this monotonous, steady
drumming, and it, it goes at about 220 to 250 beats per minute. And if you do the mathematics
on that, that's around, it's close to four cycles per second, which is why that faded delta. And if
you get that kind of Sonic driving, as we heard from skip this morning, the mind begins, the
brain begins to entrain. With that, let me just give you an example of what that sounds like.
This is a multiple drumming tape from the foundation for shamanic studies.
31:28
So we get that going for 20 or 30 minutes, or in my own training group there at Faber, listen,