Join Christopher Douglas as he delves into the world of plant medicines, consciousness, and the path of the spiritual warrior. With over 30 years of experience working with indigenous elders like Joseph High Eagle, a Lakota medicine man and student of Nicholas Black Elk, and Carlos Castaneda, the writer of the “The Teachings of Don Juan, Christopher brings a wealth of knowledge and insights to the conversation. In each episode, he shares his experiences on the spiritual warrior path and the transformative power of plant medicine work. Tune in to learn from Chris's deep wisdom
I've done some AI development. Chat GPT is a misnomer it's not artificial and it's not intelligent it doesn't have understand. It's about replacing workers it can't replace himans or Intelligence. Humans need to eat be clothed have shelter and be secure. Regulations just give open ai a competitive advantage. It's a really good chat bot it's mostly hype but that said it's really good at spying and imitation so yeah we are in for some changes.
My dude don't be naive there's definitely crap in the woods that is out to get you that is not something that we were just taught that's something that is innate instinct in our DNA so you out here trying to teach people there's nothing out there to get you is really setting them up for some seriously dangerous things in the woods I've been going in and out of the woods since I've been able to walk so I know what I'm talking about
I have read comments that Carlos's book is a rip off of eastern philosophies. Need not be a rip off. There are parallels across cultures. Odiyan of India and Skinwalker of native america has very similar rituals. Both involves a new born or fetus. An ointment is also applied to the ears before shapeshifting. Skinwalker seems to be the more powerful version of the two. Howler Monkey gods of native american lore are very similar to Vanaras of India. Hun Batz and Hun Chowen the twin monkey gods are similar to Vali and Sugriva the twin monkey gods. The guardians of four directions or Maya chacs are similar. The thunderbird and horned serpent fight in Native American myths is similar to the Garuda Naga fight. The underwater horned serpent has a crystal located on its head. The hood of the Naga is decorated by a jewel, a source of light of which illuminates this realm.
The below story has instant healing by Ramana Maharshi. You can watch the video of Osho talking about Ramana Maharshi and Carl Jung. Bhagavan would be surrounded by devotees and these would offer fruits to him “” a glorious sight. But this became an eyesore to a sadhu from Kerala, who out of sheer envy, rolled down a big boulder against Bhagavan and Palaniswami, who were seated at a lower lever on the hill. Palaniswami began to cry. “What “s the matter, Palani? What has happened? ” enquired Bhagavan. Then Bhagavan discovered that the attack had badly cut one of his toes, and that it was bleeding. “Oh, ” said Bhagavan, “is it for this that you are crying? “ Bhagavan then took the flesh that was hanging from his toe, restored it to its original place, and stroked it a couple of times. How strange! By the next day it had become whole, without even leaving a scar.
... story continued ... I ate the sweet, and the pandit had to eat it too. It was very delicious. What was left over was given to the pandit to distribute among the villagers. This was done to prove that we had not been fooled by means of a hypnotic technique. All alone in the darkness the pandit left for his village, which was three miles away from the cave. I preferred to stay with the aghori to solve the mystery of how the food was transformed and to understand his bewildering way of living. “Why was the flesh of a dead body cooked, and how could it turn into sweets? Why does he live here all alone?” I wondered. I had heard about such people, but this was my first chance to meet one in person. After I meditated for two hours we began talking about the scriptures. He was extraordinarily intelligent and well-read. His Sanskrit, however, was so terse and tough that each time he spoke it took a few minutes to decipher what he was saying before I could answer him. He was, no doubt, a very learned man, but his way was different from any other sadhu that I had ever met. Aghor is a path which has been described in the Atharva Veda , but in none of the scriptures have I ever read that human flesh should be eaten. I asked him, “Why do you live like this, eating the flesh of dead bodies?” He replied, “Why do you call it a ‘dead body’? It’s no longer human. It’s just matter that is not being used. You’re associating it with human beings. No one else will use that body, so I will. I’m a scientist doing experiments, trying to discover the underlying principles of matter and energy. I’m changing one form of matter to another form of matter. My teacher is Mother Nature; she makes many forms, and I am only following her law to change the forms around. I did this for that pandit so that he would warn others to stay away. This is my thirteenth year at this cave, and no one has visited me. People are afraid of me because of my appearance. They think I am dirty and that I live on flesh and dead bodies. I throw pebbles, but I never hit anybody.” His external behavior was very crude, but he told me that he was behaving that way knowingly so that no one would disturb him as he studied and so that he would not become dependent on the villagers for food and other necessities. He was not imbalanced, but to avoid people he behaved as though he were. His way of living was totally self-dependent, and although he continued to live in that cave for twenty-one years, no villager ever visited him. We stayed up through the night and he instructed me, talking the entire time about his aghor path. This path was not for me, but I was curious to know why he lived such a lifestyle and did all that he was doing. He had the power to transform matter into different forms, like changing a rock into a sugar cube. One after another the next morning he did many such things. He told me to touch the sand - and the grains of sand turned into almonds and cashews. I had heard of this science before and knew its basic principles, but I had hardly believed such stories. I did not explore this field, but I am fully acquainted with the governing laws of the science. At noon the aghori insisted that I eat something before leaving. This time he took out a different sweet from the same earthen jar. He was very gentle with me, all the time discussing the tantra scriptures. He said, “This science is dying. Learned people do not want to practice it, so there will be a time when this knowledge will be forgotten.” Aghor is a path which has been described in the Atharva Veda , but in none of the scriptures have I ever read that human flesh should be eaten. I asked him, “Why do you live like this, eating the flesh of dead bodies?” He replied, “Why do you call it a ‘dead body’? It’s no longer human. It’s just matter that is not being used. You’re associating it with human beings. No one else will use that body, so I will. I’m a scientist doing experiments, trying to discover the underlying principles of matter and energy. I’m changing one form of matter to another form of matter. My teacher is Mother Nature; she makes many forms, and I am only following her law to change the forms around. I did this for that pandit so that he would warn others to stay away. This is my thirteenth year at this cave, and no one has visited me. People are afraid of me because of my appearance. They think I am dirty and that I live on flesh and dead bodies. I throw pebbles, but I never hit anybody.” His external behavior was very crude, but he told me that he was behaving that way knowingly so that no one would disturb him as he studied and so that he would not become dependent on the villagers for food and other necessities. He was not imbalanced, but to avoid people he behaved as though he were. His way of living was totally self-dependent, and although he continued to live in that cave for twenty-one years, no villager ever visited him. We stayed up through the night and he instructed me, talking the entire time about his aghor path. This path was not for me, but I was curious to know why he lived such a lifestyle and did all that he was doing. He had the power to transform matter into different forms, like changing a rock into a sugar cube. One after another the next morning he did many such things. He told me to touch the sand - and the grains of sand turned into almonds and cashews. I had heard of this science before and knew its basic principles, but I had hardly believed such stories. I did not explore this field, but I am fully acquainted with the governing laws of the science. At noon the aghori insisted that I eat something before leaving. This time he took out a different sweet from the same earthen jar. He was very gentle with me, all the time discussing the tantra scriptures. He said, “This science is dying. Learned people do not want to practice it, so there will be a time when this knowledge will be forgotten.”
You will find instant healing of wounds in the story below. This is an account of Swami Rama meeting an Aghori sadhu as mentioned in his book Living with the Himalayan Masters. In 1942 I started on a journey to Badrinath, the famous Himalayan shrine. On the way there is a place called Shrinagar, which is situated on a bank of the Ganges. Five miles from Shrinagar there is a small Shakti temple, and just two miles below that was the cave of an aghori baba. Aghor is a very mysterious study which is rarely mentioned in books and hardly understood even by the yogis and swamis of India. It is an esoteric path involving solar science and is used for healing. This science is devoted to understanding and mastering the finer forces of life - finer than prana. It creates a bridge between life here and hereafter. There are very few yogis who practice the aghori science, and those who do are shunned by most people because of their strange ways. The villagers in the area around Shrinagar were very much afraid of the aghori baba. They never went near him, because whenever anyone had approached him in the past he called them names and threw pebbles at them. He was about six feet five inches tall and very strongly built. He was about seventy-five years of age. He had long hair and a beard and wore a loincloth made of jute. He had nothing in his cave except a few pieces of gunnysack. I went to see him, thinking that I would pass the night there and leam something from him. I asked a local pandit to show me the way. The pandit said, “This aghori is no sage; he is dirty. You don’t want to see him.” But the pandit knew much about my master and me, and I persuaded him to take me to the baba’s cave. We arrived in the evening just before dark. We found the aghori sitting on a rock between the Ganges and his cave. He asked us to sit beside him. Then he confronted the pandit, saying, “Behind my back you call me names and yet you greet me with folded hands.” The pandit wanted to leave, but the aghori said, “No! Go to the river and fetch me a pot of water.” When the frightened pandit came back with the water, the aghori handed him a cleaver and said, “There is a dead body which is floating in the river. Pull it ashore, chop off the thigh and calf muscles, and bring a few pounds of the flesh to me.” The aghori’s demand shook the pandit. He became very nervous - and so did I. He was extremely frightened and did not want to carry out the aghori’s wishes. But the aghori became fierce and shouted at him, saying, “Either you will bring the flesh from that dead body or I will chop you and take your flesh. Which do you prefer?” The poor pandit, out of deep anxiety and fear, went to the dead body and started cutting it up. He was so upset that he also accidentally cut the first and second fingers of his left hand, and they started bleeding profusely. He brought the flesh to the baba. Neither the pandit nor I were then in our normal senses. When the pandit came near, the aghori touched the cuts on his fingers - and they were healed instantly. There was not even a scar. The aghori ordered him to put the pieces of flesh into an earthen pot, to put the pot on the fire, and to cover the lid with a stone. He said, “Don’t you know this young swami is hungry, and you also have to eat?” We both said, “Sir, we are vegetarians.” The baba was irritated by this and said to me, “Do you think I eat meat? Do you agree with the people here that I am dirty? I too am a pure vegetarian.” After ten minutes had passed he told the pandit to bring him the earthen pot. He gathered a few large leaves and said, “Spread these on the ground to serve the food on.” The pandit, with trembling hands, did so. Then the aghori went inside the cave to fetch three earthen bowls. While he was gone the pandit whispered to me, “I don’t think I will live through this. This is against everything that I have learned and practiced all my life. I should commit suicide. What have you done to me? Why did you bring me here?” I said, “Be quiet. We cannot escape, so let us at least see what happens.” The aghori ordered the pandit to serve the food. When the pandit took the lid off the pot and began filling my bowl we were astonished to find a sweet called rasgula, which is made from cheese and sugar. This was my favorite dish, and I had been thinking of it as I was walking to the baba’s cave. I thought it was all very strange. The aghori said, “This sweet has no meat in it.”
