Holy Shit That’s the Practice-Plan-Thesis
Process-Practice-Thesis: We Go Alone Together
A methodology for healing and trans-scendence through direct experience and conscious dissociation
an individual daily practice and cyclical communal gathering that re-creates humanity's oldest tradition, the funeral feast - gathering around our altars, or mesas, the personal and communal tables that ground and guide us, call in the energies that are present in that moment, and meet the spirits in celebration and mourning
it's an individuation journey, separating to become whole again. my approach will guide people in doing the individual healing work through meditation/compassionate self-inquiry, ancestral and daily energy connection at the altar, and automatic creative channeling. we will devise and explore traditions to find what's best for them personally and work with the Maya astrological system (via Elmy), archetypal Western astrology (via Hillman), esoteric practice (Aesclepion, European paganism).
then I will host group rituals at important cyclical moments of the year based on the seasonal frameworks of the Celtic Wheel of the Year and the Maya Chol Q'ij calendar and Greek/Western esoteric psychedelic/ecstatic/theatrical traditions (Dionysian tradition, Eleusis, Celtic seasonal festivals).
I will focus on the queer/trans* community but it is accessible to everyone and represents the emergent Trans* archetype driving the expansion of consciousness into Tier 2 awareness, as Wilber puts it, where we transcend and include the whole spiral -- or the Age of Aquarius, as Western astrology/esotericism puts it -- nondual awareness. Where we expand into oneness by recognizing individual difference and correcting the record of our shared past, breaking barriers and gatekept realms like academia. Where ancient ways of knowing are revived, syncretized, remixed through technology to bring everyone in.
Personal training plan- this will take at least 4-5 years. I don't know if I pause the program or keep it going and just take longer, or if I should just state this clearly now; I will look at alternative programs but can do it within the TA/LJMU framework if I get grants/residencies to cover me financially and logistically.
Ralph teacher training after this course
San Pedro ceremonial apprenticeship (focuses on altars/mesas, collective work)
Temple residency and/or dieta (ayahuasca / spaceholding / personal work)
Menteeship/immersive in Central America with Mark Elmy and Acacea Sherman-Lewis
Astrology/archetype training with Laurence? (maybe just more coursework)
Mentorship from Gabriela Gutierrez/Ash Ritter? Maybe just more coursework
Celtic shamanism immersive training with Margot Harrison
Shamanism school? at least coursework
Training / immersive with Anthi and return to farms in Greece (maybe this is outside the program and just something I do for my personal/artistic development)
Roy’s, Michael’s, and especially Kit’s time and attention as it was an essential part of this realization, which after so much confusion and fear made me just melt into tears of gratitude this morning. I'm excited and invigorated albeit daunted at where I will find the funding and foundation necessary for this -- but I trust the process.
Kit really showed up and took me by the hand and walked me through this at the ritual fire. Xe showed me that I had the pieces all along, right from the very beginning when I first read the Immortality Key, and I think I could get funding/support from Muraresku’s foundation for this — Psychedelic Pints and Drinking With the Dead are the freaking backbone of the whole thing. About awakening our inner divinity and finding that center and then celebrating/mourning/connecting with the dead in our self-essence around the communal table and ritual fire. It’s been here the whole time and I knew from the beginning, I just needed the foundation and training.
https://otter.ai/u/BFkkiwU5dmzSNDHPLrfvGpOC8Ww?utm_source=copy_url <—The raw download and AI analysis
Riordan Regan discusses his practice and thesis, which involves an individuation process combining individual and group components. He emphasizes the importance of daily practices at an altar or "mesa" to ground spiritual energies. Regan plans to host community gatherings, including funeral feasts, to recreate ancient traditions and facilitate personal and collective healing. He proposes integrating various cultural and astrological systems, such as Western astrology, Maya daykeeping, and the Celtic Wheel of the Year. Regan also contemplates further training in San Pedro and other shamanic practices, aiming to support others through workshops and rituals, while seeking funding to sustain his work.
Action Items:
Reach out to Laurel about doing shamanic training.
Explore options for a residency or apprenticeship at the Temple of the Way of Light or Deta in South America.
Plan a trip to Guatemala.
Consider pausing the current program or extending the timeline to focus on apprenticeships in South America, Central America, and Europe over the course of multiple years.
Explore options for funding, such as seeking grants, to support the development of this program.
Outline
Insight and Obstruction
Riordan Regan discusses the moment of insight and the subsequent feeling of being frozen and consumed by the need to consume more.
He calls upon the nawal of Kawok, the spirit of cacao, and Amanita for courage to bring his insights forward.
Riordan expresses a lack of trust in himself to birth his insights forward, feeling stuck and frozen.
He emphasizes the need to document and practice his insights, despite his current state of obstruction.
The Practice and Documentation
Riordan explains that his practice involves both individual and group components, teaching people to work with energies present in their environment.
He describes the daily practice of working with energies at an altar or mesa, grounding and tuning in to what is happening around them.
The altar or mesa is central to his practice, serving as a grounding tool that mediates between the spiritual and material realms.
Riordan reflects on the importance of having a table or altar, drawing parallels to his pandemic food research and the need for communal kitchens for producers.
Funeral Feasting Tradition
Riordan connects the altar or mesa to the funeral feasting tradition, explaining its role in grounding the spiritual and material.
He discusses the similarities between funeral feasting traditions in Europe and South America, noting that the ingredients were often brought to the tombs of ancestors.
The practice of drinking with the dead is highlighted, with Riordan mentioning various psychedelic beverages used in ancient traditions.
He humorously notes that shamanic initiation can involve activities like pissing in a bucket, emphasizing the humor and simplicity of ancient practices.
Communal Gatherings and Workshops
Riordan proposes hosting group gatherings to recreate the funeral feast, either online or in person, and potentially at sacred sites like Gobekli Tepe.
He plans to offer individual devising workshops to help people work through their trauma and connect with their creative expression.
The importance of releasing creative output is emphasized, with Riordan suggesting activities like voice notes or screaming into a pillow to release energy.
He envisions leading group rituals at significant times of the year, such as the Celtic wheel, Maya calendar, or moon cycle.
Navigating Personal and Collective Energy
Riordan describes his role as a navigator, tracking the cycles of energy informed by multiple perspectives, including Western astrology, Maya day keeping, and the Celtic Wheel of the Year.
He explains the practice of inner inquiry and outer expression, which involves daily personal practice and larger communal rituals.
The concept of the collective dead is introduced, with Riordan considering focusing on the queer community but also wanting to be inclusive.
He reflects on the importance of creating spaces that are biased for marginalized groups while also bringing everyone along.
Training and Future Plans
Riordan acknowledges the need for further training, including teacher training after his current course and shamanic training in Ireland.
He plans to return to South America for apprenticeship and/or residency, possibly in both Peru and Guatemala.
He contemplates a longer period of focus on different regions, such as South America, Central America, and Europe, to complete his training.
Riordan expresses the need to make space to read, finish courses, and undergo high-dose mushroom training, seeking physical support for his practice.
Financial Considerations and Final Thoughts
Riordan questions how to make money in the meantime, considering grants and other options.
He expresses gratitude for the insights and clarity he has received, feeling that he has had the answers all along.
The importance of the funeral feast in starting his journey is reiterated, with Riordan feeling a sense of completion and readiness to move forward.
He concludes with a sense of clarity about his path and the need to integrate various aspects of his practice and training.