May 6, 2025 • 60 mins
Some questions arose the other day when Mr. Zerilath Eternal started a discussion on Twitter about what does or does not constitute a shaman. Well luckily for him (and all of you) I know some shamans! So I asked the one who I thought would resonate most with Zerilath and myself, the Alaskan Ulfhednar Mark Weisman.
Dr. Mark Weisman, the Alaskan Úlfhédnar, is an Ancestral Norse Shaman and experienced counselor dedicated to helping you achieve physical, mental, and spiritual harmony so you can put the pain of past behind you and live a more fulfilling, peaceful life.
Topics discussed: -
So join us on this amazing and informative episode of the Greyhorn Pagans Podcast!
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Dr. Mark Weisman, the Alaskan Úlfhédnar, is an Ancestral Norse Shaman and experienced counselor dedicated to helping you achieve physical, mental, and spiritual harmony so you can put the pain of past behind you and live a more fulfilling, peaceful life.
Topics discussed: -
- what is a shaman?
- can anyone be a shaman?
- what are the prerequisites for being a shaman, if any?
So join us on this amazing and informative episode of the Greyhorn Pagans Podcast!
Visit our sponsor ShopReclaimRepurpose:
Sponsored by Dubby Energy ⚡.
Use code STIJNFAWKES10 for 10% off or go to
Become a supporter of this podcast: https://www.spreaker.com/podcast/greyhorn-pagans-podcast--6047518/support.
Mark as Played
Transcript
Episode Transcript
Available transcripts are automatically generated. Complete accuracy is not guaranteed.
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Speaker 8 (01:38):
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Speaker 9 (01:41):
Welcome all, Welcome back to the Gray Horn Pagans podcast.
This is going to be a very very interesting one.
This idea came up when Zara Lath and I, uh,
you know, we did our our weekly room reading and
(02:02):
he's been called a shaman so many times and has
annoyed to it. It has been annoyed about it equally
many times that we were just like, you know what,
I actually know a couple of shamans. Let's get you know,
at least one on to like explain to like everyone,
and you know, kind of what's the what is a shaman?
(02:23):
What are the prerequisites if you will to be a shah?
Speaker 10 (02:27):
And and and and for the record, I just want
to say I love you Stein. Definitely not annoyed would
be the word I'd use, just because then that would
mean that you know that that Ben a unschaned brain,
was annoying me by calling me a shaman. He was
honoring me. Right, I've been very honored by being called
as such. But I think that we also have been
(02:48):
playing like fast and loose with it because of the
New Age movement in many respects. And that movement's been
around for way too long for it not to have
successful infiltrations and and this all started, uh, and then
this was perpetuated because I picked a fight on X
(03:09):
with with Jake Angelly, the Q shaman, who is anything
but a shaman. Butts you know, thankful Matt Merle. Let's
not forget an admiral psychic super soldier from the men
who stare it go. This was his original story that
he told people before the FBI was not on his side.
Speaker 9 (03:30):
He's just he's everything pretty much.
Speaker 8 (03:33):
He's a cheerleader, he's a he's more of a jock
playing it up. Well, let's let's let's start with the
definition of what a shaman is.
Speaker 10 (03:43):
Please, That's that's why we uh, I think, I asked,
I agree.
Speaker 8 (03:48):
I agree with your definition, and that the shaman and
the title has started. The label has been used rather loosely,
and I guess I've always taken it to mean, and
certainly the spirits who have communicated with me have told
me that it's outside every other definition of a spiritual
(04:10):
leader that there is. So, in other words, you're a
shaman when you don't fit into anything else. Now that's
a very loose, another very loose translation. But shamans I
know I think of it from my practice and from
what I do and what I get from where I go.
(04:32):
A shaman is first and foremost. We're healers. We bring
energy from the spiritual realm, and we help our fellow
humans and our fellow life forms to absorb that energy
and to heal themselves and to learn how to heal
themselves going forward. So it's a one and done kind
of thing. We teach you how to heal yourself. So
(04:54):
we bring that knowledge, that intellect from the spiritual realm
through our spiritual guides and provide to our fellow human beings.
So I think, first and foremost we are healers. Secondly,
I think our next role is teachers, in that we
provide with communications that we can gain associating with the
spiritual realm spiritual entities, we're able to gain insight and
(05:19):
a level of intellect about particular subjects that can help
our fellow humans, our fellow life forms develop into their
full potential. So we're there to teach them how to
reach the spiritual realm themselves so that they can grow.
And I think the final aspect of what I do
is I look at myself as a conduit. I might
(05:41):
conduit for spiritual energies to communicate with those here on
the physical realm and to help us to grow love,
to learn to be who we are meant to be,
and not we whose society has kind of pegged us
to be. I think, you know, with healer, teacher, and
certainly this conduit facilitator if you will, I think is
(06:06):
primarily and then it really goes. Then you can obviously
go to traditional shaman, whom are very localized, very regionalized,
very specialized in what they do and how they do
it and who they communicate with. And then there are
other shaman like myself whom we kind of communicate with.
Although I communicate directly with my ancestors, I communicate with
(06:29):
other spirits as well, and so I'm allowing them. Again,
this is the conduit part of my life, that conduit
part of my existence. I think the idea of shamanism
is as in the definition realm, outside of all the
(06:52):
other definitions of spiritual connection and spiritual association. Shaman makes
you very different than say a minister or a pastor
or one of those types, because we're not dealing with
a particular story or a particular narrative. We're more open
(07:15):
to all narratives. We understand that spirituality is much wider
than most religions attempt to display and teach. Spirituality is
such a much, much huger thing, and I think that's
really where shaman come in. I qualify shaman, and certainly
(07:36):
many indigenous peoples would have had medicine. People further back
in history, we can go all the way to my
ancestors of the Druids of southern Europe, where we really
find more of a connection with nature and the wondrous
of the universe and our existence verse following a narrative.
(07:59):
So shaman outside this narrative. So I think in a
thousand words or less, that's that's more of a definition
of what a shaman is. But does a shaman? I
think everybody gets hung up quite frequently. I have this
conversation quite a bit on the label on a label,
whether we be a teacher, friend, a lover, a cousin, father,
(08:23):
a grandfather, really matters very little the label. People get
kind of really spun up around labels. People ask me
what should they call me, and I say never. Late
for dinner is my favorite. Because I have a guerrillish
figure I have to keep up. So these three types
of labels I think unfortunately cost more division than they cause. Good. Yeah,
(08:44):
how does that help with your definition of shaman? Right? Right?
Speaker 10 (08:49):
Exactly? You know, because I've become quite a bit of
a vernacular, you know, kind of person right and looking
at something and it's just you know, like I get
bothered because we can't. We can't coincide and be helpful
towards each other if we can't agree on the meaning
of the words that we are using. Right, Because if
(09:12):
out there somebody says I'm a quote shaman, you have
to work harder to take in context, especially considering we're
using shaman because it fits specifically that tag. As as
the Germans who discovered the Siberians. It was Germans who
(09:34):
named these Siberians, so they used from chiah Main or
something like that is what I read in the etymology
of the word. Right, So shaman is more animologically connected
to German, which is kind of funny to talk about
these healers from Siberia. That became the first standard in
(09:55):
context of the use of the word shaman. Right. And
then we realized that at all tribal peoples, these people
who you just described who you fit the bill, and
many others fit the bill, but typically it's not everybody
because it's hard, it's weird, it's got a disassociation effect, right.
(10:19):
And then that's and like I think that I can
tap into all sorts of things, but I wouldn't say
that it's because I've been initiated as a shaman and
went through the things to earn shaman because I don't
you know, I don't have like I have my spirit
interactions because I'm tuned in. But it's not the same
(10:40):
like your relationship with them, right. But I think that
that's a consequence of well being myself and doing magic.
Speaker 8 (10:48):
See, I think to some degree, I I recognize the point.
And I do recognize that when one uses that word
and we say, hey, yes, I'm a shaman, and most
of society will say he's gone through this training, he
did this big journey of arduous past and climb this
(11:13):
mountaintop to speak with the gurus that he knows all.
But I think, I think in that case, you have
a lot of superimposing of many different models. You're you're
taking the mountaintop guru, you're taking the wise elders, You're
taking a lot of different I almost want to use
(11:37):
the word stereotypes, but that's not the word I'm looking for,
but roles. It's in society and you're trying to plug
them into this role when we engage in our path
of shamanism, whatever path, whether let shamanism be with my
brothers and sisters of Mongolia, whether it be with my
(11:59):
brothers sisters in South America, whether it be many many
indigenous tribes that I interact with, the idea of this
label called shaman. When I'm with the tribes that I
visit with, people call me Mark. They don't call me, oh,
look there's the shaman. No, they say, look there's Mark.
(12:20):
He's tripping over something. And evidently because that's what I
do when I get out in the village for some reason.
But your I think in many cases when when I
was when I first left the church, I was a
minister for over a decade with the Christian Church before
I found my path and came to where I am today.
(12:44):
And as I was leaving the church, I really was.
I really struggled with people used to call me pagan,
and it used to really get to me because pagan,
of course, being a Christian word meaning you don't fit
in the fold, it's not a thing of itself, right.
And then the same thing that we see applied with
(13:07):
the word heathen, same thing. It's a Christian word. It
was assigned by those early adopters of Christianity to separate
and segregate those who didn't want to conform or believe. So,
you know, when when Christianity came into Scandinavia, those who
followed the old gods and the old ways were considered heathens. Well,
(13:29):
so were the individuals who studied the law of Islam.
They were considered ethens. So were the individuals the indigenous
peoples who were living in America's before the Christian settlers came.
They're all ethens. So it was applied kind of this
blanket thing and to say that you're this, or you're
(13:51):
that or this other thing. No, that's a word coming
from the understanding of the sender. It means nothing to me.
The fact that it would refer to me as a
pagan now or a heathen kind of funny really, because
that means that you're fully subscribed to some of these
(14:11):
monotheistic practices and I'm just not fitting in your fold.
The same thing I see with shaman is that shaman
is a term used by others to describe what I do,
and it essentially to me it kind of means the
same thing in that I go to nature and to
(14:34):
the old gods for my path forward. I don't refer
to their narrative I don't associate with their customs. I
don't do any of that. So for them, I'm out here,
and so they call me whatever. They can knock themselves out,
(14:54):
as long as they don't call me late for dinner.
Speaker 10 (14:56):
I'm oh, well, you know, I think, I think in
a sense, what it is is that we're living by
a code established as almost like you know, we're reaching
back to the universal or law.
Speaker 8 (15:10):
That's an interesting way.
Speaker 10 (15:13):
Okay, that that's how I consciously feel like.
Speaker 8 (15:16):
But again, you have to look at your labelism or
if that's even a word, if your labels. You have
to look at the context at which is being sent from,
not it being received.
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Speaker 10 (16:44):
Yes, yes, yes, And that's why it takes. It takes
so like, that's why I got into entomology in such
a hardcore way. You know, people like me have an
excited disposition that want to share and talk openly and
get conversation now, right. And so when we end up
choosing a term for things, I like to try and
(17:06):
make sure I've qualified things properly. I will say, like,
we know this as paganism is the way I'll maybe
phrase it, right. There's many ways we can frame this,
but you know it as paganism. Let's just leave it
at that because of you know, Christian stereotyping or what
(17:30):
or whatever. And then I'll get on to the thing
so I can freely say paganism and I've established the
context right, because I'm still westing for the better word
for it, and I am also plagued with this funny
thing where my moon is sitting in galactic center in
my birth chart. And so I have all these thoughts
(17:50):
beyond words as a characteristic of having this placement. And
so I've always had this mind of like I've seen
this big freaking idea, this big picture right, this whole
thing like that's more felt and semi scene in form,
like whether it be a glimpse of the future or whatever.
(18:13):
And then I have to stew with it forever because
I realize that I am not of a high enough
mind to express what's already there. Sometimes, though, I can
have brilliant moments when I am reacting to something, because
if somebody is addressing something connected to this weird, crazy
(18:34):
behemoth of a good or bad thing, I'll have a
simple statement that I can throw into like a comment
about it. All of a sudden, a bunch of people
will get a fractal sense of what I see, and
I might even get feedback of new terms to help
me open up my mind to speak right. And that's
(18:55):
that's part of my big aims in practicing magic, you know,
And that.
Speaker 8 (19:01):
Brings up a great a great topic when we talk
about energy management. That's what this all boils down to
it's really a manner of managing the energy within the mind.
And when we learn one of the first things that
I know has has occurred to me, and and it
occurred to me originally when back in the in when
(19:22):
I was in the Christian organization, we used to have
this thing called prayer, and prayer of course to me,
I took it much more seriously, I think than the
many around me. But it was it was a personal
communication between me and the day to day at that day.
You know, in those days and times, it was of
course yahweh or or they called it God by the
biblical standards. But this prayer moment was a time that
(19:48):
I needed to block out everything else and communicate it
would it would be very much akin like having a
face to face conversation, Like we are here. I'm not
thinking right now about changing the drapes or feeding the
dog or doing anything else. I'm kind of focused on
this conversation. That's what prayer is. I think as we
(20:09):
step outside of the monotheistic practices and we begin to
think about the rest I call it the rest of spirituality,
we get to this point where we can meditate and
we begin to do that. Essentially the same thing within
meditation is that we're going to block out all of
this fluttering, cloudy nonsense going on. Even if it's really
(20:32):
good information, if it's coming at the wrong time, it's
obviously not valuable. Right. So both space and time have
context to the human brain. They don't have a context
to the spiritual brain, but they do have one to
the physical So we have to kind of be able
to organize things so that we can now bring these energies,
(20:53):
these thoughts, these ideas, these concepts in at a constructive,
valuable way to our narrative that then we are communicating.
So it's all a matter of just focus and I
think to meaning no offense at all. I think in
your case, you have an enormous amount of intellect at
(21:15):
your fingertips, and what you're having to do is just
focus down and actually begin to catalog what you've got there,
and then you can now produce a repeatable, honorable, authentic
narrative that then it's easy to live by. So I
(21:38):
think just focusing on that energy, keeping things at bay
so that you can catalog things in your mind would
help you immensely to create a narrative that then you
can deny any negative energies when people say, hey, you're
a pagan, or hey you're a shaman, or hey you're
(22:00):
you know, I get emails all day every day. My staff,
bless their hearts, they are always sorting through hate mail.
Because I am not in the fold. I do not
subscribe to all of that, and so we get hate
mail all the time, and so we send back wonderful
(22:20):
energies of love and acceptance and tell them, you know,
we just see things from a different perspective. It's like
if you were to go out into the wilderness and
go away from the city, and you looked at a
mountain and you were on the road. When you looked
at this mountain, you were watching this mountain. And then
you park your car and you walk, you walk many miles,
(22:43):
and you looked at the mountain again. The mountain would
look different. Of course you will. You've changed your perspective
on the mountain. And it's by looking at that mountain
from different perspectives. We now see the breast of the
mountain right. We can see the entirety. As we move
(23:04):
further around, we see all the details and all the
beauty that's contained within the mountain as we move all
around it, and it's only then, only then that we
see the mountain right this we've always just seen a
little piece of it. And the same thing with our
spiritual understandings is that when we're taught, when we're raised
(23:26):
in the church, we have a fairly limited view of spirituality. Now,
if you're lucky enough, you'll get blessed with these other
energies that'll help you begin to expand and grow that perspective,
and then you can start seeing it from other perspectives
and other views, and all of a sudden, now you're
(23:47):
beginning to see a bigger picture. And that's that's really
where we find ourselves. I think, you know in the
modern day is that I think a lot of people
every day, people normal what you would call normal people,
are beginning to see a larger spectrum of spirituality. It
(24:08):
does my heart so so good when I arrived somewhere
and the people there are like, you know, you're right.
If you just step to the left, you can see
a much different picture than we were seeing from center.
And yes, and they're really beginning to see the perspectives.
I think the problem that a lot of people have
(24:30):
again going back to your very first conversation, is a
lot of people latch to answers. They want someone to
do the work for them, right, And that's really what
a shaman do, is that we're communicating with the spiritual realm.
We're getting those feels from the spiritual realm, we're interpreting those,
(24:53):
and we're helping our fellow human beings. So people are
very I find that people are fairly quick to have
you do all the work and me just received the benefit. Right,
So it's easy for me to call you shaman because
why because now I can assign responsibility and accountability on you. Now,
(25:15):
I don't mind it, because I teach universal law. I
teach the laws of spirituality, which are go ahead, try
to understand them. They're beautiful, they're wonderful, they're everywhere, they're
in all things. So it's very easy, but I think
people try in many cases. I know I've been called
(25:37):
shaman for a long time now. Have I had any
formal shaman initiation?
Speaker 7 (25:42):
No?
Speaker 3 (25:43):
No.
Speaker 8 (25:44):
I overdosed an heroine in nineteen eighty nine. Does that
qualify me?
Speaker 1 (25:48):
No?
Speaker 8 (25:48):
But it led me on a wonderful journey of learning
and loving.
Speaker 10 (25:53):
Well, actually, that's that's actually been one of my things
because you know, I've looked at I've looked at a
number of common threads about shaman qualification. I would say
that you know that might count as your near death
experience that opens your mind up to to the channels
that are a little bit unique for those that have
(26:15):
that have that, thus you have that special spirit connection, right,
Because that's my that's my point, Like, like there's intense
rituals they can go through, but events like that under
the right circumstances, being the right person, right, Like these
are the handful of things that I've heard, right, this
is because what gives anybody the audacity to say that
(26:40):
they are lying about this kind of a thing right, Right,
Because it's my point, Like you talked about the difference
like than being a priest or minister or whatnot, right,
because I think that there's a lot of people out
there that can do energy healing stuff, right, and that's
(27:02):
like one of their gifts or one of their talents
they've chose to develop. But it doesn't make them a shaman, right,
it doesn't make them with this element that you have
right here, which which that that can work as as
as a qualifier that that's enough, that's enough for me,
on top of what would be obviously the authentic universal
(27:26):
seeing that it works, which comes in the most when
you're trusted with with with with a problem. Right, So
you don't, you know, do you need to do an exorcism,
because that'll that'll get one family talking about your credentials
for the rest of their fucking lives in gratitude and
hopes that you you know that you have personal happiness
(27:48):
and success right in whatever way you know, like, you know,
as far as I'm concerned, it's okay. If a shaman
makes money, it's it's just how they It's just how
they do it. Because it's not it's not really like,
it's not really something you can count on. But because
of agity, it might be something that's my attitude. You
(28:09):
think I'm off on that.
Speaker 8 (28:10):
I have to say. I have to say I haven't
made any money doing this, right right, I travel all
over the state and I refuse to accept payments for
what I do. Yeah, because all I am is a conduit.
I am no different than than moving water underneath a roadway.
I am no different. I am simply moving energy and
(28:34):
knowledge and intellect from the spiritual realm to the physical realm,
and so yeah, to accept payment would be the same
as that is to have one of your little dream
diiches that go under your driveway by the road and
you see the water flowing to condu It doesn't charge
the water, of course not, nor does he charge the roadway.
(28:55):
It simply is. And that is simply the way I
have always operated. No, I have my staff, my my friends,
my beautiful wonderful friends who have supported me. They are
working in the social media being the magic of the
Internet and the like too, to gain some finances. But
(29:21):
that that's not me. That's kind of them. If you will,
I mean I ultimately I guess the guy in yeah,
so I guess take the cur that you know.
Speaker 10 (29:32):
It's like I work in a warehouse right now, and uh,
you know, I practice guitar a lot, and I enjoy
what I do on YouTube. If any of those things
bring me any kind of of of revenue, it would
not be Well, it definitely wouldn't be from my main
channel because I need to talk all sorts of shit
on that channel, my music channel. Let that make money
(29:54):
one day or something. Because I originally wanted to be
a musician. Then I got into conspiracy act ism, and
then just you know all of that, I just said, oh,
I want to end up learning about magic because I said, like, okay,
I see dark sorcerers doing evil shit nine to eleven,
et cetera, et cetera. So I said, all right, obviously
somebody needs to be a white wizard around here, right.
(30:16):
That that was that was my thinking by about twenty
twelve at that point, right, And so you know I'm something, right,
I just won't call myself a shaman like I'll say
I'm an Andromeda in Star Seed. I know that much.
I know I'm an EmPATH. But then again, everybody can
be a potential EmPATH, agreed.
Speaker 8 (30:36):
And that's the arlav.
Speaker 9 (30:38):
Like what you just mentioned about the research that that
you did, that's kind of what I was was hinting at,
was pointing at when I, you know, talked about the prerequisites,
which is something that you know I would I would
like to ask, well both of you, that is Sarah
Lath you know you've done a lot of research about it.
(30:59):
Mark you you know you live it. Basically, is there
a a set path or you know, like a check
list that you have to you know and that you
have to go through in order to well, I know, labels,
(31:24):
but sorry, in order to be a shaman, in order
to be able to be called a shaman. Like Sarah
Lath you mentioned the near death experience is one thing
like is it like everyone walks their own path and
everyone comes to it in a different way, or is
there like a certain set of like unwritten rules, like
(31:47):
unwritten experiences that you you have to go through.
Speaker 8 (31:53):
I will research answer only, but just with one insert
in that. Yeah, everyone comes to realize their abilities, will
come to it in their way. Each of our spiritual
journeys is unique to us, very unique. It's very personal,
(32:14):
it's very intimate. And so to say that we're all
going to arrive at some imaginary point in time, we're
all going to arrive at that point from a different direction,
using a different way, having experienced different events in our lives.
(32:36):
So I don't think there's one way to you know,
if you look at as an example, one of my
very best friends is a shaman in Mongolia. He's in
Upper Mongolia and a wonderful man. Love him every minute.
He's a wonderful man. His initiation into shamanism as he
(33:00):
took over kind of for the his his tribe. Shaman
was essentially following in the footsteps of his mentor he
would eventually take over those rights and those rituals and
those passages we look at. I have another very good
friend who is a shaman. In his initiation into this
(33:24):
shaman was different. He traveled a very different path. His
path comes from a very checkered past, a very brutal path,
involved in drug war and all that type of things.
He's traveled a very very difficult path to reach where
he's at. But I think when we say in my mind,
(33:45):
I guess this is my definition is when you as
a person, as a person, surrender who you are, give
that to become this condom, to open yourself to the
spiritual realm, and irrelevant of anything else, you simply allow
(34:11):
that knowledge, that intellect, that love passed through you to
your fellow life forms, and you have surrendered that former
life for your work. I think you have accomplished whether
you've gone through a formal initiation or the rights of passage,
if you will, I think the ends, which is to
(34:34):
communicate and to feel that communication each your fellow humans
and your fellow life forms in general, how to live
their lives their own way. I think you've accomplished this
role of shaman, whether you pass the certification exam or not.
(34:55):
I think your journey is now driven by your desire
to provide this it.
Speaker 9 (35:00):
And is that a journey that everyone can follow? Is
it something that everyone can attain? Or do you need
and feeling for things? Like you already spoke you know
about spiritual awakening and a greater love and giving up
who who you are? You know out of that greater
love and an effort of the greater understanding. Is that
(35:23):
something that anyone can reach or is it something for
the special few to say?
Speaker 8 (35:30):
I think everyone. The key word in your sentence is
the word can, because I believe everyone can do this.
I don't see being a shamanist being any different than
than and who I was before I became a shock
other than the spokenness and it's all kidding as died,
(35:51):
I believe that every human being is capable of doing this.
I do, however, also recognize that they human beings put
their blinders on. They don't want to see what's out there.
They don't like seeing the unknown, they don't like seeing
these things that don't fit into their definitions of society.
(36:17):
They don't want to see that, and I think a
lot of people unfortunately struggle. That's the hurdle that we
have to get over, is that we have to be
willing to see in the darkness, to see out there
where there is no guidance, there is no nobody is
going to say you're doing it wrong, or you're doing
it right, or you're doing this, or you're doing that.
We don't do that. You have to find your way,
and you have to understand how to find your way.
(36:41):
But I think everyone is capable. I don't think everyone
will make the journey.
Speaker 10 (36:46):
Yes, I think about that a whole lot, because big
part of what I do with my channel is trying
to get people to understand different ways of opening up
to exactly what you're talking about, because I think that
that's a standard to be raised, that we can do
(37:09):
this for ourselves as a personal choice, And it takes
away a lot more of the illusionary power that we
perceive that these people have on top of us, because
you know, we risk, through our foolishness of those ways
being taught in their nets, traps and snares.
Speaker 8 (37:32):
But you have to remember when you think about monotheistic
and particularly the main threads of monotheism that still exists,
think about why they were implemented in the way that
they were implemented, and you can research this. You look
at the main reasons that particularly a King of Scandinavian
(37:54):
was as successful as it was in Scandinavia. Is educate
the room classes more fine NaNs. Why because we have
to tithe every week? Right, So now we're we're paying
the church, which just sancially, until you get to this
whole separation of church and state, they're.
Speaker 10 (38:12):
One and the same class. I didn't fully hear that.
Speaker 8 (38:16):
Well, flash forward, we had the rules of separating church
and state. Suppose Yeah, well, back in these days when
Christianity was on the rise, there was no such thing.
The Anglican Church was, particularly the British ruling monarchy. They
were one and the same. So you've got all the
townspeople having to come every week and tithe. So we're
(38:40):
building what we're building, the treasury, we're building the armory,
all those things. But more importantly and justice as dangerous
in the psychological world. If you get a top down
enforcement where these church leaders would go to the ruling class,
they would convince the ruling classes that this is the way,
(39:05):
and what was what benefit did they get out of it? Well,
the ruling classes were now identified in the teachings of
this new practice as being given to the people by
the God. So what do the people do that people
aren't going to deny that here's a person on earth
(39:25):
that they can protect. And so it was a methodology
of population control. That is how we keep populations in
control because we establish this the King is the rightful
gift to us from the gods, so we have to
protect him at all costs. And so that's what you
found as this particularly invaded northern Europe, and certainly as
(39:50):
it came across the ocean into the Americas, we find
it abundantly clear that it was conform or die period.
Those were your churches. So that that really program millions
of people to think as every little intricacy that we
(40:13):
have in the monotheistic practices was propagated down through the generations.
And now you get to a place where you know, my, uh,
a very good friend here in town says, magic is you? All?
Magic is you? Anytime you're you're messing with the dogs,
(40:34):
you're you're that's not good not good? And I ask him,
I say, well, how do you get out of bed
in the morning? I sit up? Well, what do you need?
What do you've used to sit up? Why? I use muscles?
Speaker 1 (40:48):
Well?
Speaker 8 (40:49):
What do muscles? How do muscles make you sit up? Well?
They just do their thing. They do their thing because
of biochemistry and bioelectricity energy. You move your body with energy.
Why wouldn't you move outside your body with energy? More importantly,
(41:12):
why would the outside of your body exist without that energy?
So that energy is all around us, and we simply
have to learn to harness it and to understand it
to better our lives, to use it internally and externally equally.
Prayer spells, they're the same thing. They're just addressed from
(41:36):
different perspectives. A prayer, I ask for Gods above me
come and help me pass this exam. Right, what's the
difference between saying that and saying Gods send the energy
at which to pass this exam? There is none. There's
(41:58):
no difference in prayer and incanted spell. None. Yeah, So
we have a lot of misunderstanding that's brought down by
this generational misinterpretation of what the original monotheistic authors coined
and That's where I think you run into some snags
(42:20):
when we're trying to we say I'm a shaman. Well,
I'm a shaman. Okay, if you act like a shaman,
if you behave like shamen, you do shaman things, why
aren't you a shaman? And who gets to decide if
you're a shaman and you're not, who makes that decision?
(42:40):
It's not us, it's not the other shaman. We're chosen
by the spirit. Have you been chosen by the spirit?
Your actions and your words and the way you teach
and the love you have for the fellow life forms
on this planet? Tell other people whether you're a shaman
and they feel like calling you one in you don't
(43:01):
feel like one, Maybe that's an intrinsic trigger that we
want to go learn more, grow more, and bring in
more of this energy that we can now establish love
harmony east everywhere we go to, every person we meet
(43:23):
every time, and that, my friends, is a shaman. Whether
you call yourself one or not, that identifies you as
a shaman.
Speaker 10 (43:36):
One of the uh, one of the things that has
been running through me with all this stuff is is
that a lot of the history that I that I
read about I look at it, and there were aspects
of forced conversion during various conquests and kings who converted
and things like that, But way before then, I think
(43:58):
that we're looking at how the political winds changed because
there were a lot of places that they didn't have
the same kind of threatening reach with Rome. There was
more of a distinct interest in shifting and that I
think was because the higher ups that make the civilization
(44:19):
work with the serfs under them, or the slaves if
you will, slaves were Christians because they's that was what
was pressed upon various young people that were put into
slavery were It wasn't just Christianity, because there was a
time where there was a competition between basically the cult
(44:43):
of Jesus and the cult of Mithra, right, and the
cult of Mithra was much more popular in the Eastern Empire,
and so the Eastern Orthodoxy in the Eastern Empire is
where you get, you know, the Christianity of the sla
aka slaves, right. You know, after I watched the Northman
(45:04):
film and I thought about it from the perspective of
here here's the yeah, here's Christians, and every Christian character
is a slave, right, And then these slaves get freed
in an uprising from the beef of one fallen king
line against a stolen king, right, a king's thief, if
(45:24):
you will. And so I'm thinking to myself, Okay, that's
a bunch of Christians that are now running free that
either will go to a more Christian like slave master
if they don't know how to take care of themselves,
or they're going to try and go do their own
things somewhere where they won't be persecuted out there Iceland, right.
(45:45):
And so these people eventually become part of the medieval
body politic.
Speaker 8 (45:51):
Right.
Speaker 10 (45:51):
We don't think about it because it's not a democracy,
but there's always the element of the consciousness of the
people's co collective right, because you know, everybody has to believe,
you know, in big Daddy King, you know, you know Dad,
that's the parents Padre.
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Speaker 9 (48:06):
And I honestly think that that is also the reason
why Christianity spread so much as it did because mythriism.
I actually did a whole life show on it just
a few days ago. Mythriism was a soldier's called it
was very much a warrior cold. So you know, unfortunately
(48:27):
with all of them dying on the battlefield, the colts
did die as.
Speaker 8 (48:31):
Well, died Biatrician. Yes, yeah, I mean slaves.
Speaker 9 (48:37):
Slaves are numerous, Like you can always enslave new people
and just tell them like, hey, you're a Christian now, okay.
Speaker 10 (48:44):
George Patten said it, said said it best. You don't
win a war by convincing your men to die for
their country. You win a war by convincing the enemies
men to die for their country.
Speaker 8 (48:55):
Essentially the how it goes, they say, history is written Victor's.
Speaker 10 (49:00):
Yeah, this is why, this is why, you know, this
is why I worked real hard to find the grift
on the word val which does not mean slain other
than in context that you know, yeah, you know, like
the the the the context of how you died was
in a or the context in which you were valiant
(49:22):
was when you died, right, But it's valor, it's valiant,
it's value, right, that's val Every other vowel in the
Old Norse is in that context except for valkyries and valhall.
Then they're saying all the slain, all the slain, but
then everywhere else it means of worse in some manner.
Speaker 8 (49:42):
There are there are many the languages are as you know,
languages are challenging it best. So this is another you know,
and you brought it up earlier. This is another real
part of that shaman journey that we go on, is
that we learned to communicate with the heart. Unfortunately, this
guy sometimes fails us. The mouth can't always be trusted,
(50:04):
our brain can't be trusted because we have the heart.
We know that the heart manipulates sometimes our thoughts, our desires,
our wants, and can alter what we're thinking and why
we're thinking it. And it can sometimes take the most
innocent of thoughts, the most beautiful of thoughts, pervert it
and make it ugly and make it divisive and hateful,
(50:27):
when in fact, originally when we were thinking it was
in a loving context. But again, our heart plays a
huge part in our communication, whether that be through this
or whether it be just through our heart. And so
I think we have to be always be cognizant when
we are vocalizing that we're congruing that we're aligned head
(50:55):
to heart and that. You know, when we're speaking, we're
speaking of those values that we have inside, and we're
speaking from the heart. We mean everything we say is
is I think a part of I think it's a
part of our authenticity that will get us to where
we want to be. And we we won't get there
(51:19):
without that.
Speaker 10 (51:21):
Yeah, yeah, that's uh, that's why I sit in meditation
and uh and I listen to the different streams of
thoughts that run through my head, and it's just like,
why did h why did I just think this sentence
or that sentence? Is this my voice? Is someone else's voice?
(51:41):
Is this someone else mimicking my voice in my head?
Speaker 8 (51:45):
Right?
Speaker 10 (51:45):
Because you know I might have, you know, a spirit
guide whisper a thing, ye, right, And then I have
a more internal response to that thought, which felt much
more like it didn't come from in here, right, you know.
And those are such crazy nuances, right, And it's it's
(52:05):
grand central terminal up here for like a half an hour, right,
you know, of me in meditation, and it's better not
to fight it.
Speaker 8 (52:14):
You're just taking notes right open ourselves. You know. I
always describe when people ask me describe meditation, Describe meditations
that I can understand what I'm supposed to do in meditation,
and I tell them, I say, take your chest and
dig your fingers in right above your heart, and then
(52:38):
field back your chest, open it why and allow those
emotions to directly interact between the spiritual realm and our heart.
And you can do this. I mean it's a physical
motion sometimes just sticking our chest out and helping that
just to open ourselves to that become vulnerable to those
(53:01):
emotional passages of energy. I think this is really what
we're trying to do in meditation, is we're really trying
to push aside many times augustant thinking brings in millennia
of programming, of generational programming, that we've been told, so
you have to do things this way, or you have
(53:22):
to do things No, just open it up and allow
your heart to drive. Your heart is the way you're
going to move forward. It's not your restrictions. Your restrictions
are up here in your head. Your heart will drive
you to where you need and want to be. So
(53:45):
just as you said, just let them come feel your
way through the meditation and you will get the most
benefit and you will get the most direction from meditation.
So I see it's at three thirty. Now, I'm deeply apologetic.
(54:06):
That'll be late, but I have to be somewhere in
fifteen minutes, so I have a part stops. Yeah, perfectly.
Speaker 10 (54:14):
No, I think this is I think this was good.
All things consist all things and said this was. This
is a beautiful conversation. It's it's an honored habit with
you to meet you.
Speaker 8 (54:23):
I should have you.
Speaker 10 (54:24):
I should have you on one on one on my channel.
But when I can find some time. I'm nice and
packed up with full time work plus a bunch of
other things. I'm trying to roll out like I've made
myself very busy over the next couple of weeks.
Speaker 8 (54:39):
Well, you're in luck because I'm traveling. I think I'm
I'm in town tonight. I'll be leaving first scene tomorrow morning.
I'll be gone for I think four days and then
come back and I think I'm here for two days
and now I'm going somewhere else.
Speaker 10 (54:52):
So it makes it makes perfect sense to me. Right,
don't worry, It'll all be on the back burner. It'll
coordinate when it coordinates, it's.
Speaker 8 (55:00):
Absolutely I'll uh the universe will guide it.
Speaker 9 (55:04):
I'll make sure to to forward the contact details with
your approval of course.
Speaker 8 (55:11):
Absolutely. Our door is always open.
Speaker 9 (55:14):
Awesome Well, Mark Sarah, thank you both so much for
this very enlightening conversation. I tried to get a word
in here and there, but you know it was mostly.
Speaker 8 (55:24):
About you two. Anyway.
Speaker 9 (55:26):
I'm just you know, happy to be here on my
own show.
Speaker 8 (55:30):
Eh No, well this is uh.
Speaker 9 (55:35):
You know, this taught me a lot as well, and
I have much to to think over. Mark, where you know,
where may the good people find more?
Speaker 8 (55:44):
As always, as always, my website is the best place
to start when you want to find me. My website
two different addresses, but I'll give you the easy one first,
and that's north Whispers dot com. And that's my that's
kind of the center of my universe. We do all
of our posts there, We do all of the shows,
(56:06):
all have links there, ways to get a hold of me,
contact information, all of that is all available on that webpage.
That's a wonderful web page. For those of you who
do speak old Norse, it sounds like we've got some
old Norse going on a little bit a little bit.
We can go Akolffnar dot com and there you will
find the same thing. That you find at Norse Whispers.
(56:28):
It's uh. I do the English version for those who
don't speak Old Norse, and for those who do, of course,
you can go to the ak for Alaska wolf Nar,
which is of course who I am, so you're welcome
to visit me there. There you can also get all
kinds of information about me and my message and information
about how to bring begin your own journeys and license
(56:51):
like uh. I also do daily rune readings, so that's
a good place to point people for those people who
want to have ruins read for them. I do a
daily one just of general knowledge and general help to
help people using the four winds layout, just to help
them understand the influences that they may feel and how
(57:13):
to deal with them in their lives.
Speaker 10 (57:15):
So are you either elder or one of the younger
food arcs?
Speaker 8 (57:20):
I used to see elder food arc Me too, me too,
it is you know, I'm kind of old school there.
I believe that the elder food arc was the original
Germanic alphabet, as it came into existence somewhere in the
one hundred and fifty, but it also stems from Germania.
It's not a Norse language. It's actually a Germanic, so
(57:43):
it really comes from the proto Germanic kind of language,
which makes it, I think a little bit easier to
follow it. Certainly for me, it just rings more authentic
to me, so I feel it much more deeper than
I feel the other food arcs.
Speaker 10 (58:00):
I feel the same way. But I think I see
what's going on with how they constructed the others, and
I think that it's all still working off the same purity,
off the weird right, it's using just different angles to
make different things instead, And so at the very least
some of those more unique symbols, I have no problem
(58:21):
mix and meshing things that I think have pure energy.
Speaker 8 (58:24):
Well. Absolutely, And you get to the point where you're
you're playing with binding rooms and understanding binding rooms, you're
getting to some of that more complexity. So yeah, absolutely,
absolutely agree.
Speaker 10 (58:36):
But you know, I have a bind room of my
own design that I tattooed on me. But let's not
drag this on too long. We're about an hour pit
right here. You got to go, Yes, Well, I have
to do the you.
Speaker 9 (58:46):
Know, the proper closing and all and thanking the good people.
But Mark, if you have to go, you have to
go you don't have to necessarily stay here for that.
Speaker 8 (58:55):
I thank you for your time, thank you for having me,
and thank you for being tolerant. I apologize being lead.
Speaker 9 (59:02):
It's it's it's all right. I had this planned, I
still want to wanted to do it, so thank you
for still coming on, I guess, and of course to
all the good people watching, all the good people listening,
thank you for doing so. This has been a great
episode and an easy one for me. I didn't have
to do as much. So yeah, remember too, like, share, subscribe,
(59:25):
leave something nice in the comments. Visit our website ww
dot Graham Pagans dot com, where you can find everything
from our merg to the Patreon to all the other tribes,
groups and communities that we associate ourselves with. All the
sponsorship plugging is going to take too long, so I'll
(59:45):
just make separate videos for that and added them in afterwards.
So yeah, with all that said, I thank you all.
Have a good day, good evening, good whatever it is
for you, and onto the next time.
Speaker 8 (59:58):
Everyone.
Speaker 9 (59:59):
Bye bye seven
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Remember to like, share, hit that notification, support us on Patriarch.
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Speaker 5 (01:01):
The mist for some Life, Banta Show, What's the.
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Last Happen with Andrea for pray up?
Speaker 7 (01:07):
We got us love and honor you know and forever more?
Whoos to lisas we call the rules, We see shocals
uscles ride, don't jay us we say lass light away locals,
(01:27):
haga last n pease liten our spirits rise on the
wednesdas spring gisajema for we fust bos the last.
Speaker 8 (01:38):
We must welcome.
Speaker 9 (01:41):
Welcome all, Welcome back to the Gray Horn Pagans podcast.
This is going to be a very very interesting one.
This idea came up when Zara Lath and I, uh,
you know, we did our our weekly room reading and
(02:02):
he's been called a shaman so many times and has
annoyed to it. It has been annoyed about it equally
many times that we were just like, you know what,
I actually know a couple of shamans. Let's get you know,
at least one on to like explain to like everyone,
and you know, kind of what's the what is a shaman?
(02:23):
What are the prerequisites if you will to be a shah?
Speaker 10 (02:27):
And and and and for the record, I just want
to say I love you Stein. Definitely not annoyed would
be the word I'd use, just because then that would
mean that you know that that Ben a unschaned brain,
was annoying me by calling me a shaman. He was
honoring me. Right, I've been very honored by being called
as such. But I think that we also have been
(02:48):
playing like fast and loose with it because of the
New Age movement in many respects. And that movement's been
around for way too long for it not to have
successful infiltrations and and this all started, uh, and then
this was perpetuated because I picked a fight on X
(03:09):
with with Jake Angelly, the Q shaman, who is anything
but a shaman. Butts you know, thankful Matt Merle. Let's
not forget an admiral psychic super soldier from the men
who stare it go. This was his original story that
he told people before the FBI was not on his side.
Speaker 9 (03:30):
He's just he's everything pretty much.
Speaker 8 (03:33):
He's a cheerleader, he's a he's more of a jock
playing it up. Well, let's let's let's start with the
definition of what a shaman is.
Speaker 10 (03:43):
Please, That's that's why we uh, I think, I asked,
I agree.
Speaker 8 (03:48):
I agree with your definition, and that the shaman and
the title has started. The label has been used rather loosely,
and I guess I've always taken it to mean, and
certainly the spirits who have communicated with me have told
me that it's outside every other definition of a spiritual
(04:10):
leader that there is. So, in other words, you're a
shaman when you don't fit into anything else. Now that's
a very loose, another very loose translation. But shamans I
know I think of it from my practice and from
what I do and what I get from where I go.
(04:32):
A shaman is first and foremost. We're healers. We bring
energy from the spiritual realm, and we help our fellow
humans and our fellow life forms to absorb that energy
and to heal themselves and to learn how to heal
themselves going forward. So it's a one and done kind
of thing. We teach you how to heal yourself. So
(04:54):
we bring that knowledge, that intellect from the spiritual realm
through our spiritual guides and provide to our fellow human beings.
So I think, first and foremost we are healers. Secondly,
I think our next role is teachers, in that we
provide with communications that we can gain associating with the
spiritual realm spiritual entities, we're able to gain insight and
(05:19):
a level of intellect about particular subjects that can help
our fellow humans, our fellow life forms develop into their
full potential. So we're there to teach them how to
reach the spiritual realm themselves so that they can grow.
And I think the final aspect of what I do
is I look at myself as a conduit. I might
(05:41):
conduit for spiritual energies to communicate with those here on
the physical realm and to help us to grow love,
to learn to be who we are meant to be,
and not we whose society has kind of pegged us
to be. I think, you know, with healer, teacher, and
certainly this conduit facilitator if you will, I think is
(06:06):
primarily and then it really goes. Then you can obviously
go to traditional shaman, whom are very localized, very regionalized,
very specialized in what they do and how they do
it and who they communicate with. And then there are
other shaman like myself whom we kind of communicate with.
Although I communicate directly with my ancestors, I communicate with
(06:29):
other spirits as well, and so I'm allowing them. Again,
this is the conduit part of my life, that conduit
part of my existence. I think the idea of shamanism
is as in the definition realm, outside of all the
(06:52):
other definitions of spiritual connection and spiritual association. Shaman makes
you very different than say a minister or a pastor
or one of those types, because we're not dealing with
a particular story or a particular narrative. We're more open
(07:15):
to all narratives. We understand that spirituality is much wider
than most religions attempt to display and teach. Spirituality is
such a much, much huger thing, and I think that's
really where shaman come in. I qualify shaman, and certainly
(07:36):
many indigenous peoples would have had medicine. People further back
in history, we can go all the way to my
ancestors of the Druids of southern Europe, where we really
find more of a connection with nature and the wondrous
of the universe and our existence verse following a narrative.
(07:59):
So shaman outside this narrative. So I think in a
thousand words or less, that's that's more of a definition
of what a shaman is. But does a shaman? I
think everybody gets hung up quite frequently. I have this
conversation quite a bit on the label on a label,
whether we be a teacher, friend, a lover, a cousin, father,
(08:23):
a grandfather, really matters very little the label. People get
kind of really spun up around labels. People ask me
what should they call me, and I say never. Late
for dinner is my favorite. Because I have a guerrillish
figure I have to keep up. So these three types
of labels I think unfortunately cost more division than they cause. Good. Yeah,
(08:44):
how does that help with your definition of shaman? Right? Right?
Speaker 10 (08:49):
Exactly? You know, because I've become quite a bit of
a vernacular, you know, kind of person right and looking
at something and it's just you know, like I get
bothered because we can't. We can't coincide and be helpful
towards each other if we can't agree on the meaning
of the words that we are using. Right, Because if
(09:12):
out there somebody says I'm a quote shaman, you have
to work harder to take in context, especially considering we're
using shaman because it fits specifically that tag. As as
the Germans who discovered the Siberians. It was Germans who
(09:34):
named these Siberians, so they used from chiah Main or
something like that is what I read in the etymology
of the word. Right, So shaman is more animologically connected
to German, which is kind of funny to talk about
these healers from Siberia. That became the first standard in
(09:55):
context of the use of the word shaman. Right. And
then we realized that at all tribal peoples, these people
who you just described who you fit the bill, and
many others fit the bill, but typically it's not everybody
because it's hard, it's weird, it's got a disassociation effect, right.
(10:19):
And then that's and like I think that I can
tap into all sorts of things, but I wouldn't say
that it's because I've been initiated as a shaman and
went through the things to earn shaman because I don't
you know, I don't have like I have my spirit
interactions because I'm tuned in. But it's not the same
(10:40):
like your relationship with them, right. But I think that
that's a consequence of well being myself and doing magic.
Speaker 8 (10:48):
See, I think to some degree, I I recognize the point.
And I do recognize that when one uses that word
and we say, hey, yes, I'm a shaman, and most
of society will say he's gone through this training, he
did this big journey of arduous past and climb this
(11:13):
mountaintop to speak with the gurus that he knows all.
But I think, I think in that case, you have
a lot of superimposing of many different models. You're you're
taking the mountaintop guru, you're taking the wise elders, You're
taking a lot of different I almost want to use
(11:37):
the word stereotypes, but that's not the word I'm looking for,
but roles. It's in society and you're trying to plug
them into this role when we engage in our path
of shamanism, whatever path, whether let shamanism be with my
brothers and sisters of Mongolia, whether it be with my
(11:59):
brothers sisters in South America, whether it be many many
indigenous tribes that I interact with, the idea of this
label called shaman. When I'm with the tribes that I
visit with, people call me Mark. They don't call me, oh,
look there's the shaman. No, they say, look there's Mark.
(12:20):
He's tripping over something. And evidently because that's what I
do when I get out in the village for some reason.
But your I think in many cases when when I
was when I first left the church, I was a
minister for over a decade with the Christian Church before
I found my path and came to where I am today.
(12:44):
And as I was leaving the church, I really was.
I really struggled with people used to call me pagan,
and it used to really get to me because pagan,
of course, being a Christian word meaning you don't fit
in the fold, it's not a thing of itself, right.
And then the same thing that we see applied with
(13:07):
the word heathen, same thing. It's a Christian word. It
was assigned by those early adopters of Christianity to separate
and segregate those who didn't want to conform or believe. So,
you know, when when Christianity came into Scandinavia, those who
followed the old gods and the old ways were considered heathens. Well,
(13:29):
so were the individuals who studied the law of Islam.
They were considered ethens. So were the individuals the indigenous
peoples who were living in America's before the Christian settlers came.
They're all ethens. So it was applied kind of this
blanket thing and to say that you're this, or you're
(13:51):
that or this other thing. No, that's a word coming
from the understanding of the sender. It means nothing to me.
The fact that it would refer to me as a
pagan now or a heathen kind of funny really, because
that means that you're fully subscribed to some of these
(14:11):
monotheistic practices and I'm just not fitting in your fold.
The same thing I see with shaman is that shaman
is a term used by others to describe what I do,
and it essentially to me it kind of means the
same thing in that I go to nature and to
(14:34):
the old gods for my path forward. I don't refer
to their narrative I don't associate with their customs. I
don't do any of that. So for them, I'm out here,
and so they call me whatever. They can knock themselves out,
(14:54):
as long as they don't call me late for dinner.
Speaker 10 (14:56):
I'm oh, well, you know, I think, I think in
a sense, what it is is that we're living by
a code established as almost like you know, we're reaching
back to the universal or law.
Speaker 8 (15:10):
That's an interesting way.
Speaker 10 (15:13):
Okay, that that's how I consciously feel like.
Speaker 8 (15:16):
But again, you have to look at your labelism or
if that's even a word, if your labels. You have
to look at the context at which is being sent from,
not it being received.
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Speaker 10 (16:44):
Yes, yes, yes, And that's why it takes. It takes
so like, that's why I got into entomology in such
a hardcore way. You know, people like me have an
excited disposition that want to share and talk openly and
get conversation now, right. And so when we end up
choosing a term for things, I like to try and
(17:06):
make sure I've qualified things properly. I will say, like,
we know this as paganism is the way I'll maybe
phrase it, right. There's many ways we can frame this,
but you know it as paganism. Let's just leave it
at that because of you know, Christian stereotyping or what
(17:30):
or whatever. And then I'll get on to the thing
so I can freely say paganism and I've established the
context right, because I'm still westing for the better word
for it, and I am also plagued with this funny
thing where my moon is sitting in galactic center in
my birth chart. And so I have all these thoughts
(17:50):
beyond words as a characteristic of having this placement. And
so I've always had this mind of like I've seen
this big freaking idea, this big picture right, this whole
thing like that's more felt and semi scene in form,
like whether it be a glimpse of the future or whatever.
(18:13):
And then I have to stew with it forever because
I realize that I am not of a high enough
mind to express what's already there. Sometimes, though, I can
have brilliant moments when I am reacting to something, because
if somebody is addressing something connected to this weird, crazy
(18:34):
behemoth of a good or bad thing, I'll have a
simple statement that I can throw into like a comment
about it. All of a sudden, a bunch of people
will get a fractal sense of what I see, and
I might even get feedback of new terms to help
me open up my mind to speak right. And that's
(18:55):
that's part of my big aims in practicing magic, you know,
And that.
Speaker 8 (19:01):
Brings up a great a great topic when we talk
about energy management. That's what this all boils down to
it's really a manner of managing the energy within the mind.
And when we learn one of the first things that
I know has has occurred to me, and and it
occurred to me originally when back in the in when
(19:22):
I was in the Christian organization, we used to have
this thing called prayer, and prayer of course to me,
I took it much more seriously, I think than the
many around me. But it was it was a personal
communication between me and the day to day at that day.
You know, in those days and times, it was of
course yahweh or or they called it God by the
biblical standards. But this prayer moment was a time that
(19:48):
I needed to block out everything else and communicate it
would it would be very much akin like having a
face to face conversation, Like we are here. I'm not
thinking right now about changing the drapes or feeding the
dog or doing anything else. I'm kind of focused on
this conversation. That's what prayer is. I think as we
(20:09):
step outside of the monotheistic practices and we begin to
think about the rest I call it the rest of spirituality,
we get to this point where we can meditate and
we begin to do that. Essentially the same thing within
meditation is that we're going to block out all of
this fluttering, cloudy nonsense going on. Even if it's really
(20:32):
good information, if it's coming at the wrong time, it's
obviously not valuable. Right. So both space and time have
context to the human brain. They don't have a context
to the spiritual brain, but they do have one to
the physical So we have to kind of be able
to organize things so that we can now bring these energies,
(20:53):
these thoughts, these ideas, these concepts in at a constructive,
valuable way to our narrative that then we are communicating.
So it's all a matter of just focus and I
think to meaning no offense at all. I think in
your case, you have an enormous amount of intellect at
(21:15):
your fingertips, and what you're having to do is just
focus down and actually begin to catalog what you've got there,
and then you can now produce a repeatable, honorable, authentic
narrative that then it's easy to live by. So I
(21:38):
think just focusing on that energy, keeping things at bay
so that you can catalog things in your mind would
help you immensely to create a narrative that then you
can deny any negative energies when people say, hey, you're
a pagan, or hey you're a shaman, or hey you're
(22:00):
you know, I get emails all day every day. My staff,
bless their hearts, they are always sorting through hate mail.
Because I am not in the fold. I do not
subscribe to all of that, and so we get hate
mail all the time, and so we send back wonderful
(22:20):
energies of love and acceptance and tell them, you know,
we just see things from a different perspective. It's like
if you were to go out into the wilderness and
go away from the city, and you looked at a
mountain and you were on the road. When you looked
at this mountain, you were watching this mountain. And then
you park your car and you walk, you walk many miles,
(22:43):
and you looked at the mountain again. The mountain would
look different. Of course you will. You've changed your perspective
on the mountain. And it's by looking at that mountain
from different perspectives. We now see the breast of the
mountain right. We can see the entirety. As we move
(23:04):
further around, we see all the details and all the
beauty that's contained within the mountain as we move all
around it, and it's only then, only then that we
see the mountain right this we've always just seen a
little piece of it. And the same thing with our
spiritual understandings is that when we're taught, when we're raised
(23:26):
in the church, we have a fairly limited view of spirituality. Now,
if you're lucky enough, you'll get blessed with these other
energies that'll help you begin to expand and grow that perspective,
and then you can start seeing it from other perspectives
and other views, and all of a sudden, now you're
(23:47):
beginning to see a bigger picture. And that's that's really
where we find ourselves. I think, you know in the
modern day is that I think a lot of people
every day, people normal what you would call normal people,
are beginning to see a larger spectrum of spirituality. It
(24:08):
does my heart so so good when I arrived somewhere
and the people there are like, you know, you're right.
If you just step to the left, you can see
a much different picture than we were seeing from center.
And yes, and they're really beginning to see the perspectives.
I think the problem that a lot of people have
(24:30):
again going back to your very first conversation, is a
lot of people latch to answers. They want someone to
do the work for them, right, And that's really what
a shaman do, is that we're communicating with the spiritual realm.
We're getting those feels from the spiritual realm, we're interpreting those,
(24:53):
and we're helping our fellow human beings. So people are
very I find that people are fairly quick to have
you do all the work and me just received the benefit. Right,
So it's easy for me to call you shaman because
why because now I can assign responsibility and accountability on you. Now,
(25:15):
I don't mind it, because I teach universal law. I
teach the laws of spirituality, which are go ahead, try
to understand them. They're beautiful, they're wonderful, they're everywhere, they're
in all things. So it's very easy, but I think
people try in many cases. I know I've been called
(25:37):
shaman for a long time now. Have I had any
formal shaman initiation?
Speaker 7 (25:42):
No?
Speaker 3 (25:43):
No.
Speaker 8 (25:44):
I overdosed an heroine in nineteen eighty nine. Does that
qualify me?
Speaker 1 (25:48):
No?
Speaker 8 (25:48):
But it led me on a wonderful journey of learning
and loving.
Speaker 10 (25:53):
Well, actually, that's that's actually been one of my things
because you know, I've looked at I've looked at a
number of common threads about shaman qualification. I would say
that you know that might count as your near death
experience that opens your mind up to to the channels
that are a little bit unique for those that have
(26:15):
that have that, thus you have that special spirit connection, right,
Because that's my that's my point, Like, like there's intense
rituals they can go through, but events like that under
the right circumstances, being the right person, right, Like these
are the handful of things that I've heard, right, this
is because what gives anybody the audacity to say that
(26:40):
they are lying about this kind of a thing right, Right,
Because it's my point, Like you talked about the difference
like than being a priest or minister or whatnot, right,
because I think that there's a lot of people out
there that can do energy healing stuff, right, and that's
(27:02):
like one of their gifts or one of their talents
they've chose to develop. But it doesn't make them a shaman, right,
it doesn't make them with this element that you have
right here, which which that that can work as as
as a qualifier that that's enough, that's enough for me,
on top of what would be obviously the authentic universal
(27:26):
seeing that it works, which comes in the most when
you're trusted with with with with a problem. Right, So
you don't, you know, do you need to do an exorcism,
because that'll that'll get one family talking about your credentials
for the rest of their fucking lives in gratitude and
hopes that you you know that you have personal happiness
(27:48):
and success right in whatever way you know, like, you know,
as far as I'm concerned, it's okay. If a shaman
makes money, it's it's just how they It's just how
they do it. Because it's not it's not really like,
it's not really something you can count on. But because
of agity, it might be something that's my attitude. You
(28:09):
think I'm off on that.
Speaker 8 (28:10):
I have to say. I have to say I haven't
made any money doing this, right right, I travel all
over the state and I refuse to accept payments for
what I do. Yeah, because all I am is a conduit.
I am no different than than moving water underneath a roadway.
I am no different. I am simply moving energy and
(28:34):
knowledge and intellect from the spiritual realm to the physical realm,
and so yeah, to accept payment would be the same
as that is to have one of your little dream
diiches that go under your driveway by the road and
you see the water flowing to condu It doesn't charge
the water, of course not, nor does he charge the roadway.
(28:55):
It simply is. And that is simply the way I
have always operated. No, I have my staff, my my friends,
my beautiful wonderful friends who have supported me. They are
working in the social media being the magic of the
Internet and the like too, to gain some finances. But
(29:21):
that that's not me. That's kind of them. If you will,
I mean I ultimately I guess the guy in yeah,
so I guess take the cur that you know.
Speaker 10 (29:32):
It's like I work in a warehouse right now, and uh,
you know, I practice guitar a lot, and I enjoy
what I do on YouTube. If any of those things
bring me any kind of of of revenue, it would
not be Well, it definitely wouldn't be from my main
channel because I need to talk all sorts of shit
on that channel, my music channel. Let that make money
(29:54):
one day or something. Because I originally wanted to be
a musician. Then I got into conspiracy act ism, and
then just you know all of that, I just said, oh,
I want to end up learning about magic because I said, like, okay,
I see dark sorcerers doing evil shit nine to eleven,
et cetera, et cetera. So I said, all right, obviously
somebody needs to be a white wizard around here, right.
(30:16):
That that was that was my thinking by about twenty
twelve at that point, right, And so you know I'm something, right,
I just won't call myself a shaman like I'll say
I'm an Andromeda in Star Seed. I know that much.
I know I'm an EmPATH. But then again, everybody can
be a potential EmPATH, agreed.
Speaker 8 (30:36):
And that's the arlav.
Speaker 9 (30:38):
Like what you just mentioned about the research that that
you did, that's kind of what I was was hinting at,
was pointing at when I, you know, talked about the prerequisites,
which is something that you know I would I would
like to ask, well both of you, that is Sarah
Lath you know you've done a lot of research about it.
(30:59):
Mark you you know you live it. Basically, is there
a a set path or you know, like a check
list that you have to you know and that you
have to go through in order to well, I know, labels,
(31:24):
but sorry, in order to be a shaman, in order
to be able to be called a shaman. Like Sarah
Lath you mentioned the near death experience is one thing
like is it like everyone walks their own path and
everyone comes to it in a different way, or is
there like a certain set of like unwritten rules, like
(31:47):
unwritten experiences that you you have to go through.
Speaker 8 (31:53):
I will research answer only, but just with one insert
in that. Yeah, everyone comes to realize their abilities, will
come to it in their way. Each of our spiritual
journeys is unique to us, very unique. It's very personal,
(32:14):
it's very intimate. And so to say that we're all
going to arrive at some imaginary point in time, we're
all going to arrive at that point from a different direction,
using a different way, having experienced different events in our lives.
(32:36):
So I don't think there's one way to you know,
if you look at as an example, one of my
very best friends is a shaman in Mongolia. He's in
Upper Mongolia and a wonderful man. Love him every minute.
He's a wonderful man. His initiation into shamanism as he
(33:00):
took over kind of for the his his tribe. Shaman
was essentially following in the footsteps of his mentor he
would eventually take over those rights and those rituals and
those passages we look at. I have another very good
friend who is a shaman. In his initiation into this
(33:24):
shaman was different. He traveled a very different path. His
path comes from a very checkered past, a very brutal path,
involved in drug war and all that type of things.
He's traveled a very very difficult path to reach where
he's at. But I think when we say in my mind,
(33:45):
I guess this is my definition is when you as
a person, as a person, surrender who you are, give
that to become this condom, to open yourself to the
spiritual realm, and irrelevant of anything else, you simply allow
(34:11):
that knowledge, that intellect, that love passed through you to
your fellow life forms, and you have surrendered that former
life for your work. I think you have accomplished whether
you've gone through a formal initiation or the rights of passage,
if you will, I think the ends, which is to
(34:34):
communicate and to feel that communication each your fellow humans
and your fellow life forms in general, how to live
their lives their own way. I think you've accomplished this
role of shaman, whether you pass the certification exam or not.
(34:55):
I think your journey is now driven by your desire
to provide this it.
Speaker 9 (35:00):
And is that a journey that everyone can follow? Is
it something that everyone can attain? Or do you need
and feeling for things? Like you already spoke you know
about spiritual awakening and a greater love and giving up
who who you are? You know out of that greater
love and an effort of the greater understanding. Is that
(35:23):
something that anyone can reach or is it something for
the special few to say?
Speaker 8 (35:30):
I think everyone. The key word in your sentence is
the word can, because I believe everyone can do this.
I don't see being a shamanist being any different than
than and who I was before I became a shock
other than the spokenness and it's all kidding as died,
(35:51):
I believe that every human being is capable of doing this.
I do, however, also recognize that they human beings put
their blinders on. They don't want to see what's out there.
They don't like seeing the unknown, they don't like seeing
these things that don't fit into their definitions of society.
(36:17):
They don't want to see that, and I think a
lot of people unfortunately struggle. That's the hurdle that we
have to get over, is that we have to be
willing to see in the darkness, to see out there
where there is no guidance, there is no nobody is
going to say you're doing it wrong, or you're doing
it right, or you're doing this, or you're doing that.
We don't do that. You have to find your way,
and you have to understand how to find your way.
(36:41):
But I think everyone is capable. I don't think everyone
will make the journey.
Speaker 10 (36:46):
Yes, I think about that a whole lot, because big
part of what I do with my channel is trying
to get people to understand different ways of opening up
to exactly what you're talking about, because I think that
that's a standard to be raised, that we can do
(37:09):
this for ourselves as a personal choice, And it takes
away a lot more of the illusionary power that we
perceive that these people have on top of us, because
you know, we risk, through our foolishness of those ways
being taught in their nets, traps and snares.
Speaker 8 (37:32):
But you have to remember when you think about monotheistic
and particularly the main threads of monotheism that still exists,
think about why they were implemented in the way that
they were implemented, and you can research this. You look
at the main reasons that particularly a King of Scandinavian
(37:54):
was as successful as it was in Scandinavia. Is educate
the room classes more fine NaNs. Why because we have
to tithe every week? Right, So now we're we're paying
the church, which just sancially, until you get to this
whole separation of church and state, they're.
Speaker 10 (38:12):
One and the same class. I didn't fully hear that.
Speaker 8 (38:16):
Well, flash forward, we had the rules of separating church
and state. Suppose Yeah, well, back in these days when
Christianity was on the rise, there was no such thing.
The Anglican Church was, particularly the British ruling monarchy. They
were one and the same. So you've got all the
townspeople having to come every week and tithe. So we're
(38:40):
building what we're building, the treasury, we're building the armory,
all those things. But more importantly and justice as dangerous
in the psychological world. If you get a top down
enforcement where these church leaders would go to the ruling class,
they would convince the ruling classes that this is the way,
(39:05):
and what was what benefit did they get out of it? Well,
the ruling classes were now identified in the teachings of
this new practice as being given to the people by
the God. So what do the people do that people
aren't going to deny that here's a person on earth
(39:25):
that they can protect. And so it was a methodology
of population control. That is how we keep populations in
control because we establish this the King is the rightful
gift to us from the gods, so we have to
protect him at all costs. And so that's what you
found as this particularly invaded northern Europe, and certainly as
(39:50):
it came across the ocean into the Americas, we find
it abundantly clear that it was conform or die period.
Those were your churches. So that that really program millions
of people to think as every little intricacy that we
(40:13):
have in the monotheistic practices was propagated down through the generations.
And now you get to a place where you know, my, uh,
a very good friend here in town says, magic is you? All?
Magic is you? Anytime you're you're messing with the dogs,
(40:34):
you're you're that's not good not good? And I ask him,
I say, well, how do you get out of bed
in the morning? I sit up? Well, what do you need?
What do you've used to sit up? Why? I use muscles?
Speaker 1 (40:48):
Well?
Speaker 8 (40:49):
What do muscles? How do muscles make you sit up? Well?
They just do their thing. They do their thing because
of biochemistry and bioelectricity energy. You move your body with energy.
Why wouldn't you move outside your body with energy? More importantly,
(41:12):
why would the outside of your body exist without that energy?
So that energy is all around us, and we simply
have to learn to harness it and to understand it
to better our lives, to use it internally and externally equally.
Prayer spells, they're the same thing. They're just addressed from
(41:36):
different perspectives. A prayer, I ask for Gods above me
come and help me pass this exam. Right, what's the
difference between saying that and saying Gods send the energy
at which to pass this exam? There is none. There's
(41:58):
no difference in prayer and incanted spell. None. Yeah, So
we have a lot of misunderstanding that's brought down by
this generational misinterpretation of what the original monotheistic authors coined
and That's where I think you run into some snags
(42:20):
when we're trying to we say I'm a shaman. Well,
I'm a shaman. Okay, if you act like a shaman,
if you behave like shamen, you do shaman things, why
aren't you a shaman? And who gets to decide if
you're a shaman and you're not, who makes that decision?
(42:40):
It's not us, it's not the other shaman. We're chosen
by the spirit. Have you been chosen by the spirit?
Your actions and your words and the way you teach
and the love you have for the fellow life forms
on this planet? Tell other people whether you're a shaman
and they feel like calling you one in you don't
(43:01):
feel like one, Maybe that's an intrinsic trigger that we
want to go learn more, grow more, and bring in
more of this energy that we can now establish love
harmony east everywhere we go to, every person we meet
(43:23):
every time, and that, my friends, is a shaman. Whether
you call yourself one or not, that identifies you as
a shaman.
Speaker 10 (43:36):
One of the uh, one of the things that has
been running through me with all this stuff is is
that a lot of the history that I that I
read about I look at it, and there were aspects
of forced conversion during various conquests and kings who converted
and things like that, But way before then, I think
(43:58):
that we're looking at how the political winds changed because
there were a lot of places that they didn't have
the same kind of threatening reach with Rome. There was
more of a distinct interest in shifting and that I
think was because the higher ups that make the civilization
(44:19):
work with the serfs under them, or the slaves if
you will, slaves were Christians because they's that was what
was pressed upon various young people that were put into
slavery were It wasn't just Christianity, because there was a
time where there was a competition between basically the cult
(44:43):
of Jesus and the cult of Mithra, right, and the
cult of Mithra was much more popular in the Eastern Empire,
and so the Eastern Orthodoxy in the Eastern Empire is
where you get, you know, the Christianity of the sla
aka slaves, right. You know, after I watched the Northman
(45:04):
film and I thought about it from the perspective of
here here's the yeah, here's Christians, and every Christian character
is a slave, right, And then these slaves get freed
in an uprising from the beef of one fallen king
line against a stolen king, right, a king's thief, if
(45:24):
you will. And so I'm thinking to myself, Okay, that's
a bunch of Christians that are now running free that
either will go to a more Christian like slave master
if they don't know how to take care of themselves,
or they're going to try and go do their own
things somewhere where they won't be persecuted out there Iceland, right.
(45:45):
And so these people eventually become part of the medieval
body politic.
Speaker 8 (45:51):
Right.
Speaker 10 (45:51):
We don't think about it because it's not a democracy,
but there's always the element of the consciousness of the
people's co collective right, because you know, everybody has to believe,
you know, in big Daddy King, you know, you know Dad,
that's the parents Padre.
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Speaker 9 (48:06):
And I honestly think that that is also the reason
why Christianity spread so much as it did because mythriism.
I actually did a whole life show on it just
a few days ago. Mythriism was a soldier's called it
was very much a warrior cold. So you know, unfortunately
(48:27):
with all of them dying on the battlefield, the colts
did die as.
Speaker 8 (48:31):
Well, died Biatrician. Yes, yeah, I mean slaves.
Speaker 9 (48:37):
Slaves are numerous, Like you can always enslave new people
and just tell them like, hey, you're a Christian now, okay.
Speaker 10 (48:44):
George Patten said it, said said it best. You don't
win a war by convincing your men to die for
their country. You win a war by convincing the enemies
men to die for their country.
Speaker 8 (48:55):
Essentially the how it goes, they say, history is written Victor's.
Speaker 10 (49:00):
Yeah, this is why, this is why, you know, this
is why I worked real hard to find the grift
on the word val which does not mean slain other
than in context that you know, yeah, you know, like
the the the the context of how you died was
in a or the context in which you were valiant
(49:22):
was when you died, right, But it's valor, it's valiant,
it's value, right, that's val Every other vowel in the
Old Norse is in that context except for valkyries and valhall.
Then they're saying all the slain, all the slain, but
then everywhere else it means of worse in some manner.
Speaker 8 (49:42):
There are there are many the languages are as you know,
languages are challenging it best. So this is another you know,
and you brought it up earlier. This is another real
part of that shaman journey that we go on, is
that we learned to communicate with the heart. Unfortunately, this
guy sometimes fails us. The mouth can't always be trusted,
(50:04):
our brain can't be trusted because we have the heart.
We know that the heart manipulates sometimes our thoughts, our desires,
our wants, and can alter what we're thinking and why
we're thinking it. And it can sometimes take the most
innocent of thoughts, the most beautiful of thoughts, pervert it
and make it ugly and make it divisive and hateful,
(50:27):
when in fact, originally when we were thinking it was
in a loving context. But again, our heart plays a
huge part in our communication, whether that be through this
or whether it be just through our heart. And so
I think we have to be always be cognizant when
we are vocalizing that we're congruing that we're aligned head
(50:55):
to heart and that. You know, when we're speaking, we're
speaking of those values that we have inside, and we're
speaking from the heart. We mean everything we say is
is I think a part of I think it's a
part of our authenticity that will get us to where
we want to be. And we we won't get there
(51:19):
without that.
Speaker 10 (51:21):
Yeah, yeah, that's uh, that's why I sit in meditation
and uh and I listen to the different streams of
thoughts that run through my head, and it's just like,
why did h why did I just think this sentence
or that sentence? Is this my voice? Is someone else's voice?
(51:41):
Is this someone else mimicking my voice in my head?
Speaker 8 (51:45):
Right?
Speaker 10 (51:45):
Because you know I might have, you know, a spirit
guide whisper a thing, ye, right, And then I have
a more internal response to that thought, which felt much
more like it didn't come from in here, right, you know.
And those are such crazy nuances, right, And it's it's
(52:05):
grand central terminal up here for like a half an hour, right,
you know, of me in meditation, and it's better not
to fight it.
Speaker 8 (52:14):
You're just taking notes right open ourselves. You know. I
always describe when people ask me describe meditation, Describe meditations
that I can understand what I'm supposed to do in meditation,
and I tell them, I say, take your chest and
dig your fingers in right above your heart, and then
(52:38):
field back your chest, open it why and allow those
emotions to directly interact between the spiritual realm and our heart.
And you can do this. I mean it's a physical
motion sometimes just sticking our chest out and helping that
just to open ourselves to that become vulnerable to those
(53:01):
emotional passages of energy. I think this is really what
we're trying to do in meditation, is we're really trying
to push aside many times augustant thinking brings in millennia
of programming, of generational programming, that we've been told, so
you have to do things this way, or you have
(53:22):
to do things No, just open it up and allow
your heart to drive. Your heart is the way you're
going to move forward. It's not your restrictions. Your restrictions
are up here in your head. Your heart will drive
you to where you need and want to be. So
(53:45):
just as you said, just let them come feel your
way through the meditation and you will get the most
benefit and you will get the most direction from meditation.
So I see it's at three thirty. Now, I'm deeply apologetic.
(54:06):
That'll be late, but I have to be somewhere in
fifteen minutes, so I have a part stops. Yeah, perfectly.
Speaker 10 (54:14):
No, I think this is I think this was good.
All things consist all things and said this was. This
is a beautiful conversation. It's it's an honored habit with
you to meet you.
Speaker 8 (54:23):
I should have you.
Speaker 10 (54:24):
I should have you on one on one on my channel.
But when I can find some time. I'm nice and
packed up with full time work plus a bunch of
other things. I'm trying to roll out like I've made
myself very busy over the next couple of weeks.
Speaker 8 (54:39):
Well, you're in luck because I'm traveling. I think I'm
I'm in town tonight. I'll be leaving first scene tomorrow morning.
I'll be gone for I think four days and then
come back and I think I'm here for two days
and now I'm going somewhere else.
Speaker 10 (54:52):
So it makes it makes perfect sense to me. Right,
don't worry, It'll all be on the back burner. It'll
coordinate when it coordinates, it's.
Speaker 8 (55:00):
Absolutely I'll uh the universe will guide it.
Speaker 9 (55:04):
I'll make sure to to forward the contact details with
your approval of course.
Speaker 8 (55:11):
Absolutely. Our door is always open.
Speaker 9 (55:14):
Awesome Well, Mark Sarah, thank you both so much for
this very enlightening conversation. I tried to get a word
in here and there, but you know it was mostly.
Speaker 8 (55:24):
About you two. Anyway.
Speaker 9 (55:26):
I'm just you know, happy to be here on my
own show.
Speaker 8 (55:30):
Eh No, well this is uh.
Speaker 9 (55:35):
You know, this taught me a lot as well, and
I have much to to think over. Mark, where you know,
where may the good people find more?
Speaker 8 (55:44):
As always, as always, my website is the best place
to start when you want to find me. My website
two different addresses, but I'll give you the easy one first,
and that's north Whispers dot com. And that's my that's
kind of the center of my universe. We do all
of our posts there, We do all of the shows,
(56:06):
all have links there, ways to get a hold of me,
contact information, all of that is all available on that webpage.
That's a wonderful web page. For those of you who
do speak old Norse, it sounds like we've got some
old Norse going on a little bit a little bit.
We can go Akolffnar dot com and there you will
find the same thing. That you find at Norse Whispers.
(56:28):
It's uh. I do the English version for those who
don't speak Old Norse, and for those who do, of course,
you can go to the ak for Alaska wolf Nar,
which is of course who I am, so you're welcome
to visit me there. There you can also get all
kinds of information about me and my message and information
about how to bring begin your own journeys and license
(56:51):
like uh. I also do daily rune readings, so that's
a good place to point people for those people who
want to have ruins read for them. I do a
daily one just of general knowledge and general help to
help people using the four winds layout, just to help
them understand the influences that they may feel and how
(57:13):
to deal with them in their lives.
Speaker 10 (57:15):
So are you either elder or one of the younger
food arcs?
Speaker 8 (57:20):
I used to see elder food arc Me too, me too,
it is you know, I'm kind of old school there.
I believe that the elder food arc was the original
Germanic alphabet, as it came into existence somewhere in the
one hundred and fifty, but it also stems from Germania.
It's not a Norse language. It's actually a Germanic, so
(57:43):
it really comes from the proto Germanic kind of language,
which makes it, I think a little bit easier to
follow it. Certainly for me, it just rings more authentic
to me, so I feel it much more deeper than
I feel the other food arcs.
Speaker 10 (58:00):
I feel the same way. But I think I see
what's going on with how they constructed the others, and
I think that it's all still working off the same purity,
off the weird right, it's using just different angles to
make different things instead, And so at the very least
some of those more unique symbols, I have no problem
(58:21):
mix and meshing things that I think have pure energy.
Speaker 8 (58:24):
Well. Absolutely, And you get to the point where you're
you're playing with binding rooms and understanding binding rooms, you're
getting to some of that more complexity. So yeah, absolutely,
absolutely agree.
Speaker 10 (58:36):
But you know, I have a bind room of my
own design that I tattooed on me. But let's not
drag this on too long. We're about an hour pit
right here. You got to go, Yes, Well, I have
to do the you.
Speaker 9 (58:46):
Know, the proper closing and all and thanking the good people.
But Mark, if you have to go, you have to
go you don't have to necessarily stay here for that.
Speaker 8 (58:55):
I thank you for your time, thank you for having me,
and thank you for being tolerant. I apologize being lead.
Speaker 9 (59:02):
It's it's it's all right. I had this planned, I
still want to wanted to do it, so thank you
for still coming on, I guess, and of course to
all the good people watching, all the good people listening,
thank you for doing so. This has been a great
episode and an easy one for me. I didn't have
to do as much. So yeah, remember too, like, share, subscribe,
(59:25):
leave something nice in the comments. Visit our website ww
dot Graham Pagans dot com, where you can find everything
from our merg to the Patreon to all the other tribes,
groups and communities that we associate ourselves with. All the
sponsorship plugging is going to take too long, so I'll
(59:45):
just make separate videos for that and added them in afterwards.
So yeah, with all that said, I thank you all.
Have a good day, good evening, good whatever it is
for you, and onto the next time.
Speaker 8 (59:58):
Everyone.
Speaker 9 (59:59):
Bye bye seven
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