Kundalini Crop Formation

I’m having great fun looking back at all the crop circles/formations that have appeared over the years. This one is particularly stunning from a kundalini perspective. This beautiful serpent appeared at West Woodhay Down, near Inkpen, Wiltshire.

The Cosmic Serpent Kundalini Awakening Crop Circle West Woodhay Down, Wiltshire 29th July 2011

The body of the serpent has 29 circles. 29 reduces to 11, which is also found twice in its date of discovery, the 29th of July 2011. Furthermore it is really huge, spreading across 11 tramlines in the field! It’s all about 11’s, DNA and Oneness. The serpent’s tongue takes the form of the three pronged trident held by Shiva, symbolising the union of Shiva and Shakti. Additional confirmation that this serpent is specifically a depiction of kundalini, is that, if we include the other circles in the formation, we get the the number 33, which is the number of vertebrae in the spine, through which kundalini travels. Between the main circles on the serpent’s back, there are 48 very small circles/dots. 48 is the number of petals on each side of ajna/third eye chakra. The path the serpent takes through the center of the circle represents the space between the two hemispheres of the brain through which the kundalini swims bringing them into perfect equilibrium. This is not unlike the serpent swimming over the drum, in the painting at the top of this page.


Kundalini Crop Circle

Recently, a beautiful crop circle was discovered in a field beside Stonehenge which contains remarkable yogic symbolism.


To me, this is really a form of Sri Yantra.

Sri Yantra – Courtesy of Susan Ferguson-Metaphysical Musing

A Sri Yantra is a depiction of the sushumna, the principle spiritual channel that runs inside the spine, through which kundalini travels. We are looking up the tube of sushumna through all the chakras to the bindu point in the centre.

If we look at our crop circle with this in mind, we can view it as a tube with a star in the centre. The star has seven points for the culmination of the seven chakras at the crown. At a certain point in meditation a star can be seen in the third eye.

When the yogi concentrates long enough with half-open eyes at the point between the eyebrows, and when the gaze is without any restless motion, he will be able to see a steady light surrounded by other, but flickering, lights. He should not be diverted by this glimmering halo of the spiritual eye, but should steadfastly look at the center of the eye until he feels his mind completely absorbed within it. In time, he will see the perfect formation of the spiritual eye: a dark opal-blue globe within a quivering ring of flame. Gradually, by deep concentration, an extremely brilliant white star occasionally glimmers in the center of the blue. The star is the gateway through which the consciousness must pass to attain oneness with Spirit. Paramhansa Yogananda

The crescent moon behind the star represents the bindu chakra. This chakra is located behind and below the crown. It is like a round box with its lid slightly open emitting light in the shape of the crescent moon that we see in Shiva’s hair.


This is the point of emanation and retraction of the physical body, the source of amrita and a primal point of clear consciousness and unity, something we very much need in our current world conditions.

The outer circle has 82 divisions, the inner 73, both add up to 10, giving 1010, which reduces to 11. Eleven is again a symbol of oneness and also the twin strands of our DNA.

For me, this crop circle is about true unity and our journey home. I wonder what it’s trying to tell us about Stonehenge?

The Kiss


Judee Sill, is a largely forgotten musical genius. After a somewhat difficult life, she died tragically young aged just thirty-five. Much of her work is imbued with spiritual overtones and her great song, the Kiss, is no exception. In fact, I see it as a beautiful kundalini metaphor and this is supported by her words when introducing the song – This song is about the union of opposites we all have, the Kiss is a symbol of that union.

One of the lines in particular really captures for me the subtle sweetness of ever present kundalini – holy breath, touching me like a wind song, sweet communion of a kiss.

Here she is!

The Nature of the Universe


There are two aspects to the Oneness, She that is active and creative (Shakti) and He that is the great still consciousness (Shiva). Shakti and Shiva are One, duality and oneness exist together in the Great Mystery. After seeing the number code 11:11, I was pulled out of my body and told, that the nature of the universe can essentially be expressed as-

Unlimited possibility and manifestation, in eternal unchanging consciousness

Ban Jhankri-The Forest Shamans


A Ban Jhankri with its shamans

In a previous blog, Ancient Shaman Ancestors, I related how in a fully immersive vision I was visited by the Almas. For simplicities sake we may say that they are the Central Asian equivalent of Sasquatch (although they are quite different), to be found in the Altai Mountains of Siberia and throughout the Caucasus.  They came to me as shamans, they were dressed in Buryat costumes with colourful ribbons and they spun around whilst drumming. It is highly likely that the Almas or Almasty are a surviving hominid, most likely homo erectus and I sense strongly that homo sapiens may have learned shamanism from these beings that retained a deeper connection to the natural world than us. Furthermore, I sense that they act as initiatory agents to some shamans, in spirit and possibly physical form.  The images in the video below are eerily similar to what I saw.

As well as the Almas, Sasquatch also came to me in shamanic consciousness,

as I stood facing the woods, a large creature walked upright through the trees in front of me. There was not much space between the trees, it was like watching a shadow repeatedly emerging then disappearing. I could see thick dark hair and sensed great power. It then stepped out into a clearing, it was Sasquatch and he turned to face me. Although he exuded tremendous physical strength, he showed no aggression and I felt no fear. It felt like he was simply presenting his existence to me. Then, I was given some special green herbs and plants and told that they were for contacting or shapeshifting into Sasquatch. I went deep into some forest caves and found him sleeping. I stroked his face with the plants and he opened his mouth revealing formidable white teeth. Somehow, I knew I must put my hand into his mouth, to show trust. I did and he opened his eyes and gave me a vision, showing that we have a deep connection, that part of me is in fact Sasquatch. I found myself in a primeval forest of very tall straight trees. Through the trees I could see a large rounded green mound, covered in moss and grass. I could see that my arms and hands were covered in thick hair. There was no sound or thought,just utter stillness of mind and environment, I was aware that this was home and I was my ancient Sasquatch self.  (from A Shamanic Kundalini Awakening)

Although I’m yet to find a connection between Almas and Siberian shamans (although I’m sure it’s there), I did find a link between Sasquatch and Native American medicine people.

…among the Yokut, Hairy Man (Sasquatch) was indeed connected to the shamans, but a Hairy Man shaman was extremely rare and unusual. The subject of a Hairy Man shaman was in itself very sensitive and so little is known about what specific powers such a shaman might have had. The elders told just one story, in which Hairy Man comes to give his healing power to the shaman. In the story Hairy Man insists that the power he will convey must only be used to cure and never to cause harm. It was also said that the shaman would make an amulet in Hairy Man’s likeness, swallow it and use Hairy Man as a bringer of dreams. (from Mayak Datat: The Hairy Man Pictographs. The Relict Homonoid Inquiry)

The Hairy Man (Sasquatch) pictographs from the Tule Indian reservation.

A recent conversation with a Nepalese shaman gave me a further confirmation that shamans and the Wild Peoples are intimately connected.  This concerns the Ban Jhankri or Forest Shaman.

…The ban jhankri (forest shaman) is both spirit and deity, as well as an accepted reality for most indigenous Nepali ethnic groups. The ban jhankri are said by many to be small creatures, hairy and golden, master healers and teachers of shamans. Those whom are “chosen” by the ban jhankri to be future shamans, are abducted and often taken to caves where the initiates receive shamanic training and instruction. The novice, who is typically young but may be an adult, is later returned to his/her community, several hours, days, or (rarely) weeks after being abducted. At this point, sometimes the initiate finds a human guru (teacher) from whom to continue to learn ritual methods and techniques of accessing spirit (i.e. ecstasy, trance, possession), but sometimes their training continues only through the agency of spirits, including contact with the initiating ban jhankri. Culturally, such experiences of “spontaneous election” are regarded as proof of being “chosen by spirits,” and hence, endow these jhankri with special status; those shamans so chosen are themselves referred to as ban jhankri, distinguishing them from other kinds of jhankri. Representative oral texts of the shamans describe individual experiences of consciousness transformation through these encounters with ban jhankri.  (from Encounters with Ban Jhankri: Shamanic Initiation by Abduction in Nepal,Leslie Conton, Fairhaven College)

In a fascinating paper entitled, THE “CALLING,” THE YETI, AND THE BAN JHAKRI (“FOREST SHAMAN”) IN NEPALESE SHAMANISM, I found that there are different types of Yeti and that the ban jhankri is considered to be one of these.

The smallest and fastest yeti is named rang shinbombo(lit.: “self-generated shaman”) by Tibetan tribal groups like the Sherpa and Tamang, and in Nepali he is called ban jhankri. The term bombo means shaman, as does jhankri in Nepali, and these yeti are often thought to have mystical powers.

Those shamans initiated by the ban jhankri are also considered ‘self generated’, they call it an, aph se aph experience, that is, it arises on its own, unbidden and automatically, to those chosen to be shamans by the spirits. It is a spontaneous rite of passage. Indeed the yeti and banjhankri are real. They are not just characters in a story told, but realities lived in the soul of the Nepalese shaman.

Painting on dhyangro drum by Evelyn Rysdyk @2014

For me, these wild Forest Shamans from various parts of the world live in all our souls and are a forgotten part of us we need to remember.