What I find startling is that I have observed the exact progression
in others and have come to a similar scenario as a working model. In
this article, I am having it read back to me. It also conforms
directly to the ayauska experience which also identifies a parasitic
image that is at least isolated. In our own culture, we have
anthropomorphized these effects as a almost rational demon. That
appears to be a bad choice of descriptives for what is a defined
elemental effect operating irrationally.
This appears to be an expression of the processing capabilities
centered in the solar plexus and not the brain itself. It is
instinctual as all operations guided through the solar plexus. That
it can propagate is disturbing but also illuminating. A powerful
disciplined mind is likely able to control the effects but a less
disciplined mind would certainly struggle.
This is a good working scientific hypothesis that can be used to
guide research into organizing our present empirical base and to
focus cures. It is completely plausible that all mental illness in a
physically healthy individual can be traced to the misalignment
between the brain and the cores own instinctual cognition.
The really good news is that it is not independently rational
Spiritual Parasite:
A Shamanic Perspective Of Abuse, And Its Treatment
Jade Wah’oo Grigori
It is well recognized
that a person who has suffered abuse will tend in life to either
become a perpetrator of further abuse or become self-destructive.
Why? Why would a
person who has suffered the emotional horrors of abuse ever afflict
another human with such degradation, shock and horror? The
diagnosis provided by psychological examination leaves the question
unanswered, admitting that there is no hope of understanding, let
alone of cure. The mental health paradigm holds that the best
that can be done for the victims, and perpetrators, of abuse is to
help them to contain and maintain their trauma.
The archaic spiritual
form of Shamanism, however, provides clear insight into the
underlying cause of abuse, and its effective treatment. The forte’
of the Shaman is within the domain of spiritual reality. Inclusive
within the realm of the Shaman is the awareness of ‘Spirits’, the
non-physical beings which co-habitate this earthly domain with us.
Of these non-corporeal
beings, there are those with which we have a mutually beneficial
interaction, such as Spirit Helpers, Guides and Allies. Then
there are those which are so ‘other’ that we can have no
concourse with them whatsoever. Still are there those which are
purely instinctual in nature, having no conscious volitional will of
their own, possessing only the drive to survive and propagate their
own kind. It is within this classification of Spirits, the
instinctual, that we find one type which is parasitic to us humans.
‘Spiritual Parasites’ propagate themselves through the agency
of directed, violent, emotional transference, in a word: abuse.
An individual becomes
infected with a Spiritual Parasite through transference from a host
(perpetrator) during the victimization of abuse, whether this
abuse be sexual, physical or the complex of emotional/mental/verbal
abuse. A spawn of this Parasite passes from the host to the victim.
It latches into the solar plexus, and can be felt by the victim
as if one had received a blow, akin to that of having one’s breath
knocked out of them. After hooking itself into the center of one’s
Power base, the Parasite draws upon the victim’s life force,
feeding on the new host’s vitality. The victim, meanwhile, becomes
weaker and more debilitated as time goes on, having lost vast amounts
of energy to the Spiritual Parasite.
As the Spiritual Parasite feeds, it grows, containing the life
force stolen from the new host in a ‘sack’ (All these processes,
though described in physical terms, are non-physical, the Spiritual
Parasite itself being of a non-physical nature.). This sack grows to
full extension, during which time the spawn is maturing to its
propagation cycle. As it reaches maturity the Spiritual Parasite
extends two tendrils, tentacles, as it were, one into the victim’s
Will, usurping it, the other deadening the person’s moral
integrity. Once the sack has reached fullness, and the Parasite
maturity, the False Will of the Parasite takes over, directing the
individual to commit an act of abuse. This occurs as an
instinctual mechanism which the individual perceives as the presence
of something foreign within the body. Just as if someone had eaten
contaminated food, this instinct seeks to expel the intrusive
substance. The Spiritual Parasite uses this biological mechanism to
time its own propagation. During the commission of the act of abuse,
the perpetrator has no discernment of right or wrong, their moral
integrity having been deadened, nor are they aware of what they
are doing, their Will having been usurped by the Spiritual Parasite.
During the act of abuse, the perpetrator feels a great sense of
release as the sack deflates, rushing, as it does, into the new
victim, carrying with it the spawn into a new host. The perpetrator,
having had this immense release, then realizes what s/he has just
done, and swears up and down that they would never do this to anyone,
that it is ‘not me’ who committed this act of horror. Having
their moral conscience back on line now, as well, the perpetrator is
filled with shock, self-loathing and remorse, promising that they
will never do such a thing again. The Spiritual Parasite itself,
however, has not been expelled, only its spawn. The originating
Parasite now feeds, grows, and cycles through again and again,
causing the person to become a repeat offender.
Thus are we able to
see, from a Shamanic perspective, the answer to why a person who has
been abused may tend to become an abuser themselves. Should the
person so infected be able to resist this compunction to abuse,
through their own innate strength, or through personal involvement in
methods to strengthen one’s moral integrity in support of their
Will, such as meditation, spiritual practices, therapy or religion, a
new situation arises. Now the Spiritual Parasite has no release. The
sack continues to fill beyond its trigger point. This bundle of
stolen power, like a balloon overfilled, becomes taut and resonant
with the emotional content of the originating traumatic abuse. This
tautness is experienced by the body as an internal agitation, a
pressure from within. In response to this irritation, a deeper
biological mechanism is triggered. The same instinct is witnessed in
a pair of wild animals captured from freedom and put into a cage—
they will refuse to eat or propagate, they will choose death rather
than live in captivity and enslavement, or bear young into such
circumstances. How this instinct looks within us humans, when
activated, is that we move into social and/or sexual withdrawal and
isolation from the world and the ones we love. We begin to sabotage
our intimate relationships and exhibit a variety of self destructive
behaviors: alcohol or substance abuse, depression, immunological
disorders, suicidal thoughts and tendencies. A whole panalopy of
dysfunctional and destructive behaviors may result from the
triggering of this one deep seated instinct. That instinct: the
preservation of the species.
This instinct for the
survival of the species is engaged when a threat to the sanctity and
preservation of those we hold in honor is detected by our
perceptions. Instincts, however, are purely bio-physical. They have
no mentative capacity. They are unable, therefore, to make a
discernment between the actual threat— the presence of the
Spiritual Parasite— and the infected person’s physical body. As
far as the instincts can perceive, the threat to the sanctity of Life
is the very person who is inflicted. In response, the natural forces
of the body and mind are marshaled together to isolate and/or
eliminate the danger to our loved ones around us. Again, that
instinctually perceived danger is sensed to be none other than our
own Self, body and mind. Now our autonomic systems, which regulate
our immune system, brain chemistry and emotional states, must contend
with the liability which we, the invaded, appear to represent. The
process of self-destruction sets in. We find ourselves acting out
behaviors for which we can find no rational underpinning. Our health,
physically, mentally and emotionally, begins to deteriorate. Suicidal
thoughts, unbidden, may well up from within us. Candida and Chronic
Fatigue Syndrome (Epstein-Barre) and rampant physical parasitic
infections are significant features of Spiritual Parasite
contamination as well.
All these conditions
are but symptoms. They are not ‘issues’, for they have no basis
in our own history. Remove the source of that which is triggering the
instincts to go into preservation-of-others mode, remove the
Spiritual Parasites that are the true cause of the disturbances, and
the secondary phenomena of disintegration and debilitation cease. By
removing the Parasites, and allowing the autonomic system to once
again take up its normal task of maintaining the integrity of our own
health and welfare, we rapidly move towards a condition of renewal
and stability. We experience freedom!
The preeminent
Shamanic method of removal is that which is referred to as
‘extraction sucking’. Practiced globally throughout time and
in all indigenous cultures, ‘sucking Doctoring’ is utilized to
remove any number of dysfunctional energies of spiritual origin. The
Shaman prepares the infected site and suctions through a tube placed
upon the skin of the patient. Employing prayers and the help of
Spirits, the Shaman is then able to remove the irritating spirit.
With the removal of
the Spiritual Parasite and the reinstitution of health within the
client, immediate and dramatic alterations are experienced by the
patient. No longer does one feel compelled to abuse others or self.
Things that previously would have caused the person to become
agitated or depressed are now seen as within resolve. The individual
enthusiastically experiences an exhilaration and enthusiasm for life!
About the Author
Jade Wah’oo Grigori
is a caretaker of ‘the Ways’, an authentic Shamanic lineage.
Raised in a Shamanic family of Mongolian heritage, his paternal
grandparents being from the Seven Villages of the Csango People,
descendants of the Mongol Golden Horde, in the Carpathian Mountains.
Following the death of
his Grampa Pena in 1982, he became the Caretaker of ‘the Ways’, a
compendium of Songs, Ceremonies, Dances, Methods and Techniques,
Approaches to Spirit and the Ways of Power. Jade Wah’oo currently
lives in Sedona, Arizona caring for his children and being actively
engaged in service to his community.
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