Signal Boosts! Ancestral Lineage Healing Intensive & Pu’uhonua O Wai’anae

Signal Boost One

I am breathless with wonder. Through a wonderful shaping of the world’s wyrd, two of my most important spiritual practice teachers are collaborating in a workshop on O’ahu, taking place April 24th through the 28th. I am talking about Kumu (teacher) Ramsay Taum, my ho’oponopono instructor from years back, and Dr. Daniel Foor, who shares ancestral healing techniques that have become immensely valuable to me over the last couple of years. The knowledge which both men carry and share is in many ways complementary in intention. I sense a fruitful synergy in the making.

I wish I could be there myself to marvel at how these two will weave together their teachings and their own inate wisdom, along with the contributions shared by the workshop participants, but I have surgery coming up. Instead I will marvel from afar!

Daniel Foor interviews Kumu Ramsay in this video, just posted a few days ago. Please watch it to get a feeling for the two teachers and for a sample of the vast, yet intimate, terrain which may be covered.

Podcasts and audio interviews with Daniel Foor may be heard here.

I am also quite happy to signal boost this event as Dr. Foor is quite sensitive and responsive to issues of colonization, cultural appropriation, privilege, and social justice. He is a humble man and has spoken honestly about the hard learnings that come when approaching another culture or spiritual tradition.


From the workshop announcement and registration page:

“We acknowledge this event is taking place on the occupied ancestral lands of diverse Kānaka Maoli (Native Hawaiian) peoples. We encourage participants to become educated on the history of the land, including the illegal occupation of Hawai’i, and to support Hawaiian-run organizations working to support traditional wisdoms and cultural wellness.”


Signal Boost Two: And Now Please Support the Pu’uhonua o Waia’nae community.

The organizers of the above workshop encourage people to support Hawaiian-run organizations. Since the workshop is being held in Wai’anae, a community on the west side of O’ahu, what better place to start than Pu’uhonua O Waia’nae! (A pu’uhonua is a place of refuge.)

Man with happy kid in shopping cart, man with guitar outdoors, woman with young boy outdoors, text.
Image description: Upper Left-Back of shirtless Hawaiian man with glass, happy Hawaiian kid sitting in shopping cart watching him. Upper Right-Shirtless Hawaiian man with guitar, outside. Tents behind him. Lower Left: Woman and young boy facing forward. Woman hugging boy with one arm. Both smiling. Outdoors. Lower Right–Text “Pu’uhonua O Wai’anae.”

From the website: “Puʻuhonua O Waiʻanae not just the oldest and largest houseless village on the Hawaiian island of Oʻahu, but a visionary laboratory for community that I think holds significant importance for all of us.”


You can donate to Pu’uhonua O Waia’nae here. Your donation will help to purchase land and other necessary things for the Kanaka Maoli who are creating a “place of refuge” and ongoing community in Wai’anae.

And if you are willing, please signal boost the work of the people at Pu’uhonua O Waianae on social media. You can use #AlohaLivesHere and a link to their donation page, above.

Thank you so!

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Where Am I With the Ancestors?

Young Ancestors

My life has been spent experiencing and responding to epiphanies. There have been many. Sometimes they have created massive upheaval. Other times they simply add understanding and nuance to what I’m already learning. Back in my punk rock phase, at the time when I was shifting into my feminist space activist mode (1980’s), I was suddenly struck by the epiphany of feeling myself as an “ancestor” in the making, as a link in a chain of being (though I didn’t have children yet). This prompted the making of two issues of a ‘zine, Young Ancestors, which I wrote and illustrated.

By the end of that decade I was married and expecting my first child. During my pregnancy I spent countless hours doing genealogical research in the Sutro Library in San Francisco. I had a deep spiritual hunger to know my people before bringing another life into the world. My mother’s lines were easy to research as there were dozens of early New England ancestors and tons of books and records. (New Englanders are apparently obsessed with genealogy.) My father’s people were harder to find as many of them were newer arrivals from Ireland and Wales. But I was able to track my missing father and some of his family through city directories in the midwest and San Diego. By the time my first child was born, I had a pretty good grasp of my genealogy, with some lines traced as far back as the 1300’s and more.

I found marvelous books which gave me scads of dead relatives, such as The Descendents of Thomas Durfee of Portsmouth, Rhode Island. My mother even had a two volume copy of Michigan Pioneers, which gave me the abolitionist Swifts who helped to settle Palmyra, NY and then Flint, MI. I found Richard and Elizabeth Warren of the Mayflower. I had Rowells from Candia and Orford, NH. I found so many ancestors from England, Scotland, Ireland, Wales, Germany–many of them settler-colonists who were most assuredly conveying a heritage of atrocities such as Indian genocide and African chattel slavery. Though my understanding of this heritage has deepened over the years, even at that time I was aware that my genealogical chart held horrible secrets and privileges gained at the expense of others. Still, I was eager for the knowledge of “my people” even as I rued their deeds.

Later I would also do a bit of research into my (now ex-) husband’s family tree, to learn more about the heritage that my children shared. My mother also was bitten by the genealogy bug, but some of what she’s logged within Ancestry.com is confused and confusing, and possibly contaminated by sketchy, not well-documented work of others.

Ancestral Medicine

But it wasn’t until 2017 that I started actively working my ancestors, thanks to the teachings of Daniel Foor, Ph.D., and his book Ancestral Medicine–Rituals for Personal and Family Healing. I also took his first online course in Ancestral Medicine. These content-rich classes have enabled me to connect with my ancestors in a dynamic way–requesting healing for each great-grandparent lineage from very distant “well and truly seated” ancestors who are capable of assisting the more recent dead to release inflicted and experienced traumas. This is truly healing work and also meshes well with my Norse-infused spiritual practices, as ancestors are quite important in these (reconstructed) traditions. Foor encourages working with the least messy line first, then moving gradually to the ones which are more traumatized.

Daniel Foor’s methods enable me to leapfrog over dozens of traumatized generations in order to make contact with much earlier “well and robust” ancestors, in order to bring healing to the generations who have experienced and/or inflicted more recent horrors of conquest, religious conversion, warfare, genocide, torture, disapora, starvation, plague, and slavery, as well as personal family traumas (abuse, suicide, alcoholism, divorce, neglect, etc.). “The dead can change” is a fundamental concept here. I experience Foor’s work as a form of ho’oponopono (see below), resulting in forgiveness and healing (though not forgetfulness).

This is also an opportunity to create an active, ongoing relationship with my ancestors.  As I do so, I learn more about the blessings and gifts of each lineage. I have a daily routine of offering poems and acknowledgement to my ancestors and a weekly practice of making other sorts of offerings. I speak with them also, thanking them and asking them for blessings for me and my children.

At present, I have completed the initial stages with three lineages, and have just begun working on a fourth (my father’s mother’s line). There will be a total of eight in all. During the ritual meditations and imaging, lead by Daniel Foor via video in the online course, I have made contact with either individual ancestors or clusters of ancestors. Each line has a very distinct “flavor.”

The contact in my father’s father’s line is someone I call “Bright Father.” He seems to radiate a robust golden joy, a “feasting in the hall” sort of presence. He “told” me (via meditative journeying and pendulum divination) that his line “comes from the stars,” perhaps from Sirius. This is the most Nordic-feeling line so far, but there is also some link to Wales and a long wide beach backed by hills or mountains. I have a strong feeling of poetry, song, and stories from this line. Incidently, several months ago Loki agreed to function as an ancestor for me and he has since indicated that he is connected to this line.

My mother’s mother’s line yielded a group of mysterious “River Women” and a feeling of a mountain landscape with few trees, perhaps the Scottish highlands (or perhaps not).  They are more remote and quiet and I probably have to do more work to cultivate my relationship with them, to learn more from and about them. The River Women feel quite witchy to me.

My mother’s father’s line manifested as several “Watchers and Archers” in a forest. One of them shot an arrow at me when I first approached. The arrow was meant to land next to me (not in me) and when I picked it up in my mind’s eye, I held it aloft to make my request for healing. I felt these particular ancestors may have been Pictish. The main feeling I experience with them is a sort of wariness, though they are also willing to work with me on the lineage healing.

I have written poems for each of these three lines and I recite them daily. Now I am in the process of writing a fourth. My father’s mother’s line has a lot of Irish and it seems the most mysterious for some reason. I also have a strong sense that Brigid is important (both as a pagan goddess and later as the saint). During one of the meditation journeys, the phrase and image of “Brigid of the long blue dress” appeared in my mind. There is much more work I need to do with this lineage and it is possible that I’ll be adding Brigid to my devotions.

I am devoted to this process of ancestral medicine as a way to help my children heal from residual trauma in my own lineages. (They’ll have to cope with their father’s stuff themselves.) It is also a way to prepare for my own death and transition. It feels like a developmentally appropriate work.

Ho’oponopono

Years ago, I studied the Hawaiian process of Ho’oponopono with Kumu (teacher) Ramsay Taum, of O’ahu. I helped to organize two weekend workshops for him in Berkeley, and also took the workshop once more on Maui. (If you google “ho’oponopono,” please do NOT take the Joe Vitale method as being in any way authentic–it is an appropriated and commodified travesty of the traditional practices.)

When I began working with Daniel Foor’s methods, I quickly saw that this was a form of forgiveness and healing as profound as what I’d learned with ho’oponopono–and also quite complementary in intention and method. Through both methods, one can reach back through time and forward into the future, effecting subtle but powerful changes in spiritual and ancestral realms.

In this video of Ramsay Taum, talking about the Hawaiian martial art of Lua, which he teaches as well as ho’oponopono, there is also a discussion of our relationships with our ancestors. Ramsay Taum says:

“We have to make sure that everyone is in alignment…and when you’re out of alignment, when you step away from your kuleana, your responsibility and obligations, your ancestors have no identity because the line stops with you, see? So when you’re lost and you’re out of balance and you step away from your responsibilities and from your place in community then interesting enough your ancestors, your line stops, there’s no more future… Everything that they’ve [ancestors] done–good, bad, or indifferent–we own that and they’ve created that space and we’re now standing at the end of the line and we just follow their footsteps. And the challenge for us living in today’s society is that you know we say that, ‘I’m following in the footsteps of our ancestors. I take comfort in that. I take pride in that.’ But when we get to the end where they stopped it’s beholden upon us to take the next step for the next generation. It takes individuals who are standing at the edge of the line to walk, to take the next step because now our ancestors, their legacy lives on through our steps, but more importantly we are now setting direction for the next generation. So when I step back in line, now I am giving my descendents identity… Our daily practice should include that meditation, that thought, what will my great grandchildren, seven generations from now, say about us, about me, what did I do? So that really speaks to kuleana.” 

Working within the methods of ancestral medicine and ho’oponopono, I do truly own what my ancestors have done but take steps to cleanse the residual trauma–allowing the dead to change and reach their full potential as ancestors. That seems to me to be part of my own kuleana. And when I do this, I can walk without hesitation, transforming the path ahead now that the previous “footsteps” have been healed and cleansed.

As I once realized that I was an ancestor in the making, doing this makes perfect sense. With this practice, perhaps I can ease the path ahead for my own descendents, releasing them from the burdens of ancestral traumas.

Can’t hurt, could help…immensely.

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Try a Little Tenderness

Sometimes snark is where I park, but I’m less and less enamored with those who consistently bludgeon others with harsh verbal assessments, in the name of whatever. I prefer civil discourse, manners, tact, and even wit. Part of this is personal preference, part is professional training. And in a time when so much communication takes place on the internet, without the complexities and subtext of nonverbal and visual cues, I believe it behooves us to weigh our words and how we wield them.

I have a book of Hawaiian proverbs, called ‘Ōlelo No‘eau, collected by the great scholar Mary Kawena Pukui. Here is one that has always stayed with me:

I ka ‘ōlelo no ke ola, i ka ‘ōlelo nō ka make.

Pukui’s translation: Life is in speech, death is in speech.

Ahapunanaleo.org translation: In the language is life. In the language is death.

The meaning of both translations is clear: “Words can heal; words can destroy.”

My copy of ‘Ōlelo No‘eau was given to me by my ho’oponopono kumu (teacher), Ramsay Taum of O’ahu. Ho’oponopono is a traditional conflict resolving and forgiveness ritual (please avoid the appropriated and commodified version sold by white people). Kumu Taum gave the book to me as a gift for helping to pull together a workshop for him in Berkeley, CA, many long years ago. He inscribed it with words that are also good to review:

E ho’oulu i ke no’ono’o ke kino a me ka uhane.

Protect, preserve and care for life.

Right now, as I write, I am seated in front of my living room window. Mt. Konocti has been obscured by mist but blue sky patches are beginning to appear and parts of the mountain are being revealed. The mist also loves to move close to the surface of the lake, so I can see it gliding (north west?) above it just a block away, beyond the nearby trees I see clearly. I know that the pelican flocks, egrets and other water birds are feeling that same mist glide over their feathers as they sit in the water.

And at the moment, I am one mixed up human being, trying to make sense of people and where I am. I am hoping for a little mist removal of my own. I feel it glide over my eyes as I strain for vision.

In Hawai’i, which has a people and a culture colonized and brutalized by folks like me, I did not find the life I was hoping for, a happy ending with a great love, a life which was filled with people who lived with such proverbs and thoughts in their heart. Yes, a few people do live that way, but overall I was mostly conscious of my own intrusion, my own lack of suitability there. I was mostly lonely, always homesick, and often in truly deep despair. I could not feel cared for, though I tried to care for others. And spiritually, the message (which I had to accept with good grace and a sense of the inevitable) was “go back to your ancestors.”

(And the “great love?” It was pau. Unknown to me, it had run most of its course before I even arrived on Hawai’i island.)

Pele_by_David_Howard_Hitchcock,_c._1929
Pele, by David Howard Hitchcock, c. 1929. Public domain.

Sitting in my jungle home, I got the message at last. I prepared my departure. I set aside the Pele chant I’d been learning and offering in my final months in Hawai’i. I took rocks that had been given to me by that Hawaiian love and gave them back to the land, with discreet ceremonies of thanks. I placed some of those rocks in the Ahalanui Warm Ponds, now covered by last year’s lava flow. Pele took them back in truth, just as she took back the delicate little lava tube fragment that had been taken by Michael Rossman, and which I also returned to that area after his death.

So in the last quarter of 2017 I left Hawai’i in a financially devastating and physically brutal manner. I settled here in Lake County, CA. My body still suffers damage from the physical exertion of packing up an entire house, alone. Parts of my heart are still in tatters. But I took the inevitable beating knowing that a fresh adventure awaited. I just didn’t know how lonely–and yet rewarding–this next phase would be.

old_norse_stories_(1900)_(14595035089)
Vanir goddess Freya, Old Norse Stories, 1900. Public domain.

Since my return, I’ve been working with a few deities in the Norse pantheon, as well as exploring the “ancestral medicine” (lineage healing work) offered by Daniel Foor, which I have mentioned so often in this blog. I am learning as much as I can. The Norse heritage and traditions, described as “hyper-masculine” by Jackson Crawford? They’re brutal, man!

I turn again to proverbs to try to show you what I mean. Instead of e aloha kekahi i kekahi (love one another), the “Havamal” (known as “The Counsel of Odin” in The Poetic Edda) says: “Do not sleep in the arms of a sorceress or else she will lock your limbs” (113) (Jackson Crawford’s 2015 translation, which I have at last).

(And here I am, steeped in witchery, oathed now to Loki the “mother of witches!”)

Now obviously I’ve just cherry-picked two proverbs to illustrate differences between two wildly different cultures. However the ancient Hawaiian culture was not all sweetness and light and aloha. There’s plenty of snark in ‘Ōlelo No‘eau: “Kamali’i hupe kole” means “runny-nosed brats” (1471). A lazy person is said to be “huli ke alo i luna, helu i ka ‘a’aho”–“lying face up and counting the rafters” (1141). And the bone-breaking Hawaiian martial art known as Lua (also taught by Kumu Ramsay Taum) sometimes uses shark tooth weapons. It’s brutal, man!

And the Northern traditions are not without moderation and kindness. There are parts of the Havamal which counsel mindful speech: “you will often get repayment in kind for the words you speak to others” (65). There’s even an echo of the Hawaiian view on the death-dealing power of language: “I saw a bad woman’s words bite a man in the neck–a lying tongue was his death and not even with good cause” (118).

So I ponder, wondering why I am drawn to both these traditions, among others. How do I reconcile my deep craving for community aloha with steely notions of personal honor and individualism? In some ways, it comes down to a sense of psychic temperture.  Hawaiian traditions seem “warm,” even the less pleasant parts. Norse traditions seem “cold”–even when hospitable and pleasant.

Hawaiians have a multi-layered tradition of language, known as kaona. As you can see by the examples above, language that is multi-layered and allusive is just as apt as blunt, unadorned statements. And yet the Norse also have a tradition of kennings, poetic and fanciful names for most of their deities which contrast with the stark advice offered in the Havamal.

But as a counselor who uses hypnosis in my work, I am also quite aware of the power of language, how it can impact people consciously, unconsciously, and somatically. Some people respond well to authoritarian commands and direct suggestions. Some will only respond well to indirect suggestions and permissive language. I am the latter person. An authoritarian command brings out my aggression, not compliance.

Words can trigger states of sympathetic nervous system response (fight or flight) or lull us back into a calmer parasympathetic nervous system state (sometimes known as “rest and digest” or “feed and breed”). But mostly, people seem to listen better when they are calmer and don’t feel under attack.

In other words, an allusive (and slightly humorous) comment about “counting the rafters” might be more effective in getting a languid teen to take out the garbage than a sharp remark about “lazy bones,” which might cause resistance and defensiveness.

Because I’ve seen the effects of language in a professional capacity, I don’t recommend blunt force verbal trauma applied to a person or a situation in the name of honesty or “tough love.” I think that “tough love” can only work when the people involved have an established intimacy–family, close friends, lovers–so that the reality of truly committed caring is what enables the troubled person to hear the stark truth. That caring will come through nonverbal and visual cues, to soften the pain of the words.

I do believe in the necessity of stark truths, yes, but how these truths are conveyed can vary. Stark truths can be delivered with surgical precision and timing, with compassion and empathy based on how much that person is capable of hearing and listening in that moment. Otherwise, what remains may be emotions of shame, embarrassment or anger and not the important truth that needed to be heard or acted upon.

In some cases, language which is too blunt may be received as aggressive and uncaring. This is a good article about the effects of aggressive and/or abusive language.  The article references studies which show “the circuitry for physical and emotional pain appears to be the same” and also that “the effect of verbal aggression is greater than the expression of love.”

All things considered, I feel that erring on the side of caring or indirect language is generally a more responsible and effective way to communicate.

A Perfect Case for Ho’oponopono

I know that most people have said stupid and hurtful things when they’ve been hurt themselves. My “love affair” with Hawai’i and with a particular person there ended with a last example of words meant to “kill.”

There were a few days at the end of last year when I actually thought we would reconcile, under somewhat different circumstances. During that time I confided about my new spiritual path and how rewarding I was finding it. But when it became obvious that reconciliation was not going to happen after all, it was painful. My former love, a life-long opponent of the “blood quantum” policies that adversely affected him and many Kanaka Maoli (Hawaiians), declared that his kids, who are part Scandinavian, have more blood-right to my current spiritual practices than I do, because they have more Scandinavian DNA. It was probably the strangest and most unexpected parting shot I could have imagined.

It makes me wonder how he could have put up with me for all those years, when my interest in supporting Hawaiian causes and learning about the culture was so keen? I had no “koko” (Hawaiian blood) but he used to acknowledge and even praise my spiritual connection to Hawai’i. He encouraged it and it also formed a basis for our own relationship. But that connection certainly had no foundation in my DNA!

That parting shot was made of words designed to kill–to kill my self-confidence and my self-esteem. To make me ashamed. To make me feel a fraud. And to make me pay for leaving him. However, since I am strong with my practices and strong with my patron deity, Loki, nothing died as I read those words except my belief in this man as a someone who truly lived by his stated convictions, his word. Otherwise, he would have respected the honor of my path just as I had always respected his.

And so, after this long ramble, I wish one thing. I wish that we would save our harshest words for those who are truly our enemies and that for the rest of the people who touch our lives (even ex-lovers and people on social media and those who make us feel impatient or annoyed), that we use speech that is thoughtful, kind, tender, and face-saving, even as we must sometimes deliver a stark truth. Because we can make life with our words, or death.

Let’s all try a little tenderness. And I’ll go make some ho’oponopono…

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