This book explores some of the mythic roots of the Western worldview, the worldview of the culture that, for better and for worse, has come to dominate most of the rest of the world's peoples. This domination has involved not only economic and political systems, but values, basic attitudes, religious beliefs, language, scientific understanding and technological applications. Many individuals, tribes and nations are struggling to free themselves from the residues of ideological oppression by what they see as "Eurocentric" culture. They seek to define their own ethnic or national identities by referring to ancestral traditions and mythic patterns of knowledge. At this time, it seems appropriate likewise for Europeans and Euro-Americans to probe their own ancestral mythology for insight and self-understanding.

Many people have become aware that the technological-industrial civilization built on this Euro-American worldview is destroying the life-sustaining environment that has been our home since humans evolved. While conservationists are trying to replicate the sustainable land-management practices of indigenous societies, ecophilosophers have pointed to the ecological wisdom inherent in the nature-reverencing spirituality of Native American and other traditional societies. Those of us descended from European ancestors are naturally moved to ask: is there anything in our own tradition relevant to surviving the ecological crisis? In this book we explore the animistic, shamanistic worldview of the aboriginal inhabitants of Europe. In that worldview, as reflected in mythology, all of nature is animated by spiritual intelligences with which it is possible to communicate, using shamanic practices. Thus we can hope to find traces of the Earth-respecting wisdom that we have long forgotten. Remembering the vital truths encoded in ancient stories can help us find our way out of the Earth-destroying patterns in which we now find ourselves.

In particular, I am focussing on the mythology and worldview of the pre-Christian Germanic tribes of Northern Europe, because this strand of our collective consciousness is relatively neglected and unknown. The usual histories of Western civilization trace the lineage of our culture back through the scientific revolution in the 16th century, the dominance of Christianity through the Middle Ages, and the classical world of Rome and Greece. Yet numerically the majority of Euro-Americans are descended from the Germanic (including Anglo-Saxon) and Celtic peoples of Northern Europe. The religion and mythology of these Nordic people was totally suppressed by the Christian Church of Rome, during the early centuries of the Christian era. Of course, the animistic polytheism of the Greeks and Romans was also suppressed, but in the 14th and 15th centuries the mythology of antiquity was reborn in the philosophic and aesthetic images of Renaissance humanism. No such revival took place for the primarily oral traditions of the Nordic Europeans, which had only a sparse body of literature, fragments of art, and no surviving architecture.

In the first century of the Christian era, a legend arose that sailors on a ship in the Eastern Mediterranean heard a ghostly voice proclaim "Great Pan is dead!" Pan was the Lord of Animals, the ruling nature deity of the Greeks. His "death", like the death of the other numerous deities of Mediterranean and Northern European cultures, signaled the end of the era of animistic polytheism, and the withdrawal of spirituality from the natural world. But what does it mean for a god or goddess to "die"? Immortals cannot die, by definition. We must remember that religion and mythology are systems of symbols and metaphors. The ancients believed that gods and goddesses often walked on Earth and conversed and interacted with humans, even at times became the lovers of humans. If the belief systems change, so that the deities are no longer recognized or invoked, the communication and interaction ceases, then, within that metaphor system, the gods have "died". A different metaphorical way of describing the same event, the same transition, would be to say the gods have withdrawn, or retreated into their own realm, no longer appearing among humans.

In the terms of the metaphor system known as Jungian psychology, it is said that gods are "archetypes", basic ideational patterns that have a life of their own in the collective unconscious of the human species. Such primordial images appear in the dreams and visions of the individual, and are manifest in the mythology and art of a culture. When they do appear in dreams or visionary states, they emerge out of the unconscious into conscious awareness. When they no longer appear and we no longer feel inspired or moved by them, we no longer know or perceive these primordial archetypes. The patterns of knowledge embodied in the mythic image have sunk down into the collective unconscious, have become dormant. The gods, we might say, are "sleeping".

Several years ago I had a dream in which I was gazing at one of the gigantic stone-carved heads of the ancient Mexicans. I had at that time no knowledge whatsoever of the ancient Meso-American cultures, nor their mythology or art, nor any feeling of resonance with them. As I looked at the massive stone head in the dream, I realized to my amazement that the head was alive. I saw that it was breathing and sensed some flickering behind the closed eyelids. The following thought appeared in my mind, very distinctly: "the old gods are awakening again." That dream began a series of unexpected synchronistic events, through which I was led to a deep interest in the culture of the Maya, their language, their mythology and their art. Over the next few years I continued to receive various pieces of information, from both ordinary and non-ordinary reality, that were like clues leading me to a deeper appreciation of the Maya. What was particularly intriguing for me was that I had absolutely no prior connection to the Mayans, nor do I have ancient Mexicans in my ancestry. The dream catalyzed in me a deepening desire to explore the mythic traditions of my Germanic, Nordic European ancestors.

When I was a child, growing up in Berlin during the Second World War with a German father and Scots mother, I never heard anything about the gods and goddesses of the Germanic or Celtic traditions. My father would read us (my brothers and me) the myths and legends of the Greeks and Romans, and some of the sagas of the Middle Ages, but nothing of Odin or Wotan, or Freya or Thor. Civilization began with the Greeks, as far as I could tell, and although high school and college education extended my view of history back to ancient Mesopotamia and Egypt, the religious beliefs and mythic images of the Nordic Germanic tradition remained a closed book, unintelligible as runes.

I approached the study of Germanic mythology with considerable anxiety, since I was aware of the massive taboo against this topic. This taboo was created by the fact that the Nazis appeared to have been deeply involved in an attempted revival of ancient Germanic religion and practices. Like most people I had an almost visceral revulsion against any belief system even remotely associated with the Nazis' genocidal ideology. Yet my study of Germanic myth did not find any resemblance to the paranoid racism that was central to the Nazi worldview. Basically, it appears that the Nazis appropriated certain themes that they claimed to have found in Germanic myth, and combined them with illusory assumptions about Aryan racial supremacy, for their own ideological, propagandistic purposes. One could say the Nazis laid a curse on Germanic mythology.

Nevertheless, I found that I needed to delve into the psychological origins of the Nazi ideology, in order to separate the distortion from the reality, and try to undo the curse that they laid on ancient Germanic religion and mythology. I describe the results of this inquiry in the prologue, "Aryan Ancestors and the Nazi Distortion", and invite readers who wish to untangle this convoluted thicket of perverted reasoning to read this prologue before proceeding with the mythological material.

For me personally, the confrontation with Nazism was a continuation of a life-long almost obsessive struggle to come to terms with this most horrendous manifestation of 20th century totalitarianism. Since I was born of half-German descent and spent the first ten years of my childhood in Hitler's Germany, I have felt haunted by a strangely powerful sense of collective guilt, shame and responsibility. The difficulty of dealing with 20th century German ancestry was like a massive barrier to my attempt to get back in touch with ancient Germanic ancestors. This barrier exists as a wall of silence and denial between Germans of my, mostly post-war generation, and their elders who survived the Nazi holocaust. I worked in Germany with friends and students to create group processes that could help to break down this barrier of denial, and in doing so we developed something we called a "ritual of reconciliation". Having gone through that experience helped me to understand the significance of the ritual of reconciliation that is described in Germanic mythology, between families of gods in conflict. I shall describe both the ancient mythic and some contemporary psychological reconciliation rituals in a later chapter.

For some years, I had been gradually coming to a deeper realization of the importance of connecting with one's ancestors. My own inner process work as well as the experiences of my students and clients in psychotherapy had long convinced me that while the origins of many disturbances can be found in patterns of relationship with the parents (who are after all our ancestors too), one often needs to go beyond biographical factors: to perinatal (birth-related) and prenatal conditions, and to multi-generational family patterns, to ethnic, cultural, racial or national influences. Some family therapists now regularly work with the family relationship patterns one or two generations back from the family of origin. A few independent-minded psychologists and psychiatrists have occasionally ventured to suggest the existence of an ancestral complex, or something like a family curse, that could be affecting the inner psychic life of individuals, and hence their relationships and general basic attitude towards life.

However, one of the limitations of modern Western psychiatry, based as it is on a medical disease model, is that the focus of interest is always on the negative, pathological patterns and their possible genetic causation -- whether a hereditary disease, or schizophrenia, or alcoholism. This is in marked contrast to the beliefs of traditional, shamanistic cultures, in which positive, healthful patterns, strengths as well as weaknesses, may be traced to the ancestors. In the first communication I ever consciously received from my ancestors, I was reminded that the basic lesson of the ancestors is "survival". We are the descendants of survivors, women and men who thrived and prospered enough to bear children and raise them to maturity. Those of our predecessors who succumbed early to illness or misfortune, would be much less likely to bear and raise children. This I found be a useful lesson to reflect on, when struggling with basic anxieties around security or survival.

Most people are prevented by unconscious assumptions from communicating with ancestors or ancestor spirits, since the commonly held belief is that communication with the dead is not possible. Even those who believe in the continuity of some form of consciousness after death, rarely take the further step of attempting to establish communication. Practicioners in various more or less underground and cultural fringe traditions such as spiritualists, spiritists, mediums, psychics, or channels, of course do claim such communication. Actually, in most societies the world over, where the Euro-American worldview is not exclusively dominant, communication with deceased ancestors is an accepted and normal part of social reality. No metaphysical bias prevents such people from looking to their ancestors both for the origins and the solutions to many of their problems. This practice is sometimes mistakenly referred to as "ancestor-worship", though it is nothing of the kind. The deceased ancestors are not worshipped, they are respected, just as they were when alive. Whenever possible one maintains communication with them for the purpose of receiving guidance.

In shamanistic societies, the shaman-healer consciously forms an alliance with the ancestors (their own as well as those of the patient) for the purposes of healing. I had a lengthy discussion, in the 1970's, with the well-known Hawaiian kahuna and healer Morna Semeone, who told one story after another of exorcisms that she had performed on malevolent ancestors whose continuing activities were exerting destructive influences on their descendants' lives and family relationships. A major part of shamanic work consists in entering into a heightened state of consciousness, in order to contact either an ancestor spirit or animal spirit, for the purpose of receiving assistance and guidance in healing. I remember sitting in sweat-lodge ceremonies with a Paiute medicine man, and hearing him pray for his ancestral healing guides to come in, and exhorting the participants in the ceremony to call in their ancestor helpers, those they knew consciously, and those they didn't know, "all the way back to the beginning of time".

My interest in shamanic practices grew originally out of my work in the 1960s with hallucinogenic or psychedelic drugs, which induce expanded states of consciousness that can be applied in healing, psychotherapy, creativity or spiritual explorations. Subsequently I studied Eastern forms of yoga and meditation, as well as a Western esoteric system of "light-fire energy work", that could bring about profound but controlled states of heigtened consciousness. I also immersed myself in various newly invented forms of experiential psychotherapy, involving bodywork, breathwork, rebirthing and the like, which can also facilitate access to deeper layers of previously unconscious material. In the early 1980's I began to study the approach to "core shamanism" taught by the anthropologist Michael Harner, which utilizes the technique of rhythmic drumming to induce an altered state referred to as a "shamanic journey". I also participated in numerous sweat-lodge ceremonies, and ceremonies involving hallucinogenic or visionary plants (not drugs), conducted by both Native American and other teachers thoroughly familiar with those practices. I went on several vision quests, involving four days solo fasting in wilderness. These various experiences and explorations led to congruent perceptions, from which I gradually gained an empirically and experientially based understanding of some of the basic features of the shamanic worldview.

This shamanistic worldview, which overlaps with the belief-system referred to as animism, appears to show a worldwide consistency, in the Americas, in Asia, Africa and Australia. Since it is a tradition that goes back to paleolithic times, the cultures of the hunter-gatherers, there is every reason to suppose that the shamanism of the aboriginal Europeans would also be consistent in its main features with the surviving shamanic traditions. Since my ancestors were Germanic and Celtic I began to study these traditions in order to find what remains I could of the old European shamanic traditions, in order to learn from them teachings that would be relevant to our situation today. Unlike Native American shamanism, which has been subject to suppression by Christiantiy for 500 years at the most, native European shamanism has been suppressed for close to 2000 years, and has all but disappeared as a living tradition. The only exceptions are some practicioners among the Sami reindeer-people in Lapland, in the far North of Scandinavia, and some traditional elders among the Basques, in the Pyrenees mountains. Residual fragments of shamanic, initiatory teachings can be found in disguised form in foklore, legends, fairy tales and folksongs. But our main source of information about the spiritual beliefs and shamanic practices of the Germanic tribes prior to Christianity would have to be their mythology.

I have long been passionately inspired by the study of mythology, and have come to see mythology as one of the main avenues, next to shamanism, for our task of remembering our spiritual connection to the Earth. Following the insights of C. G. Jung, I have been deeply impressed by the relevance of myth to our understanding of interior processes and the developmental patterns of our lives. I like Jung's statement that myths are collective dreams, and dreams are our private myths. Images from the personal and the collective unconscious are woven together as fragments or episodes in the evolving story of our lives.

Following the insights of Joseph Campbell, I have also come to appreciate how the myths of any culture are the spiritual teaching stories passed down the generations by the ancestors. Campbell's delineation of the hero myth as the life-path story of the individual, the journey of self-transformation, evoked deep resonances in me, when I first read it in my 30's. In their mythic poems and stories the ancestors tell us of their life journeys, their wilderness journeys, their shamanic initiations and explorations, their vision quests, and also their battles and wars, their triumphs and tragedies, their discoveries and their failures, their values and their passions. During my various explorations with altered states of consciousness, whether with hallucinogens, with meditation, with yoga, with breathwork, or with shamanic practices, or in dreams, I again and again would find experiences that I could relate to one or another mythic figure or story. I came to understand many myths as metaphorical descriptions of inner transformation experiences that I was having, and others as well.

I wrote about my exploration of metaphoric patterns of transformation in the book Opening to Inner Light , in which I described ten basic metaphors of self-transformation that occur again and again in the world's spiritual and mythic literature. They occur likewise in the phenomenological accounts of contemporary individuals undergoing a transformative experience. One example of a wide-spread mythic transformation metaphor is "death-and-rebirth", in which the dying of the old self is followed by an intermediate period and then the rebirth of a new identity. Another transformation metaphor-story is the "journey to the place of vision and power", or the "journey to the other world(s)" -- this being a very frequent theme of shamanic mythology. I wrote that "(Myths) often contain metaphoric accounts of transformative experiences. They are like the the stories told by explorers to future, would-be voyagers, describing in symbolic form major features of the interior landscapes ... they allude metaphorically to the interior conflicts to be resolved, hardships to be endured, obstacles to be overcome, rewards to be won, tools to be used, allies to be found, visions to be seen."

Gradually, my knowledge and awareness of the ancestral mythology of the Europeans expanded to include not only the Graeco-Roman mythology I had been brought up with as a child, but also the Egyptian, the Mesopotamian, the Semitic, the Germanic and the Celtic. An unimaginably rich and varied tapestry of meaning was gradually revealed. I began to experience a powerful resonance with Odin, the Germanic god of ecstatic trance, of shamans, poets, warriors and seers. Odin was known as the truth-seeking wanderer, the vision quester or questioner, who wandered through many worlds seeking knowledge and wisdom. The myth of Odin struck me somehow as a core myth of the Germanic psyche. Indeed the entire trajectory of European culture, with its relentless pursuit of knowledge in its many forms, seems in some way related to the figure of this truth-seeking wandering god, his Greek counterpart Hermes, and such legendary wizard figures as Faust and Merlin.

Strangely, the Odin myth seemed to describe many aspects of my own life-path: my continuing interest in exploring non-ordinary realms of consciousness, triggered by my first psychedelic experience in 1961, as well as my profound and continuing fascination with cross-cultural studies of religion, mythology and shamanism. The old legends say that the followers of Odin were "seized" (ergriffen ) by the God, and often I felt like I was seized, or inspired (begeistert). I would think of Odin and get insights or answers to my questions, including questions as to the meaning of certain of the myths. Or I would suddenly find pertinent myths that I had not known before. Strange though it may sound, I would have to say that much of what I am relating in this book has been directly given to me by Odin.

There are three great myths which were told about Odin the wandering truth-seeker. Each of these myths, which we will discuss in detail in this book, relates a way of knowledge, a path to self-understanding, that are as relevant today as they were thousands of years ago. In one story, Odin hangs himself from the great World Tree, in voluntary self-sacrifice, until he sees the runes, which give him insight into the secret spiritual energies of nature. We too, to heal the dissociation from nature produced by mechanistic scientism, need to learn to read the inner spiritual meaning of natural phenomena. Another story, already referred to, is the one where the warring Aesir and Vanir gods make peace and hold a ritual of reconciliation, from which is born the wisest being in all the worlds. This myth tells of the path to knowledge through the coincidentia oppositorum, through love, through the reconciliation of previously conflicting opposites. A third myth tells of Odin the wandering truth-seeker drinking from Mimir's well at the foot of the great Tree of Worlds. This is the well of remembrance, which affords knowledge of ancestral and evolutionary origins, knowledge for which the god had to pay the price of one of his eyes.

So the focus of my attention became the pre-Christian mythology and shamanism of the Indo-European tribes of Northern Europe, the Celtic and Germanic people who settled in Central, Western and Northern Europe. The worldview and religious conceptions of these people was animistic and nature reverencing, with shrines and sacred places in groves of trees, by wells or mountain tops. This was in strong contrast to the transcendental theistic conception of Christianity, which as has often been pointed out, paved the way for the exploitative, dominating attitude toward nature characteristic of the modern world. Christianity suppressed these animistic religions, branding them as pagan and heretical. The natural world was desacralized and the old gods and goddesses were demonized. Odin, like Pan in Greek religion, was equated to the Devil. Freya, the Nordic goddess of love, beauty and fruitfulness, was branded as a demonic sorceress.

An even deeper, much earlier layer of prehistoric tradition was opened up by the new discoveries of the archaeologist Marija Gimbutas: her discovery of the Earth Goddess worshipping cultures of Old Europe, the aboriginal inhabitants of Europe before the invasions of the Indo-Europeans, and her decoding of their symbolic language, have revolutionized our understanding about these highly interesting cultures. These mother-centered, Earth Goddess worshipping cultures, who lived primarily by gardening and farming, flourished for thousands of years prior to the invasions of the patriarchal, Sky-God worshipping Indo-European nomadic warrior tribes from Central Asia.

Marija Gimbutas' conclusions, which, although not uncontroversial, have been echoed by many other scholars, including Joseph Campbell, Mircea Eliade, Riane Eisler, Elinor Gadon and Merlin Stone, were that the pre-Indo-European aboriginal inhabitants of Old Europe (the modern Balkan regions) and of Anatolia (modern Turkey) did not have warfare, and did not have a patriarchal social structure in which men dominated women. No weapons have been found in these sites, some of which date back to the 7th and 8th millenium BC, no hill-top forts or defensive walls, nor any signs of unequal status of men and women. This is in marked contrast to the grave sites of the later Bronze and Iron Age settlements, in which male kings are often found buried with massive amounts of metal weaponry, as well as the remains of women, children, animals, food-stuffs and treasures, that were killed and buried with the king as his possessions. It was the the warlike and dominating Indo-Europeans, who as relative newcomers to the continent of Europe, first introduced the weapons and practices of war around 6000 years ago.

Going through graduate school in the Harvard University Department of Social Relations, during the late 50's and early 60's, I had come to accept the conventional conceptions of ancient history -- that human beings have practised warfare and domination from the earliest times. This belief was reinforced by the writings of paleontologists, such as Raymond Dart, who claimed that our pre-hominid ancestors were "killer apes", and that therefore territorial warfare is indelibly imprinted in our human genetic make-up. This view of man's predatory and violent origins was promoted by Dart's disciple Robert Ardrey in his widely-read book African Genesis, and burned into the consciousness of millions of people in the film 2001 , with its image of the apeman with huge uplifted club, about to smash down on the skull of some other hapless being.

It hit me with the force of a revelation when I heard Marija Gimbutas describe, in her Lithuanian accent and calm, deliberate voice, the peaceful, matricentric (not matriarchal), egalitarian, artistic, aboriginal Europeans, and saw her slides of the almost overwhelming profusion of Goddess figurines that remain from these cultures. One day, while meditating on what she had related, I received the following image: this wise, friendly, scholarly woman has walked into my house and calmly informed me that underneath the basement of my house was another house, -- much larger, older and better furnished and appointed than the one in which I lived. My sense of my ancestral heritage was profoundly altered: these peace-loving, artistic people were also our ancestors, not just the war-like Indo-Europeans. Although the ancient Goddess religions were suppressed, there would have to have been much intermarriage, trade and other processes of cultural blending that continued for centuries, even millenia. I realized that to find a non-dominating, non-warring social system then was not the hopeless task of developing something entirely new, against the grain of our evolutionary and historical heritage, but rather the task of remembering something we once knew and practised.

Indeed, if the beginnings of patriarchy, warfare and the suppression of the Goddess religion coincided with the invasions of the Aryan warrior-herders around 4000 BC into Eastern Europe, and the Old European cultures flourished around the 7th and 8th millenia before our era and back into the Paleolithic, then our ancestral roots in these ancient cultures are actually much deeper, the morphogenic fields of these cultures stronger, than those of the Indo-Europeans who supplanted them. Perhaps then the re-discovery of the civilization of the Goddess, by a large and growing number of women and men in our time may signal the ending of a 6000 year long cycle of domination by the patriarchal Indo-Europeans. Perhaps this is the reason Ashley Montague called the publication of Marija Gimbutas's book The Language of the Goddess "a benchmark in the history of civilization."

This book represents an exercise in ancestral remembrance -- the kind of re-membering that is the healing antidote to dis-membering. In German, to remember is erinnern , which literally means "interiorize", to know with inner knowing. We have become painfully disconnected from the conscious knowing and perception of our participation mystique in the living processes of Earth. Our animistic, shamanistic ancestors had this awareness of symbiotic relatedness with the natural world. Through listening and reflecting on their ancient stories, we may be able to re-awaken the nature goddesses and gods slumbering in the inner recesses of the collective unconscious. Following the guidance of the one-eyed god, we may drink from the well of remembrance in order to know once again our primordial origin, our present becoming, and our ultimate destiny.

A few words about the structure of this book. This is not by any means a complete survey of Germanic mythology. Rather, its focus is the meaning of this mythology for our critical times. Very selectively, we will discuss the myths of Odin and his shamanic ways of knowledge, and of Freya and her way of earthly love and fruitfulness -- and the lessons these mythic deities offer for our present Euro-American consciousness. We will also discuss the highly provocative myths of the warfare between the Aesir and Vanir families of deities, and their several attempts at peacemaking -- myths with obvious applications in our conflict-ridden world. Studying the stories of Odin, the truth-seeking wanderer, can bring to light long-forgotten sources of inspiration and understanding. Studying the stories of Freya and her völvas , the cult of female seeresses, can provide insight into the functions of clairvoyance and divination, formerly the special gift of women, but largely atrophied in Western society. Finally, we examine the myth of the ragnarök, an amazing prophetic vision from a thousand years ago, which describes the assault on the ancient nature religion and the near-total destruction of Earth. Following this devastating "twilight of the gods", the old Germanic seers prophesied the dawning of a new generation of both gods and humans.

Before discussing these myths in Part III of the book, Parts I and II will provide general context and background. Part I will look at the Indo-Europeans -- the presumed ancestors of the Indian, Persian, Mediterranean and European civilizations. In chapter 1, we ask who were these people, where did they come from, and why were they able to impose their culture on such a vast collection of indigenous societies? In chapter 2, we examine the hybrid mythologies that resulted from the two to three thousand year long conflict and blending between the Earth Goddess religion of Old Europe and the Sky God cults of the Indo-Europeans. Nordic-Germanic mythology contains some of the clearest examples, with hybrid myths presumably reflecting hybrid culture. In chapter 3, we describe the animistic, shamanistic worldview of the pre-Christian Europeans, their conceptions of deity and spirituality, their views of time, the calendar, death and the after-life, -- and how this worldview was then branded as "pagan" and almost totally destroyed by Christianity.

In Part II we focus attention on the ancient Germanic people: in chapter 4 , on Germanic society, we discuss the transition from matricentrism to patriarchy and patrilineal inheritance, as well as changes in land ownership and marriage customs that have had consequences to our time. In chapter 5 we examine the role of warrior cults among the Indo-Germanic people and their relevance for the understanding the dominance of militarism in our culture. In chapter 6, we discuss the important role that divination by means of altered states of consciousness played in Germanic society and their expression in the language of mythic poetry. In this chapter we discuss also our main source for Germanic mythology, the songs and poems of the Icelandic Edda, that were first written down in the 13th century. "Edda" means "great-grandmother" in the Old Norse language. So the amazing stories of the ancient gods and goddesses, and their interactions with humans, are the stories told by the elder mothers. We have here another hidden acknowledgement of the profound and lasting influence of the feminine principle and the Great Goddess of All Life.

Green Earth Foundation
Ralph Metzner
PO Box 327
El Verano, CA 95433