The Soul Rites of the Wandering Womb

I first ran across the “Wandering Womb” when I was in my thirties, and it touched me deeply and was important for the path I was on, helping my own souls as a woman, along with being a healer, working with other women to ground their wandering womb through the very important support of emotional healing. Cultural transitions from ancient women’s cultures to ancient men societies that still operate today had a destructive impact on medicine women, shaman women, sacred women dancers (for community healing) and the herbalist witches.

As a powerful dreamer, having had decades of self-healing to stay alive from my initiations as a dreamer, I have learned and experienced both the divine astral souls and the all too misinterpretations of our shadow Souls. I have gone through the entire journey of lifetimes of healing with death always pulling me into its realms and the depths of mystical experiences to find all fragments of my own wandering and lost souls and my own wondering womb this lifetime.

What is the Wondering Womb…

“The Wandering Womb was a belief that a displaced uterus, was the cause of many medical pathologies in women, and originates in the medical texts of ancient Greece, although the belief persisted in European academic medicine for centuries. The “wandering womb” was part of the teachings of Hippocrates (a symbolism where the word Hypocrite was born). A description of the theory of a “wandering womb” is from Aretaeus, a physician from Cappadocia in the 2nd century. He wrote that the uterus could move out of place, and float within the body.” Hysteria was born forth from the diseases of the womb of woman’s emotional issues unresolved.

The wandering womb is literally the ‘Seat of our Soul’ and it operates energetically within our body as women, both its permanent internal states (the emotional body and all its jurisdiction) and the dreaming bodies which live in a wandering state (astral body). The ‘silver chord’ stays connected with us when we wander in our dreams or in the waking dream through our womb. Women who have continual issues of not permanently healing, have their silver chords tied in knots and integrated with the darker astral souls of their intimate circle and family which are difficult to break free from. In my work chord cutting is first and mandatory, it frees the energy chords equally to a years worth of energy work.

Eleusinian figures. Vase, 335-325 BCE (St. Petersburg, State Hermitage Museum)
The womb is also the area where a woman’s third eye is actually located, and if its not blocked, it will stream up to the ‘third eye’ (lens) bringing intuition, second sight and “projected” visions (mental body visions, not soul visions which are experiential, not observatory). The area between the brow of the energetic system (chakras) is what teachings say is the third eye, but that is not true, its only a lens. The Soul body and the Mental Body both operate separately (because of past life karma) and if the spiritual seeker wishes to enter into a contract with their own devil to heal it (the karmic astral body, the wandering womb or the stationary womb will determine the success. All my work with the soul involves these ancient mysteries that were and should be kept secret, for in the wrong hands they cause more harm for women. I will give you an example…

There is a particular man in a light workers group that is pretty popular with many followers under 24 years old, heralding himself a magician and magical man of light, he is about 34 years old and one who astral travels and practices the incubus, sucubus practices (light stealers and astral rape). On his youtube videos he shows you his ability to create bubble lights (orbs) between his hands, and they are real. But its not his energy, nor natures, it is the stolen astral juices of women he knows who follow him. Stolen womb JUICES that keep a woman healthy. He was going to a large gathering, so I decided to go and be in his space with the other four hundred people a few years ago, his demonic astral body has been given full power, by him, he allowed himself to be possessed by his own choice of his most powerful and dark lifetime. These are real aspects of damage to the energetic astral body of a woman, and her own womb. So when a woman has trauma and says the invisibility of a man in her space is darkness, you should believe her.
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The result of the wandering womb of woman when she is ‘not supported by her sisters’ is the result of emotional hysteria caused by “wandering womb” who this part of her cannot ground, nor return fully because she is emotionally wounded and not getting help from sacred healing women, medicine women, shaman women and women therapists to ease the pain through mere female supportBoth “wandering womb” and “hysteria” were rejected in modern medical theories of today and thus no sacred feminine healing of the astral emotional body is applied in all modern medicines.

When we have breast, womb, stomach and vagina issues, that is a sure sign that “emotional healing and emotional boundaries” are needed in the woman’s life, any aches or pain is a feminine issue, either lifetimes (fallen asleep) spiritually,  to the healing properties of your astral body (emotional body) who wishes to fly free and wonders the earth looking for the karmic souls who sit in the Eleusinian Mysteries, lost and waiting for you (called astral travel) to go find herOr is wounded karmically or this lifetime and wanders to ‘escape the emotional pain’ – Its one, or the other!

The Cantos explain a historical event through its exposure of a malignancy blocking the “Creative Forces” of the “Emotional Body” that are also identified and celebrated, the malignancy is called “Usura” and the creative forces are called “amor” and “Eleusis.”
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On wiki today, I could not believe it, it says that woman’s “Eleusinian Mysteries” were based on psych-drugs that gave ancient woman the ability to vision, this is not truth, this is a Dionysus cult rape and just another modern 21st century rape, denying women her natural gifts of intuition, dreaming and visioning – solely upon her own emotional body, her dreaming souls bodies and her womb rights. I wold call it just another Dionysus Cult demonization. For those who do not know the ancient shamanic Greek sacred healing rites, it is called the Eleusinian Mysteries or Eleusinian Fields. The women’s ceremony was held each year by the Priestesses of Demeter and Persphone, the most famous of women’s secret rites of ancient Dorian and Ionian women (pre-Greeks).

As a shaman, I take groups and individuals on their soul retrieval shamanic journeys for healing of the feminine souls, and yes we have more than one. There are three phases to this ancient shamanic rite, the “descent” (loss or grief in our waking life), the “search” (going on a soul journey to find our missing soul from trauma or even past life traumas) and the “ascent”, the return and reunion with her mother (our inner mother) for wholeness of self as women. The name of the town, Eleusís, seems to be Pre-Greek and it is probably a counterpart with Elysium whom the Goddess Eilethyia was honored as a living practice side by side to the shamanic practices.

The rites, ceremonies, and beliefs were kept secret and consistently preserved from antiquity women until the Sun cults began to destroy and eradicate all of them. The initiated women and men would have a reward in the afterlife if the demonic (karmic souls were healed, dissolved of karma and retrieved or brought back home to the emotional body soul that resides within our present incarnation). There are many paintings and pieces of pottery that depict various aspects of the Mysteries. Since the Mysteries involved visions and conjuring in this lifetime, not the afterlife (that is a male teaching gone desperately wrong and misguiding as an untruth).

This illustration of the Eleusinian mysteries is from The Family Magazine, 1834.
The Disparity of Power in Homer
and the Homeric Hymn to Demeter

Edited and translated by Helene P. Foley while the primary author remains unknown, the Homeric Hymn to Demeter dates back to around the seventh century B.C.E. The tale recounts the traumatic abduction of Persephone, the goddess Demeter’s young daughter – an event through which the origins of Demeter’s cult and the are revealed. While in one regard the hymn serves an important spiritual function, its lyrics have also nurtured much literary discourse. The narrator’s account of the scheming circumstances and methods of Persephone’s kidnapping in addition to the starkly different responses it provokes amongst the divine illustrate the disparity of power between the gods and the goddesses in a patriarchal world.

The first instance of the imbalance of power amongst the gods and goddesses is in the unveiling of the collection of circumstances that comprise the myth’s premise leading up to Persephone’s abduction and rape. The exposition begins with a seemingly serene setting of a beautiful meadow, though a popular literary locale for sexual assault. Suddenly the tone shifts with use of the word “snare” to describe the flowers. In conjunction, the consonance of the sly snake-line “s” sound generates a sense of foreboding: “roses, crocuses… violets, irises, hyacinth, narcissus… snare… see… sprang… smelled so sweet… salty swell… sea”. The translator’s decision to create a resounding “s” as a method of foreshadowing establishes an uneasiness fitting for the event to come. As the virgin Persephone roams about the lush meadow innocently, the agreement made between gods Hades and Zeus, Persephone’s own father, to “[give] her without the consent of Demeter” remains unbeknownst to both the young maiden and her mother.

Zeus’s act of “giving” Persephone to “gratify… the Host-to-Many” exemplifies the discrepancy between the power the gods possess and that of the female goddesses. Persephone’s own fate is sealed at the hands of the powerful male gods satisfied by the terms of the transaction (“gratify”), and neither her mother nor she is able to have a say in her life. In the patriarchal structure within which this world takes place, the power is commanded by the male gods, namely Zeus and Hades, while Persephone and Demeter are subject to it.

By this time, the stage is set perfectly for Hades, the shrewd god of the Underworld, to demonstrate his strong and guileful power validated by the patriarchal system. The magnitude of his power over Persephone that contrasts her wide-eyed innocence is most blatantly showcased when the “lord Host-to-Many” rises “up on her, with his immortal horses, the celebrated son of Kronos; he snatched the unwilling maid into his golden chariot…” (pp. 2, lines 17 – 19). The narrator clearly communicates the dignified dominance Hades wields through word choice such as “lord” and “celebrated son of Kronos,” the almighty and highly revered god from which Hades’ potency is filially inherited. The reference to Hades’ being the son of Kronos is also repeated for greater emphasis of his status.

Sardegna ItaliaMeanwhile, Persephone is characterized as “slim-ankled” and a “flower-faced maiden” (line 8), which implies a girlish meekness and helplessness in the face of her abduction. As he takes Persephone, he is accompanied by his “immortal horses” – immortality symbolizing the ultimate power one can possess as well as horses representing brute strength – in his “golden chariot,” which indicates a sense of distinguished, king-like authority. His force is further expressed through the evocative, aggressive nature of the verb “snatched.” On the other hand, Persephone is vulnerable with neither mortal nor immortal aid. In light of her defenselessness, she merely “laments” and “screams” (line 20). What’s more is that although she is described as by no means comparable in strength to Hades, she doesn’t even attempt to assertively fight back; the pairing of the words “unwilling” and “maid” conveys this passivity, which suggests a connection between power, or lack thereof, and gender.  It is evident that in this particular world that values males, Hades is endowed with the strength to capture what he seeks while Persephone is too impotent to break free from Hades’ control.

In the midst of Persephone’s tribulation, the inequity in the distribution of power amongst the male and female gods is further demonstrated by the manner in which the gods and goddesses behave in response to Hades’ snatching. Persephone’s suffering and exclamatory plea is related vividly, most notably through the adjective “shrill.” This appeal is heard by Hekate, the “daughter of Persaios” (line 24) and “lord Helios, brilliant son of Hyperion” (line 26), but the different reactions to Persephone’s scream and the amount of power each could exercise over the matter still leave Persephone helpless. Hekate is described to be “tender of heart” (line 24) – an emotive phrase linked with genuine warmth and concern. Additionally, she is associated with adjectives such as “delicate” (line 25), which implies a certain weakness. To her dismay, she, like Persephone, doesn’t hold the power to change the situation.

Relief of wheatsheef carved on lintel, symbol of Demeter, 1st century AD, Eleusis, Greece.
Helios, unlike Hekate, hears Persephone cry out and is “aloof” (line 28). Although he is depicted as a god of great strength and sway through words like “lord” and “brilliant,” he does not feel compelled to come to her aid regardless of his capability to do so. Moreover, the earth, over which Zeus has dominion, is personified as “yawning” (line 16), which also conveys a similar indifference to Persephone’s undesired fate prior to Persephone’s kidnap. The glaring difference in potential to help Persephone in her time of woe brings to light the gender gap in power that the goddess Hekate holds from the sun god Helios.

In the Hymn to Demeter, the significance of power is a reoccurring issue throughout. While the divergence and hierarchy of authority between mortals and immortals is obvious and understood, there exists a striking imbalance in power, not just among individual gods but between the male gods and female goddesses highlighted in the plot through word choice, poetic devices such as consonance, repetition of words/phrases, symbol, and personification. Within the patriarchal structure of society, both natural and supernatural, the male gods are described in their epithet as the ones endowed with power, often in relation to their also formidable fathers.

In contrast, the female’s epithets entail less an admirable sense of strength and more their flowery, diaphanous character and disregard in a male-dominated world. Even a powerful goddess like Demeter is neither consulted nor considered when Zeus and Hades, both male gods, make a bargain that allows Hades to take and rape young Persephone. On top of that, Demeter’s inquiry regarding the whereabouts of her daughter are largely ignored, and even when she is finally able to get her daughter back, Hades is the one that grants Persephone permission to see her mother under the terms Zeus and Hades establish. Throughout the course of the tale, the prominence of men’s societies that perpetuates a disparity in power between genders permeates and gets worse in some places and better in others.

Emotional Holistic Soul Healing
Many heal with slow food for the physical body
so too in the 
emotionally healing, its slow
detoxes and releases to heal 
the emotional
wombed body to open to the souls bodies.

There are several great emotional body holistic healing work that one can do, which is focused on soul work (emotional body work), the most powerful is shamanic work, if the woman doing the work has healed her own cancer or diseases without any help from doctors or modern medicines and if she hasn’t been sick, then she has not been initiated as a shaman. The best preparation work for shamanism before you take that route is “energy work” for any issue you have, mental, emotional or physical. All are good except electricity types of gadgets, those are extremely destructive to the magnetic dream body, womb body emotional body).
The second most important thing is to receive healing from a good and sober healer (for there are many healers who are not free of wine, pot, alcohol etc) and that can null and void your healing session, leaving the healer feeling Great! but you not seeing changes after six months to a year. Steady once a month sessions of energy work (mixed with or without massage, acupuncture or pressure, if you have physical pain also) will allow the charka system of the emotional body to begin to flow and fears gradually begin to change and heal.

All chakras belong to the emotional body, not mental body – many people say otherwise, but they have not gone on a devout emotional body, ten soul body and shamanic process steady for 30 years to give them authority to say that. Breath-work which is also excellent for the emotional body as preparation for shamanic journeys and one should devote 3 or 4 years oto it, eaqul to 4-7 years of energy work.

Phoenix of Elder Mountain

Photos – Jewish woman in her Yemenite Sacred Clothing, This illustration of the Eleusinian mysteries is from The Family Magazine, 1834, Ukraine Black Folk Costume, Vest of a Sardegna Woman’s Folk Costume, Italia, Three Eleusinian figures Illustration, Vase, 335-325 BCE (St. Petersburg, State Hermitage Museum), Relief of wheatsheef carved on lintel, symbol of Demeter, 1st century AD, Eleusis, Greece.,

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