Lunar Standstill at the Calanais Stones

words + photos by Elyn Aviva

It was a light and stormy night in late June, 2006, the second light and stormy night since we had arrived at the edge of nowhere. We had traveled for days to reach the Isle of Lewis, most northern isle of the Scottish Western Isles, to witness a rare astronomical event called the Lunar Standstill. Raw and rough, the wind felt as if it had blown in from around the world—and it had, for there was nothing in the Atlantic to slow it down.

We had journeyed by bus and ferry and car to stand before the Standing Stones of Calanais (aka Callanish), to participate in the once-every-18.61 years Lunar Standstill. The pale sun would set around 11 pm, and then the full moon would skim the southern horizon, go behind Sleeping Beauty Hill, and come out again—giving the appearance of a double rising—and shine between two tall stones in the central stone ring. Archeo-astronomers believe this marking of the movements of the moon gave the builders important power 5000 years ago.

Calanais consists of a slightly squashed central ring, four radiating stone arms, and an underground, box-shaped cairn. The central megaliths stand 8-12 feet high, their uneven silhouettes resembling a Rorscharch test. Was it a temple? A cemetery? A community center? A calendar? Nobody knows for sure. The silent stones reveal their purpose slowly, if at all.

We couldn’t wait to see the Lunar Standstill, but wait we had to. The night before, icy rain had ruined our chances. We hoped for better the second night, but the moon had coyly disappeared behind a layer of clouds, only occasionally peeking out. The event was taking place right before our eyes, but we couldn’t see it.

We had been drawn to this desolate distant land because we wanted to experience what the ancients had experienced (whatever that might have been) millennia ago. We were not alone in that desire. Shivering dreadlocked tie-dyed youth chanted and drummed to the moon, equally determined to have an experience. Nor were we and they the only watchers on that wild and windy night. A choir of Church of Scotland youth clung together, courageously singing “Amazing Grace” against the encroaching pagan forces. As if intimidated by such competing claims, the moon scuddled behind another back-lit cloud and stayed there.

At the end of the stone-lined path that led north from the ring of monoliths, a group of blanket-wrapped elders sat on chairs, impatient with those who blocked their view back down the aisle. Oblivious to their muttered complaints, a photographer set up his tripod in front of them. He pointed his camera toward Sleeping Beauty, waiting for a momentary glimpse of the moon gleaming between two grey and glistening stones. They looked like giant fingers pointing at the sky.

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Power Places

words + photos by Elyn Aviva

Souls in the form of lizards and snakes slither their way to the seashore sanctuary of San Andrés de Teixido in northwestern Spain. At least that’s what local Galician folklore claims about this hard-to-reach pilgrimage shrine, perched on a cliff on the Costa da Morte. “If you don’t go there before you die, you’ll have to go there afterwards”—or so the legends assert. So why not go now, I thought to myself? It would certainly be simpler and more convenient. Besides, I was intrigued by these Celtic-tinged stories of transmigration of souls in what appears to be a deeply Catholic country.

Rather than slither, I went by car, wending my way up and around curvaceous roads shaded by huge eucalyptus trees that swayed in the strong Atlantic breeze. Their medicinal scent filled the air. I pulled over near a TV repeater tower to walk a short stretch of the original pilgrims’ path, careful not to kill any insects I encountered en route—after all, they might be souls on pilgrimage. Or so the legend goes.

At last I reached the tiny village of San Andrés and left the car in the large parking lot at the outskirts. I strolled down the narrow lane lined with souvenir stands selling wax ex-votos in the shape of body parts, brightly painted hard-baked bread-dough offerings, and tiny bundles of hierba de enamorar, a local pink flower that is supposed to be a love potion. Something for everyone, I thought. But was there anything here for me?

Around a bend I came to the white-washed sanctuary that guards the relics of the apostle San Andrés (Saint Andrew). The church was surprisingly small, given the size of the folklore that surrounds it. Legend says that San Andrés was distressed because so few pilgrims visited his isolated shrine, so he complained to Christ; Christ felt sorry for him and promised that nobody would enter heaven if they hadn’t gone first to San Andrés de Teixido. It was a great marketing ploy, judging by the popularity of the shrine over the last 400 years.

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A Hand that reaches out to Arabs and Jews

by Katya Miller

The Hamsa caught my eye early in my formative years as a jeweler, symbolist, and amulet maker. It was much more exotic than the Star of David that represented Judaism. It evoked a middle eastern world of colorful clothing, sacred architecture and the three faiths of Jerusalem, but I didn’t understand how it related to my own beliefs. I knew it was an abstract hand shape, inverted with thumb and pinky pointing outward and similar to the many such indigeneous hand designs in cultures worldwide.

The Khamsa, (in Arabic: Khamsa means “five”) is an icon in amulets, charms, and jewelry, to protect against bad eyes. The Islamic name for the charm is the Hand of Fatima or Eye of Fatima, referring to Fatima Al-Zahra'a, Prophet Muhammad’s small and most beloved daughter. She married Ali, the son of Abu Taleb who was especially loved by Mohammad as the first one who accepted him. Only from her Mohammed had grandchildren and all of her sons were important leaders. She is very important in the Shiite Islam and there only her descendants can be Khalifs. Many girls are named Fatima, meaning a rose, considered holy. She must have had healing hands.

An alternative Jewish name is the Hand of Miriam, in reference to Miriam, the sister of Moses and Aaron. It is a kind of "protecting hand" or "hand of God". The Jewish silversmiths who lived and worked in Morocco and other Arab countries before settling in Israel, adapted it as their own symbol over the years and sometimes put a six pointed star in the palm for religious identity. With an eye in the palm, they say it protects against “the evil eye.” Some associate the significance of the five fingers to the five books of the Torah for Jews, the Five Pillars of Islam for Sunnis, or the five People of the Cloak for Shi'ites. It can be seen all over the Arab nations, and is popular as charms and decorations in Israel’s markets as wall plaques, mobiles, keychains and necklaces. Among Jews, many hamsas are also decorated with fish images, considered to be a symbol of good luck and sometimes they are inscribed with Hebrew prayers, such as the Sh'ma, the Birkat HaBayit (Blessing for the Home), or the Tefilat HaDerech (Traveler's Prayer).

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The Reluctant Shaman

Rachel E. MannI could write about my two trips to the former Soviet Union, the first during the time it was being speculated by the old Sovietologists that Andropov had died because he was no longer showing up in Politburo photo shoots, and the second the summer of the coup when a drunk Yeltsin danced on a tank in front of the White House in Moscow.  These are among a number of outer trips in my life.  But for me, the outer journeys are just juicy manifestations of a bigger and far more important inner journey that led me to becoming a reluctant shaman.

Just declaring in a public forum that I am a shaman takes the breath out of me. To say that my life is a trip may actually be an understatement.  I mean, I think it’s a truly crazy trip when you realize you suffer from Post Traumatic Stress Disorder (PTSD), depression and a chronic pain condition called fibromyalgia and simultaneously you suddenly find yourself meeting spirits who come to help you, or you are wandering in the Underworld where you meet and retrieve lost parts of yourself, and you encounter the traumas of your ancestors and even the world as a whole. In the process, I have met some interesting and amazing men and women, in this more ordinary realm of life, some of them whom I call the “new shamans” of the West.

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