Sola Voima - Christiana Aro-Harle

11/11/2025

My focus is on Fenno-Ugric and Tuvan worldviews and language. My desire is for participants to become more curious, become a bit more present, perhaps more skilled, and absolutely with more compassion and integrity when bringing forth this age-old earth based animistic work.

This workshop contains the roots of most shamanic healing / witch / noiade / tietäjä / folkhealer work.

Traditions-Peoples around Mother Earth have viewed that we are made of more than one soul; that we have many souls. Soul loss and soul retrieval have their roots in the spirit world. It may happen that a part of our Soul leaves when we try to live with a situation too long, or we give more to others be it human or corporate, that our personal balance is moved, forced, coerced into dis-balance. For a short while we may survive, for our soul desires wholeness, but sometimes returning doesn’t happen. It is one of the main reasons for serious illnesses.

Soul-loss, losing part of your soul, can create feelings of not being connected to your body, your own feelings and relationships and Life itself. The joy of Life leaves us. We feel disconnected. Long-term abuse or illnesses, auto-immune challenges, grief which never passes, addictions, car crashes, and especially PTSD (post-traumatic stress disorder) all have their roots in soul loss. Soul-loss can occur on an individual, group, locality and even country level. Places, villages, countries, tribes can suffer group soul loss. Soul retrieval work is a very powerful way to return to wholeness.

The shaman’s task is to find the lost part(s) and return them to the person. A joint responsibility between the shaman and the ill person is created during and after the retrieval.

During this time we focus on diagnosis of soul loss and its return through practise; psycho-pomp involved in returning soul-parts, celebrating their return as well as the ethics of integration and follow-up work by all involved in the healing ceremony.

We also take a glimpse at how soul retrieval can be used with other therapy modalities and how they can support each other.
Participants are asked to be well grounded in their own shamanic journey work and have firm contact with their power animals/spirit helpers and preferably have participated in a basic workshop.

More information: https://solavoima.fi/events/dance-of-raven-song-i-soul-path-and-retrieval-2/

10/11/2025

(𝗧𝗵𝗶𝘀 𝗽𝗼𝘀𝘁 𝗶𝘀 𝗮 𝗯𝗶𝘁 𝗹𝗼𝗻𝗴 𝗮𝗻𝗱 𝗮𝗹𝘀𝗼 𝗶𝗺𝗽𝗼𝗿𝘁𝗮𝗻𝘁)
𝐐𝐮𝐞𝐬𝐭𝐢𝐨𝐧: 𝐃𝐞𝐚𝐫 𝐃𝐢𝐧𝐞𝐬𝐡, 𝐝𝐨𝐞𝐬 𝐚 𝐭𝐫𝐮𝐞 𝐬𝐡𝐚𝐦𝐚𝐧 𝐞𝐯𝐞𝐫 𝐫𝐞𝐟𝐞𝐫 𝐭𝐨 𝐭𝐡𝐞𝐦𝐬𝐞𝐥𝐯𝐞𝐬 𝐚𝐬 𝐚 𝐬𝐡𝐚𝐦𝐚𝐧? 𝐀 𝐠𝐞𝐧𝐮𝐢𝐧𝐞 𝐬𝐡𝐚𝐦𝐚𝐧 𝐝𝐨𝐞𝐬 𝐧𝐨𝐭 𝐭𝐞𝐚𝐜𝐡 𝐨𝐭𝐡𝐞𝐫𝐬, 𝐫𝐢𝐠𝐡𝐭?
𝗠𝘆 𝗮𝗻𝘀𝘄𝗲𝗿 :-
My dear friends , in recent years, I have noticed a growing tendency among some friends to strongly believe that an “original shaman” never calls themselves a shaman and never teaches shamanism to anyone. At first, such a statement may sound wise and profound and it may even reflect a fragment of truth in some cultural contexts. Yet, if we examine it carefully, this notion is far more idealistic than practical. It may arise from a romanticized idea of what a shaman should be rather than an understanding of what a shaman truly is in living traditions. But here , I agree that a genuine shaman does not engage in unnecessary show off or imitation. After all, a filled vessel makes no noise, it is the empty one that rattles.
Within our own shamanic lineage, an original shaman does in fact identify themselves as a shaman. This is not an act of ego or pride but an affirmation of one’s role, responsibility and sacred duty. Our ancestors clearly spoke and acted with this understanding. Let us reflect sincerely for a moment. If a person is a shaman, how should they refer to themselves? Should they pretend to be a teacher, a doctor, an engineer, a carpenter, a pilot, a police officer or a minister ? Should they deny their identity altogether and live in silence? True spiritual identity is never something to be hidden. It is not arrogance to speak one’s truth with humility. In fact, it is an essential part of responsibility toward the community. A shaman serves their people through their spiritual gifts. Denying that identity is not a sign of authenticity. Rather, it may reflect confusion or fear of judgment. The quality or authenticity of a practitioner can never be measured by their willingness or unwillingness to use the title of shaman. This is an impractical standard, often promoted by people who have not experienced shamanism deeply from within. The true measure of a shaman lies in their knowledge, their years of practice, their lived experiences, their ability to heal, guide, protect and the trust their community places in them. These qualities are not born overnight. They are earned through long dedication, training, spiritual encounters and service. I cannot speak for other shamanic traditions, nor do I claim to. Each lineage has its own rules, its own ways of transmission and its own sacred language. But in our Tamang Bombo (Shaman) tradition, a shaman is openly called a shaman. This is how it has always been. We are not thieves, outlaws or traitors to our nation, so why must we hide our identity ? The community recognizes the shaman and the shaman accepts that responsibility with humility. It is also true that not everyone who holds a drum, chants a few mantras, performs rituals or claims to have visions is a genuine shaman. The outer performance alone is not enough. One must pass through many stages of spiritual practice and testing. In our culture, there have always been clear standards, rigorous practices and profound spiritual experiences that must be achieved before anyone is accepted by the community as a true Bombo (Shaman). This process takes years, often decades and requires both personal transformation and public recognition. It is not a title one gives to oneself lightly, nor is it a mask one can wear casually. It is a sacred responsibility carried with devotion and discipline. The idea that a true shaman should always remain hidden is not applicable to our tradition. If someone hides their identity and introduces themselves with any other profession, does that make them more genuine? Of course not. A person becomes authentic through their inner integrity and their work, not through their silence or denial of identity.
Another idea that often circulates is that an original shaman never teaches others. This belief also does not align with historical reality. If shamans had never shared their knowledge, how would hundreds of shamanic traditions across the world have survived for thousands of years? How would sacred songs, healing techniques, rituals and ceremonial knowledge have reached our generation? The survival of shamanism itself proves that teaching and transmission have always been a vital part of every living tradition. However, it is equally true that sacred knowledge is not given to just anyone, at any time, without careful consideration. In our tradition, teachings are shared only with individuals who are spiritually prepared, culturally grounded and socially responsible. A teacher must recognize the readiness of the student. A student must carry the weight of the teachings with respect, discipline and humility. Not every person has the same capacity to receive or hold spiritual knowledge. This is why both identity and transmission hold sacred importance. A shaman does not claim the title out of pride but out of duty. A shaman does not teach out of ego but to keep the lineage alive. Both are acts of service and continuity, rooted in respect for the ancestors and love for the community. If we misunderstand these principles, we risk losing the very heart of our living traditions.
Our elders have always reminded us that shamanism is not a secret locked in silence. It is a living path carried forward through generations. It lives because those who walked it before us had the courage to name their path and the generosity to pass it on to those who were ready. We honor them not by hiding who we are, but by walking with integrity, humility and responsibility.
(𝑴𝒂𝒏𝒚 𝒇𝒓𝒊𝒆𝒏𝒅𝒔 𝒉𝒂𝒗𝒆 𝒂𝒔𝒌𝒆𝒅 𝒎𝒆 𝒕𝒉𝒓𝒐𝒖𝒈𝒉 𝑾𝒉𝒂𝒕𝒔𝑨𝒑𝒑, 𝒆𝒎𝒂𝒊𝒍, 𝒂𝒏𝒅 𝑴𝒆𝒔𝒔𝒆𝒏𝒈𝒆𝒓 𝒘𝒉𝒆𝒕𝒉𝒆𝒓 𝒂𝒏 𝒐𝒓𝒊𝒈𝒊𝒏𝒂𝒍 𝒔𝒉𝒂𝒎𝒂𝒏 𝒄𝒂𝒍𝒍𝒔 𝒕𝒉𝒆𝒎𝒔𝒆𝒍𝒗𝒆𝒔 𝒂 𝒔𝒉𝒂𝒎𝒂𝒏 𝒂𝒏𝒅 𝒘𝒉𝒆𝒕𝒉𝒆𝒓 𝒕𝒉𝒆𝒚 𝒕𝒆𝒂𝒄𝒉 𝒐𝒕𝒉𝒆𝒓𝒔 𝒐𝒓 𝒏𝒐𝒕. 𝑺𝒐 𝒕𝒐𝒅𝒂𝒚, 𝒕𝒉𝒓𝒐𝒖𝒈𝒉 𝒕𝒉𝒊𝒔 𝒑𝒐𝒔𝒕, 𝑰 𝒘𝒐𝒖𝒍𝒅 𝒍𝒊𝒌𝒆 𝒕𝒐 𝒔𝒉𝒂𝒓𝒆 𝒎𝒚 𝒑𝒆𝒓𝒔𝒐𝒏𝒂𝒍 𝒑𝒆𝒓𝒔𝒑𝒆𝒄𝒕𝒊𝒗𝒆 𝒐𝒏 𝒕𝒉𝒊𝒔 𝒎𝒂𝒕𝒕𝒆𝒓.)

02/11/2025

Kekri

Hautausmaa Ahvenkoski Kekri 2025 KekriElämä ja kuolemaKukinta ja kompostiLinnun polun maidon polunTuuli vieTuon-elaTerve meille vähäksi aikaLämpö ja ru’atMinulla ei ole paljonAnnan mitä minä voinJa…

01/11/2025

Kekri
Elämä ja kuolema
Kukinta ja komposti
Linnun polun maidon polun
Tuuli vie
Tuon-ela
Terve meille vähäksi aika
Lämpö ja ru’at
Minulla ei ole paljon
Annan mitä minä voin
Ja vielä lisää.
Kiitollisuus vielä.

❤️

01/11/2025

Joihku joik Laulua laulu laulaa
Elävää alive not a history but present some cultures still have this active present voice. Some are trying to find reclaim
Some have disappeared.
Across lands find song is sung the song sings you the songs are creating and creation is the song, not simply a remembeance of past…. Seeds of being

Joiku on yhteys luontoon ja ihmisiin, sanoo pohjoissaamelainen Hildá Länsman. Uudella albumilla hän yhdistää kansansa perinteitä konemusiikkiin.

29/10/2025

Avoinna kaikille. Tule kuin olet. marraskuu 1 aloitamme pukin polton jälkeen. Parkki meille jos osallistuu Tulipiirille. "Kekri-aika. Loput ja Alkut. Marraskuu on esi-isien aikaa. Aika huolehtia heistä ainakin tänä aikana, ellei koko ajan! Verho on ohut. Sisaret ovat saavuttaneet huippunsa täällä pohjoisella pallonpuoliskolla. Kuolleilla on hetki tulla maistamaan ruokaa ja tuntemaan Tulen lämpö. Me rukoilemme, ruokimme Tulta, rummutamme, opimme hieman Tulen hoitamisesta, kuulemme tarinan, koska tämä on tarinoiden aikaa. Ajan pituus – kunnes Tuli nukkuu. Tässä tapauksessa noin 3 tuntia."

Tulkaa syventää, jakaa ja nautti yhdessä olominen. Lisää info:

Tuli- ja tarina-, rukous- ja rumpupiirit – Tulipiiri Marraskuu 1, 8, 16, 22; joulukuu 9, 20, 2025; tammikuu 17 & helmikuu 1, 2026 Meidän Kota, koti-metsässä Ruotsinpyhtää Tuvassa Yksi Tuvan initiaatioista, joita koin, oli olla Tulen kanssa. Harjoittelua, osallistumista ja suoritusta. Ja initi...

29/10/2025

Indigenous peoples are not a costume, and our cultures are not relics of the past.
When society s*xually objectifies Indigenous identity, it fuels ongoing s*xual violence — including the MMIW/R epidemic, where murder is the third leading cause of death among Native women, and s*x trafficking is disproportionately high.
Learn the truth. Honor Indigenous sovereignty. Stand with