Once in a while, I like to recycle an older post that new subscribers may not have seen. This post from the winter of 2015 is a short summary of what I’ve discovered so far, from both reading and experience, as a novelist incorporating the use of crystals in my books.
When I researched energy healing, I easily found twenty-six articles in the archives of just one peer-reviewed medical journal. In another, I found a meta-analysis of healing studies, including those done with subjects other than “whole humans”—healing done on animals, plants, and cell cultures, which are presumed not to experience placebo effects. A number of years ago, I read a study on Qi Gong done in China with pigs as the targets of healing by emitted chi. I can’t remember what their malady was, but I recall that they improved at a statistically significant level. Healers have measurably affected fungi, seeds, plants and mice. When researching the use of crystals in healing, I looked for a similar level of scientific investigation and couldn’t find it. However, I found anthropological literature on the subject as well as modern books on crystals. My reading gave me the impression that the primary use of crystals historically has been for strengthening psychic ability rather than for healing.
In North and South America and in Australia, shamans have used quartz crystals to enhance their ability to see into spirit worlds and other places and times, as well as into a sick person’s body. For example, Navajo crystal gazers use quartz crystals perceive the nature of an illness. One crystal gazer I read about also used his visions to find lost sheep and lost children. In Australian Aboriginal traditions, quartz crystals were used to make ritual cuts as part of a shaman’s initiation and sometimes embedded into a finger or under the skin. The crystals also become spirit forms or energy centers in the shaman’s head or belly.
Quartz—sometimes called a “wild stone” or a “live stone” by indigenous people—has the most uses in shamanism, but other stones have been seen as powerful. In ancient Taoist alchemy, jade was considered to enable one to fly up to heaven, which sounds like a shamanic journey. In European folk magic, any clear surface like a mirror or water as well as a crystal could be used for scrying. The Druids are said to have used beryl crystals when seeking visions.
The present-day practice of crystal healing has grown up from a mixture of influences from the East and the West. In the American colonies, European folk healers met Native healers, and their practices began to cross cultures. This blend is the root from which my character Rhoda-Sue Outlaw Jackson’s idiosyncratic folk healing springs. With the introduction of yoga in the West, color symbolism from India relating to the chakra system was integrated with the shamanic use of crystals. In The Calling, when Mae starts working with crystals, a book on this contemporary East-West approach is her primary resource. She uses crystals in both the traditional shamanic way as a seer and in the modern way as a healer.
Practitioners of crystal healing ascribe specific influences to certain stones, referring to effects of their harmonious structures and their unique vibrations or frequencies. Crystals grow; they have a kind of vitality or life force, and yet they are also stable. An interaction is assumed to take place between the vibration of the person being healed and that of the crystal. Skeptics assume that any results are due to the placebo effect, or that hypnosis is somehow involved in healing with crystals. This latter guess makes sense to me. Trance states affecting both healer and patient are part of the shamanic tradition. **
I first encountered crystal healing at the home of some friends in Santa Fe. After running a five-K race, I’d been experiencing pain in my left ankle, which had developed a ganglion cyst. My friend Jon held an enormous clear quartz point and made circles with it over the painful part of my ankle for about twenty minutes. I was skeptical but open-minded, willing to test out his belief that he could help. That was in July 1999. My ankle didn’t hurt again until June 2013. When I went to the foot and ankle doctor in Santa Fe to have the cyst taken care of, I told him this story. We joked about my getting it treated again with another giant crystal, but I wasn’t sure I could get another fourteen years of relief from just any healer, and Jon and his giant crystal had moved away.
When I lived in Norfolk I met a young woman who used crystals in energy healing. I can’t say if they had an actual effect or contributed to a mutual trance, but the sense of lightness and peace I felt from her work was strong.
While preparing to write the Mae Martin series, in addition to reading about crystals I acquired a collection of them to experiment with. Sometimes I’d try leaving different ones next to my bed at night, in the space between the lamp’s curved legs on the bedside table, to see if they affected my dreams. One night I placed sodalite in that spot—it’s supposed to be good for perception and creative expression, among other things—and I dreamed that people were sitting at a bar playing a gambling game with crystals, shaking them like dice and throwing them. I woke up in the morning and reached to the table to get my glasses—and noticed that the blue-and-white stone, which had been a smooth solid oval the night before, was now broken as neatly as if the end had been sliced off with a saw. Sodalite does fracture easily. If any crystal was going to break, this was the one, but I doubt I picked it up and threw it in my sleep, acting out the dream. If I had, I probably would have knocked over the lamp, and I don’t have any history of parasomnias. The stone lay right where I’d left it. Maybe it already had a crack it in and quietly fell apart while I dreamed it was being thrown. This is one of those strange little things that I could explain away, but that’s different from actually explaining it.
Harner, Michael, The Way of the Shaman, Harper, 1990
Benz E and Luckert K, The Road of Life: Report of a Visit by a Navajo Seer, Ethnomedicine II 3/ 4, 1973
Cowan, J. Wild Stones: Spiritual Discipline and Psychic Power Among Aboriginal Clever Men, Studies in Comparative Religion, V. 17 no. 1&2, Winter-Spring, 1985
Permutt, Philip, The Crystal Healer, Cico Books, 2007
Knight, S., Pocket Guide to Crystals and Gemstones, Crossing Press, 1998
* I use the male pronoun because my sources focused on male shamans. Female healers’ and seers’ roles in traditional societies often differ from the men’s.
**If I understand correctly, people in shamanic cultures who use crystals don’t feel the need to differentiate between placebo, trance, and spiritual effects, or between power objects and symbols of power, or between the crystals the shaman carries in his belly or forehead (spirit objects) and the ones in his medicine bundle (physical objects). Their world view is of a whole system, not separated by the veil modern people place between the spiritual and the material.