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 A JOURNEY INTO

CELTIC
SHAMANISM

FOREWORD BY HEATHERASH AMARA

AUTHOR OF
T H E WA R R I O R G O D D E S S S E R I E S
 Praise for The Cauldron and the Drum

“For practitioners journeying along the path of

Celtic shamanism, The Cauldron and the Drum is the
road map you shouldn’t leave home without. With
great warmth and compassion, Rhonda McCrimmon
teaches readers how to rekindle the spark of magic
within their own lives, weave the old ways into the
modern day, and achieve personal transformation
and healing through time-honored practices.”
—Celeste Larsen, author of Heal the Witch Wound:
Reclaim Your Magic and Step into Your Power

“What Rhonda McCrimmon teaches in this book

is nothing short of revolutionary: although we live
in a vastly different world than the one our ances-
tors inhabited, our ability to connect with the divine
remains intact . . . . Rhonda shows us how we can
develop our spiritual lives while becoming kinder,
more grounded, and a better friend to all whom we
encounter—including ourselves.”
—HeatherAsh Amara, author of the
Warrior Goddess Training series
“The three cauldrons of energy from the Celtic tradi-
tion is a powerful practice that can reap great benefits
for anyone walking the shamanic path. Whether you
are new to shamanism or Celtic shamanism, Rhonda
McCrimmon’s The Cauldron and the Drum will lead you
on the path to shamanic healing.”
—Jaime Meyer, president of the Society for
Shamanic Practice, author of Drumming the Soul
Awake and Healing with Shamanism

“The Celtic mysteries are a spiritual path with many

rich threads of wisdom. Rhonda McCrimmon’s The
Cauldron and the Drum is a friendly and accessible intro-
ductory guide to the shamanic aspects of this tradition.
Her warmth and welcome shine from every page.”
—Danú Forest, author of Wild Magic: Celtic Folk
Traditions for the Solitary Practitioner
 THE
CAULDRON
AND THE
DRUM
 THE
CAULDRON
AND THE
DRUM
A JOURNEY INTO
CELTIC SHAMANISM
T he mAsT e rY
G
oF selF
A TolTec Guide to PersonAl Freedom
RHONDA M CRIMMON C
◆

FOREWORD BY HEATHERASH AMARA

don miGuel ruiz Jr.
AUTHOR OF THE WARRIOR GODDESS TRAINING SERIES
 Copyright © 2024 by Rhonda McCrimmon

All rights reserved, including the right to reproduce

this work in any form whatsoever, without
permission in writing from the publisher, except
for brief passages in connection with a review.

Cover design by Adrian Morgan

Cover art by Adobe Stock and Shutterstock
Print book interior design by Frame25 Productions

Hierophant Publishing
San Antonio, TX
www.hierophantpublishing.com

If you are unable to order this book from your local

bookseller, you may order directly from the publisher.

Library of Congress Control Number: 2023945512

ISBN: 9781950253456

10 9 8 7 6 5 4 3 2 1
To Scott, for all the things, to my ever-present
Guides, and to the Pod for holding space.
Three candles that illuminate every darkness:
truth, nature, knowledge.
—Ancient Irish Triad
 Contents

Foreword
xiii

Introduction
The Shaman’s Path
xvii

Chapter 1
Celtic Shamanism Then and Now
1

Chapter 2
Tools of Transformation
13

Chapter 3
Filling the Lower Cauldron
35

Chapter 4
Lower Cauldron Work
for Personal Transformation
57
 Chapter 5
Tending the Middle Cauldron
83

Chapter 6
Middle Cauldron Work
for Personal Transformation
113

Chapter 7
Activating the Upper Cauldron
135

Chapter 8
Upper Cauldron Work
for Personal Transformation
159

Conclusion
Seeing Through the Eyes of Love
183

Acknowledgments
187

Resources
191
 Foreword

Have you ever taken a moment to consider the fact

that, though you might live in a bustling city with
all the riches of civilization at your disposal, you
undoubtedly have distant ancestors whose lives were
deeply intertwined with the land? These ancestors
may have foraged for medicines and other resources
in the forest, grown and hunted their own food, and
paid close attention to the phases of the moon, the
cycles of the seasons, and the migrations of birds
and other animals. Their emotional and spiritual
lives would have been closely tied to the workings of
nature, as surely as their physical survival. Shamanic
practices such as making offerings at sacred sites and
meditating to develop one’s intuition would have
been commonplace.
What Rhonda McCrimmon teaches in this book
is nothing short of revolutionary. Although we live
in a vastly different world than the one our ancestors
 inhabited, our ability to connect with the divine
remains intact. We may be surrounded by skyscrap-
ers instead of standing stones, and hear the whir of
freeways more often than the sighing of forests, but
by intentionally cultivating a sense of reverence and
receptivity, we can connect with the spirit of nature
and our own inner wisdom.
In my work as the author of the Warrior Goddess
Training series and as a shamanic teacher, I’ve seen
how much suffering people can experience as a result
of disconnection from nature. In the absence of a
sense of ourselves being part of a living, breathing
web of life, we start to feel lost and alone. We look
for meaning in external goals, racking up achieve-
ments and collecting possessions, not realizing that
it’s the simple pleasures of friendship, community,
and fully inhabiting our five senses that really make
life worth living. The Cauldron and the Drum lays out a
path that values connection, healing, and celebration
above empty striving, and reverence for the natural
world that draws us into juicy, living relationships
with everything around us.
In my mind, Rhonda McCrimmon is the ulti-
mate warrior goddess, breaking down the real and
imaginary barriers that separate us from our divine
birthright, and showing us how to carefully and lov-
ingly replenish our inner cauldrons so that we can

xiv Foreword
carry out our souls’ work in this world with courage
and vigor. Her emphasis on ethical shamanic prac-
tice shows us how we can develop our spiritual lives
while becoming kinder, more grounded, and better
friends to all we encounter—including ourselves.
She also shares the beautiful message that sha-
manic practices really are for everyone. No matter
your gender, race, sexual orientation, or neurotype
(McCrimmon herself has ADHD), shamanism can
help you tap into your higher self and shed the fears
and hesitations that have been holding you back. By
following the example of the ancient Celts and put-
ting humility, reverence, and honesty at the center of
your spiritual practice, your life will become richer
and more joyous—your cauldrons full and your
drumbeat steady.
I’m so excited for you to read this book—I know
you’re going to enjoy it just as much as I did.

Sincerely,
HeatherAsh Amara

Foreword xv
 Introduction

The Shaman’s Path

Have you ever had the sense that something ancient

and vital was missing from your life? Have you felt
a twinge of sadness after listening to a piece of folk
music or reading a fairy tale, wishing that your days,
too, could be charged with magic?
Perhaps you’ve had an inkling that there is more
to reality than meets the eye—something that can’t be
measured on a scale or poured in a test tube. Maybe
these feelings grow especially strong when you gaze
up at a grove of trees, when you stand at the edge of
a mist-covered lake, when you read a poem, or when
you listen to the timeless rhythm of a drum.
If so, you are not alone. Like many ancient peo-
ples, the Celts believed that the visible world was
only one layer of a complex and multifaceted real-
ity. In addition to the everyday labor required to put
food on the table and keep a roof over their heads,
 the Celts practiced extensive inner work, honoring
the mysteries of their own psyches and seeking the
wisdom within. They were also careful to maintain
their relationships with the world of nature, know-
ing that all energy comes from—and returns to— the
earth. By making offerings, conducting rituals, and
practicing various kinds of meditation, the ancient
Celts developed their spiritual gifts and manifested
their creative potential.
Today, Celtic shamans are carrying on these
ancient traditions: exploring the unconscious mind,
connecting with the divine inspiration of the bards,
and forging relationships with the land and any spir-
its who may dwell therein. Celtic shamanism invites
us to peer through the mist that divides our “ordi-
nary” mind from our deepest depths. It teaches us to
cultivate our inner wisdom and transcend our limited
egos to realize our true nature as beings of infinite
love. It puts us in touch with the ancient energies of
the oak tree, the deer, the bonfire, and the moon—
energies which have been drowned out by the clamor
of modern technology but are just waiting for us to
rediscover them.
Walking a shaman’s path means embracing the
best of what the ancient world had to offer, while cel-
ebrating the myriad possibilities available to us in our
own time. It means recognizing that no matter where

xviii The Cauldron and the Drum

you live or what type of society you were born into,
the basic elements of life remain unchanged. We all
live under the same sun, drink the same water, and
breathe the same air as our ancestors did hundreds
or thousands of years ago. We all need to tend our
relationships with the earth, with each other, and with
ourselves; we all need meaning, purpose, and commu-
nity. Each of us has the potential to transform our-
selves, using the same tools that have been available to
humanity since the first shamans walked the earth—
and perhaps to discover some new ones as well.
Indigenous shamans are considered healers of
their communities. Using the practices in this book,
you can become your own healer—and call yourself
a Celtic shaman if that language appeals to you. At
the same time, you don’t have to call yourself a sha-
man to receive the benefits of living a shamanic way
of life. Those benefits will come when you do the
practices that I describe in this book.

My Story
Although I was born and raised in Scotland, I grew
up with little understanding of the pre-Christian
spiritual traditions of northern Europe. As a teen and
twentysomething, I tried on different spiritual prac-
tices the way some people try on diets, searching for a
path in which my soul felt at home. I spent some time

The Shaman’s Path xix

 connecting with Christianity; then it was Buddhism
and zazen; then Krishnamurti and the religion of no-
religion; then Toltec shamanism with its emphasis on
personal freedom.
I benefited tremendously from the wisdom of
these lineages—but I was also deeply curious about
the spiritual traditions rooted in the lands in which I
lived. While I could be inspired by stories of Quet-
zalcoatl and Lord Krishna, and fervently agreed
with many of the principles they embodied, these
traditions never quite felt like home to me. I was a
Scottish woman more familiar with misty hillsides
than dusty pyramids, oats and honey than kulfi, and
Arthurian legends than koans. Where were the spiri-
tual practices native to the Celtic lands I inhabited?
And why, when I went to my favorite bookstores
in Edinburgh or Glasgow, could I find shelves of
books about the religions of Japan, Pakistan, and
Israel, but almost none about the spiritual practices
of pre-Christian Europe?
Spiritual practices don’t emerge in a vacuum.
They are tied to the lands in which they first devel-
oped. Catholic churches around the world import
palm leaves for Palm Sunday whether or not they are
anywhere near a palm grove. Some Native American
ceremonies involve burning white sage, which only
grows in a small area of California. Even though

xx The Cauldron and the Drum

these practices evolved and adapted as they spread far
from their point of origin, there are always threads
tying them back to their home place.
I wanted to follow a thread which brought me
back to the lakes, hills, and moors of Scotland—to
its stony outcroppings and hidden caves, its springs
and meadows and streams. To its songs and stories
and artwork, its tastes and smells, its plants and ani-
mals, and the practices of its native people. With all
due respect to the wisdom and sacredness of other
traditions, I was deeply curious about how my own
ancestors might have engaged with the sacred. My
research led me to Celtic shamanism (also called
Seership in Scotland), a tradition that was suppressed
by Christian conquerors, just like so many other
spiritual traditions around the world.
Not only did I discover wonderful similarities
between the traditions of the ancient Celts and those
of the Buddhists, yogis, and dervishes whose phi-
losophies I’d spent years absorbing, but I also found
some unique differences that delighted and inspired
me. I’ll be explaining those in more detail throughout
this book.

How to Use This Book

I have written the book I craved at the beginning of
my path: a clear and practical guide to nature-based

The Shaman’s Path xxi

 shamanism rooted in Celtic lands, with a focus on
living a fulfilling life. As the title of the book sug-
gests, I have organized the material around two cen-
tral themes: the cauldron and the drum.
The ancient Celts believed in three energy centers
in the human body, known as the three cauldrons. By
tending and nourishing these three cauldrons, a sha-
man could receive clear guidance from her intuition,
put her insights into practice effectively, and over-
come the internal barriers of ego and self-delusion.
Throughout these pages, I will take you on a journey
from the lowest cauldron to the highest one, sharing
practices to cultivate each cauldron’s unique potential.
Each chapter will contain several exercises designed
to activate and balance your inner cauldrons, while
giving you the tools you need to effect deep personal
transformation. I recommend getting a journal before
you begin, as several of these exercises involve self-
reflection.
Just like making any other significant change in
your life, working with your three cauldrons can
shake things up a little, especially at the start. You may
go through phases where you feel more emotional
than usual, or have unexpected spikes or dips in your
energy level. You may need more time alone—or feel
an even greater need to connect with others. If you
work slowly and carefully, using the exercises in this

xxii The Cauldron and the Drum

book, these experiences should remain firmly within
the realm of challenging-but-manageable. If you find
yourself becoming overwhelmed, slow down or take
a break. The cauldron and the drum aren’t going
anywhere, and are always available to you when you
have the time and strength to return to them. No
matter how much or how little you engage in sha-
manic practice, know that your life is already sacred.
You are already embraced in the web of life: perfect,
secure, and complete.

The Shaman’s Path xxiii

 Chapter 1
◆

Celtic Shamanism Then and Now

The Celts were a group of ancient peoples who lived

in an area stretching from Britain to the Black Sea—
in other words, a large part of what is now known
as Europe. A fierce, wise, and deeply spiritual peo-
ple, they were revered for their metal-working, their
music, and the uncanny abilities of their seers and
druids—or, to use a word more commonly known
today, their shamans.
In the ancient world, of course, shamanism
wasn’t a fringe activity practiced by very few, but a
common spiritual practice. If you asked an everyday
Celt (or, for that matter, an everyday Viking, Toltec,
or Navajo) whether their local mountain was sacred,
or whether finding and following your intuition was
important, or whether leading a life of honesty and
 goodwill toward others was necessary for happiness,
they would have laughed: Of course! What kind of fool
would even have to ask? In Europe, it was only with the
arrival of the Roman Empire and Christianity that
the magic of stones, lakes, and winds was silenced
and the art of following your inner authority was
forgotten, all replaced by a distant god in the sky and
a handful of cloaked men who claimed to be his only
true spokesmen.
Many of us now associate the word shaman-
ism with either South American peoples such as the
Quechua or with North American Native groups.
Although there is some debate over the etymology of
the word, shamanism has come to refer to the spiritual
practices of native peoples around the world prior to
the formation of organized religion.
A close look at the history of human spiritual
traditions reveals that what we now call shamanism
was once practiced by people on every continent. So
it doesn’t matter if your eyes are blue or brown, or
whether you grew up in Nova Scotia or New Mex-
ico—some of your ancestors most likely practiced
what we would now call shamanism. And so did
everybody else’s!
Like other shamanic traditions around the world,
Celtic shamanism was, and is, nature-based, empha-
sizing the cycle of the seasons, drawing inspiration

2 The Cauldron and the Drum

from plants and animals, and incorporating natural
features of the landscape into ceremonies, rituals, and
meditations. Celtic shamanism is also self-reflective,
with a strong focus on cultivating the inner world of
the mind and emotions. This is made evident by the
Celts’ emphasis on the three cauldron power cen-
ters, which we will explore in detail over the course
of this book.
Of course, the emphasis on self-reflection isn’t
surprising. Virtually every ancient spiritual tradi-
tion teaches the importance of cultivating the inner
qualities of love, honesty, forgiveness, and personal
responsibility. You can see this in the ancient writ-
ings of the Indian Vedas and the Buddhist Sutras, the
oral traditions of North and South American Native
peoples and of the ancient Greeks, and many others.
The Celts were an oral culture, passing their his-
tory and traditions down through story. The resultant
lack of written records means that most of what we
know about them has been extrapolated from arche-
ological findings, from the writings of the Romans
who conquered them, and from the songs, stories,
and myths that have been passed down to this day.
Due to the absence of written records, we are
missing many specific details about how the ancient
Celts carried out their spiritual practices. We have
no step-by-step instructions for their rituals, or

Celtic Shamanism Then and Now 3

 encyclopedias of commentary on the exact meanings
of their symbols. This frustrating lack of information
isn’t limited to Celtic shamanism. Anyone studying
Celtic anything—whether that’s music, agriculture, or
shamanism—has to rely on what they can glean from
the written accounts of other ancient peoples who
encountered the Celts. These ancient authors—many
of them Roman—were often heavily influenced by
Christianity, and were not inclined to record the
details of “pagan” practices even if they had been
privy to them.
The good news is that spiritual practice is not
historical reenactment, and neither is this book! We
are not here to obsessively recreate the details of the
ancient past, but to discover what shamanism can do
for us right here, right now, in this world. Just as a
modern Christian mass looks quite different from
anything that happened in Jesus’s time, modern
Celtic shamanism draws on the themes of reciproc-
ity, impeccability, and reverence for nature carried
down to us from the ancient Celts, while allowing
space for the contemporary shaman’s own creativity
and insight.
Throughout this book, I’ll draw on what is fac-
tually known about Celtic spiritual practice, while
acknowledging instances of extrapolation, imagi-
nation, and inspiration. I’ll share the practices and

4 The Cauldron and the Drum

rituals which have been transformative in my own
life and the lives of my students and clients. Spiritual
wisdom is not a matter of birthright or geographic
origin, but is available to all of us if we are ready to
look within and do the work of cultivating it.

Celtic Shamanism Today

In my view, part of the work of Celtic shamanism
today is to reanimate the world—to reverse the cul-
tural trends that numb us to the humming, buzz-
ing, burrowing forms of life that surround us. In
this sense, shamanism is an act of deep and radical
remembering. When we journey with a drum, leave
an offering at the base of a tree, or sit by a river and
feed the birds, we are actively invoking our connec-
tion to nonhuman forms of life and asserting that we
are living beings in a vast and sacred web.
I also want to warn you that practicing Celtic
shamanism, or shamanism in any form, is a rebellious
act, because in doing so you are reclaiming your own
direct connection with the divine—no permission
from an expert, authority figure, or guru required.
You may also find yourself breaking many of the
spoken and unspoken rules with which you grew
up—generational patterns which tell you that num-
bers on a screen are more important than clouds in
the sky, that the words in a book are more real than

Celtic Shamanism Then and Now 5

Another random document with
no related content on Scribd:
Thamyris, iv. 33; ix. 5, 30; x. 7, 30.
Thebes, ii. 6; iv. 27; vii. 15, 17; viii. 33; ix. 3, 5, 6, 7, 8.
Themis, v. 17; viii. 25; x. 5.
Themisto, reputed by some mother of Homer, x. 24.
Themistocles, i. 1, 36; viii. 50, 52; x. 14.
Theoclus, Messenian seer, iv. 16, 20, 21.
Theodorus of Samos, iii. 12; viii. 14; ix. 41; x. 38.
His seal carved out of an emerald for Polycrates, viii. 14.
Thermopylæ, vii. 15; ix. 32; x. 20, 21.
Thersites, x. 31.
Theseus, i. 1, 2, 3, 17, 19, 22, 27, 37, 39, 41, 44; ii. 1, 22, 30, 32;
iii. 18, 24; v. 10, 11; vii. 17; viii. 45, 48; ix. 31, 40; x. 29.
Thetis, mother of Achilles, v. 18, 22.
Thucydides, the famous Historian, i. 23; vi. 19.
Possibly alluded to, i. 8.
Thyestes, ii. 18.
Thyiades, x. 4, 19, 32.
Thyrsus of Dionysus, iv. 36; viii. 31.
Tiger, ix. 21.
Timagoras, tragic story of, i. 30.
Timon of Athens, the famous Misanthrope, i. 30.
Timotheus, the Milesian harper and poet, iii. 12; viii. 50.
Tiphys, the pilot of the Argo, ix. 32.
Tiresias, vii. 3; ix. 18, 32, 33.
Tiryns, ii. 16, 17, 25; v. 23; vii. 25; viii. 2, 33, 46; ix. 36.
Tisias, vi. 17.
Tissaphernes, iii. 9.
Titans, the, vii. 18; viii. 37.
Tityus, iii. 18; x. 4, 11, 29.
Tomb of Helen, a Jewess, at Jerusalem, viii. 16.
Tortoises, i. 44; viii. 23.
Lyres made out of them, ii. 19; viii. 17, 54.
Townships of Attica, i. 31, 32, 33.
Traitors, various ones that troubled Greece, vii. 10.
Trajan, the Emperor, iv. 35; v. 12.
Treasuries, ix. 36, 37, 38; x. 11.
Trench, the Great, iv. 6, 17, 20, 22.
Tripods, v. 17; vii. 4.
Triptolemus, i. 14, 38; ii. 14; vii. 18; viii. 4.
Tritons, viii. 2; ix. 20, 21.
Trœzen, ii. 30, 31, 32, 33, 34.
Trophies, unwisdom of erecting, ix. 40.
Trophonius, iv. 16, 32; viii. 10; ix. 11, 37, 39, 40; x. 5.
Tros, father of Ganymede, v. 24.
Troy, why it fell, x. 33.
(Compare Horace, Odes, iii. 3. 18-21. “Ilion, Ilion Fatalis
incestusque judex Et mulier peregrina vertit In pulverem.”)
Tyndareus, ii. 18; iii. 1, 15, 17, 18, 21.
Tyrants, the Thirty, i. 29.
Tyrtæus, iv. 6, 8, 13, 14, 15, 16.

Ulysses. See Odysseus.

Umpires at Olympia, v. 9.
Unknown gods, i. 1; v. 14.
(Compare Acts: xvii. 23.)
Venus. See Aphrodite.
Vermilion, viii. 39.
Vespasian, the Roman Emperor, vii. 17.
Vesta, i. 18; ii. 35; v. 14.
Vinegar, its effect on Pearls, viii. 18.
Voice, found through terror, x. 15.
Volcanic islands, x. 11.
Vulcan. See Hephæstus.

Water, various kinds of, iv. 35.

To whitewash two walls, Proverb, vi. 3. See Note.
Wine elevating, iii. 19.
(“Vinum lætificat cor hominis.” Ps. ciii. 15.)
Wise Men, the Seven, i. 23; x. 24.
Their famous sayings, especially Know thyself, and Not too
much of anything, x. 24.
Wolves, men turned into, vi. 8; viii. 2.
Many in the neighbourhood of Croton, vi. 14.
None in Sardinia, x. 17.
Word for the day given to soldiers, ix. 27.
Wordsworth on Daphne.
See Note, x. 7.
World, centre of, x. 16.
Worshipping the deity with other people’s incense, Proverb, ix. 30.

Xanthippus, father of Pericles, i. 25; iii. 7; viii. 52.

Xenocrates, iv. 32; ix. 13.
Xenophon, i. 3; v. 6; ix. 15.
Xerxes, i. 8; iii. 4; vi. 5; viii. 42, 46; x. 7, 35.
Young, Dr., On Commentators, Preface, p. vi.

Zancle, iv. 23.

Zethus, ii. 6; ix. 5, 8, 17.
Zeus, (the Latin Jupiter,) the chief of the gods, viii. 36.
Assumed the appearance of Amphitryon, v. 18.
Traditions about his early years, iv. 33; v. 7; viii. 8, 28, 36, 38.
His two jars, viii. 24.
Represented with three eyes, why, ii. 24.
 Transcriber’s Notes
A number of typographical errors were corrected silently.
Cover image is in the public domain.
Index was added to table of contents.
Index for Calydonian boar to vol 9 chapter 45 deleted as no such chapter exists.
Errata was incorporated into text.
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