About The Nemeton of The Five Shaman Circles
Rodney G. Karr, Ph.D. and associates facilitate The Five Shaman Circles. Rodney is a gay, Jungian psychologist and spiritual teacher who has been practicing in San Francisco and the East Bay for over 28 years, working with a primarily gay, bisexual, and transgender clientele.
The first Circle, the Light of the Sacred Yew, meets in San Francisco on Thursday evenings beginning at 7:00 p.m. and ending at 9:30 p.m. The Light of the Sacred Yew is a Mabon- (beginning) level Jungian-Shamanic group open to men and women of all gender and sexual orientations. Jehanah Wedgwood, an internationally-published poet, assists Rodney Karr in facilitating this group.
The second Circle, the Light of the Sacred Oak, is a Jungian gay men’s therapy and support group. The Circle uses the healing processes of guided visualization, gestalt psychodrama, and personal sharing. It does not use shamanistic practices or ritual. The group meets on Monday evenings, from 7:00 PM to 9:00 PM.
The third Circle, the Light of the Monarch Bear, is a Jungian-Shamanic group for gay men. The group meets on Tuesday evenings beginning at 7:30 p.m. and ending at 10:00 p.m. It is facilitated by Rodney Karr and Bob Conrad (Goat).
The fourth Circle, the Light of the Monarch Raven, is also a Jungian-Shamanic group for gay men. The group meets on Wednesday evenings beginning at 7:15 p.m. and ending at 9:45 p.m. Rodney Karr co-facilitates this group with Jeff Messersmith, who has experience in the Men’s Movement and bodywork.
The fifth Circle, the Light of the Sacred Oak, is a closed group. It is composed of teachers and graduates of The Five Shaman Circles from this plane of incarnation, as well as teachers from other planes, levels, and worlds—angels, faeries, ancestors, animals, guides, saints, and many more.
About The Gay Jungian-Shamanic Groups
Its History
Rodney G. Karr has been facilitating gay men’s support and growth groups in San Francisco and the East Bay for the last 28 years. Grounded in this extensive gay group experience, he began developing gay men’s Jungian-Shamanic groups in an experiential and gradual process. We are very thankful to the many members of our groups, especially those who have remained over “a-year-and-a-day” and have been initiated. These members, who have shared their lives, desires, dreams, and creative ideas, have helped to formulate and polish what we are doing. We remain open to the input and creativity of our members to continue to grow, learn, and change. Living ritual, living tradition, and living people must continue to grow and change or else they become stagnant in stasis. A major function of the oral traditions is to encourage living change versus written traditions, the latter having tendencies to become legalistic and stuck in the literal written word.
Its Philosophies
Most members joining these Circles come from a Judeo-Christian or western religious background. We expose them to a wide variety of eastern and western mystical practices and viewpoints, such as mystic Byzantine Christianity, Druidism, Wiccan, Celtic Shamanism, Sufism, Rosicrucianism, R.J. Stewart’s Inner Temple, Underworld, and Faerie traditions, Bardic tradition, Kabbala, Hinduism, Buddhism, and Native American Shamanism. The Five Shaman Circles focuses on experiencing spirituality, not just pursuing it intellectually; therefore, our teachings and explorations are experiential, rather than lectures in modality.
Traditionally, the western mystery traditions value visualization over words. However, our modern western culture and education are limited and biased to modes of talk and intellect. Ninety percent of our consciousness, such as awareness of the body, intuition, and emotions, are not best served by being limited to words and intellect. Thus, we will be participating in active processes of various meditations, guided journeys, breath work, chanting, psychodrama, ritual, dream work, and gestalt, as well as creative expressions such as drumming, art, music, poetry, dance, and movement work.
We believe in the philosophy of Jungian transpersonal psychology—the mind, the body, and the spirit are all equally important. One must develop all three—mind, body, and spirit—and live in all three, because ultimately they are one. Because of the wounding and rejection from our cultures and religions while growing up, we double-beings must devote time and energy in our own spiritual circles to the healing of our own wounds and our communities.
In Mabon groups, Jungian-gestalt processes are used to heal the Self. These processes include witnessing and listening to each other relate personal histories and pain, and Jungian-Senoia dream work that includes gestalt or acting-out of members’ dreams. Psychodrama methods are used with various Jungian archetypes like the shadow, anima, animus, and puer aeternis (the masculine archetype of king, warrior, and magician, and the feminine archetypes of mother, maiden, and crone).
Over the last 300 years, western people (from Europe, the Americas, Australia, and New Zealand) became disconnected from nature, community, family, and inner spirituality with the advents of the Age of Reason—thinking disconnected from the rest of being—and the Industrial Revolution. It is our primary goal to reconnect our members.
Religion, for most people, has become a disconnected mechanical and external process; it is only something “a good person” is supposed to do or be. Religion has become a passive process, like watching television, in which the seeker watches a priest or a ritual, and waits for something to be done to or for him/her. For most people, it has become something that is mechanical and limited to a few hours on Saturday or Sunday. This religious dysfunction is a relatively new phenomenon in the world, only being about 300 years old.
Traditionally, religion and spirituality involved one’s total way of life—how one dressed, ate, moved, related, thought, and felt—from sunrise to sundown; they were not compartmentalized to a few hours per week. Religion and spirituality were integrated parts of family and community life. Therefore, what we request of spiritual seekers in these groups will seem foreign and may not make sense at first. An 11th century Christian or Jew would find it easier to understand our philosophy than many modern “religious people.”
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You must be an active participant in your spiritual seeking. You must own primary responsibility for yourself. Only you can discover your true spiritual path. No one can do it for you. No teacher, guru, priest, god, goddess, angel, nor even the One Spirit can do it for you. You must work hard, seek, suffer, question, accept, confront, doubt, and study. The ultimate answers will be totally unique to you. These answers must be discovered by you.
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Teachers, gods, goddesses, angels, saints, elemental spirits, guides, friends, trees, animals, stars, and omens can help and support your seeking, but they cannot nor should not give you unique answers. We are very patient and you need to be also, taking as much time as necessary accepting your resistance to these processes. Shamanism, like Buddhism, involves the teaching of ancient methods that help the seeker to discover his or her truths. Some processes work for one person while others do not. There is no judgment of this process of discovery. There is no judgment of your unique way. Shamanism does not have a morality or a set of laws. The Five Shaman Circles permits one to explore, doubt, and question the processes found in Shamanism.
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The Five Shaman Circles does not have THE answers for you. We can share what we know and support your own self-discovery of your answers. We can teach you some ancient methods of self-discovery. The answers come through a change of perception, awareness, and life discovered by you, within your unique self and your unique experience of the outer world. There is no set time for this. It may occur in one day, one year, or it may take twenty years.
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Shamanism, being a methodology of the earth-based traditions (such as Native North American and South American, Aboriginal Australian, Celtic Druid, Wiccan, African, Western Mysteries etc.), teaches that you, the inner worlds, the cosmos, and the Earth are real, rather than “merely illusions.” The Five Shaman Circle’s goal is to help you discover these realities for yourself.
Processes of the Groups
Joining a Group
People who are interested in joining The Five Shaman Circles need to contact Rodney Karr and arrange a personal informational session. This meeting lasts about one hour and there is no charge. When one chooses to join The Five Shaman Circles, Rodney will determine, using his intuition and judgement, which Circle would be most appropriate for the candidate to join into, based on their personality and experience.
Many Americans have minimal experience or understanding of our tradition or processes; hence, most new candidates will be recommended to join a Mabon-level (beginning) group. After being in a Mabon-level group for a while, some will be determined to move to an advanced level group, while others will never want to move beyond their present level. This is expected due to the greater demands placed on individuals by the advanced level groups, in terms of commitment, time, and challenges. For example, each of the advanced groups co-plan and carryout, in their closed Circles, each of the Eight Rituals of the Wheel of the Year. Members of beginning groups have the option of attending the Eight Collective Rituals of the Wheel of the Year. Mabon level group members do not co-plan nor are they expected to attend these rituals, however.
Expectations for Beginning Groups
Expectations for Mabon groups are considerably less stringent than those for advanced Shamanic groups. The Five Shaman Circles recognizes that commitment is difficult in our culture. We accept your need to explore, to exercise your personal freedom and uniqueness. New members should commit to a one-month period after joining. If they decide to leave the Circle, however, they should commit to informing their respective group one week in advance of their departure, as well as attend the last meeting so that they can give closure and say good-byes to the other group members. Good-byes are esteemed as positive expressions. There is no criticism or interrogation during a departing member’s last meeting.
Relationships in modern western culture are usually impersonal, mechanical, and insensitive. People come and go, even in deep, long-term levels and neglect to say “good-bye;” as a result of this, people lack a sense of completion. Many have experienced sudden abandonment and its accompanying feeling of loss. It is important that this pattern of sudden abandonment and lack of completion cease to continue. Our goal in a beginning group is to provide a safe, collective, supportive environment in which to explore a wide variety of spiritual beliefs and methods and to come to your own unique discoveries of truth and your way. You have permission to accept, reject, and question as you wish; however, you do not have permission to judge.
It is The Five Shaman Circle’s experience that life is a constant process of change—of people and events constantly coming and going. Exploring our emotional attachments to controlling people, things, and events is a central focus of Buddhism and other spiritual traditions. Eventually in all relationships, someone will leave and someone will be left behind, even if it is after many years and through death. As conscious beings, we must develop loving ways to connect and disconnect. We must develop loving ways to leave and to be left behind.
Entry and Exit from Group
Each new member is brought into the group with an entry ritual. It includes a gift-giving of welcome by the group members. The new member should bring an object that personally represent them and leave it on the central altar; this will remain while he or she is a member of the Circle. It is removed when he or she permanently leaves the Circle. Also, the new member should bring one to three symbolic objects that signify their intentions or goals that he or she has for that season. These objects will be placed in the Circle’s Cauldron of Intentions. The objects will remain in the Cauldron until the season ends or when the member leaves the Circle.
Circle members should ideally give a notice of one month to indicate their intention to leave their respective Circle. An ending ritual will then occur upon their last night. We need at least a one week notice to plan the ending ritual. The ending ritual is a positive event involving telling the departing member how much he or she is appreciated and many thanks are shared. The member is toasted, blessed upon beginning his or her respective path, and may be invited to return. Often, gifts are exchanged. The departing member retrieves her or his object from the central altar and retrieves and evaluates his or her intentions from the Circle’s Cauldron. Departures are fully accepted—they are not questioned nor criticized. No attempt is made to encourage a departing member to remain. It is the Five Shaman Circle’s goal to accept and view departures as positive experiences, just as much as arrivals to the Circles are.
Contact Outside Group
We encourage and support outside contact among group members
(and among groups). Some group members do not wish to participate in outside
contact, and this we also support. Each group has a phone and e-mail list
to facilitate contact.
Sex among Group Members
Sex among persons in the same group is not recommended, though
it is not forbidden. A sexual relationship among persons in the same group
will make life for the group and for the particular sexual partners very
complicated. If sex among members does occur, it is imperative that it
not be a secret.
Friendship
If you make friends with members in the group, it is important
to let the group know this, rather than holding it as a secret.
Confidentiality
All groups are confidential—who you see here, what you
hear here, when you leave here, stay here. One’s membership in group,
one’s identity, and what is shared in group is confidential; is not
to be shared with anyone outside group. Gossip is greatly discouraged
because it is not compatible with spiritual development.
Form of the Mabon-Level Group: Two-Hour Group
Drumming Circle
The drumming circle is approximately 15 minutes. We hold the
drumming circle in order to enter a light trance state, engage in communal
creation, and facilitate bonding through the creation of group energy.
Sacred Space
Creation of sacred space lasts approximately 15 minutes. We
create sacred space by acknowledging the four directions clockwise (East,
South, West, and North) and their associated elements (Earth, Fire, Air,
and Water). Group members may also share personal prayers for their loved
ones, the earth, Self, and so on.
Heart Circle
Heart Circle runs for approximately 30 minutes. For about three
to six minute, each person shares with the group. We speak from the heart,
from a transpersonal spiritual place, rather than from “he said,
she said.” We speak about Life with perspective and meaning—seeing
events in their relationship to one’s issues and patterns rather
than “dumping.”
The Work
The work runs approximately for one hour. It varies from week
to week and it is as follows (but not limited to):
- meditations
- breath work
- dream work
- guided Shamanic journeys
- sharing of poetry or creative pursuits
- psychodrama
- Gestalt work
- work with Jungian Archetypes like the Shadow
- work with books such as Singing the Soul Back Home by Caitlin Mathews and Healing the Wounded King: Soul Work and the Quest for the Grail by John Matthews
Additionally, each Circle member establishes one to three intentions (goals) for each of the four seasons of the year (Spring, Summer, Autumn and Winter). Circle members are encouraged to periodically evaluate and share with the Circle their seasonal intentions.
Closing Ritual
The closing ritual involves releasing the four directions counter-clockwise
(East, North, West, and South) and wishing peace in each direction.
Group Therapy Fees
The regular fee is $165.00 for four 2-hour sessions per month. A sliding scale fee down to $100.00 per month can be negotiated. Fee is payable every month; if a client misses a session, they still pay the monthly fee.
Contact Information
Rodney G. Karr, Ph.D. has offices in both San Francisco and Walnut Creek, California. The office in San Francisco is located on Divisadero Street, between Haight Street and Page Street. The office in Walnut Creek is located on Cherry Lane off of Treat Boulevard, near the Pleasant Hill Bart station. Persons interested in exploring therapy with Dr. Rodney Karr should call and leave their name and phone number on his voicemail at 415.931.1934.
Approaches in The Life of The Circles
Following the philosophy and practices of the earth-based and western mysteries traditions, inner planes or levels of consciousness are real. They exist within and beyond the limitations of this world that is defined by matter, time, and space. The Five Shaman Circles follows the philosophy, precepts, practices, and initiations of the Hermetic Alchemical Inner Mysteries Traditions and earth-based traditions.
Part of the magic and mystery of the western mysteries traditions and earth-based traditions are beliefs in the Inner Temples and teachings of Spirit, as well as the evolved humanity that exist within and beyond all time and space. Some of the western mysteries traditions include Mystic Christianity, Druidism, Egyptian Mystery, Western Magic, Qabala, Sufism, Rosicrucianism, Alchemy, and the Knights Templar.
Carl Jung’s psychology is based on his extensive study and practice of Alchemy (a spiritual process symbolized by transforming lead into gold) and his cross-cultural study and practice of worldwide earth-based traditions and their respective spiritual practices of shamanism and animism. The 20th Century New Age Movement, born in the West, was heavily influenced by its germinal parents Carl Jung, Gurdjieff, and Ouspensky, as well as a series of books like The Life and Teachings of the Masters of the Far East by Baird T. Spalding (1857-1953).
In the western mystery and earth-based traditions, a-year-and-a-day has been viewed as an important period of study and commitment, since a significant change and initiation may occur. This involves having completed a full year, a cycle of the eight Celtic seasons, and having an awareness of the archetypes of the year.
Members who complete a year-and-a-day in the group are initiated in the older traditions within their Circle. They become group elders and gain greater accessibility to the inner worlds and temples. Members in Mabon groups may choose or be chosen to move to an advanced Jungian-Shamanic group after their completion of a-year-and-a-day.
Members who leave their weekly Circle after their year-and-a-day initiation are encouraged to continue to attend our eight collective rituals. Their study and initiation have already opened the gateways into the inner planes or temples; even though they leave The Five Shaman Circles physically, they can still utilize this access to the inner planes in their solo spiritual work.
Religious Trauma and Spiritual Dysfunction
The healing of trauma in the The Five Shaman Circles
For lesbian, gay, bisexual, and transgender (LGBT) or Queer persons, growing up in families attached to organized religions that are Queerphobic provided traumatic experiences, cognitive dissonance, deeply-felt confusion, and destructive hurt. Many other groups have experienced similar oppression from some religious bodies as well, but the work of this group is focused on the experiences of LGBT persons.
In general, studies indicate that the population of Queer persons has a rather high incidence of spiritual longings and desires for the transcendent, the numinous. The very fact of an LGBT nature indicates a Shamanic tendency to walk between the worlds—to bridge the gap between one type of being to another. In traditional societies, this was acknowledged and celebrated in the frequent (but not exclusive) association of Shamanism and Queerness.
On the other hand, many modern institutional or esoteric religions present Queer persons with an insoluble dilemma: They hold out rich opportunities for religious rituals, experiences, and ministry to the Queer (in particular to men, since many of these groups offer lesser, more restricted opportunities to women). However, they demand that in order to participate in them, they must deny and repress one of the most fundamental realities of their lives—their own created, gifted natures and the way in which they expresses their affections and love. Women of all orientations experience a similar insoluble dilemma in that they are often marginalized; yet they are called to internalize that marginalization as Divine Will. Thus, Queer women receive a double brunt of this destructive situation.
Added to this dilemma is the strong and repeated assertion by the aforementioned religions, in word and in sign, that the very beings of LGBT persons are Nefas, Latin for unnatural, disordered, sick, and to be shunned. Consequently, LGBT persons learned early on that they must hide who they are, or else end up being rejected by religion and the spiritual world. Religious officials, the government, family, as well as culture constantly reinforce this stark dichotomy.
A major part of our healing work is to assist Queer persons in rejecting this false dichotomy and in coming to a realistic, historical, and spiritual understanding that Queerphobic institutional, esoteric religions are tragically and blasphemously wrong in this. They have drastically misread the intentions of the Divine, whom they are striving to serve, yet they have also made deadly errors when they have been racist, sexist, classist, and anti-nature.
An examination of the deepest and most basic theologies of these groups will reveal that Queerphobia, sexism, racism, and so on, are actually diametrically opposed to the underlying spiritualities of these religions. Although intellectual study is one part of the path of healing, affective and mystical work are equally indispensable components.
Our work consists of assisting in the growing freedom—on all levels—of LGBT persons to practice the spiritualities to which they feel called upon, as well as to disregard the deeply harmful and destructive errors of esoteric religions in their spiritual quest.
In general, those who achieve this freedom may be called to exercise it in various ways. Some may wish to work in assisting religious bodies to realize their tragic and self- and other-destructive errors. Others may simply delve ever more deeply into their spiritual quest, disregarding in this lifetime the problems created by organized religions’ errors.
The healing of dysfunction in the The Five Shaman Circles
The question of religious dysfunction is connected to religious trauma, but they are not entirely the same. During the last few centuries, many esoteric institutional religions in the western world have undergone several changes that have severely limited the ability of persons to fulfill their potentials as spiritual beings. In the 21st century, the vast majority experiences American organized religion as “attending a service put on by professional ministers.”
With this way of “attending” services, many vital and central realities of spiritual work that are listed below are lost:
- total participation by all; instead, they are watching a service
- creating and entering into sacred space and time
- the necessity of committed group participation in ritual
- the unique contribution of each individual in the committed group
- all participants as “priestly” or Shamanic, not just “professionals”
- the goal of spirituality as union with the Cosmos, with the Divine
- creating harmony among all levels of being
- the intimate and necessary connection between personal, daily spiritual work and the collective ritual
- the real and vital meanings of ritual and symbol
- the frequent bias toward “straight” male-dominated spiritual imagery and ministry
And the list could be extended much further.
In addition to these dysfunctions, the current sectarian nature of many institutional religions leads one to the assumption that “Spiritual Truth” is a set of propositions ascertained and preserved correctly in one tradition and not in others. Thus, “we are right” and “they are wrong.” In part, this attitude is a legacy of the millennia of warfare throughout the world that has used religion as an excuse for conflict, as well as a rallying cry to support the political and economic aspirations of those in power.
Without uncritically accepting any and all approaches that call themselves religious or spiritual as equally healthy and useful, we can still step back from this sectarianism and readjust our focus, so that the many and varied spiritual paths are seen as complementary, each providing a different way of approaching the infinite Divine reality expressed in the cosmos. We can realize that “Spiritual Truth” is an interactive and living encounter with the Divine, rather than a set of rules or axioms to be memorized and repeated.
Because so many North Americans have had these dysfunctional religious patterns impressed on them from as early as childhood, growing in a healthy and deepening spiritual life, both individually and collectively, will entail unlearning much of what our culture has taught us. This is another one of the goals of The Five Shaman Circles.
Double-Beings
The Five Shaman Circles is dedicated to supporting and developing our very special and unique gay, transgender, and bisexual spirituality—double-beingness. Despite the history of many lesbian, gay, bisexual, and transgender people being priests, priestesses, and spiritual teachers in many religions, we are frequently rejected, judged, and discriminated against by those religions that we have served and honored. We now need to develop our own spiritual paths outside of such confining and judgmental religious attitudes. We do not need to fight with them. It is useful for us to look into the earth-based traditions of shamanism that historically have not judged, rejected, or criticized us.
Earth-based traditions, such as that of the Native Americans, have embraced and honored the double-beings. A large percentage of shamans have been double-beings. Wiccan, Druid, and other surviving so-called pagan traditions have historically and presently embraced us within their spiritual communities as well.
Between the 12th and 18th centuries, millions of gay, lesbian, bisexual, and transgender people, along with the wise women in Europe and the American colonies, were burned as witches. Over the last fifteen years, the AIDS epidemic and the spiritual process of death and dying has transformed our community. A gay, lesbian, bisexual, and transgender spirituality has begun to emerge as exemplified by groups and organizations such as Qspirit and Radical Faeries.
How a Mystical Christian Experiences the Jungian-Shamanic Group
Shamanic Groups: A Christian Perspective
For the meditative Christian, participation in these Druid and Shamanic groups should integrate well with one’s existing spirituality. Participation may even deepen and enhance one’s experience with prayer and Liturgy. This may seem a paradox at first, given organized Christianity’s long and tragic history of animosity towards Paganism and its persecution of Pagans. There is no question that the Christian churches have much to apologize and atone for in this regard; however, a 21st century outlook can be much more positive. For Christians grounded in the wisdom path of ancient Christianity, integrating Druid and Shamanic practice can be complementary in both the outer community and inner life. On an outer, esoteric level, a Christian might balk at the veneration and propitiation of Celtic divinities, elements, guardian spirits, and tutelary entities. A moment’s reflection, however, may reveal a deeper truth.
Eastern and Western Christians have acknowledged, since the beginning of their distinctive paths, a differentiation among 1) the worship of God (the eternal All-Father, the Holy Trinity) as latria; 2) the veneration of the Theotokos (Mother of God) as hyperdulia; and 3) the veneration of Saints and Angels as dulia. Thus, most Christians have no problem using the terminology “to pray to God,” “to pray to Mary,” and “to pray to the Saints” without confusion. A Christian in shamanic practice can recognize these distinctions as well. A Christian-oriented Druid can distinguish between worship of the God of Abraham from a veneration of the manifestations of the divine (which we invoke through elements, seasons, and a myriad of beings in other circles of existence), just as one does with Our Lady and other saints and angels. (It should be noted as well that ancient Christian apophatic theology acknowledges that God in the absolute is beyond all human conception, even beyond being and non-being. Apophasis rejects defining God and honors God by remaining silent about the divine essence.)
Furthermore, there is nothing in ancient Christianity that rules out the existence of other spiritual beings in addition to angels and humans. Most Christian traditions have a strong sense of the iconic nature of the cosmos. This basic respect for the necessary diversity of existence honors the divine in all its manifestations. While the Byzantine Christian theology of icons is the most developed regarding this tradition and outlook, all ancient Christian paths have the same teaching in one form or another.
Therefore, whether the shamanic Christian perceives the entities we invoke as archetypes and projections from our own psyches, or as beings in their own right, there should be no occasion for concern or confusion while working with them as our partners. Once a Christian begins this kind of shamanic work, one will probably begin to discover many ways in which the veneration of pagan elements are present, yet submerged, in the Christian tradition.
On the inner, esoteric level, there is a great congruence between Christianity and shamanic practice. While this reality must be experienced in order to be understood, consider an ancient author who knew this truth deeply. Taliesin, the Celtic Bard, put it this way: “Christ, the word from the beginning, was from the beginning our teacher, and we never lost his teaching. Christianity was in Asia a new thing; but never was [there] a time when the Druids of Britain held not its doctrine.” And another second century Christian, Justin the Philosopher, taught, “the seed of the Word (Logos) [is] implanted in every people of humanity.”
As a seeker delves ever more deeply into the heart of the mysteries of being, one discovers the inner path of harmony with the cosmos—an integration of the created and uncreated in the great dance of being. Such personal revelations transcend religious differences.
Books and Materials
These are the books/materials we use in conjunction with our work in The Five Shaman Circles:
Books
- Singing the Soul Back Home by Caitlin Matthews
- Healing the Wounded King by John Matthews
- The Celtic Shaman by John Matthews
Oracle
- The Celtic Tree Oracle: A System of Divination by Liz and Colin Murray
For additional books and resources on Shamanism, Druidry, and other spiritual practices, please go to Joyful Light’s Book Section
Links
The San Francisco Gay Shamans group is a part of a community—both online and offline. We recommend visiting the following web sites which may be of interest to you:
Druidry
Eastern and Western Christian Mysticism, Paganism, and Western Esoteric Tradition
Gay Spirituality
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Gay Spirit Visions
Gay Spirit Visions is a group committed to creating safe, sacred space for loving gay men to explore and strengthen their spiritual identity. GSV is open to all spiritual paths.
Parapsychology/Psychic and Spiritual Healing
Sacred Groves
Spiritual & Energy Distance Healing and Counseling
- A Time To
Heal
Diane Radha Sivani is a Reiki Master and Master Alchemical Spiritual Healer. By skillfully combining unconditional love, shamanism, energy healing and alchemy, physical, psychological and spiritual healing may be realized.
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Please contact Rodney G. Karr by telephone at 415.931.1934 or by e-mail.