by Martin Ash
I felt a surge of elation. I had gained my First Entity!
I quickly taught Yo the ritual that would permit him to pass instantly between his realm and mine. ‘Now, Yo, I go. I will commence preparations to acquire you an animal body, that you may roam freely in this world. In the meantime, be alert at all times for my summons, for I will call upon you from time to time, to instruct you, or to have you occupy my flesh while I journey in the spirit.’
‘I am your servant, Master.’
Yo turned, with one last glance over the physical wonders of the world, and departed back into his own realm. I too sped away, down towards Hon-Hiaita and the secret catacombs where the Hierarchy members held vigil over my still form and anxiously awaited my return.
A sense of certainty filled me – a feeling of the future opening its doors wide.
I had succeeded in my quest. I had passed my First Realm Initiation.
I was Zan-Chassin!
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Appendix
The Zan-Chassin
Out of the shamanistic beliefs and practices indigenous to the nation of Khimmur and its surrounding regions was born a formalized, stratified system of applied ritualized sorcery called Zan-Chassin (pronounced: Zan-Kassin). ‘Powerful Way’, ‘Path, or Ladder, of Knowledge’, ‘Mysterious Ascent’ are all approximate translations of the term. The Zan-Chassin cosmogony held that the universe was created by the Great Moving Spirit, Moban. Moban, having created all, moved on (in certain mystical circles the created world is still referred to as the Abandoned Realm). Creation was left to do as it would without interference or aid.
Numerous modes, or realms, of being were conceived to exist within the Creation, not all of which were readily perceived by or accessible to humankind. In the normal state humans realized two domains, the corporeal and the domain of mind or intellect. The power of Zan-Chassin adepts lay in their ability to transcend the limitations of these modes and enter various supra-physical domains, termed the Realms, there to interact with the spirit-entities active within them. Emphasis was also laid upon contact with the spirits of the ancestors who had passed from the physical world to dwell in the realms beyond, and who could under certain conditions be summoned to an ethereal meeting place to provide advice and guidance to their descendants in the physical.
Where Zan-Chassin practice differed from that of the shamans of many other nations was in its systematic and even quasi-scientific approach. Understanding the nature of the Realms became paramount, resulting in the introduction of a set procedure whereby the aspiring adept, through precise training and instruction, might learn in stages both the sorcerous art and something of the nature of the realm of existence he or she was to enter, thus mitigating to some extent the inherent dangers. Previously, the non-corporeal world had been conceived of as a single realm of existence. Men and women had gone willy-nilly from their bodies to encounter with little forewarning whatever lay beyond. The risks were considerable. Many perished or were lost or driven insane by their experiences.
The Zan-Chassin way revealed the Realms to be of varying natures, with myriad and diverse difficulties and obstacles being met within each. Just as normal humans might realize varying ‘shades’ of existence, depending upon the development of intellect, organs of sense etc., so could Zan-Chassin masters come to know and experience the differing natures of the Realms. Adepts were taught to subdue spirit-entities within each level of experience before progressing to the next, thus providing themselves with allies or helpers at each stage of their non-corporeal wanderings. The dangers, though still very real, were thus partially diminished. Aspirants progressed from one realm to the next only when adjudged ready and sufficiently equipped by their more advanced mentors.
Nonetheless, over time many of even the most advanced and experienced Zan-Chassin masters failed to survive their journeys beyond the corporeal.
Within Khimmurian society Zan-Chassin proficiency was a key to power and influence. Practitioners generally enjoyed privileged social positions, and indeed the nation’s constitution, such as it was, became structured so that Khimmur could be ruled only by one accomplished in the sorcerous art. A few Zan-Chassin chose the anchoretic life and lived beyond society, but they were in the minority.
To some extent the Zan-Chassin were feared or at least viewed with suspicion by normal folk, who were much prone to superstition. Their magic was not understood, their ways were somewhat strange and wondrous. The Zan-Chassin made little effort to remedy this, it being expedient in certain circumstances.
Women enjoyed honoured status within the Zan-Chassin Hierarchy. The female more often revealed a natural affinity with the concepts of non-corporeality and spirit-communication which few men were able to emulate. They were equally highly proficient in the exploration and ‘mapping’ of the furthermost discovered territories of Moban’s great and mysterious Creation. Thus the Hierarchy remained matriarchal in character, withstanding efforts to reduce the feminine influence.
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Acknowledgements & Bibliography
Moonblood evolved out of a fascination with fairytale and myth and a desire to explore the symbolic language contained therein and the part it has played in the development of human culture. Research led down diverse and often unexpected paths, embracing subjects ranging from philosophy and psychoanalytical theory, to social anthropology, evolutionary biology, shamanic tradition, mysticism and the esoteric, feminism and more. Among many others, the work of C.J. Jung, Joseph Campbell, the Brothers Grimm and Bruno Bettelheim proved invaluable sources of reference, as did J.G. Frazer’s The Golden Bough and Robert Graves’s The Greek Myths. A study of palaeoanthropological thought, custom and ritual, and the origins of culture, with emphasis on the role played by women and an understanding of the transition from ancient, universal goddess worship to the patriarchal god figure(s) that persist to this day, was instrumental in the decoding of worldwide myths, religious tracts and fairytales.
This theme is further explored in my next novel, Heart of Shadows.
For those interested in pursuing the subject more deeply, I have included a list of recommended books overleaf.
I hope you have enjoyed Moonblood. If so, please take a moment to leave a short (or indeed, long!) review on Amazon, at the following link:
Moonblood (First Chronicle of the Shaman)
Thank you,
Martin Ash.
Also by Martin Ash:
Heart of Shadows (Second Chronicle of the Shaman)
Citadel (Third Chronicle of the Shaman)
Enchantment’s Reach (Volumes I-VI)
Recommended:
ANDERSEN, H.C Fairy Tales (Pavilion 1992)
BASTOS, J.G.P; CARDIGOS, I; KNIGHT, C.D. Maidens, Snakes and Dragons (CESIL, 1991)
BETTELHEIM, B. The Uses of Enchantment (Penguin 1978)
BETTELHEIM, B. Symbolic Wounds (Thames & Hudson 1955)
CAMPBELL, J. The Masks of God (Penguin 1969)
CAMPBELL, J. The Hero With A Thousand Faces (Fontana Press 1993)
CAPRA, F. The Turning Point (Flamingo 1982)
CARTER, A. The Bloody Chamber (Penguin 1981)
COX, M.R. Cinderella: Three Hundred and Forty-Five Variants (The Folk-Lore Society, David Nutt 1957)
FRAZER, J.G. The Golden Bough (Macmillan 1957)
GARDNER, L. Genesis of the Grail Kings (Bantam 1999)
GRAVES, R. The Greek Myths (Penguin 1975)
GREER, G. The Female Eunuch (Paladin 1971)
GRIMM, J & W. The Complete Grimms’ Fairy-Tales (Bantam 1992)
JUNG, C. J. Selected Writings (Fontana 1983)
JUNG C. J. Aspects of the Feminine (Routledge 1982)
KNIGHT, C. D. Blood Relations (Yale University Press 1991)
KNIGHT, C. D. De-Coding Fairy-Tales (RAG, Ian Watts, 1989)
LEVI-STRAUSS, C. Mythologiques (Cape 1970-81)
REDGROVE, P. & SHUTTLE, P. The Wise Wound (Penguin 1985)
SMITH, J. Misogynies (Faber 1989)
> STONE, M. When God Was a Woman (Harcourt, Brace, Jovanovich 1976)
ZIPES, J. The Trials and Tribulations of Little Red Riding Hood (Heinemann 1983)