Sistemas dinámicos de uno y varios grados de libertad

If you have been making regular offerings to the gods, spirits, and world around you as instructed in the second chapter, then whether they have made themselves known to you or not, you have some pow­ erful allies! I am not speaking here of specific spirits or familiars, but of the trees and rocks and rivers of the land where you live. Because of the bond that you have created through offering, they will be all too inclined to assist you in healing.

To do this type of healing you should go to a place in nature where you feel a particularly strong presence. An old tree, the ocean, or a large boulder are all good examples. Sit down and make yourself re­ ceptive to the energies of these places. Explain that you have been hurt and are in need of healing.

Through whatever means you have available, you should enter into trance. This can be done through intense drumming, breath control,

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Healing and Recovery

self-hypnosis, meditation, and any combination of these and other methods. Once you have entered a trance, you should try to "enter" the spiritual dimension of the place where you are. The exact way to do this is impossible to explain as it is a function of the trance state, but you should try to find out for yourself. It is not as hard as it sounds. If you can't accomplish this in trance, you can try falling asleep in the place and enter its spiritual dimension through lucid dreaming.

Once you have entered the spiritual dimension, look for the genii of the local. The appearance of these spirits can differ greatly, but they are always at the center of things. Again, explain your situation and ask if the place can safely absorb your hurt. These places in nature can often take forces that trouble us and process them without harm to themselves as if it were food. What is poison to one being is not poison to all. If they agree, offer it up to the genii and thank them. Once you return to regular consciousness, you should make another offering, either in your own words or using the offering ceremony from the second chapter.

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In many types of folk magick, serious cases of sickness can be trans­ ferred to animals, which are then sacrificed. In vodou this is most of­ ten done with a chicken, which is rubbed up and down the aftlicted person's body while the sickness is lured out and into the chicken. Nepalese shamen called Jhankris do the same thing with an egg, plac­ ing it next to the aftlicted part of a person's body and luring the dam­ age out of the patient by drumming and chanting healing mantras.

You can use the egg method in self-healing. To do this you must pray fervently to the gods and call down the light of spirit into your

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body. You can use the conjuration of the column to do this, or simply imagine that a white purifying light descends from infmite space and enters through the crown of your head, filling your body with light, pushing physical and emotional disease out of your body as it does so. Take an egg and make a prayer to your deities. Rub the egg over your­ self, starting from the head and moving down the body. This gives the sickness a place to go other than to resettle in the body.

When you are fmished, you should take the egg someplace and bury it with respect. Just as if you had used a live chicken, what was once a potential life has done you a service by taking your disease into itself, sacrificing itself in the process. Even though it is just an egg, you should make an offering to the spirit of this potential life and commit it to the ground with respect and where the disease can be absorbed into mother earth.